hÐ«Þ A_t

'kkfUr&vkuUn
SHANTI ANANDA
A Spiritual & Cultural Magazine (Quarterly)

With Divine Blessings of

THAKUR SRI SRI ABHIRAM AND SRI BHAGABAT GOSTHI, SHANTIDHAM, KARAMALA, PURI, ODISHA

21[c ai‡............... `ı\c j’M‘–................] SØ´— @O‡‘..................“$aÙØ–e— 2024

21 st Year........... First Issue............... Jayanti Special....... February 2024
Chief Editor Advisors Executive Editor
Babaji Sri Sri Rabi Narayan Das
Sri Jayaram Samal Babaji Sri Sri Seshanan Das
Pt. Padmanav Tripathy
Sri Santanu K. Das Patnaik
Sri Srinivas Samal, Prof. Dr. Baishnab Ch. Samal
Dr. Arjun Mallick, Dr Niranjan Mohanty, Sri Surendra Mohanty (Sanatani)
Magazine Associate's
Sri Prashant Mohanty, Sri Subrat Samal, Sri Umakant Pradhan, Sri Srikant Rout,
Dr. Debendra Nath Dash, Sudhansu Sekhar Karan, Sri Nimai Ch Nayak,
Bhakti Samal, Suman Samal, Sri Samendra Nayak
Facilitators
Sri Subrat Samal, Sri Umakant Pradhan, Sri Sanatan Patra, Sri Radha Kant Swain, Sri Prasana Kumar
Jena, Sri Pramod Kumar Bindhani, Sri Bijay Kumar Sahoo, Sri Duryodhan Pradhan, Sri Chandramani
Ojha, Smt. Alaka Das Patnaik, Smt. Bidyut Prabha Samal,Sri Rabindra Nath Pradhan, Smt. Niru
Mohapatra, Sri Jatin Das, Sri Bhakta Charan Das, Sri Ansuman Patnaik, Sri Ashit Rout, Sri Rajesh
Rout, Sri Sukant Kumar Mohanty, Sri Saurabh Dey, Sri Asish Mohanty, Sri Satyen Mohapatra,
Radhashayam Jena, Sri Satyabrat Samal, Sri Sangram Keshari Samal, Sri Nigamananda Prusti,
Sri L. N. Bebarta, Sri Sachidanand Samal, Sri Sivanand Samal, Sri Sanant Kumar Samal, Sri Basudev
Manik, Sri Saroj Samal, Sri Kishore Dwivedi, Sri Hare Krushna Samal, Sri Sudhakar Jena, Sri
Narahari Ojha, Sri Abhiram Samal, Sri Chittaranjan Mallick, Sri Hrushikesh Das, Sri Ashok
Pradhan, Sri Ashok K. Pradhan, Sri Basudev Rout, Sri P.C.Sahoo, Sri Ramakant Jena, Sri Suresh
Nayak, Sri Srikant Rout, Sri Sandeep Samal, Sri Narayan Lenka, Sri Chakradhar Jena, Sri
Khageswar Sutar, Sri Bankim Sutar, Sri Hari Narayan Dash, Sri Ramesh Sutar, Acharya Abhimanyu
Sahoo, Sri Sudhir Kr. Malick, Sri Santosh Rout, Sri Naba Kishore Pradhan, Sri Sunil Pradhan, Sri
Abhaya Kumar Dash, Sri Subham Mohanty.

PUBLISHED & PRINTED, OWNED & EDITED BY : SRI JAYARAM SAMAL

Shree Abhiram Satsanga & Cultural Society, Delhi
E-160, Suman Colony, Chhatarpur Extension, New Delhi - 110030
 DECLARATION FORM

Statement about ownership and other particulars about News Paper "Shanti
Ananda'' to be published quarterly.

1. Name of the Periodical Shanti Ananda

2. Place of Publication New Delhi-110030

3. Printers Name and Nationality Sri Jayaram Samal

Indian
Address Shree Abhiram Satsang & Cultural Society,
Delhi, (Regd.)
E-160, Suman Colony, Chhatarpur Extension,
New Delhi - 110030

5. Publishers Name & Nationality Sri Jayaram Samal

Indian
Address Shree Abhiram Satsang & Cultural Society,
Delhi, (Regd.)
E-160, Suman Colony, Chhatarpur Extension,
New Delhi - 110030

6. Editors Name and Nationality Sri Jayaram Samal

Indian
Address Shree Abhiram Satsang & Cultural Society,
Delhi, (Regd.)
E-160, Suman Colony, Chhatarpur Extension,
New Delhi - 110030

7. Name of the printing Press Raj Printing Company

Address 158 DSIDC Shed.
Okhla Phase I, New Delhi

I, Sri Jayaram Samal hereby declare that the particulars given above are true to
the best of my knowledge and belief.

Sd.............
 'kkfUr&vkuUn hÐ«Þ A_t SHANTI ANANDA

21[c ai‡............... `ı\c j’M‘–................] SØ´— @O‡‘..................“$aÙØ–e— 2024

21 st Year........... First Issue............... Jayanti Special....... February 2024

A]Ô bÐi
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aÐBa A_Òt _ Ò]B @SÐXÏÞ ÐÐ
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""Òk `ec d§Ñ SÑa_ d§LÊ

]Þ@«Ê Bh Òk ! jÊÒ`õc c§LÊ ''
 jÀQ`
fi [ı
Lı._’. “mM– `Û∫–

1. S¯«Ñ NÑ[ÞLÐ 9
2. THAKUR SRI SRI ABHIRAM – A Divine In Flesh! 11

3. Sadhana : In the Eyes of Sri Sri Thakur 14

4. bÐe[jéÐ^Ñ_[Ð jÕNõÐce ckÐ_LõЫÞLÐeÑ dÊN`ÊeiÊ 17

WÐLÊe hõÑ hõÑ @bÞeÐc `eckÕj
5- A Divine Incarnation In The Land Of Odisha 25

6- Bkdqj Jh Jh vfHkjke dh ck.kh 28

7- `õÐZ auÊ @bÞeÐc 30

8. SÑa_ auÊ Òk ! bËmÞRLÞ ÒcÐÒ[ ? 31
9. S¯«Ñ NÑ[ÞLÐ 32
10. WÐLÊe @bÞeÐc `eckÖj* ]ô½ÞÒe 33
_ÐeЯZ J j[Ô _ÐeЯZ
11. bNa[ D`Ðj_Ðe AahÔL[Ð 39
12- THAKUR SRI SRI ABHIRAM PARAMAHANS DEV 43
A GLIMPSE OF HIS LIFE

13. SÑa_ ÒcÐ @ÒV _]Ñ ÒhõÐ[ 52

14. `õЫbÐi 53

Cover Designed by : Bhakti Samal (Mamun)

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Shanti Ananda - Janmotsava Special Issue - February- 2024 6

 dÐkÐ Ò]Mù\ÐD [kÞÜ ekÞ\ÐD, hÊZÞaÐ L\ÐLÊ eË` LeÞÒ]D ÐÐ

`eÞÒhiÒe jÊaÞhÐf jÊlëÐ[ÞjÊlë QÏ[Ê\à`Ð] aÞÒaLNõÐkÔ SN[, dÐkÐLÊ A^ÔÐcùÞL SN[

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j_Ð[_ [ÐkÐ RXÏÐ @_Ô jaÊLÊ Òk¯sÐ_ LeÞa, ÒjÒ[ÒaÒf ÒLaf bNaÐ_*WÐÒe ILЫÞL
Ò`õc ]ôYÞbË[ ÒkÐB `ÐeÞa Ð
WÐLÊe @bÞeÐc* bÐiÐÒe....
""aÊwÞ jkLÐÒe _Þ¾Þ« aÞÒaL
LeÞ Le Bh ]]ѯ ÒjaL''
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aÊwÞ, aÞÒaL sÐ_-`ÐeÐ ]Þ@ bÐaÒeÒ_B ÐÐ
x x x x x x x

Shanti Ananda - Janmotsava Special Issue - February- 2024 7

 N÷eÞ Oe Ò[ÐÒ[ Ò]BRÞ aÞ^Ð[Ð Ð _ SÐZÞmÊ ]ÞÒ_ Ò[Ðe Oe L\Ð ÐÐ
AcùÐ aÊwÞ sÐ_ aÞi¯Ð jaÊ NìÐ_Þ LeÞmÐ Ð
Ò[ZÊ H ]Ëmàb S_c jÞ_Ð aÞ@Ò\à NmÐ ÐÐ
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^cà _ÐaÒe Òd ajB AD_\ÐH bÑ[Þ ÐÐ
j_Ð[_^cà NîÐ_Þe OYÞjuÞ jc¯Òe dÊN`ÊeÊi WÐLÊe @bÞeÐc* AaÞbàÐa Ð ^càe jÖyÐ`_
jÖÒN jÖÒN dÊÒNÐ`ÒdÐNÞ ^càe jÊlÐë[Þ jËlëe jÐ^_ ^ÐeÐLÊ SÑae jéeË` `õÐ©Þ `ÐBÜ jÐaàS_Ñ_
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S_jcÐS D`_Þ[ ÒkÐB [Ð* `õ]r jÐ^_ ^ÐeÐ ]éÐeÐ aÞbÊÒQÏ[_ÐÒe Ò`õcb¦Þ dʦ Lcà ÒdÐN
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AÒc `õLô[ mlyfÒe `kqù `ÐeÞaÐ Ð
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`ÊrÞà _ÞcÒ« ^cà jÐ^_ ]ÞNÒe _ÞSLÊ aõ[Þ LeÞaÐ jÒ= jÒ= ÒjcÐ_* ]éÐeÐ SN[e LmÔÐZ
jÐ^ù[ ÒkD Ð HkÐkÞÜ ASÞe HkÞ hÊb SÒ_ëÐjùa @aheÒe WÐLÊe* @cf Lcf hõÑ QÏeZ `õЫÒe
`õÐ\à_Ð Ð ^càe S¯ ÒkD Ð @^càe aÞ_Ðh ÒkD Ð
S¯ hõÑ j[Ô_ÐeЯZjéÐcÑLÑ S¯ Ð
-S¯eÐc
S¯eÐc jÐcm
jÖ`Ð]L

Shanti Ananda - Janmotsava Special Issue - February- 2024 8

 `Ëaà OÒe Ò[Ðe `ËeÞRÞ b¨Ðe Ð Òj b¨ÐeLÊ [ Ò]Mù_ÐkÊ Ò[Ðe ÐÐ

S¯«Ñ NÑ[ÞLÐ
`õbÐ[Ñ
SÐNeÞ[ kÊ@ `õbÊ ! `qbË[cÐÒ_ jS
kô]¯ ctÞÒe [ÊceÞ ÒjaÐÒe
ÒL[ _Þ]õÐdÐ@ [ÊÒc DW DW Òk WÐLÊe !
@_Ðk[ `ÊÒe Ð (ÒOÐiÐ) ÒjaÞaÞ [ÊcÒe Ð (4)
SÐNeÞ[ kÊ@ `õbÊ......
jaÊ[ [ÊceÞ `õbÊ
DiÐeÐZÑ atÞaÐLÊ ÒdÒ[ H jÖjÐÒe
ctÞe ]ÊAÒe jSÐB eMùR [ÊÒc
^eZÑ jSB `ÊÒ¹ [ÊceÞ ÒjaÐÒe Ð (5)
[Êc ]ehÒ_ Ð (1)
LÞ @RÞ ÒcÐe WÐLÊe
LÐL `ÞL Lfea LÞ Ò]aÞ [ÊcÒe
jÊmfÑ[ [ÐÒ_ SÐZÞ _`ÐeÊRÞ cÊkÞÜ
NÐH c^Êe jÖNÑ[ `XÏB bõcÒe Ð (6)
[Êc ]ehÒ_ Ð (2)
LÞ`eÞ LeÞaÞ ÒjaÐ
`ÊeÊ` ]ÞÒN jÊeÊS LÞ Ò]B [ÊcÒe
AÒmÐL aÞªÐÒe Sfyf ALÐh[
QÏD]ÞN kjÞDÒW [ÊceÞ eË`Òe Ð (7)
([Êc) ]eh AhÐÒe Ð (3)

Shanti Ananda - Janmotsava Special Issue - February- 2024 9

 ]h h[ ]Òf \ùmÐ ÒdDÜ ^_ Ð `Ëaà OÒe AjÞ ekÞRÞ ÒjcÐ_ ÐÐ

@NïÑ aÐ¯Ê eË`ej [Êc jô½ÞLÊ NõkZ

Nu jéeË`Òe LeÞa jÐ]Òe
ha] `eh `õbÊ; _ LeÞa @bÞcÐ_
[ÊÒc jeaÒe Ð (8) Ò]DQÏÞ [ÊcÒe Ð (12)

$f `ʹm[Ð NÊfë LÞaÐ @RÞ ÒcÐe `õbÊ;

yÐae S=Òc HkÞ SN[Òe
LÑVeÊ aõkë `dàÔ«, jaÊ[ [ÊceÞ `õbÊ;
[Êc jéeË`Òe Ð (9) cÊÜ [Êc `]Òe Ð (13)

[ÊÒc SN[ WÐLÊe ! [ÊÒc ÒjaÔ cÊÜ ÒjaL

cÊkÞÜ SN[Òe
[Êc cÒ^Ô H SÑa_, H[ÞLÞ c_Òe
jéyÒt aÞkÒe Ð (10) _Þe«e eM cÒ_
_bËmÞa ÒcÐÒe Ð (14)
cÊÜ @ÒV [Êce `õbÊ
[ÊÒc ÒcÐ kô]Òe
ÒjaL
ÒjaÐ _Þ@ Òk WÐLÊe !
-S¯eÐc
[Êc jôS_Òe Ð (11)

Shanti Ananda - Janmotsava Special Issue - February- 2024 10

 _ÞhveÊ AjÞ haÒ] ÒMfB Ð Òd ^Òe Òj [Ð'e Ò_ÐkÞÒm `fÐB ÐÐ
THAKUR SRI SRI ABHIRAM – A Divine In Flesh!
SADGURU BABAJI SRI RABINARAYAN DASJI MAHARAJ
The Divine would have remained as an object of
conception only, had there been no incarnation on
earth to show men what it would be like. An
incarnation as we understand is the divine
manifested in flesh and blood, in human form, just
like any of us. It is the descent of the Abstract and
the Absolute, the Inestimable and the
incomprehensible to the level of human
comprehension. In other word, a human –Divine
that is incarnation, is only an exhibition and
demonstration of that people understand by the
term “Divinity rather a challenge to the human mind
and intelligence.”Let the mortal men test my
standard in his well equipped mental laboratory with
all the talent and the genius at his command and
certify what I am , or can possible by- the Human-
Divine would like to announce . And when the
scientist mortal is either baffled by his tests or is
maddened by the attractions and influencing wave
so strong that he cannot hold his own to the feet
he throws away all his reasoning stored so long
his laboratory and with hands up acknowledges his
timidity!
Accounts of the life and spots and tales of personal
experiences concerning these Human Divines,
pass on to us from generation past, in writings and
sayings. As such we indians have formulated our
ideas about divinity from the pre-historic or the
Vedic age and our faith in this regard is rather
unshakable and very very deep rooted. The Indian
blood therefore is one saturated with divine
experience and faith.When this is our Indians
heritage, it is mere absurdity to think of anyone as
utterly irreligious . And all this is due to the formless
and abstract divine of the Vedas having manifested
itself in form and displayed its ways in variety of
manners for better understanding of mankind,
which we call incarnation.
Unlike Ambassadors or Emisaries, the Divine –
Incarnated does not need a credential or anyone
to introduce. Neither a trumpet is to be blown to
attract public gaze, so that people would assemble
Shanti Ananda - Janmotsava Special Issue - February- 2024
and issue their testimonials ! ‘He has his own way
of working. In an area striken in famine, a person
coming with relief is soon recognized to be an
officer of the government and the hungry mass
surround him for relief, rather than waste time in
verifying his identity. The incarnation by his very
presence is capable of imposing himself on the
mind of millions which he would by a simple gaze,
touch with certain amount of faith and refinement
needed at the outset would supply and supplement
these minds with extraordinary thrill and experience
from time to time to keep the balls rolling.
The purpose for all incarnations is but same,
whether it is Krishna or Jesus, it is not to start a
war against vices, the operation of spraying
insecticides to combat the germs in the paddy
fields. It is rather the reverse-breeding more
breedings grounds, so that the spirit of vices may
be curbed and kept under check. According to Gita,
the divine as well as Demonical attributes are both
creations of the Lord and to think of complete
eradication or annihilation of one for better growth
of the other is rather an absurd idea. The
incarnations descends only to maintain the balance
of the two giving preference to goodness over evil
and erects certain machineries to run the process
for some time to come not all times. And thus come
the lords to our doors –Krishna, Rama, Baman ,
Buddha, Jesus, Chaitanya etc. So too came
Thakur Abhiram.
The history of spiritualism of the last five hundred
years has been more or less a history of tussle,
war of ideas and conceptions. Religious faiths,
ideologies, sadhana practices have all been
subjects of controversies and it has since been
subject of controversies and it has since been
bewildering for a new entrant to the spiritual field to
11
 HL @le Òj, HLÒe aÞfÒj Ð Ò`õcÐ_t ÒjkÞ ^_Ê MjÞAÒj ÐÐ
accept in to the permissive ultra-modern
philosophies and sadhana he is pushed into.
Advertisements and publicity which till a century
back was never conceived of in Indian - religion,
has in modern days formed the backbone of our
religious preaching . The “Taddbiddhi pranipatena
pariprasnesa..” theory of choosing your guru by
prostration , surrender seva of guru is appointed
by the mission either on monthly payment, or on
commission basis , a certain percentage on the
cases he books by his canvassing efforts, more
or less like an insurance agent “Sadhana or
technique has undergone a reverse metamorphosis
, from butterfly to caterpillar hanging photograph
somewhere in the house and putting a flower on it
wherever available, or paying a monthly
subscription , or putting a little sandal paste or
bibhuti on the forehead , or a ‘Namaste’ ‘ Namaste’
to a saint with a raised fist-all these are taken to be
sufficient sadhana for self – realization! The
question of an inner urge to see the unseen and
know the unknowable that pushes the mind from
the material to the spiritual is absolutely out of
question. Like plastic products coming to us in this
age in varieties, religion and spiritualism have
started rushing into the market in so many forms
that one wonders what else can material be that
causes bondage for the soul from which
emancipation is preached.
Thakur Sri Abhiram, came in such an age
prophesies about his divine decent written by saints
centuries back in palm-leaf manuscripts contained
reference to name of his and his parents, place of
birth , religion. He would preach etc. The divine
advent was on Magha Amabasya in 1904. From
his early childhood he showed signs of his divinity.
In his boyhood he was naughty and would not read
when sent to school. On other hand, he would
compose devotional songs and collect boys to sing
them with him or spend time in meditation in a
closed room. While in his “teens he once shut the
door from inside and sat in meditation for a day.
When the parents were alarm and opened a part
Shanti Ananda - Janmotsava Special Issue - February- 2024
of the straw thatching of the roof to see what the
son was doing, they were amazed to see that he
was sitting in the Padmasan, His body being raised
from the floor, the head touching the roof top. Later
he went to a nearby jungle in bramhagiri called
Khandab Bana where he passed his time in
peaceful Samadhi. Here Goddesss Babadurga
revealed before him in her lap asked him to preach
the essence of Sanatan dharma and revive the
“Ekakshyara Ajapa Mantra’ Sadhana the basis
of spiritual Knowledge. So long this was treasure
of spiritualism and saints of high order initiated in
to it only the true and earnest seeker, the few
chosen disciples.
Thakur Abhiram passed some years in random
tours in the hills & forest of Orissa from Ganjam to
Dhenkanal and first revealed his divinity in Sankrail,
a small town in Bengal. This was in 1925, when he
had just entered the twenties. Later in 1927, He
founded the Shanti Anandashram at Karmala and
started the mission by initiating disciples to sanyas,
the first candidate being, Sri Baikuntha Nath Das,
The ninety years old first Acharya of the order. From
1928 to 1933, the master toured the length and
breadth of Cuttack district and preached his
philosophy of sadhana. Young handsome and
bustling with divine effulgence and bliss, this
young sadhu attracted thousands and thousands
of men and women and conquered almost every
heart. Thousand gathered every evening in the
village he camped, to hear his talks on different
aspects of religion and spiritualism.
In 1933 Thakur Abhiram faced a trial on charges of
sedition in the courts of District Magistrate Ganjam,
Mr A.F.W.Dixon, for some passage in His book
KALI- BHAGABAT containing allegorical prediction
about success for our national movement, death
of George the Vth He was sentenced to one year
imprisonment, but released after 9 months and odd.
Thereafter he settled in Karamala till he entered
Mahasamadhi in 1963.
12
 ]ÊB @¯Ê[ [Ð N÷mÞ ÒiÐfh[ Ð bL[ Ò]MÞZ kÊ@«Þ Di[ ÐÐ
Thakur hated publicity from the core of his heart,
so much so that he would not allow his writing to
be sold in the open market lest it would cause
publicity. In 1960 when a reputed writer and disciple
sought his permission to contributed an article to
illustrated weekly, he instantly ruled out the proposal
saying –If it is sun it would rise and the light would
prove it, no need of a trumpet to herale that the sun
is rising. If it is not, then also it is vague’.
Thakur Sri Abhiram was well aware of the
controversies in the field of Hindu spiritualism that
has given to one thousand ‘isms’. But what
preached are the fundamental truth that would not
give scope for controversies. ‘From and formless
are the two states of Divine existence‘he would say
and you are at liberty to accept one of your choice.
The nearest temple he points out, is your own heart,
where dwells the Divine and your whole sadhana
should be directed to establish communication with
the inner self .This he says can be done by an Ajapa
technique, dedicating all action of the sense
throughout the day. Ajapa mantra is the one taken
for sadhana from the pre-Vedic times by lord Siva
and the Rishis and the very knowledge of it learnt
from a guru is sufficient to create a spiritual footing
for an aspirant. The texts quote him as the master
born to preach this one – syllable mantra, the
original name of the lord to brush up controversies.
Divine Love and Bliss is the supreme attainable,
he says and the attempt of the sadhaks to have
communion with the indwelling lord at all times, at
all places, amidst all actions, without the aid of
anything external on the advice of guru, gradually
takes him nearer to god.
Shanti Ananda - Janmotsava Special Issue - February- 2024
For the busy men under the pressure of stress and
strain in the modern society, Thakur Sri Abhiram
technique of dedication is a ray of solace and
comfort. Much have been heard as theories of
dedication from the Gita till today, from the lips of
many a saints, but the sadhana or technique of
Karma yoga was a missing link. A time will Come
when people will in realize the spiritual world, what
a great void the master has removed.
Lakhs of people, devotees disciples or otherwise,
who have come in contact with Thakur Sri Abhiram
are still living to narrate their numerous tales of Divine
communion and Experiences. But one thing is
common with all, Everyone is overwhelmed with the
sweet and pleasing personality of Sri Thakur and
the smile and affection with which he would clasp
him on His breast at the first sight. The feelings of
everybody therefore is that he loves me most dearly.
And as matter of fact, the yearning of these
innumerable ones has been to have the fortune to
get a drop of the ocean of Love, that is the Thakur.
This actually is the inherent character of a God- in
person. Those who have had the opportunity to
explore this and bring themselves closer to his
boosom, are the fortunate’s ones. For this is the
result of cumulative efforts and sadhana, not of one
but series of births. And the lord always takes a
descent for these hungry and thirsty ones, whose
treasure of tears are emptied for the lord and the
Lord alone.
13
 B_ LfÐLe D]¯ Òj OeÊ Ð Òd SÐÒZ Òj `ÐeÞ kÊ@B @OeÊ ÐÐ
Sadhana : In the Eyes of Sri Sri Thakur
Self-realisations is your birth right. Only
human beings can attain self-realisations, not
any other creation. Man’s life is the most pre-
cious and unique one. Although food, sleep,
fear and procreation are common to man and
other animals, man has the potency full mani-
festations of body, mind, intellect and soul by
his endeavour. Sadhana is the means of all
round development of man. Sadhana means
spiritual practices. Sadhana means to perceive
and realise one’s own real nature.
Man is the combination of body (deha)
and soul (dehi). The soul is immortal, imperish-
able, indestructible. Self effulgent, free from
disease and decay. The body has all negative
qualities of birth, growth, disease, decay and
death. But ordinary man thinks himself to be the
body. The body conscious man is the cause of
suffering. The body counsciousness is the
cause of bondage. The body counsciousness
hinders man in the spiritual path. It is an ob-
stacle to spiritual progress and to know one’s
real nature.
Man is wasting his life, energy, time and
everthing in this mundance theatre, enjoying
pleasure and pain, gain and loss, victory and
defeat. Gradually the time is passing like wa-
ter in the river Gradually, the man is drawn to-
wards the ocean of death.
It is a great mistake of every one not to
seek his own self. The real realised master al-
ways directs his disciples to proceed in the
path of self realisation. One who enjoys the Di-
vine Bliss, through spiritual practies will not be
tempted for material pleasure. One once of
Shanti Ananda - Janmotsava Special Issue - February- 2024
- SWAMI PARAMHANS PRAGYANANAND
material wordly pleasure is associated with
pounds of pain, misery and suffering.
Now the problem is how to do Sdhana
and to travel in the path of spirituality. Medita-
tion is the highway of spirinual attainment. Sri
Sri Thakur Abhiram Paramhansa Dev, in his
small work Mrutyunjaya Geeta, explains the
highest spiritual truth contained in the
Upanishad Bhagavad Geeta etc. In his inimi-
table manner in lucid poetic style Sri Sri Thakur
has established the real path for Self
Realisation.
Donot waste time. Time wasted means
life wasted. Start your spiritual practice at an
early age.
HZ LkRfi [ “c– “a–mLe ––
“afk‹ “jkfi `–“] Ahı–Le ––
jc–j“_ ajfi Qqf L–V ––
_–j–“Nı “_[ıL Le ALV ––
Enu kahuchhi tu mo bola kara,
Belahun sehi pade Ashre kara,
Samasane basi chanchala kata
Nasagre netraku kara akata
Sit straight in a comfortable posture. Fix
your attention on the top of your nose, in be-
tween your two eyes (Trikut) This is also di-
rected in the Holy Geeta 6/13. Sampreksha
Nasikagram.
“a_fi“_[ı c“^‘ bım„ [– `“e ––
c_L “_B eM˙a “jW–“e ––
Beni netro madhye bhrulata para
Manaku nei rakhiba sethara
14
 ÒMÐmÐ@RÞ ]éÐe, Òd ]Þ_ `XÏÞa Ð @ZN÷h cËrÞà Òj ]Þ_ RÞXÞa ÐÐ
Mind is always restless, Mind runs from
one place to another from one object to the
other. So in the Holy Geeta Arjuna asks the
question to Lord Krishna that it is impossible
to control one’s own mind. But Lord Krishna
asserts that it is no doubt difficult to control the
mind, that is restless. But it is not impossible.
Only through regular practice of spirituality
(Abhyasa) and mental detachment (Vairagya)
one can early conquer over the vicious mind.
(Geeta 6/34, 35)
There is an easy way of controlling the
restless mind. In the Yog Shastra, it is said that,
‘‘Chale bate chalat chittam
Nishchale nischolo bhavet’’
Due to restless-ness of air, i.e. breath man
is restless. If one can control his breath through
practice of meditation (one should learn from
the Guru) then he can control his mind, when
breath is calm, the mind is also calm. Breath
control is the pillar of spiritual edifice. So Sri
Sri Thakur Sings.
ak´–“e d]fi _\˙a a–B ––
kSfi jkS“e ekB d–B ––
Bahanta re jadi nothiba bai
Haji sahajare rahai jai
The spine and brain of the man are the
two main obstacles that hinder spiritual
progress. Although brain is the seat of the soul,
still then the mind plays its role inside the spine
and the brain. In side the spine and brain there
are-seven chakras viz. Muladhar, Swadhisthan,
manipur, Anaht, Visuddha, Ajna and Sahasrar.
Ordinarily the man’s mind always remains en-
grossed in the lower three centres: Muladhar,
Swadhisthan and Manipur! when he always
tries to be absorbed in money, sex and food
Shanti Ananda - Janmotsava Special Issue - February- 2024
in words of Sri Sri Thakur ''Kamini and
Kanchan.
L–cfi_fi L–q_ L–c“e “dkfi ––
Kamini Kanchan Kamare Jehi
A person always tempted by these three
lower chakras cannot perceive the Reality, the
Truth. One is to cross the propensities of the
bottom five chakras through regular practice of
meditation.
@f` @f` b‘–j Lefi ––
Qfir-j&c Le ]® ^–e— ––
Alapa Alapa abhyasa Kari
Chitta Sanjama Kara Danda Dhari
Practice daily, regularly, sincerely without
fail regular practice will enable you to reach
your goal of life. One day practice and the next
day relaxation is not the quality of true spiritual
aspirant, Be sincere in your Sadhana-Practice
with love for God and Guru. Follow your Guru
sincerely and with unshaking faith, Guru is the
True Guide who will leadyou to reach the Di-
vine goal. Do not rest till you reach your
destinstion. To rest is to rust. A rusted wire is
a bad conductor of electricity A slothful person
is a bad follower of his Guru.
Through the regular practice of Yoga and
meditation you will be able to cross the six
chakras. This is called as ‘‘Satchakra Bheda.’’
Sri Sri Thakur indicates that
A^–e AZfia jË–^˙∫–_L
jË–^˙∫–_ dfia cZfi`eL
cZfie @_–k–[ `edfia
@_–k–[ d–B afih“w \˙a
afihw QLı“e au `Xfia ' ––
15
 ^Ñe jcÑeÒe d]Þ dÞaÊ `hÞ Ð NõkZ ÒkÐBa ÒdÒa, eaÞ hhÑ
As– QLı “]B a–Ø Qffia
“a_fi“_[ı c“^‘ Nffia “jkfi
“]–L–“_ `hfi“m @cÙ[ M–B
@cÙ[ M–B“m cÙ[‘ _\–B ––
Adhar aniba swadhisthanaku
Swadhisthan jiba manipuraku
Maniru anahata pura jiba
Anahata jai visudhe thiba
Vishuddha chakrare bandho padiba
Ajna chakra dei vayu chaliba
beni netra madhye galiba sehi
Dokane pashile amruta khai
Amruta khaile mrutyu nathai
If through Sincere practice, one can reach
the Ajna Chakra, the centre is between the two
eye brows, then he will be able to taste the spiri-
tual truth, i.e. immortality; the quality of the soul.
The body will suffer from disease,decay
and death. The soul inside this body is death-
less and immortal. Soul is the only flower that
never dies, never dries up. It is ever pure; ever
luminous, full of sweetness. This is your real na-
ture (Swarupa) One is to realise this own self.
Time is too short One day the soul will
depart from this bodychariot. Be ready for that
day. Be prepared. Remain constantly alert.
Eternal-vigilance is the price of liberty. Donot
allow any negative quality to enter inside you.
They are your enemies who always pull you
down ward Be up and doing.
S—ae d]fi “k[ ekfi\a˙
ja‡]– `ıb* `–h“e \˙a ––
Jivara jadi hetu rahithiba
Sarvada Prabhunka pashare thiba
If your mind always remains with the soul,
who is Abhiram then you will get liberation. He
is your gati, (movement) bharta, (companion)
prabhu (master) sakshi (witness nivasa,
(abode) sarana, (refuge) suhrut. (well-ishwara)
he is your everything. Follow Him is till you
reach your goal.

c_ ÒkDRÞ crLeÑ, HkÐe @*Êh sÐ_ @ÒV cr c_LÊ sÐ_ @*ÊhÒe ]c_ LeÐdÐH Ð sÐ_ ]èÐeÐ
c_LÊ A¯r LeÞ bNa[ QÏeZÒe au_ LeÞaÐ DQÞ[ Ð
-hõÑ hõÑ WÐLÊe @bÞeÐc

`õLô[Þ cÐ_*e _Ð\ BtõÞ¯, BtõÞ¯* _Ð\ c_, c_e _Ð\ `a_ J `a_e _Ð\ ^ÔÐ_ @ÒV Ð Ò_[õ
\¯ ÒkÒm `a_ yÞe, `a_ yÞeÒkÒm c_yÞe J c_yÞe ÒkÒm BtõÞ¯ J `õLô[ÞcÐÒ_ yÞe
ÒkÐB\Ð«Þ Ð HZÊ yÞe Ò_[õÒe ^ÔÐ_ LÒm HLÐNõ QÞrÒe bNaÐ_* ]hà_ kÊH Ð
-hõÑ hõÑ WÐLÊe @bÞeÐc

Shanti Ananda - Janmotsava Special Issue - February- 2024 16

 kô]amîb Òj kô]¯ `]ëÒe Ð mÑfÐ LeÞÒa Òj [Ð*eÞ j]ëÒe ÐÐ
bÐe[jéÐ^Ñ_[Ð jÕNõÐce ckÐ_LõЫÞLÐeÑ dÊN`Êei
Ê
WÐLÊe hõÑ hõÑ @bÞeÐc `eckÕj
-S¯eÐc jÐcm
dÊÒN dÊÒN bNaÐ_ * AaÞbÐà a ^cà elÐ @^cà e aÞ_Ðh Òj ÒdbfÞ bÐÒa S_jcÐSe akÞSÐà N[ÞL jéÐ^Ñ_[Ð J
J dÊÒNÐ`ÒdÐNÑ jÐ^_^ÐeÐ `õarà_ jkÞ[ jcÐS jÕ²Ðe @«SàÐN[ÞL jéÐ^Ñ_[Ð`ÐBÜ ]ÞN]hà_ `õ]Ð_LeÞ ]ÑOà jc¯
HaÕ `eÐ^Ñ_ S_ÒQ[_ÐÒe jéÐ^ù_[Ð SÐNeZ jô½Þ ^eÞ CÕÒeS jeLÐe* ]éÐeÐ [[çLÐfÑ_ cÐtõÐS@^ù_y
LeÞ aÐ Ð R[õ`eÊ J eÐS cÒktõÞ ÒSm Òe LÐeÐ]¨ ÒbÐN LÒm
aÞÒhi[Ó hõÑeÐc J hõÑLô» * SÑa_Ñ `dàÔÐÒmÐQ_Ð [ÐkÐÒLÒ[ SZ bÐe[ [\Ð JXÞhÐ e S_jÐ^ÐeZ SÐZ«Þ ??
LÒm ^cà elÐjkÞ[ D[ç`ÞXÏL * ]éÐeÐ `eÐ^Ñ_ ChéeÐa[Ðe WÐLÊe hõÑ hõÑ @bÞeÐc `eckÕj 1904
S_cÐ_jÒe jéÐ^Ñ_[Ðe ÒQ[_Ð SÐNeZ aÞÒhi yÐ_ cjÞkÐ Òe `ÊeÑ SÞmîÐ LecfÐ NõÐc Òe S_ë NõkZ
NõkZ LeÞ\ùmÐ Ð LeÞ\Òù m Ð S_ëe hk hk aià `aàeÊ [Ð* aÞi¯Òe ckÐ`ÊeiÊ
aÞhé `õjwÞ AdàÔÐarà bÐe[aià hk hk aià^eÞ ]ÊeÐQÐeÑ cÐÒ_ baÞiÔaÐZÑ LeÞ dÐBR«Þ Ð [Ð* S_ë `Ëaeà Ê J `Òe
ÒcÐNm J BÕÒeS cÐ_* ]éÐeÐ LafÞ[ ÒkÐB [Ðe A\àLÞ , bNa[ѯ ]ÞaÔ mÑfÐ jkÞ[ cÐ_aѯ mÑfÐ `õLÐh
jÐceÞL, jÕвô[LÞ ,^ÐcÞLà I[ÞkÔ `eÖ`eÐ _ÞÒ¹jÞ[ HaÕ `ÐB\ùmÐ Ð
l¯ hÞf yÞ[Þ Òe D`_Ñ[ÒkmÐ Ð HkÞ ]ÊajàÞ k @ayÐ e Òj aÐmÔ LÐf eÊ jéÐ^Ñ_ÒQ[Ð LõЫÞLÐeÑ S_ jÕNWL
OXÞ juÞ cÊkrË à D_aÞÕh h[Ð•Þ e `Ëaaà rÞà J `earàÑ
Ò]h Ò`õcÑ j[ÔÐNõkÑ \ùÒm Ð Òj bÐe[ѯ cÐ_*Ê ]ÊeÐQÐeÑ
jc¯Òe akÊ jéÐ^Ñ_ÒQ[Ð cÐ[ôbcË eÞ aÑe `Ê[,õ L_ÔÐ
BÕÒeS hÐj_ Laf eÊ cʦ LeÞ jéÐ^Ñ_[Ð e jéÐ] `õ]Ð_
cÐÒ_ _ÞS SÑa_LÊ DoNàÑLô[ LeÞ Ac÷ cÐ_*Ê SÐN[ÞL
LeÞaÐLÊ j[[ [`ùe \ùÒm Ð [LùÐfÑ_ Ò]h aÐjÑ* aÔ\Ð
jéÐ^Ñ_[Ð `õ]Ð_ LeÞR«Þ Ð ÒjkÞ QÞe_cjÔ QÞe at_ѯ
Òj cÒcà cÒcà @_Êba LeÊ\Òù m Ð ÒjkÞ jc¯ Òe ckÐcùÐ
jéÐ^Ñ_[Ð jÕNõÐcÑ cÐ_*c^Ô eÊ @Á ÒLÒ[ SZ * RXÐ
`õЯ[Ó AÒc ÒjcÐ_* Lô[[Þ é aÞi¯Òe @s Ð NÐuÑ `õb[Ê Þ jÕNõÐcÑ cÐ_* jéeÐSÔ AÒtÐf_ LÊ [Ð*e
A^ÔÐcù h¦ÞjÕQÐe LeÞ `õMe[e LeÞaÐÒe mÐNÞ\Òù m Ð
bÐe[aià e ÒLÐZ @_ÊÒLÐZe S_jÐ^ÐeZ * ÒQ[_Ð [Ð*e SÑ[ѯ[Ð aÐ]Ñ QÞ«Ð^ÐeÐ, S_jcÐSLÊ jéeÐSÔ `õ]Ð_
Òe jéÐ^Ñ_[Ðe aÑS a`_LeÞ ÒjcÐ_*Ê jÕNWÞ[ `ËaLà _ÞcÒ« _ÞSLÊ jéÐ^Ñ_[Ð jÕNõÐc e LZà^Ðe ÒkaÐLÊ `eÞy[Þ Þ
]Ê~ià BÕÒeS jeLÐe aÞewÊ Òe dÊw ÒOÐiZÐ LeÞaÐLÊ aÐ^Ô LeÞ\mù Ð Ð
ÒdDÜ ÒLÒ[SZ LõÐ«Þ LÐeÑ dÊN`ÊeiÊ AaÞbÐà a ÒkÐB\ùÒm
ÒjcÐ_* c^ÔÒe Ac JXÞhÐe QÞe at_ѯ QÞe`ËS_ѯ 1923 cjÞkÐ ÒafLÊ WÐLÊea=fÐ e j*eÐHmWÐeÊ Aec÷
WÐLÊe hõÑ hõÑ @bÞeÐc `eckÕj @NõNZÔ Ð LeÞ JXÞhÐ e `Êe `mîÑÒe bõcZLeÞ S_cÐ_j Òe ^càѯ

Shanti Ananda - Janmotsava Special Issue - February- 2024 17

 ÒkÐBa `õ[ÞaÞcéÞ[ Ò[Ðe AÒN Ð Ò[Ðke ]lÞZ Oe Dwèà bÐÒN ÐÐ
ÒQ[_Ð SÐNõ[ jk aõVÞ hÞ jeLÐe * @_ÔЯ hÐj_ `õSÐ HZÊ FiÞ `Ê[õ ÒaÐm«Þ jLf `õÐZÞcÐÒ_
D`ùÑX_ aÞewÊ Òe S_ÒQ[_Ð SÐNõ[ J jÕNW_ LÐdàÔLõc @]ÔÐa^ù FiÞ ÒNÐ[õ VÞ hÊZÊ @R[ LÒÀà Д
`õª[Ê Þ Aec÷ LeÞ Ò]B \ùÒm Ð eËYÑ aÐ]Ñ S_jcÐS Òe XXX XXX XXX

\ùaÐ RÊAÜ RÊ[ SÐ[Þ Òb] `Õ\ `Õ\ c^ÔÒe ]ét, HZÊ, “aX ÒkaÐ`ÐBÜ ÒcÐX«Þ _Þh akÊ[ ÒmÐL
jcÐSÒe jÕ²Ðe _ AZÞÒm jcª*Ê jÕNW_ LeÞaÐ jc÷a NÊXHÞ jÐ_ jô½Þ LeÞ ÒkÐB R«Þ ]Ðc÷LÞ
jaà bÊÒ[ keÞ @R«Þ ÒaÐmÞ SÐZ«Þ _ÐkÞÜ
_ÊÒkÜ Ð aÞ_Ð jÕNW_Òe aõVÞ hÞ aÞewÊ Òe mYÞaÐ @jc÷a Ð
^eÐLÊ jeÐ cÒ_ LeÞ ÒkD\Ð«Þ $ÊmÐB Д
Òj\ù`ÐBÜ WÐLÊe jcÐS jÕ²Ðe `õ[Þ aÞÒhi NÊe[Ê é Ò]B\ùÒm Ð XXX XXX XXX
jé¯Õ jcÐSÒe jaÊWÐeÊ @aÒkfÞ[ @RÊA Ü kÐXÞ OÒe ÒbÐN “Òa] _ LÒk dÐkÐ cÊÒM, `õÐZÑ aXÞcÐ `ÐBÜ
NõkZ LeÞ _ÞS hÞiÔ b¦ NkZÒe keÞS_ cÐ_*Ê Ahõ¯ SÐ[Þ aÞbÐN bÔÐBR«Þ HL aÐX `LÐB
`õ]Ð_ LeÞ\Òù m Ð jcÐSÒe _ÞÒ¹hÞ[ aÐmÔ aÞ^aÐ cÐ_*Ê keÞ jaà bËÒ[ @R«Þ jÒaà keÞ* `Ê[õ
jcÐS ]ÐDeÊ elÐ LeÞ heZ `õ]Ð_ LeÞaÐ, kÞtÊ cÊjmcÐ_ LÐVÞLeÞ d]Þ Ò]Mùa jaÊ HLÐ eL[
`õb[ô Þ bÞ_ï bÞ_ï `Õ\ c^ÔÒe HLÐcù[Ð aôwÞ ]ÞNÒe LÐdàÔ RÊAÜ Ò]Ði ÒNÐVÞ _ \ùmÐ, @RÞ ekÞa _ÐkÞÜ
LeÞaÐ Aec÷ LeÞ, hÞlÐ `õ]Ð_ jkÞ[, hÞlÐ cËfL AQeZ jËdÔà D]¯ LÊ _ÞhЫ AjÞ NmÐZÞ ÒkÐB Д
XXX XXX XXX
HaÕ akÊ Nõx eQ_Ð LeÞ, jcÐSÒe jÕ²Ðe AZÞ\Òù m Ð
“`e¸e bÐ[ô bÐaVÞ aX jÊÒdÐN aÐV
jcÐSÒe jÕ²Ðe SÐ[ÞÒb] `õ\Ð `Õ\ `Õ\ c^Ô Òe bÐ[ô bÐa Ò[SÞ QfÞÒm `ÒR aX jÕ*V Д
jcÒ_ÔЯ yÐ`_ `ËaLà , jéÐ^Ñ_[Ð jÕNõÐc `ÐBÜS_ SÐNeZ “`õL[
ô *Þ Þ _ÞS A¯Ò[ eMù, jéÐ^Ñ_ kÊ@
J jÕNW_ _ÞcÒ« [Ð* akÊ D`Ò]hÐcùL ÒmMÐeÊ LÞ¯]Õh `eÐ^ÑÒ_ d]Þ ekÞa @RÞ akÊ[ b¯ Д
cÐ[õ-Dwô[ d\Ð------ XXX XXX XXX
“aÞÒaL e jÒ[Ô ANõk Ò[ZÊ H j[ÔÐNõkÑ
‘eSL _Þ@B aj_ j$Ð LeÞ ]Þ@B @j[Ô jcËk ÒdÒ[L [ÐLÊ aÞÒ]hÑ LkÞ
LÐkÐ ÒdÐÒN ÒkmÐ @¸hà Ò]Mù LkÞm bÐB aÞÒ]hÑ aSà_ LeÞÒm _ÞÒ¾ cÞfaÞ hЫÞ
cÐ[Ð ÒdDÜ`eÞ `Ê[eõ cf cË[õ Ò`ÐRB aÞÒaL cÐkÐcùÐ H hÞlÐ Ò]D\Ð«Þ Ð ”
ÒcÒk«e ÒjkÞ `eÐÒ¯, hÊZ jLf bÐB Ð (j_Ð[_ ^càÐ\à NÑ[Ð)
H\ù`ÐBÜ ÒcÒk«e VÞ d]Þ @RÊAÜ Òka ‘jéeÐSÔ `[ÐLÐ DXÐ, jéeÐSÔ @héLÊ `ÞVÞ ÒLÐeXÐ ÒmÐ

cÐ[Ð WÐÒe @RÊAÜ Ò]Ði LÞ-Ð _ `õarÞaà ??' QÖ`Ð$Êm

ÒcìR Ò]ß[ Oe aÊXÐ ÒmÐ QÖ`Ð $Êm ’
XXX XXX XXX (QÖ`Ð $Êm QD[ÞhÐ)
“aõkÐë * AsÐ Òe FiÞ H FiÞL_ÔÐ *Ê ^eÞ ‘jéeÐSÔÒe ekÞ aÞÒ]hÑ* jÕN Ò[SÞ’
cÐ_a jô½Þ NYÞR«Þ aX d[_ LeÞ XXX XXX XXX

Shanti Ananda - Janmotsava Special Issue - February- 2024 18

 ÒjkÞ ]Þ_Ê RÐXÞ dÞa Ò[Ð mÐfjÐ Ð aYÞa mÐfjÐ, mbÞaÊ `õhÖjÐ ÐÐ
“aÞÒ]hÑ*ÞAc÷ Ò]Òh eMù jÞ_Ð b¯
aÞÒ]hÑ aSà_ LeÞ jéÐ^Ñ_ Òe ek Д
(@«e= jÕLÑrà_)
“ÒLÐBmÞÒmÐ jéeÐSÔ Òe QÞr aôrÞ ]Þ@
jéeÐSÔ ÒaÐmÞZ [ÊkÞ Ò[ÐÒ[ SÐZÞ \Ð@ ÒmÐ ÒLÐBm”
(LÐBmÞ hÞlÐ)
WÐLÊe hõÑ @bÞeÐc *e `õЯ `QÐh M¨ Nõx `õLÐhÞ[ Ð
AkÊeÞ akÊ Nõx @]ÔÐa^ù @`õLÐhÞ[ Ð `õLÐhÞ[ Nõx e RÒ[õ
RÒ[õ jéeÐSÔ`õЩÞe Djù beÞekÞR,Þ [ÐkÐ `õZ^Þ Ð_ jÐÒ`l Ð
[Ð*e ckÐ_ Nõx LÐfÞbÐNa[' - Òj\ùÒe j_Ð[_ ^cà e
ÒcßÐfÞL [ré, `Þ¨ aõÐkëZ [ré, SÑa-`ec [ré, sÐ_ ÒdÐN
Lcà ÒdÐN, @½Ð= ÒdÐN, jkS ÒdÐN, b¦Þ ÒdÐN LfÞ-
j[Ô `õj= B[ÔÐ]Þ ^cà [rée jÐe aÔÐMÔÐ jkÞ[ `õj=
LõÒc jéÐ^Ñ_[Ð AÒtÐf_ e QÞ[õ J [Ðe Òhi `eÞZ[Þ
aÞi¯Òe baÞiÔaÐZÑ BÕÒeS jeLÐe*Ê akÊbÐÒa aÞQfÞ[
LeÞ Ò]B\ùmÐ Ð Òj\ùeÊ LÞRÞ `Õ«Þ-
" `Ðqc_ VÞ dÐLÊ LkÞ- `qc SSà @ÒV ÒjkÞ,
ÒNÐeÐ `mV_ dÐLÊ LkÞ- `QÞh `õL[ô Þ VÞ HkÞ Ð
HkÞVÞ aÞÒ]hÑ @V«Þ-jéeÐSÔ DSÐXÞZ ]Ô«Þ Ð
LÕÒNõj ]f dÐLÊ LkÞ- [Ð* _ÐcVÞ j[ÔÐNõkÞ Ð
ÒdkÊ @ÒV ck[ AcùÐ- ÒjkVÞ @VB ckÐcùÐ
`QÞh*e jÒ= ÒMfÞ- aõVÞ hÞ eÐSÐ ckÐafÑ Ð
_Þ´Òe ÒdZÊ _ÞH Le @^cà OVÞmÐ [ÐkÐe Ð
ÒdÒ[L j[ÔÐNõkÑ \ùÒm-ckÐcÐù jÒ= jÕNÒkÒm,
ckÐcùÐ*e aÐLÔ ÒdkÞ-aÞÒ]hÑ _ cÐ_«Þ ÒLkÞ,
Ò[Òa[ mÐNÞa Ltf-aÞÒhé LeÞÒa A]ÞcfË
mÐNÞa bÐe[ Òe _ÐV, _eÒk bÐe[ jcõÐV
Shanti Ananda - Janmotsava Special Issue - February- 2024
@Z QÐfÞhÐ ÒkÐB\ùmÐ-H\ùÒe eÐSÐ _ ÒQ[ÞmÐ
QÐfÞhÐÒe [ _ ajÞa- HLQÐfÞhÒÞ e _ \ùa,
mÐNÞa bÐe[ jce- hÊbaÞ cÐe ^e ^e
j[ÔÐNõkÑ ÒkÐBÒm ÒcfÞ-@«e ÒkÐB dÞa LfÞ
BDÒeÐ`Þ¯Ð_ dÞÒa RÐXÞ- ÒcÐk_ jÞ_Ð Ò]Òa LÐYÞ Ð
aÞÒ]hÑ ÒkÒmZÞ aÞÒhiÞ-kÐ[eÊ^_ dÐH MjÞ,
Òaf ÒkmÐZÞ AjÞ Òhi-aÞÒ]hÑ dÐ«Ê ÒdTÐ Ò]h
ÒdZÊ `qc eÐSÐ HkÞ-`ÐqÒe LfÞ mÐNÞ\ÐB,
aÊTÒÞ m _ÊÒkÜ ]¨^ÐeÑ-`õL[ô @ÒV H Òa`ÐeÑ Ð
ckÐcùÐ*e aÐLÔ ÒdkÞ-`qc B=Þ[ cZB
hÊZ [Ê c_ ckÑ`Ðf- b¦*Ê Lk [Ê Qqf Ð
Ac÷e eÐSÔ AÒc÷ Ò_aÐ- eÐSÐ*Ê LÞÖ`Ð `QÐeÞaÐ ?.....
HkÞbfÞ @Ò_L D~Ñ`_Ð cËfL `]ÔÐafÑ eQ_Ð LeÞ
aõVÞ hÞ aÞewÊ Òe jÊ© _ÞÒ¹jÞ[ S_[Ð *Ê jÕNWÞ[ LÒm Ð
]ÊeÐQÐeÑ `õSÐ`ÑXL eÐSÐ, ScÞ]ÐecÐ_*Ê A^ÔÐcÞLù hÞlÐ
cÐ^Ôc Òe `eÞa[à_ `ËaLà `õSÐ ajùf ÒkaÐ jk jéÐ^Ñ_[Ð
jÕNõÐc Òe jkÒdÐN `ÐBÜ ÒjcÐ_*Ê `õª[Ê LeÞaÐ NÊe[Ê `é ÀË à
LÐdàÔcÐ_ LeÞQÐmÞÒm Ð WÐLÊe A^ÔÐcùÔ aÐ] ]éÐeÐ
S_jcÐS e @«SàN[ eÊ LÐc ÒLõÐ^ ÒmÐb ÒcÐk c]
cоÐdàÔ eË`Ñ iYÏ eÞ`Ê HaÕ `QÞh `õL[ô Þ J `q c_ bfÞ
hÐjLcÐ_*Ê `eÐk[ LeÞ bÐe[ aià jée`Ë H Ò]k Òe
SÑa LÞ`eÞ jéÐ^Ñ_ ÒkÐB jé-^cà `Ðf_ `ËaLà bNa[
jÐlÐ[LÐe LeÞ`ÐeÞa, [Ðe hÞlÐ jkÞ[ akÞSà N[ Òe BÕÒeS
cÐ_* ]éÐeÐ LafÞ[ Ò]h cÐ[ôLÐ e S_jÐ^eZ, Òd`eÞ
BÕÒeS jeLÐe* @^ù_eÊ cÊ¦Þ mÐb LeÞÒa, jéÐ^ù_[Ð
AÒtÐf_LÊ LÞ`eÞ jÖNWÞ[ bÐÒa [Ñaõ[e LeÞ`ÐeÞÒa Òj\ù
jLÐÒh, S_ jÐ^ÐeZ*Ê `õa[ÐBaÐ LÐdàÔ ]éÐeÐ JXÏhÞ Ðe
`Êe`mîÑÒe WÐLÊe* A]hàÒe @_Ê`Ðõ ZÞ[ cÐÒ_ cÊMÔ bËcLÞ Ð
NõkZ LeÞ kSÐe kSÐe jÖMÔÐÒe jéÐ^Ñ_[Ð AÒtÐf_Òe
TÐj Ò]Òm Ð AÒtÐf_ [ÑaõeÊ [Ñaõ[e ÒkÐBQÐmÞmÐ Ð
19
 VÐZÞ ÒO_Þ dÞa QÊcéL mÊkÐLÊ Ð L\Ð LÞRÞ _ÐkÞÜ AD LkÞaÐLÊ ÐÐ
BÖÒeS jeLÐe `õcÐ] NZÞÒm Ð `õcÐZ @bÐaeÊ WÐLÊe*Ê His Majesty the King Emperor and Government
AÒe½ LeÞ `ÐeÊ_\ùÒm Ð 1928 Òe WÐLÊe @bÞeÐc LfÞ established by law in British India) aÔÐSÐ©Þ jk
bÐNa[ Nõx eQ_Ð LeÞ\Òù m Ð ÒjÒ[ÒaÒf b¦ cÐ_*Ê aÔÐ_ LeÞÒ]Òm Ð jeLÐe ÒNÒSV aÞs©Þ SÐeÞ LÒm
LkÞ\Òù m H\e LfÞ bÐNa[ ÒmMÐ ÒkmÐ WÐLÊe cÐcÊ LfÞbÐNa[ dÞH `YÞa @aÐ hÊZaÞ [Ð*Ê `QÐh V*Ð
OeLÊ dÞÒa, Ò_ÐkÞÒm LÐdàÔ jÞwÒka _ÐkÞÜ Ð ÒSÐeÞcÐ_Ð jk HL cÐj jhõc LÐeÐ]¨ Òe ]¨Þ[
LeÐdÞa Ð
jc¯ LõÒc LVL SÞmÐî cÐkÐ= Ð @ÕQf Òe WÐLÊe bõcZ
jc¯Òe LfÞ bÐNa[ Nõx ck=Ð \Ð_Ð B_ÞÒ¸LçVe ]ÊNÐà _t R[õ`eÊ ÒLÐVà _ÞÒ~àhLõÒc `ÊeÑ j]e \Ð_Ð B_ÞÒ¸LçVe
cÞh*õ kª N[ÒkmÐ Ð BÕÒeS jeLÐe * QÐVÊLÐe Ò]h j]Ò`à j]faÒf WÐLÊe*Ê ÒLÐVà Òe kÐSe LeÞaÐLÊ Ahõc
Ò]õÐkÞ B_ÞÒ¸LçVe jeLÐe aÞÒeÐ^Ñ jéÐ^Ñ_[Ð jÕNõÐcÑ Òe D`yÞ[ ÒkÒm Ð WÐLÊe* ]ÞaÔÒ[S J bNa[ѯ
cÐ_*Ê DjùÐk `õ]Ð_ LeÞ `Õ¦Þ NÊXLÞ BÕÒeSÑ Òe @_ÊaÐ] jée`Ë ]hà_ LeÞ b¦Þ `ËaLà @_Ê_¯ jk jj®ÐÒ_ Ò_B
R[õ`eÊ ÒLÐVà Òe kÐSe LeÐBÒm Ð cÐj cÐj ^eÞ Mr
LeÞ _ÞS c«aÔ Òe eÐSÒ]õÐk, aÞÒ]õÐk e cÊMÔ _ЯL
A.F.W.Dixon * ÒLÐVà Òe ÒLj QÐmÞmÐ Ð ÒLÐVà aÐkÐÒe
bÐÒa QÞ[[Þõ LeÞ 2/2/1934 ]Þ_ LcÞh_e * _ÞLVÒe
kSÐe kSÐe S_[Ð* AÒtÐf_ aõkë`Êe`õbÊ[Þ J JXÞhÐ
]ÐMm LÒm Ð LVL Ò`ÐmÞj ÒkX LéÐVe jÊ`eÞÒVÒ¨Ã
e aÞbÞ_ï yÐ_Òe j[ÔÐNõkÑ cÐ_* jÕNõÐc [Ñaõ ÒkÐB
HkÞcÐcmÐ e []« `ÐBÜ cÐXõÐj @`eÐ^ []«
DWÞmÐ Ð JXÞhÐ J @^Ê_Ð Auõ Ò[Òm=Ð_Ð e akÊ aÞh½Þ
Ò¸jÞAmaõÐq LÊ SZÐBÒm Ð jÊ`eÑÒVÒXà cÞ½e H-`Þ aÔ¦Þ, AB_SÑaÑ, jÐcéÐ]ÞL, ÒmML, eÐSÒ_ß[LÞ Ò_[Ð,
aLÒm []« LeÞ cÐXõÐj jeLÐe * QÞ$ ÒjÒLõVÐeÑ aÞÒhi[Ó `¨Þ[ _ÑfL¶ ]Ðj, hõÑ aÞh_é Ð\ ]Ðj (`earàÑ
cÞ½e ÒaõÐÒL_ *Ê eÞÒ`ÐVà LÒm Ð cÞ½e ÒaõÐÒL_ LfÞbÐNa[ JXÞhÐ e `õ^Ð_c§Ñ J Dre `õÒ]h e NbÀàe D`yÞ[
e ÒmML, `õLÐhL, HaÕ cÊ]Lõ Ðe * aÞewÊ Òe ÒLj eÊSÊ ekÊ\Òù m Ð
LÒm Ð LfÞbÐNa[ N&Ðce hhÑbËiZ e\* AhÐ Ò`õj LfÞ bÐNa[ LÊ [SàcÐ LeÞaÐLÊ AjÊ\Òù m aÞh½ hÞlÐaÞ[
Òe hõÑ hÔÐcjÊte N«Ð¯[ * ]éÐeÐ R`Ð dÐB\ùaÐeÊ, LmÞL[Ð aÞhé aÞ]ÔÐf¯ e @^ÔÐ`L `¨Þ[ hõÑ aÞ_ЯL cÞh,õ
ÒjcÐ_* _ÐcÒe c^Ô ÒLj eÊSÊ LeÐ dÐB\ùmÐ Ð cÞ½e `ÊeÑe aÞh½Þ JLÞm jéÒ]hÒ`õcÑ jÊ jÐkÞ[ÔÞ L hõÑ SNauÊ
ÒaõÐÒL_ ÒLj VÞLÊ R[õ`eÊ cÐSÞÒ½õV ÒLÐVà LÊ VõÐ_çj$e jÞÕk Ð
LeÞ Ò]Òm Ð cÐSÞÒ½õV LfÞbÐNa[ NõxLÊ BÕÒeS jeLÐe
Ò]h e aÞb_ï jcéÐ] `[õ cÐ_* ªc÷ `ËÀà ÒkmÐ Ð SÒZ
aÞÒeÑ^Ñ, eÐSÒ]õÐk `ʪL jÐaÔª LeÞ (Case jÕjÐe [ÔÐNÑ j_ÐjÑ *e jéÐ^Ñ_[Ð jÕNõÐc jcéÐ] Ò]h
under,CPC Rule-195 Sec, 124,dated Òe Qkf jô½Þ LmÐ Ð jÕNõÐcÑ cÐ_* c_Òe DjùÐk jkhõ
20.09.1934" The said publication contained NÊZ Òe beÞNmÐ Ð jÕNõÐc [Ñaõ[eÒkÐB QÐmÞmÐ Ð jéÐ^Ñ_[Ð
several passages and seditious matters jÕNõÐc e Ò_[ôaôt * _Se J jÖ`Là _Þ¯[ mÐNÞ
intended to bring into hartes and contempt of ekÞ\m ù ÐÐ
Shanti Ananda - Janmotsava Special Issue - February- 2024 20
 Òe cÐ_j ÒcÐe Ð ÒcÐe ÒaÐm Le Ð cÊÜ Ò[Ðe S__Ñ, [Ê ÒcÐe LÊce ÐÐ
WÐLÊe hõÑ hõÑ @bÞeÐc* j`lÒe jé[`õa[ô bÐÒa jéN[à aÔakÐe ÒjcÐ_* D`Òe `õbÐa `LÐBmÐ Ð LõchÓ
mÞ=eÐS `ÐZÑNÐkÑ (one time speaker of Odisha ÒjcÐÒ_ WÐLÊe* WÐeÊ @«SàÐN[ѯ J akàeÞ SÐN[ѯ
legislative assembly, education minister and jéÐ^Ñ_[Ð e [ré NõkZ LeÞ jéeÐSÔ jÕNõÐc Òe jÕNÊ©
chief justice of Odisha high court.) HaÕ Òj jc¯e bÐÒa LÐdàÔ LeÞaÐLÊ mÐNÞÒm Ð WÐLÊe ÒSm dÐBR«Þ SÐZÞ
bÐe[e aÞh½Þ AXÒbÐÒLV hõÑ ecZ cËrÑà cL~cÐ mYÊ JXÞhÐ e ÒLÐZ @_ÊÒLÐZ eÊ J @_Ô `õÒ]h e jéeÐSÔ
\ùÒm Ð jÕNõÐcÑ cÐ_* bÞX aYÞaÒe mÐNÞmÐ Ð jeLÐe `õcÐ]
`eÞÒhiÒe [Ð 13/12/1934 eÞM ]Þ_ judge Mr NZÞÒm Ð HZÊ WÐLÊe *Ê BÕÒeS jeLÐe @^Ê_Ð Auõ
A.F.W.Dixon eÐSÒ]õÐk @`eÐ^ jÐaÔy LeÞ WÐLÊe*Ê `õÒ]h e eÐSÐcÒktõÞ ÒSmLÊ yÐ_ЫeÞ[ LÒm Ð
HL aià LÐeÐ]¨ Òe ]¨Þ[ LeÞ eЯ Ò]Òm Ð HkÞ eЯ
eÐScÒktõÞ ÒSm RÐ[õ`eÊ ÒSm WÐeÊ akÊNZÊ Òe aX,
aÞewÊ Òe bÐe[ e ahÞ½ AB_s aÐQÊ SN_ïÐ\ ]Ðj (the
ÒjWÐÒe jkhõ jÕMÔÐ Òe LB]Þ _ÞdàÔÐ[_Ð ÒbÐN
Ex-chief justice of Orissa high court and later
LeÊ\ùÒm Ð `Ëaà`eÞ WÐLÊe [Ð* LÐdàÔLõc Aec÷ LeÞ
the Judge of Supreme Court) cÐXõÐj kBLÐVà Òe
Ò]Òm Ð WÐLÊe akÊbÐiÐ LkÞ`ÐeÊ\Òù m Ð aÐmÔ @ayÐ Òe
@`Þm LÒm Ð (Òj jc¯Òe @^Ê_Ð N&c SÞmÐî cÐXõj
LÞRÞ ]Þ_ N&Ðc SÞmÐÒe LVÐB\ùÒm Ð Ò[ZÊ Ò[mÊNÊ bÐiÐ
ÒejÞÒX_çjÞ @^Ñ_ Òe \ùmÐ Ð LfÞ bÐNa[ N&Ðc SÞmîÐ
jÊte bÐÒaLkÞ `Ðe«Þ Ð SÒZ ]ÞaÔ j_ÔÐj jéÐ^Ñ_[Ð
hõÑ hhÞbËiZ e\ * New India Asha press Òe
R`Ð dÐBÜ \ùmÐ) Ð ÒjkÞ @`Þm kÐBÒLVà MÐeS LeÞÒ]Òm Ð jÕNõÐcÒe ÒdÐN Ò]B LÐeÐaeZ LeÞR«Þ Ð H jcéÐ]
]lÞZ bÐe[Òe `õQÐeÞ[ ÒkÐBNmÐ Ð Òj j_ÔÐj * `õbÐa
dÊN`ÊeiÊ j[Ôe cËrcàÞ « aÞNkõ LõЫÞLÐeÑ WÐLÊe @bÞeÐc Òe LB]Þ cÐÒ_ [Ð*e b¦ [\Ð jéeÐSÔ Ò`õcÑ ÒkÐB
* Aec÷ ÒkmÐ I[ÞkÐjÞL ÒSm dÐ[õÐ Ð WÐLÊe SÐZÞ\Òù m NÒmZÞ H jcéÐ] `õQÐeÞ[ ÒkaÐ]éÐeÐ ]lÞZ bÐe[ jéÐ^Ñ_[Ð
JLÞm cÐ_* j[ ÒQ½Ð jÒ[é Òhi `eÞZ[Þ [ÐkÐkÞÜ Òka Ð jÕNõÐc akÊNZÊ Òe awà[Þ ÒkaÐLÊ mÐNÞmÐ Ð ÒSm j®ÊMÒe
HZÊ Òj aÞQfÞ[ _ \ùÒm Ð kSÐe kSÐe S_[Ð * aÞ`aì LõchÓ bÞX aYÞaÐÒe mÐNÞmÐ Ð BÕÒeS ÒSme @[Þ½ ÒkÐB
kÞÕjÐ eË` ^ÐeZÐ LmÐ Ð WÐLÊe ÒjcÐ_*Ê hЫ ekÞ LÐdàÔLõc WÐLÊe* _Þh ]ÐYÞ LÐVÞ aÐLÊ _ÞÒ~àh Ò]Òm Ð aÐeÞL
`õª[Ê LeÞaÐLÊ `eÐchà Ò]B, [Ð*e ÒSm cÐ^Ôc Òe akÊ ÒdÒ[ÒaÒf LÐVÞaÐLÊ D`Lõc LeÞRÞ WLÊe* ÒLheÊ AÒmÐL
LÐdàÔ J DÒ]ÔhÔ kÐjm LeÞaÐe @RÞ LkÞ' aÞh<ô fÞ[ ehëÞ _ÞN[à ÒkaÐLÊ mÐNmÐ, []éÐe ÒSme jÒc[ jcª
S_[Ð *Ê `õÒaÐ^ù[ `ËaLà _ÞwÐà eÞ[ R[õ`eÊ ÒSm LÊ dÐ[õÐ Ò`ÐmÞj LcàQÐeÑ sÐ_ hË_Ô @ÒQ[ ÒkÐB d\Ð yÐ_ Òe
LÒm Ð VfÞ `XÞÒm Ð LÞRjÞ c¯`Òe WÐLÊe ÒjcÐ_*Ê jÒQ[_ LeÞ
Òj jc¯Òe R[õ`eÊ ÒSm c^ÔÒe akÊ jéÐ^Ñ_[Ð jÕNõÐcÑ, bÞ[[õª ÒSme LÊ bÐe[ѯ jÕ²ô[Þ aÞi¯ÒehÞlÐ `õ]Ð_
eÐSÒ_[Ð, LÊMÔÐ[ @jcÐSÞL@`eÐ^Ñ akÊ jÕMÔÐÒe atÑ LÒm Ð ÒjkÞ]_Þ WÐeÊ WÐLÊe*Ê ÒNÐeÐ jÐÒka J jcª
SÑa_ LVÐD\ùÒm Ð WÐLÊe* bNa[ѯ ÒjßÐcÔeË` c^Êe Ò`ÐmÞj LcàQÐeÑ b¦Þ jkLÐÒe aÔakÐe LÒm Ð WLÊe*
Shanti Ananda - Janmotsava Special Issue - February- 2024 21
 S__Ñe L\Ð _ cÐ_ÞaÊ ÒdÒa, `XÏÞdÞaÊ ckÐ bÑiZ @ÀàÒa ÐÐ
LÐdàÔ LfÐ` Òe ÒLkÞ aÐ^Ð jô½Þ LeÞ _ÐkÐ«Þ Ð WÐLÊe _Þ[Ô ÒjaL HjaÊ @¡Ê[ ]ôhÔ Ò]Mù [Vy Ð WÐLÊe ÒjWÐÒe
[Ð*e bNa[ѯ ]ÞaÔ h¦Þ jÐ^ÐeZ[Ó `õLÐh Le«Þ ]ÊB ]Þ_ ekZÞ jc¯Òe akÊ Nôky WÐLÊe *Ê AcÕ[õZ
_ÐkÞÜ Ð ÒLaf aÞÒhi AahÔL yÒf [Ð*e ]ÞaÔ h¦Þ SZÐBÒm Ð ÒjcÐ_* aÐjba_Òe `õ j Ð] Nõ k Z
`õÒ¯ÐN LeÞ\Ð«Þ Ð Òd`eÞ WÐLÊe [Ð*e cÐ eÐ^Ð Ò]aÑ* LeÞ a ÐLÊ Ð WÐLÊe jª* _Þc§Z elÐ LÒm Ð HL @¡Ê[
@_ÊÒeÐ^ elÐ _ÞcÒ« ÒdDÜWÞ \ùÒm c^Ô `õ[]Þ _Þ \Òe cÐ ]ôhÔ WÐLÊe HL jc¯Òe jcª* Nôk Òe ÒbÐS_
*Ê ]hà_ Ò]B [Ð* kÐ[eÊ ]Ê‘ HL NîÐj J ceQÞ mXÊ LeÊR«Þ Ð jcª* c_ aÐqÐ `ËÀà LeÞ ÒjkÞ @SZÐ ]ÞaÔ
NõkZ Le«Þ Ð ÒSm Òe \ÐB c^Ô [Ð* j[Ô `ËÀà `ÊeiÊ ]ÊBbÐB aÔayÐ LeÞ\aù Ð `õ\c ÒhõZÑ e HL jé[§
LeÊ \ ù Ò m Ð b¦bÐaÒe AahÔL yÒf [Ð*e Òef ÒLÐQÒe WÐLÊe J _Þ[Ô ÒjaL ]ÊB j_ÔÐj * jkÞ[
jaàaÔÐ`L[Ðe `õcÐZ SZÐB Ò]D\ùÒm Ð aõk`ë eÊ Ò$eÞ AjÞÒm Ð LÞR]Þ _Þ N&Ðc SÞmÐî Òe bõcZ LeÞ
ÒSm LõÒc LõÒc jéeÐSÔ j[ÔÐNõkÑ cÐ_* Ahõc Òe `eÞZ[ [Ð* LÐdàÔ jcÐ`_ÐÒ«, hÐ«Þ A_Õ]Ðhõc LecfÐ Ò$eÞ
ÒkaÐLÊ mÐNÞmÐ Ð ÒSm aÐkÐÒe jke e HaÕ cÐXõÐj, AjÞÒm Ð [Ð*e DÒ~hÔ `ËÀà ÒkmÐ Ð jéeÐSÔ jÕNõÐc af
ckÑhËe, aÞS¯_Ne, hõÑLÐLÊmc, kÐB]õÐaÐ] `õb[ô Þ jke are ÒkaÐÒe mÐNÞmÐ Ð BÕÒeS jeLÐe LõchÓ ]Êafà
cÐ_*eÊ aÞhÆ½Þ `õ[bÞ ÐhÐfÑ HaÕ jÐ^ÐeZ S_[Ð* bÞX c_Ð ÒkaÐLÊ mÐNÞÒm Ð bÐe[ jéÐ^Ñ_[Ð `õЩÞe cÐNà `õhª
akÊ NÊZ Òe awÞ[à ÒkÐB jéÐ^Ñ_[Ð jÕNõÐc HL bÑiZ ÒkaÐLÊ mÐNmÐ Ð
eË` Ò_aÐLÊ mÐNÞmÐ Ð H jaÊ ml LeÞ cÐXõÐj jeLÐe WÐLÊe @bÞeÐc ÒSm eÊ Ò$eÞaÐ `e WÐeÊ @_Ô yÐ_ LÊ
m¨_ LÊ jcª [\Ô SZÐBÒm Ð WÐLÊe* HL aià ÒSm bõcZ Òe _dÐB Ahõc Òe ekÞ A^ÔÐcùLÞ h¦Þ ]éÐeÐ cÊclÊ Ê
]¨LÊ BÕÒeS jeLÐe ÒLÐkf LeÞ _@ cÐj c^ÔÒe j S_[Ðe `eÞ[Ðõ Z S_ cÐ_j Òe A^ÔÐcùÒaÐ^ e aÞLÐh
j®Ð_ LÐeÐcʦ LÒm Ð jkÞ[ j_Ð[_^cà e `õ[ºÞ Ð HaÕ [[çjkÞ[ jéÐ^Ñ_[Ð jÕNõÐcÑ
WÐLÊe ÒdDÜ ]Þ_ LÐeÐ cʦ ÒkÒm HL @]çb[Ë ]ôhÔ OVÞ[ cÐ_* c_af aôwÞ _ÞcÒ« h¦Þ Ò`õeZ J cÐNà ]hà_
ÒkmÐ Ð LÐkÐeÞLÊ SZÐ_ÐkÞÜ WÐLÊe ÒLDÜ]Þ_ LÐeÐcʦ LÐdàÔLõc SÐeÞ eMù\Òù m Ð WÐLÊe ÒSm eÊ aÐkÐeÞaÐ `e
ÒkÒa Ð LÞ«Ê H L'Z ? ]ÊBSZ hÊbõ Ò^Ð[Þ LÊ[Ðà `eÞk[Þ WÐeÊ `Ëaà bfÞ BÕÒeS jeLÐe* ÒNÐBtÐ aÞbÐN mÐNÞ
]ÞaÔ `ÊeiÊ jÊte `ʹ cÐmÔ ]éÐeÐ @bÔ\à_Ð `ËaLà jÊj³Þ[ ekÞ\mù Ð Ð Ahõc Òe ekÞaÐ `Òe akÊ ÒNÐBtÐ AjÞR«Þ
ÒeÐmj e¯Ðm LÐe Òe ÒNÐ]ÐaeÑ _]Ñ[Ñe LÊ Ò_Òm Ð cÐj cÐj ^eÞ ekÞ ÒhiÒe R]ë Òah `eÞ[ÔÐN LeÞ ]ÑlÐ
WÐLÊe ÒNÐ]ÐaeÑ _]ÑÒe jïÐ_ jcÐ`_Ò« ÒjkÞ @SZÐ `õÐ©Þ ÒkÐB SÑa_ LÊ QeÞ[Ð\à LeÞR«Þ Ð
]ÊBbÐB AZÞ\aù Ð `ÐVcWÐ e ÒNßeLÞ aj_ J `ʹ [ÊfjÑ
cÐmÔ Òe jSÐB _ÞS eÐS ba_ j]ôhÔ `õÐjÐ]LÊ Ò_B hõÑ hõÑ WÐLÊe @bÞc `eckÕj Ò]a * aÞewÊ Òe eÐSÒ]õÐk
`ËSÐ @Qà_Ð LeÞ ANeÊ `õª[Ê jÊte jÊte MÐ]ÔÒe WÐLÊe*Ê cL~cÐ R[õ`eÊ ÒLÐVà Òe QÐmÊ\aù Ð jc¯Òe JXÞhÐ J
@`ÔЯÞ[ LÒm Ð eÐSÐcÒktõÞ Òe \ùaÐ ]ÊB cËrÑà WÐLÊe* @_Ô `õÒ]h e akÊ jéeÐSÔ Ò`õcÑ Ò_[ôatô D`yÞ[ ÒkÐB
Shanti Ananda - Janmotsava Special Issue - February- 2024 22
 cÒ_ÐaôrÞ Ò[Ðe `Ðq `eLÐe Ð _ SÐZÞZ ÒkD@RÊ jeLÐe ÐÐ
ÒLj aÞQÐe `õ[Þ mlÔ eMù\Òù m Ð ÒjcÐ_* c^ÔÒe
[[çLÐfÑ_ `qjMÐ c^ÔeÊ JXÞhÐe ae`Ê[õ `¨Þ[ _ÑfL¶
]Ðj D`yÞ[ ekÊ\Òù m Ð Òj WÐLÊe * hЫ jcÐkÞ[ `õL[ô Þ
[\Ð Ò[ÒSÐ]Ñ© cËrÑà `¨Þ[ _ÑfL¶ *Ê H`eÞ cÊ‘ LeÞ\mù Ð
Òd, [Ð*eQÞ[ NÑ[Ð e "NÑ[Ð `õÒah' Nõx Òe HL jé[§
@^ÔЯ WÐLÊe * `ÐBÜ jô½Þ LeÞ\Òù m Ð Òj\ùeÊ LÞ¯]Õh:-
hõÑ @bÞeÐc `eckÕj SÒZ dÊaL j_ÔÐjÑ "LÐfÞbÐNa['
_ÐcÒe JXÞhÐ e `õQÑ_ heÑe jÐ^_Ð, ÒdÐN sÐ_ [ré
`ËÀà ÒNÐVÞH Nõx ÒmMù\Òù m Ð Òj `õj= LõÒc aÔÐ`ÐeÑ
BÕÒeS jeLÐe, `qcSSà HaÕ aõVÞ hÞ Òjß_Ô cÐ_*Ê-Btõ¯Þ
cÐ_* jÒ= [Êf_Ð LeÞ Òj cÐÒ_ Ò]h RÐXÞ dÐ'«Ê Ð bÐe[
jéeÐSÔ mÐb LeÞa B[ÔÐ]Þ Ð Òj\ù`ÐBÜ [Ð* _ÐcÒe eÐS
Ò]õÐk cL~cÐ ÒkÐB \ùmÐ Ð ÒmML Òj cL~cÐÒe D`yÞ[
ekÊ\Òù m Ð kWÐ[ç Òj Nõx VÞLÊ `YÞaÐLÊ ÒkmÐ Ð LÞR aÞ TÊ ÐNmÐ
_ÐkÞÜ Ð jÐ^ÐeZ[Ó dÐkÐ aÊTÐNmÐ aÔÐ`ÐeÑ * jÒ=
@jkÒdÐN LeÞ [Ð*Ê Sa[ LeÞaÐLÊ Òka B[ÔÐ]Þ...LmÞL[ÐeÊ
`¨Þ[ aÞ_ЯL cÞhõ jÐl Ò]aÐLÊ AjÞ\Òù m Ð
`¨Þ[ ckÐh¯ * jÐlÒe "LfÞbÐNa[' `YÐNmÐ HB
aÔÐ`ÐeÑ cÐÒ_ k[aÑdàÔ ÒkÐB ^éÕj `ÐBÒm LfÞ @«e
ÒkÐBdÞa- - @«e Lf_Ð LeÞÒka- - -
LfÞbÐNa[LÐe* @jÕMÔ hÞiÔ b¦ @_ÊNÐcÑ Ð cÐ[õ Òah
ml LeÞaÐe aªÊ, ÒjB dÊaL j_ÔÐjÑ ]Þ_ `Òe ]Þ_
LÒQeÑ Òe WÞA ÒkÐBR«Þ Ð ]ÑOà LÐf ÒSm dÞÒa ÒaÐmÞ
SÐZ«Þ Ð cÐ[õ cÊMÒe jaà]Ð ÒjB jëÞ[kj jéot Òjëe
ÒeMÐ Ð `eÞ^Ð_ Òe LiЯ `pa± J ]ÊBVÞ LÐWD Ð
ÒNÐVÐL ÒaÒf LÒQeÑ eÊ Ò$eÞ ]ÊB M¨ eÊVÞ MÐA«Þ Ð
ÒmÐL VÞLÊ Ò]MùÒm A]e [\Ð b¦Þ c_LÊ kÊH !
Shanti Ananda - Janmotsava Special Issue - February- 2024
’aÔ¦Þ[é aÐ_ c_jéÑ Òj dÊaL jÐ^Ê c_eÊ dÞaÐe aªÊ
_ÊÒkÜ Ð aÞ`] kÞÜ ÒdÐNÑ e `eÑlÐ yf Ð ‘Òj kÞÜ DLùf
jÕ²ô [ Þ ^ ÐeÐe `õ [ ÑL d\Ð\à Òe `Ê e ÐZ `õ a Ðk e
@a[Õj !’
ÒkÒm ÒkÜ dÊaL jÐ^Ê, H Ò]h e `eÖ`eÐ Òe _ÞSLÊ
cÞhÐB Ò]BR«Þ Ð Òj ÒmÐL * e ÒmÐL Ð ]`Þ,à ]Ðc÷LÞ ,
`¨Þ[ * ÒmÐL _Êk«Ü ,Þ Ò]he `mîÑ [Ð*e eÐSÔ Ð ÒjWÐÒe
[Ð* cÊM`]ë _ÞNfà [Þ SÑa - `ec [ré hÊzaÞ ÐLÊ ÒmÐÒL
[ôi[Þ Ð Òj kÞÜ H bËceÞ ^cà Ò_[Ð LÐkÐeÞ ^cà J aÞhÐé j Òe
aÞÒeÐ^ aÐ aÞeÐN [Ð*e _ÐkÞÜ Ð Òj kÞÜ d[Ð\à Òe jÐcÔ
^cà e SÑa« aÞNkõ ! H Ò]h jÕ²ô[Þ e D]ÐkeZ cÐ[õ
ÒkÒmÒkÜ ckѯÐ_ !
jÐcÔ ^cà jcÐ^Ð_e HB`eÞ SÑa« J Séf« ]ÊÔ[ÞcÐ_
aÔ¦Þ H Ò]h jÕ²ô[eÞ d\Ð\à ÒceÊ]¨ !
aЪa Òe `¨Þ[ _ÑfL¶ jéÁ jc¯ c^ÔÒe @_Êba
LeÞ`ÐeÞ\Òù m LõЫÞLÐeÞ jéeÐSÔaÐ]Ñ, j_Ð]_^cà Ò_[Ð
@a[Ðe `ÊeiÊ * ckÐ_[Ð !
jc¯e aÞXcé_Ð, Ac÷cÐ_*e @jë[Þ Ð ÒaÐ^ e @bÐa ÒdÐNÊ
ÒdDÜ ckÐ_ aÞb[Ê Þ cÐ_* `õÒQ½Ð [ÔÐN,afÞ]Ð_ ]éÐeÐ
AÒc jéÐ^Ñ_[Ð e jéÐ] D`ÒbÐN LeÊÒR, ÒjcÐ_* jë[Ì Þ
Ac÷cÐ_* cÐ_j `Vf eÊ mÞbÐB Ò]BRÊ Ð
kÐ[NZ[Þ ÒLÒ[ SZ jÕNõÐcÑ * jë[Ì Þ elÐ`ÐBÜ LÞRÞ LÐdàÔ
LeÞ, AÒc÷ _ÞSLÊ ÒNßÐeaÐ_ï[Þ cÒ_ LeÊRÊ ÐbÐe[aià ekSÐe
kSÐe jéÐ^Ñ_[Ð jÕNõÐcÑ* aÑe[é NÐ\Ð aÞj[Ìë Þ e @[f
Nbà Òe mÑ_ ÒkÐB NmÐZÞ Ð ÒjcÐ_* aÞi¯Òe SÐZÞaÐLÊ
ÒQ½Ð c^Ô LeÊ_Ð, SÐZÞÒm c^Ô j®_ Ò]D_Ð Ð ÒjcÐ_*
23
 ]eLÐe dÐkÐ, LkÞaÞ hÊZÞ\Ð Ð lÞ© aÞlÞ© Òd [ô[ÑÒ¯ cËYÏ[Ð ÐÐ
jë[Ì eÞ lÐ ]ÞNÒe ÒQ½Ð c^Ô LeÊ_Ð Ð LÐeZ `eÐ^Ñ_[Ðe
dÐ[_Ð AÒc ÒbÐN LeÞ_ÐkÊÜ , LÞcÐé jéÐ^Ñ_[Ð jÕNõÐcÒe
AÒc bÐNÞ]Ðe ÒkÐB _ÐkÐ«Þ Ð SÑa_ LÊ [Þf [Þf ]‘ LeÞ
Ac÷ cÐ_* `Ëaà jÊeÑ cÐÒ_ Ac÷ cÐ_* `ÐBÜ RÐXÞ dÐB\ùaÐ
jéÐ^Ñ_bÐe[ aiàLÊ _ÞS BoÐcÒ[ ÒbÐN LeÊÒR Ð
WÐLÊe hõÑ @bÞeÐc* bfÞ SÒZ ckÐ_ LõЫÞLÐeÑ, jcÐS
jÕ²ÐeL A^ÔÐcÞùL jÐkÞ[Ôe jôS_LràÐ jÒaàÐ`eÞ
j_Ð[_^cà elL @a[Ðe `ÊeiÊ * Ò]h `õÑ[Þ jcNõ
S_jcÐS `õ[Þ @a]Ð_ ASÞ aÞj[Ìë Ð AÒc÷cÐÒ_ [Ð* jë[Ì Þ
DÒ]ÔÒhÔ L'Z LeR«Þ ?
WÐLÊe @a[Ðe `ÊeiÊ ! [Ð* bNarÐ e akÊcMÊ Ñ LÐdàÔ
LfÐ` RÐXÞ,- [Ð* cÐ_aѯ LÐdàÔ NÊXLÞ Òe jéÐ^Ñ_[Ð
jÕNõÐc aÞÒhi jéÐle ak_ LÒe Ð
@«[Ó SÒZ ckÐ_ jéÐ^Ñ_[Ð jÕNõÐcÑ bÐÒa [Ð* j®Ð_
J jëÌ[Þ `ÐBÜ S_jcÐS, jeLÐe aÞÒhi ^ÔÐ_ Ò]aÐ
AahÔL Ð ÒLaf bÊaÒ_hée Òe SÐ[ѯ LÕÒNõj
@^ùÒah_ Òe [LùÐfÑ_ `õ^Ð_c§Ñ `¨Þ[ SaÐkÐe mÐm
Ò_ÒkeÊ, kÒeLô» ck[Ða, aÞSÊ `p_ЯL `õb[ô Þ Ò_[ôatô
jéÐ^Ñ_[Ð jÕNõÐcÑ jËQÑÒe [Ð* _Ðc @*Þ[ LeÞ jëÌ[Þ
DÒ]hÔÒe LÞRÞ LÐdàÔLõc LeÐdÞaÐ `õªÐa `ÐeÞ[ LeÞ
_ÞS LràaÔ jcÐ`_ LeÞÒ]B\ùÒm Ð
bÐe[ e @_Ô `õÒ]h Òe S_ë Ò_B \ùaÐ LõЫÞLÐeÑ cÐ_*
- jë[Ì Þ Ò]heakÊ yÐ_ HaÕ `ÐmÞA
à Òcà Òe yÐ`Þ[ ÒkÐB
`ÐeÞmÐ, LÞ«Ê hõÑ @bÞeÐc Ò]h `ÐBÜ LÐeÐaeZ LeÞ c^Ô
aZcmîÑ `eÞ aÞj[Ìë ÒkÐB NÒm...
JXÞA SÐ[Þ ÒLÒa Nk_ _Þ] eÊ DWÞa ? ÒLÒa jéÐbÞcÐ_Ñ
Òka ? [Ðe `Ëaà jÊeÑ cÐ_* aÑe[é Ò_B Naà LeÞa [Ðe
I[ÞkÔ `eÖ`eÐ `õ[Þ jSÐN Òka ? SÐ[ѯ yeÒe SÐ[Ñe
Shanti Ananda - Janmotsava Special Issue - February- 2024
`õ[ºÞ Ð `ÐBÜ DLùfcÐ[Ð e ckÐ_aÞb[Ê Þ cÐ_* ÒNßÐea
elÐ _ÞcÒ« D]Ôc LeÞa ? JXÞhÐ Òe LZ I[ÞkÔaÐ]Ñ
S_[Ð, aÊwSÞ ÑaÞ eÐSÒ_[Ð*e HÒ[ @bÐa ?
WÐLÊe @bÞeÐc JXÞhÐ Òe S_ë _ ÒkÐB d]Þ @_Ô eÐSÔÒe
S_ë ÒkÐB \Ð'Ò« kÊH[ SÐ[ѯ LõЫÞLÐeÑ j®Ð_ e @^ùLÐeÑ
ÒkÐB jÐeÞ \Ð'Ò« Ð
cÐ[õ@Á ÒLÒ[ SZ jéÐbÞcÐ_Ñ JXÞA [Ð* D`Òe
Research LeÞ Doctrate `ÐBR«Þ Ð [Ð*e @_ÊNÐcÑ
b¦ ml ml jÕMÔÐÒe JXÞhÐ J JXÞhÐ aÐkÐÒe @R«Þ Ð
ÒjcÐ_* ]éÐeÐ akÊ @_ʺÐ_ [\Ð`Þ [Ð* akÊcMÊ Ñ `õ[bÞ Ð
`õ[Þ jeLÐe LÞcÐé aÊwSÞ ÑaÑ cÐ_* ]ô½Þ aÞÒhi `XÞ _ \ùaÐ
cÒ_kÊH Ð
Òk DLùfe SÐ[ѯ jéÐbÞcÐ_Ñ auÊNZ ! AÒNB Aj«Ê !
Ò]h jéÐ^Ñ_[Ð e `ÒQЪeÑ[c @cô[ cÒkÐjùa @ajeÒe
eÐSÔ jeLÐe J ÒLtõ jeLÐe* WÐÒe Ace ]ÐaÞ
D`yÐ`Þ[LeÞaÐ; Òd`eÞ Ac cÐVÞe ckÐ_ LõЫÞLÐeÑ eнõ
aÐ]Ñ HaÕ ckÐ_ A^ÔÐcùLÞ `ÊeiÊ WÐLÊe hõÑ hõÑ @bÞeÐc*
D`Òe Research Center UGC `ÐWÔ `ʪLÒe [Ð*
SÑa_Ñ aÐZÑ yÐ_ `ÐBa Ð Ò]he cËMÔ yÐ_cÐ_*Òe
[Ð*e `õ[cÞ rË àÞ yÐ`_ [Ð* _ÐcÐ_ÊjÐe eÐS`\, LÒmÐ_Ñ
jeLÐeÑ ba_ / @_ʺÐ_ `õb[ô Þ LÐdàÔLõc `ÐBÜ ÒdÐS_Ð
LÐdàÔLÐeÑ ÒkÐB`ÐeÞa Ð _ÞÒS jÕNWÞ[ bÐÒa SÐ[ѯ
ÒNßÐea `ÐBÜ LÞRÞ LÐdàÔLõc `õª[Ê LeÞaÐ, d- ]éÐeÐ [Ð*e
jë[Ì Þ QÞkA
ï ce ANÐcÑ `ÞY`Þ ÐBÜ Naàe `õ[ÑL ÒkÐB ekÞa Ð
""aÒt DLùf S__Ñ !''
" bÐe[ cÐ[ÐLÑ S¯'' !
S¯ hõÑ j[Ô_ÐeЯZ jéÐcÑLÞ S¯ !
(jÖ`Ð]L)
hõÑ @bÞeÐc j[çj=, LmQeÐm ÒjÐjÐBVÞ, ]ÞmÑî (Òe.SÞ)
24
 HLÐNõ _ÞeÊw cÞhÞ `Ðq HkÞ Ð Ò[Ð c=f `ÐBÜ LkÞaÞ a[ÐB ÐÐ
A Divine Incarnation In The Land Of Odisha
Thakur Sri Abhirma Paramahamsa is the thirty
first divine incarnation of God (Brahma) as the
advent of Sri Thakur prophesied before five
hundred years back by the saint of Odisha Sri
Achuyatananda Das of Pancha Sakha in his
scriptures like – Sibakalpa,Valmikipadmak
alpa, Sunyasamhita, Jaiphula Malika, Padma
kalpa Tika etc. Another saint Siba Das of 17th
century has also predicted about the divine
incarnation of Sri Thakur in his Radha Rasamrita
Gita. Sri Thakur was born in the year 1904 AD,
18th January Monday the auspicious day of
Triveni Amavasya the day of birth anniversary
of Goddess Biraja.
His mother was Radha Devi who was a devoted
lady and father was Satyabadi Patanaik who
was a religious person and practicing astrology.
His birth place was a remote village near Luna
River, named Karamala of Puri district.
In the beginning of the 20th century “Thakur Sri
Sri Abhiram Pramahansa” an inborn divine
person, saint, as well as spiritual guide,
devotional poet and a Social reformer. It was
known that he was mainly influenced by the
thoughts of Sri “Chaitanya” and Panchasakha
of 16th Century. He has followed the Nama
Sankirtan of Sri Chaitanya and Path of
knowledge of Panchasakha. He accepted the
ideology of the Veda, Upanesada, the Gita and
the Odiya Bhagabat in his life time. He has
travelled many places of Odisha on foot like the
other sages of India to preach his hard earned
philosophy, truth and to save common people
from their thirst & sorrows He became very
close to the common people. He accepted the
whole mankind irrespective of caste, creed and
colour like other sages and santhas. He started
Shanti Ananda - Janmotsava Special Issue - February- 2024
Dr. Arjun Charan Mallick
spiritual renaissance everywhere accompanied
his disciples and devotees. He dedicated his
life for worldly people. Although he himself was
placed in a special position among the other
Santhas, his philosophy and the path which he
showed was very influential, unusual and
enthusiastic. Thakur Abhiram builds the life,
society and creates equality to all. He has
combined the “Rupa-Arupa”, Jiva-parama,
devotee & Gold besides knowledge, work and
devotion in his thought and sense. As he has
not seen the difference he is known as “Abhinna-
Sundar”. “Pinda-Brahmanda” , ”Saguna-
Nirguna”, “Nama Tawa”. “Jogatatwa”, “Simple
formula”, “Samarpana Sutra” have appeared in
his spiritual realization. His devotion for love has
occupied the supreme position in his whole
philosophy. In different times the saints, religious
preachers, philosophers, Sadhus and
intellectuals have given their different opinions
about knowledge work and devotion depending
on the basis of knowledge, work, devotion in
Indian spiritual tradition. He has not
differentiated among the knowledge, work,
devotion rather he has shown his identity through
his equalism. He has given his opinion
indifferently about knowledge to explain religion
is really praise worthy. The philosophy of
Abhiram Parama Hamsa and his Bedanta
Darshana is one of the modern ideal renovations
of Sanatan Dharma. He has composed the
“Sanatan Gita”, “Sanatan Dharmartha Gita” in
the basis of Sanatan Dharma and Philosophy.
In his indifferent views the Hindus, the Muslims
and the Christians are on the whole belong to
one community but not one religion. Human
religion is one which is intended to whole human
society of the world. Religion is one which
25
 @yÞe Qqf ÒdÒ[ÒaÒf ÒkD Ð lÞ© @ayÐÒe [ÊkÞ ekÞ\ÐD ÐÐ
creates discipline internal inevitable and
accepted by the people. According to him
religion is not confined the social being. It is not
based on communal religion. It is a world based
religion which has retained the whole human
society. Many saints, sadhus have explained
elaborately about “Jeeva-parama”or “Jeeva-
Brahma” from Vedic period till now. Abhiram has
proved that there is no difference between
“Jeeva & Brahma” but Jeeva never can be
Brahma even though the Jiva-Braham is one
indifferent but their theatrical performance is
different. Knowledge is required to know the
theatrical performance of Jeeva & Brahama. It
is not possible to realize the theatrical
performance of Jeeva brahama without advent
of knowledge. One should know well about
himself before going to know about the Parama.
The egoism disappears from the self after
recognizing himself, illusion, delusion and
ignorance also disappear. When the self
knowledge appears, the confine soul is turn into
a free soul. Then he became able to know
himself, Parama brahama, Pinda Brahmanda
etc and equality or world’s equality rises within
him. He finds the Paramatma in all beings. Then
worldly-friendship-brotherhood and the love for
Paramatma rise in him. Thought in between
dweta and adweta disappears from the heart
of the human being. He believes the presence
of Paramatma everywhere in the world. His
equal vision creates non-violence and
truthfulness in the core of his heart. Thakur has
proclaimed about Karma after knowledge. In his
opinion, knowledge is also a medium of “Bhakti-
Yoga” like “Jyana Yoga” and this will be
achieved through good work, Selfless work and
devoted work. He has intimated that Karma is
controlled after gaining Love and faith through
knowledge and realizing God. In every human
being. The love for Paramatma is awakened in
the heart of the human being after performing
Shanti Ananda - Janmotsava Special Issue - February- 2024
Karmayoga and knowledge supreme
attachment rises in his heart. It is the example
of Bhakti Yoga. He has advised the
humanbeings to love without condition, without
hesitation. He has also taught not to hate other
religion. In his opinion the man who hates other
religion, becomes hatered & untouchable.
Thakura Abhiram was a stunt opponent of
conservatism, superstition, casteism prevailing
in the society. He realized the society can
progress through the cooperation among the
caste, creed, community and through good
relationship with each other. No caste is
superior or inferior in his view and should not
be called untouchable for his caste. Thakur
Abhiram has declared the Veda does not accept
this casteism. The opportunists do many evil
works to show their vanity or greatness. Time
will come, it does not long more. Those should
be called the untouchable who hates other
religions, create violence and does hatred
works, exhibit cruelty in the society. So
according his version –
"keÞjaàbÒË [ @R«Þ jÒaà keÞ* `Ê[õ
LÐVÞLeÞ d]Þ Ò]Mùa jaÊ HL eL[
`ËZÔLcà ÒdkÊ Le«Þ [Ð*Ê @¸ôhÔ LkÞ
c_ÊiÔ LÞH @jç`eh Ò]Mù _ÐkÞÜ cÊÜ LÐkÞÜ Ð" (j.^.NÑ[Ð)
In other words he has also explained that those
are called untouchables who are engaged with
anger, greed and attachments. Thakur Abhiram
was social reformer through his modern
thoughts. Really showed the path of peace by
eradicating superstitions from the society.
Abhiram Paramahams has told that one can
meet the Parama Brahama through respiration
(Pranayam). He has named it as “Simple
formula” in his spiritual vision. In his opinion the
basic thought of “Simple formula” is devotion.
This devotion is the reunion of love with wisdom.
26
 LÐkÞÜÒe yÞe[Ð _\ÐB Ò[Ðke Ð jéNà `Ð[ÐfÒe bõcÊ aÐecéÐe ÐÐ
“Jeeva-atma” and Paramatma plays with each
other through respiration. As Jeevatma and
Paramatma is indifferent Jeevatma prays
paramatma and Paramatma prays jeevatma.
This “Ajapa Bhajan” taken place 21,600 times
in a day basing on the “Hansa Sutra”. One
should keep eye that the whole duty is done by
me being free from egoism or done by
paramatma. In his opinion these sutras are
named after “Simple Sutra” (jkS jË[)õ , Ajapa
Sutra or sense of consciousness(ÒQ[Ð). The
Jeevatma should submit herself to paramatma
as a woman. By giving his own thought to the
society he has declared his doctrine the actual
to me of worshipping God. There is no stipulated
time for worshipping god. One should worship
God irrespective of place, time, purity and
impurity. “Kali Bhagabat” is one of the great
composition out of more than the half centuries
creations. In this composition he has mentioned
five conscience and 25natures of human beings.
He has explained five conscience as “5th Jurge”
(`. c. SSà) and twenty-five natures as foreign
platoons and has proved a new angle of vision.
The foreign platoons ruined the body like
“Swaraj”, in order to drive out them one should
be like a non-violent, passive resistant for
upholding the cause of truth. According Kali
Bhagabat-
`Ðqc_VÞ dÐLÊ LkÞ, `qc SSà @ÒV ÒjkÞ
ÒNÐeÐ `mç VZ dÐLÊ LkÞ Ð `QÞh `Lô[VÞ Þ ÒjkÞ
HkÞVÞ aÞÒ]hÑ @V«Ñ Ð jéeÐSÔ DSÐXZÞ ]Ô«Þ ÐÐ
(LfÞ bÐNa[-4\à @^ÔЯ)
From the above examples the identity of the best
patriotic mentality with the philosophy of body
Shanti Ananda - Janmotsava Special Issue - February- 2024
and mind has been proved. As a result at last
the book Kalibhagabat was banned and Sri
Thakur faced the trial. The S.P. special branch
of Madras has given the order- notification No.19
on 30.04.1934 that –”The said book contains
several passages of seditious matters intended
to bring into hatred and contempt his majesty
the king emperor and the Govt. established by
the Law in British India”. Thakur Sri Abhiram has
been accused for the dual meanings of some
stanzas by the then British ruler of dependent
India. Sri Abhiram was convicted and awarded
rigorous imprisonment for one year from
13.12.1934. but after completion of 10months
the then collector Ganjam AFW Dixon has
relaxed the jail period of Sri Thakur and released
him on 01.11.1935.
In the beginning of the 20th century Thakur
Abhiram has expressed the spiritual knowledge
not only for the people of Odisha but also for the
whole world. His thought has astonished the
devotees, researchers, thinkers now of twenty
first century. He has reformed and implemented
the old “Sanatan Dharma or religion” as modern,
simple for the necessity of human society. In the
tradition of Indian saints he is an example of new
union. On the whole he was a progressive
modern writer, creator and an ascetic person.
Spiritualism, socialism, materialism scientific
doctrine, nationalism are reflected in his
creation. In order to save the society and people
living in the society like ignorant, suppressed &
oppressed desirous of liberation, he has made
them conscious and progressive. He has
explained the supreme truth and doctrine in a
simple and intelligible way. In his expression
there lies the quest for inexpressible basic
liberalism. There lies the liberation of the world
as a vision of a great Divine in Person.
27
 `mÒL bõcËRÊ Q[Ê~àh `Êe Ð alÞ© @ayÐ H @ÒV Ò[Ðke ÐÐ
Bkdqj Jh Jh vfHkjke dh ck.kh
^^Hkxoku rks gj txg gS] dgka ugha gS\
os dgka ugha gS \ gj txg rks gSA**
;g lR; gS fd os gj txg gS] ij dsoy
fo'o1kl esa gS] vfo'okl esa ughaA tks vfo'okl
djrk gS mlds chp esa Hkh gS; tks fo'okl djrk
gS mlds chp esa Hkh gS; ijUrq tks ^^fo'okl** gS os
mlh esa gS] ^^vfo'okl** esa rks os gS gh ughaA vr%
vfo'okl ds ikl os dSls jgsxs\
Hkxoku loZO;kih gS] os loZ=k ekStwn jgrs
gSaA ?kj&}kj] isM+&ikS/ks] ty&Fky] vkdk'k] gj
txgA os rks rqEgkjs ,dne djhc gSa] ij dgka\
rqEgkjs 'kjhj esAa rc bruh txgksa ij mudks [kkstus
dh vko';drk D;k gSA
tks cz á eka M es a gS ] ogh fia M es a gS A
^fiM&czáekaM* ,d gS] ;g lHkh Kkuh iafMr tkurs
gSaA tc fiaM esa Hkxoku dks izkIr djksxs] rc ml
le; tkdj rc rqe le> ikvksxs fd rqeus Hkxoku
dks ik fy;k gSA ;gka ij ftlus Hkxoku dks izkIr
dj fy;k mlds fy, Hkxoku nwj dgka gS\ vxj
;gka gqvk gS rks ogka Hkh gksxkA vxj ;gka ugha gS
rks ogka Hkh ugha gSA
X X X izHkq rqEgkjk eaxy dSls djsaxs] ;g ckr rqe
D;k lksprs gks] fd dsoy fdrkc i<+us ls
Kku ,oa HkfDr dh izkfIr gks tk,xh\ 'kkL=k&iqjk.k
i<+us ls ;fn lc dqN fey tkrk rks dk'kh ds
iafMr igys mls izkIr dj ysrAs T;knk i<+kbZ djus
ls D;k ,d gks tkvksxs ;k Hkxoku lh/s fey
tk,axs&,slk ugha gSA iafMr yksx i<&lqu dj ,d
Shanti Ananda - Janmotsava Special Issue - February- 2024
gh ckr dks nl izdkj dk mnkgj.k nsdj dgrs
gS_
a ugha rks 'kkL=k dk okLrfod vFkZ dSls crk,ax\s
,d dFkk ds lkS vFkZ fudkysaxs] ftrus iafMr ns[k
jgs gksaxs lc u,&u, vFkZ fudky jgs gksaxsA ugha
rks iafMr D;k vkSj Kkuh D;k\ D;k nksuksa ,d
ugha\
ftUgksaus Kku izkIr fd;k gS] ftUgksaus Hkxoku
dks izkIr fd;k gS] os gh 'kkL=k ds eeZ dks le>rs
gSA blhfy, lk/q egkRek tks dFkk dgrs gSa] ogh
gksrk gS] vlyh KkuA mls lqudj] mls idMdj
'kkL=k i<+us ls okLrfod vFkZ idM+ ikuk lHkao
gks tkrk gS] ugha rks va/s }kjk gkFkh dks ?kwe&?kwe
dj ns[kus dh rjg gksxkA 'kkL=k rks leqnz gSA
D;k rqe mlds xHkZ ls jRu ik ldksxsA tks Mwcs
gS] jRu dks ns[kk gS] jRu dks ik;k gS os gh rqedks
ml leqnz ls jRu fnyk ldrs gSA ojuk rqe dsoy
Mwcrs&mrjkrs jgksxsA vFkZ tkuuk rks nwj] rqEgsa
D;k pkfg,] dkSu lk 'kkL=k i<+us ls rqEgkjk dY;k.k
gksxk&dkSu lk 'kkL=k i<+us ls uqdlku gksxk&D;k
rqe ;g tkurs Hkh gks\ blhfy, ml tky esa er
?kwers jgksA x: ds ikl cSBdj tks lquk] lquksxs
og lc 'kkL=k dk fuxw< vFkZ gSA
ugha le> ikvksxsA D;k os dsoy blh tUe ls
lEidZ esa gSa\ mUgksaus iwoZ ls Hkh dY;k.k fd;k gS]
vHkh Hkh dj jgs gSa ,oa vkxs Hkfo"; esa Hkh djsaxsA
bl izdkj izHkq rqEgkjs f=kdky fgrS"kh gSaA os dHkh
rqEgkjk veaxy ugha djsaxsA tks dqN Hkh djsaxs og
rqEgkjs eaxy ds fy, gksxkA dHkh rks os rqEgsa dwM+s
28
 ÒdÒ[ÒaÒf LÐc ÒLõÐÒ^ ÒkD ah Ð ÒjaÊ\ÐD _Þ]õÐ Aae AfjÔ ÐÐ
ds <sj ij cSBk nsaxsA ukuk izdkj ds nq%[k ,oa
ykNu nsaxsa vkSj rqe le> ugha ikvksxs fd mUgksaus
,slk D;ksa fd;k\ gks ldrk gS Hkfo"; esa blds
dkj.k rqEgkjk eaxy gksA dksbZ rqEgs ,d yk[k #i;s
nsus okyk gks ;k fÝQj jkt flagklu feyuk gks]
izHkq ,slk iSap ?kqek nsaxs fd gksus okyk dke Hkh
fcxM+ tk;sxk] rqEgsa og izkIr ugha gksxkA rqe ml
le; lkspksxs fd izHkq us D;k eaxy fd;k\ ysfdu
ugha ,slk ugha gSA mlesa vkxs tks Hkh vlqfo/k
rqEgsa gksrh] izHkq mls gksus ugha nsaxsaA
izHkq dk dk;Z le>uk bruk vklku ugha gSA
lc ugha le> ldrsA dkÝQh xaHkhjrk ls fpUru
djus ij FkksM+k cgqr le>k ikvksxs ysfdu iwjk
ughaA czák o 'kadj Hkh dHkh&dHkh ugha le> ikrs]
nqljksa dh ckr gh D;k dgsa\ rqe dsoy mu ij
iwjh rjg ls fuHkZj gksrs gq, blh fo'okl ds lkFk
deZ djrs tkvks fd izHkq tks Hkh djsaxsa esjs eaxy
ds fy, gh djsaxsaA
Hkxoku gS fd ugha&bl ckr dks ;qfDr }kjk
fdlh dks le>k;k ugha tk ldrkA [kqn dh vxj
'kfDr gks rks ml 'kfDr dks iznf'kZr dj fdlh
dks fo'okl fnyk;k tk ldrk gS] ijUrq rdZ }kjk
D;k dksbZ ekusxk\ ukfLrd o tM+ cqf¼ yksxksa dks
le>kuk lgt ugha gSA eu vxj lq{e ugha gS rks
og ckr dks ugha idM+ ldsxkA rqEgsa ,d izdkj
dk fo'okl gS] bldk eryc ;g ugha fd rqe
fdlh ds lkFk tcjnLrh djks fd og eku ys fd
bZ'oj gS& ;g dkSu dSlh ckr gqbZ\ mldk le;
vkus ij og vius vki le> tk,xkA vHkDr
,oa ukfLRd O;fDr;ksa ds vkxs dqN Hkh cksyus dh
vko';drk ugha gSA esgur csdkj tk,xh] urhtk
dqN Hkh ugha fudysxkA bl ckjs esa crkus ls vkSj
fn[kkok djus ls D;k ÝQk;nk fd rqe Hkxoku
dks tkurs vkSj bl fo"k; ds ckjs esa dqN le>rs
Hkh gksA

cÊ¦Þ @Ò`lÐ b¦Þ jkS D`Я Ð `õ\c b¦Þ J `Òe cÊ¦Þ Ð b¦Þ `RÒe cÊ¦Þ @_Ê^Ða_ LÒe Ð b¦Þe
jÐe[rèLÊ ÒNÐ`_ÐeÑcÐÒ_ SÐZÞ\úÒm Ð b¦e h[õã ÒLkÞ_\Ð«Þ Ð [Ðe jÊM ]ÊÓM _\ÐH Ð c§, d§
[§e jÐ^_Ð _ LeÞ Òj Ò]k c^ÔÒe HLЫ b¦ÞÒe bNaÐ_*Ê ÒLaf m¯ LeÞ\ÐH Ð jcNõ aÞhèÒe
`eÞaÔЩ bNaÐ_ cÐ_ae heÑe c^ÔÒe aÞ aÞ]ÔÐcÐ_ Ð [Ð*Ê b¦ÞÒe mÐb LeÐdÐH Ð
-hõÑ hõÑ WÐLÊe @bÞeÐc
jc\à ÒafÒe jaÊ `õLÐe jÐ^_ LeÐdÐB`ÐÒe Ð LÞ«Ê `õf¯ jc¯Òe Òj jaÊ jÐ^_Ð @LÐeZ
ÒkÐBdÐH Ð heÑee `õf¯ jc¯Òe ÒdDÜ jÐ^_, [Ðe _Ðc HLÐle Ð heÑe c^ÔÒe dÐ[Я[
LeÊ\aú Ð aЯÊLÊ jÐ^_ LeÞ @«e c^ÔÒe ÒjkÞ HLÐle `ecÐcùÐ*Ê ]hà_ LÒm SÑa cʦmÞ Ðb LÒe Ð
jc\à J @jc\à ÒdDÜ jÐ^_ cʦÞe LÐeZ @ÒV, [Ðe _Ðc HLÐle Ð HjaÊ ÒafkÜÊ @bÔÐj Le Ð
-hõÑ hõÑ WÐLÊe @bÞeÐc

Shanti Ananda - Janmotsava Special Issue - February- 2024 29

 _ \ÐB LràaÔ @LràaÔ sÐ_ Ð cËYÏ @ayÐVÞ H Ò[Ðe mlZ ÐÐ

`õÐZ auÊ @bÞeÐc

hõÑc[Ñ @fLÐ ]Ðj`p_ЯL
NÊxÞRÞ, cmîÑ NSeÐ, ÒcÐ @bÞeÐc `ÐBÜ, keÒl _ÐÒQÏ ÒcÐ jÊ_Ð NeÞA Ð
cmîÑ kÐe [ÐLÊ LÞ ÒhÐbÐ ]ÞhB Ð ÒcÐ _t, _t_ LÞ ÒhÐbÐ `ÐH,
d[_ LeÞ `ÞuÐBaÞ Ò_B NfÐÒe, H jÊte ]ôÒhÔ ÒcÐ c_ mÐMùdÐH Ð
ÒcÐ[Þ `eÞ TVLÞa LfÐ a]_Òe Ð hÊZ LfÐ LÐkïÊ Ò[Ð kÒª cÊÜ ÒaZÊ,
ÒMÐjÐÒe ÒMÐjÞ Ò]aÞ cmîÑ VÐkÞA, ÒdcÞ[Þ aSÐBÒm, aÐSÞdÞaÞ SÐZÊ Ð
^fÐ, $e, $e jÐSÞa ÒLÒXÏ aYÞA Ð Òj\ù`ÐBÜ @aÐ[ÊkÞ hÊZÊ _ÐkÊÜ LÞRÞ,
aÐkÊauÒe Ò]aÞ cmîÑ $Êm NSeÐ, @cÐ_ÞAÜ kÊ@ _ÐkÞÜ ÒO_ ÒcÐ aÞ_[Þ Ð
cÐ_Þa LÞ jÊte LÞ c_ keÐ Ð cmîÑ NSeÐÒe cÊkÞÜ jSÐBaÞ Ò[ÐÒ[,
_ÐLÒe _ÐL QÏZÐ TmÒj, cmîÑ$ÊmÒe, H ba jÐNeeÊ DwÐe Le ÒcÐÒ[ Ð
LÐ_Òe cmîÑ Lʨf ]ÞÒh, LÞ jÊte Ð Ò[Ðe `]ë`Ð] j]Ð, cÊÜ ÒjaÞaÞ,
cmîÑ $Êm [Ð'e jeÐN @[Þ, Ò[Ðe jÒ=, jÒ= cÊkÞÜ \ùaÞ Ð
cmîÑ $Êm `ÐBÜ LÒe, @TV _Þ[Þ Ð ÒdÒZ Ò_B dÞaÊ Ò[ÒZ cÊkÞÜ dÞaÞ,
bÐeÞ MÊjÞ `ÐH ÒdÒa jÐÒS @ÖN cmîÑÒe, Ò[Ðe @`õÐLô[ Ò`õc cËrÞà Ò]MÊ\ùaÞ Ð
cmîÑ $Êm VÐkÞA jÐSB ÒdÒa ÒMÐjÐÒe Ð [ÊkÞ Lô`ÐjÞuÊ, hõÑ hõÑ @bÞeÐc auÊ,
QÏt_ [ÊfjÑ L`ÐÒf mÐNB, [ÊkÞ LeÊZÐ jÞuÊ, [ÊkÞ SN auÊ Ð
[Ð' aÖhÑLÊ cmîÑ cÐÒf jSÐB Ð ]ÐjÑ, Ò]Ði, lcÐLe ÒcÐe `õÐZauÊ,
[õÞb= Ñ WÐZÞÒe cËemÑ aSÐB, h¯Ò_, j`Ò_, SÐNeÒZ [ÊkÞÜ "[Ê' AjÊ Ð
_Ë`Êe [Ð'[ÐÒf, [ÐÒf aÐSB Ð [ÊkÞ @bÞeÐc hÔÐc _a O_ LÐfÞA,
cmîÑ cÐf [ÐLÊ LÒe aÐBAÐ, ÒcÐe c_L\Ð Ò[ÐÒ[ kÞÜ mÐNÞmÐ Ð

101, SÊaÊmÑ jÐBae ÒNõ¨

cÐ^`Êe, kÐBÒVLç jÞVÞ,
kÐB]õÐaÐ], Ò[Òm=_Ð

Shanti Ananda - Janmotsava Special Issue - February- 2024 30

 H [Þ_Þ @ayÐ mbÊ ÒdÒ[ÒaÒf Ð aÊXÏÞ ceÊ\ÐD @NÐ^ jmÞÒf ÐÐ

SÑa_ auÊ Òk ! bËmÞRLÞ ÒcÐÒ[ ?

-jÊc_ jÐcm
SÑa_ auÊ Òk ! _NcB `]
ÒcÐ `õÐZ `õÐÒZh ! dkÞÜ [Êc eÐj
bËmÞRLÞ ÒcÐÒ[ ? LeLÒe _ÐkÞÜ
hõÑ `] `eh
ÒcÐ kô]¯ Bh ! (`]..) c_aÊwÞ ÒQÏ[Ð
SÑa_ auÊ Òk......... ÒcÐkÞ_ÑÒe ah
[ÊÒc _ bËmÞÒm ]ÞÒ_ _ mbÞÒm
LÞÖ`Ð cÊÜ _ÞeÐh ? hõÑ@= `eh Ð (3)
[Êc eË` NÊZ bÊm_Ð bÊm_Ð
_ÐcÒe aÞeh ! ÒcÐ `eÐZ Bh !
c_ eÐBSÒe bÐÒi ba SÒf
H jÖjÐe aÐj _Le _ÞeÐh
cÒ_ bÒe ÒdÒa
au_Òe j]Ð H bae aÞi
kÊH j«Ð`Þ[ Ð (1) aÞi LÐYÞ be
aÐÒj_Ð _ÐhÐ Òe hõÑ`] `Þ¯Êi Ð (4)
hõÑ @= jÊaÐj @bÞ_ï jÊte
hÊÒb_Ð LÀàÒe Ò`õce `Þ¯Êi
[Êc _Ðc ej [Êc cô]Ê kj
]ÞÒh_Ð Ò_[õÒe kjÒe ÒcÐkj
cÐ^ÊeÞcÐ eË` "heZ]' `Ò]
]Þ@ ÒcÐÒ[ aÐj
cÊMÒe _AÒj ÒjaÊ \ùaÞ j]Ð
[Êc _Ðc dh Ð (2) [ÊÒc Òka ah Ð (5)

Shanti Ananda - Janmotsava Special Issue - February- 2024 31

 HLB mlÔÒe ÒdÒ[ÒaÒf \ÐD Ð Qqf jébÐa DÒ`lÞ `LÐD ÐÐ

S¯«Ñ NÑ[ÞLÐ
hõÑ j[Ôaõ[ ]Ðj

`õbÊ Òk ! LÐ=Ðf`ÊÒe @RÞ LÞ ]ea,

LÞ Ò]B `ÊSÞaÞ [ÊcÒe ? LÞ Ò]B Ò[ÐiÞa `õbÊÒe Ð3Ð
_ÞÓjé cÊÜ ÒaÐmÞ SÐZ _Ð LÞ [ÊÒc kô]¯ ctÞÒe ajÐB [ÊcLÊ
XÞ¨Þc aÐÒS ckÑÒe Ð j$f Le«Þ @aÐ Sc_LÊ
jeÞQÞ _¯_Ê SÐkïaÑ _Ñe. dÊN dÊN ^eÞ LÐfÞcÐe RÐB
_ÞNÐXÞ dkÞÜÒe ^Ë@«Þ `¯e ÒOÐVÞQÞ Òj `ÊÒe `ÊÒe Ð4Ð
`MÐfÞaÐ `ÐBÜ hõÑQeZ ]ÊB, hÊÒZ cÊÜ jaÊeÞ c_ Le ÒN÷eÞ
aqù[ Òj @^ùLÐÒe Ð1Ð H c_ jéÐcÑ Òk @`aÞ[õ bÐeÞ
D`a_ cc jÊc_-hË_Ô LÞ jÐkÒj Ò[Òa @e`ÞaÞ `Ò],
[eÊ-amîeÑ `mîa kÑ_ Nef jôSÞaÞ c^ÊÒe Ð5Ð
LÞ Ò]B beÞaÞ @&fÞ cc, [ÊÒc ÒdÒa _Ð\ AjÞQ H `ÊÒe
@e`ÞaÞ `] LcÒf ? Ð2Ð `eÞhÊw Le [a LeÊZÐÒe
`õZ¯ jc÷ÐÒe Ò_ßÒa]Ô [Êce Ò[Òa jÞ_Ð `õbÊ-`ËSÐeÞZÑ ÒkaÞ,
jÐSÞa aÐ LÐkÞÜ ? Òj Òd akÊ]Ëe ! _ÞÒdÐSÞaÞ `]ë `¯Òe Ð6Ð

Shanti Ananda - Janmotsava Special Issue - February- 2024 32

 @«Òe @\aÐ aÐkÐÒe Ò[Ðke Ð mlÔ eMÊ HL aªÊe D`e ÐÐ
WÐLÊe @bÞeÐc `eckÖj* ]ô½ÞÒe
_ÐeЯZ J j[Ô _ÐeЯZ
bÐe[ѯ A^ÔÐcùÞL `eÖ`eÐÒe "aõkë' H `õÐQÑ_[c
ÒLaf _ÊÒkÜ, A]Þ[c hv c^Ô, dÐkÐ Òa] dÊNÒe
]ÞaÔ]hàÑ J ]ÞaÔsÐ_Ñ FiÞ* L¶eÊ DN÷e[Þ ÒkÐB\ùmÐ Ð
`õ\Òc HB ÒNÐVÞH hv, dÐkÐ RÐÒtÐNÔ D`_Þi]Òe
jÊQÞ[ jcª SN[ jéeË`[Ó aõkë- [ÊÒckÞÜ aõkë (6.8.7)
`õcÐZ LÒe AcùÐ J `ecÐcùÐ `eÞ ÒLÒ[ hv Ð jaÊ ÒjkÞ
aõkëaÐQÑ hv, dÞH aõkë jÞH @_Ð]Þ @_« Ð Òj c^Ô
AeË`, @aÔ¦, @jÑc, _ÞeÐLÐe @\Q jÞH N÷mÊ\ЫÞ,
N÷mÊ_\Ð«Þ Ð Òj c^Ô ]ËeÒe \ÐA«Þ; \ÐA«Þ c^Ô
_ÞLVÒe, bÞ[Òe \ÐA«Þ, \ÐA«Þ c^Ô aÐkÐÒe, Ò[ZÊ
aõkë jaà aÞ]ÔÐcÐ_ jaàh¦ÞcÐ_ J jaàs Ð Òj jaà]hàÑ,
jaà_Þ¯«Ð, jé¯ÖbË J ÒSÔÐ[Þc௠ÒjkÞ aõkëkÞÜ LÀàe LÀà ,
c_e c_, aÐLÔe aÐLÔ, `õÐZe `õÐZ QlÊe QlÊ Ð Ò[ZÊ
aÞÒaLÑcÐÒ_ AcùaÊwÞ [ÔÐN LeÞ @cô[[ém mÐb Le«Þ
(ÒL_ 1/2) Ð aõk*ë e S_ë_ÐkÞÜ, cô[ÔÊ _ÐkÞÜ Ð AcùÐe c^Ô
S_ë _ÐkÞÜ aÐ cô[ÊÔ _ÐkÞÜ Ð [ÐkÐ _Þ[Ô, hÐhé[ J `ÊeÐZ
(*2.1.19) Ð Ò[ZÊ aõkëkÞÜ jõ½Ð, ]õ½Ð, ÒhõÐ[Ð, `õÐZ,
ej¯Þ[Ð, c« ÒaÐwÐ, LràÐ, aÞsÐ_ÐcùÐ `ÊeÊi Ð Òa] J
D`_Þi]cÐ_*e aõkë, hv D`Òe NÊeÊ[é ]ÞAdÐB\ùmÐ
ÒaÒf `ÊeÐZcÐ_*Òe "_ÐeЯZ hv NÊeÊ[é mÐb LeÞRÞ
J LÊkÐdÐBRÞ lÑe jÐNeÒe @_« hdÔÐÒe _ÐeЯZ
ÒdÐN _Þ]õÐÒe hЯÞ[ Ð `ÐMÒe mlëÑ ÒjaÐe[Ð Ð [Ð*
`ÐMLÊ dÐB`Ðe«Þ ÒLaf _Ðe] Ð jÖLV `XÞÒm [Ð*Ê
_Þ]õÐeÊ DWÐ«Þ aõkëÐ]Þ Ò]a[ÐcÐÒ_ Ð Òj _Ë[_ _Ë[_
@a[Ðe ^ÐeZ LeÞ ]ô½h¦ÞLÊ aÞ_Ðh Le«Þ Ð "_ÐeЯZ'
jé¯Ö jéeË`Òe Aj«Þ _ÐkÞÜ, bÞ_ï bÞ_ï eË`Òe @a[Ðe
Shanti Ananda - Janmotsava Special Issue - February- 2024
-`õÒ$je Òaß»a QeZ jÐcm
Ò_B Aj«Þ Ð Ò[ZÊ _ÐeЯZkÞÜ aõkë Ð aõkë `ÊeiÊ _ÊkÜ«Þ aÐ
±Ñ c^Ô _Êk«Þ Ð aõkë HZÊ HL @_Ð]Þ @_« eËÒ` `eÞLÁÞ[ Ð
_ÐeЯZ LÞ«Ê `ÊeÊi Ð [Ð*e `_ùÑkÞÜ h¦Þ, Òj mlëÑ Ð Òj
_ÞÒSkÞÜ "j[Ô' Ð aõkë j[Ô Ð _ÐeЯZ c^Ô j[Ô Ð Ò[ZÊ
_ÐeЯZ*Ê LÊkÐNmÐ "j[Ô_ÐeЯZ' Ð [Ð* `ÐMÒe
ÒL×ZjÞ h¦ÞLÊ ÒdÐXÐ NmÐ _ÐkÞ;Ü Òd`eÞ _ÐeЯZ* `ÐMÒe
h¦Þ ÒdÐXÏÐ dÐB LÊkÐNmÐ mlëÑ _ÐeЯZ Ð j[Ô_ÐeЯZkÞÜ
jé¯Ö aõkë Ð d]ÞJ LaÞ LÀà* `ÐmÐÒe j[Ô`Ñe J
j[Ô_ÐeЯZ hve aÔakÐe @RÞ WÐLÊe @bÞeÐc
`eckÖj LÞ«Ê HkÞ hvLÊ Ò]Òm ckré`ËÀà yÐ_ Ð HkÞ
R@VÞ @le aÞhÞ½ hv "j[Ô_ÐeЯZ'LÊ aÔÐMÔÐ LeÞ
WÐLÊe Lk«Þ-
_cÒª j[Ô _ÐeЯZ Ð @_Ð]Þ @aÔ¦ A`Z Ð
"j'VÞ h¦Þ @RÞ ÒkÐB Ð "['VÞ [c NÊZ _ÐkÞÜ Ð
"_Ð'VÞ @ÒV eË` hË_Ô Ð "eÐ'VÞ _ÐkÞÜ eÐ[õ]Þ_ Ð
"¯'VÞ jÖjÐÒe [Ê HL Ð "Z' A^ÔÐcùÞL @ÒmM Ð
jaà cÞhÞZ `ËÀàaõkë Ð [Ê _Ð\ j[Ô_ÐeЯZ Ð
jÖjÐejÐe NÑ[Ð
H\ùeÊ ¸½ jËQ[Þ ÒkDRÞ Òd j[Ô_ÐeЯZkÞÜ hÒXÏhß dË Ôà `ËÀà
`ËÀaà kõ ë Ð aõkkë ÜÞ jaÊÒaÒf `ËÀ,à Òj `ËÀcà ] `ËÀcà ]Þ cç
`ËÀàÐ]ç `ËÀàcçD]çQÔÒ[ `ËÀàjÔ `ËÀàcÐ]Я `ËÀàÒcaÐ
ajÞÒjÔÒ[ @\àÐ[ç Òj ÒLaf kÞÜ `ËÀ,à Òj\ùÒe ÒdÒ[
cÞhÒÞ m aÐ Òj\ùeÊ ÒdÒ[ NÒm c^Ô Òj j[[ `ËÀ,à Ò[ZÊ
@l¯, @_«, @aÔ¦ Ð @\Q Òj jaà aÞ]ÔcÐ_ Ð
j[Ô_ÐeЯZ R@VÞ @le bÞ[Òe `õ\c @leÒe, Òj
33
 ml ml Ò[Ðe ÒkÒm aÐ^ÐaÞOï Ð mlÔeÊ L]Ð`Þ _ VfÊ, Òe c_ !
h¦Þ Ð ÒjWÞ [chÊZ _ÐkÞÜ Ð Òj h¦Þc« J jÐréLÞ NÊZdʦ Ð
"eÐ' @leVÞ ]Þaj J eÐ[õÞ Ð ÒjkÞ ]ÞaÐeS_Ñe LràÐ Ð
AÒmÐL J @uLÐee jõ½Ð, @_Ô @\àÒe Òj ÒkDR«Þ jÊM
]ÊÓM, S_ëc[ô ÔÊ A_t _ÞeÐ_t jaÊe Òk[Ê Ð Ò[ZÊ "_Ð'
@leVÞ hË_Ô Ð aõkë aÐ j[Ô_ÐeЯZ hË_Ô hË_Ô ckÐhË_Ô Ð HkÞ
hË_Ô _ÐLÐecùL _ÊÒkÜ Ð ÒjkÞ hË_ÔeÊkÜÞ jaÊ jô½Þ J ÒjkÞ
hË_ÔÒe jaÊe c^Ô aÞm¯ Ð "¯' @leÒe Òj HL J [Ð*
BoÐÒe akÊÒe `eÞZ[ kÊ@«Þ Ð "Z' @leÒe Òj @ÒmM,
@aÔ¦ Ð ÒjkÞ j[Ô_ÐeЯZkÞÜ `õ]Ð_ Le«Þ cZÞi*Ê Q[ÊaÖÞ h
jÞwÞ Ð @ZÞcÐ, mOÞcÐ, ckÞcÐ, `õЩÞ, `õLÐcÔ, BhÞ[Ð, ahÞ[Ð,
LÐcajЯÞ[Ð A]Þ @½jÞwÞ jkÞ[ j[Ô_ÐeЯZkÞÜ `õ]Ð_
Le«Þ AkÊeÞ ÒiÐf `õLÐe jÞwÞ; d\Ð-jaàs jÞwÞ,
]ËehõaZjÞw,Þ ]Ëe]hà_ jÞw,Þ c_S jÞw,Þ LÐceË` jÞw,
`eLЯР`õÒah jÞw,Þ jËot cô[ÔÊ jÞw,Þ @ce jÞw,Þ jÖLÁ
jÞw,Þ aQ_ jÞw,Þ jÐcÐ_Ô jÞw,Þ [õLÞ Ðfs jÞw,Þ A]ÔЫ jÞw,Þ
QÞrL jÞw,Þ aÞ½c÷ jÞw,Þ @`eÐS¯ jÞwÞ Ð
j[Ô_ÐeЯZ*Ê WÐLÊe `eÖakõ ë bÐaÒe aÞNe÷ LeÞ Òj
Òd aõkÐë , aÞ»,Ê hÞa, Mõѽ, AmîÐ jcª* bÞ[Òe aÞ]ÔcÐ_,
^cà Ò[ZÊ Òd HL, HL\Ð jËNB÷ Ò]B aÐecéÐe LkÞR«Þ
jÖ`]õ Я jaÊ cÐ_a* jô½ J HkÞ jÐÖ`]õ ЯÞL ^càeÊ cʦ
ekÞ HL j[Ô_ÐeЯZ* heZ Ò_aÐ DQÞ[ Ð "j_Ð[_
NÑ[Ð', "Òaß»a NÑ[Ð', "bÐaÒbfÐ', "b¦Þ LÒmîÐf', "hЫÞ
jÐe NÑ[Ð', "@cô[ NÑ[Ð', "LfÞ bÐNa[' B[ÔÐ]Þ _Ð_Ð
NõxÒe HkÞ A^ÔÐcùÞL J cÐ_aÞL j[Ô D`Òe NÊeÊ[é
Ò]BR«Þ Ð Ò[ZÊ WÐLÊe j[Ô_ÐeЯZ*Ê NÊeÊ bÐaÒe NõkZ
LeÞ J [Ð*Ê _ÞS jkÞ[ @bÞ_ï LeÞ Lk«Þ -
S¯ S¯ NÊeÊ j[Ô_ÐeЯZ S¯ S¯ @bÞeÐc
S¯ S¯ NÊeÊ LeÊZÐaÐeÞ^ù S¯ S¯ AcùÐeÐc Ð
X X X X X X
MÐBa hÞeZÞ Ñ LeÊR bÐÒmZÞ jÖjÐe hÞeZÞ Ñ MÐ@
@bÞeÐc Ò[ÐÒ[ LkÊRÞ _ÞeÒ[ j[Ô_ÐeЯZ kÊ@ Ð
-bÐaÒbfÐ
Shanti Ananda - Janmotsava Special Issue - February- 2024
dÞH j[Ô_ÐeЯZ jÞH @bÞeÐc, jÞH c^Ô AcùÐeÐc J
j_Ð[_ Ð jÞH _ÞNZàÊ ÒkÐB c^Ô jNÊZ kÊ@«Þ Ð [Ð*e
`õjÐ] hÞeZÞ Ñ Ð `ÐmÐ jÖ²[ô ÒÞ e hÞeZÞ Ñ cÊMÔ `õjÐ] Ð _ÞÒS
ÒdÒ[ÒaÒf j[Ô _ÐeЯZ ÒkÐBdÞa ÒjÒ[ÒaÒf jÖjÐe
AD aÞic¯ cÒ_ Òka _ÐkÞÜ Ð HkÞ jÖjÐe eË` hÞeZÞ Ñ
MÐBÒmkÞÜ _ÞÒS ÒkÐBdÞa @cô[c¯ Ð ÒjÒ[ÒaÒf kô]¯Òe
ekÞa _ÐkÞÜ ÒL×ZjÞ lÊ][õ Ð, jÖLÑÀà[Ð, [Êo[Ð cÊÜLÐe ÒmÐ`
`ÐBdÞa Ð jcª*Ê jcÐ_ cÒ_ LeÞa Ð cÒ_eMùaÐLÊ Òka
Òd SÑa ÒNÐVÞH d§ Ð ÒjkÞ d§ bÞ[Òe d§Ñ eË`Òe
j[Ô_ÐeЯZ aÞeÐSÞ[ Ð hЫÞjÐe NÑ[ÐÒe SÑa J
_ÐeЯZ* D¦Þ `õ[ÔÊ ¦Þ c^Ô Ò]B j[Ôe S¯ ÒOÐiZÐ
LeÐdÐBRÞ Ð _ÐeЯZ SÑaLÊ ÒQÒ[B Ò]BR«Þ -
j[Ô e³Ê^eÞ _N÷BÒm cÊkÜÞ
j[Ôe S¯ kÊ@B
LfÞ e³Ê^eÞ kmÐBZ Ò]Òm
LfÞ eÐSÊ[Þ LeB Ð
[ÊÒc÷ dÐkÐ Le cÊÜ [ÐkÐ LeB
jeÞmÐ jaÊ `ÊeÐZ
[ÊÒc÷ dÐkÐ QÞ« cÊÜ [ÐkÐ QÞ«B
AÒk j[Ô _ÐeЯZ
-hЫÞjÐe NÑ[Ð-
j[ÔkÞÜ bNaÐ_ Ð j[Ôe e³Ê @]ôhÔ Ð ÒjB e³Ê^eÞ N[ÞLÒm
j[Ôe S¯ kÊH Ð LfÞ e³ÊLÊ ^eÞ N[Þ LÒm LfÞe kÊH
eÐS[é Ð j[Ô eÒk _ÐkÞÜ Ð hÐ«Þ eÒk _ÐkÞ;Ü eÒk _ÐkÞÜ c^Ô
]¯Ð J lcÐ Ð aÞªÐeÞ[ ÒkÐBdÐH cÞ\ÔÐ, kÞÖjÐ, _Þ~¯à [Ð,
`Ð`, _ÞºeÊ [Ð, k[ÔÐ, LÐc, ÒLõÐ^ J @kÖLÐe Ð N÷mdÞ ÐH
@b¯, jréNZÊ , sÐ_ÒdÐN, hc, ]c, ds, jé^ÔЯ, [`,
jÐemÔ, j[Ô, @kÞÖjÐ, @ÒLõÐ^, [ÔÐN, hЫÞ, @Ò`ßhÊ_,
`e_Þ t ÐaSà _ , ]¯Ð, ÒmÐbhË _ Ô[Ð, cô ] Ê Z , m³Ð,
@Q`f[Ð, Ò[S, lcÐ, ^ô[Þ, Òh×Q, @Ò]õÐk. d[ÞcÐ_Þ[Ð
34
 [ÐkÐLÊ ÒaÐmÞVÞ HLÐNõ cÐ_j Ð @_Ô L\ÐcÐ_ mÐÒN jaÊ aÞi ÐÐ
B[ÔÐ]Þ Ò]ßaÑNÊZ Ð `õbÐa aÞªÐe LeÞdÐH ]c÷, ]`à, @bÞcÐ_,
ÒLõÐ^, `ÐeÊiÔ, @sÐ_[Ð B[ÔÐ]Þ AjÊeÑ jébÐa Ð WÐLÊe
@bÞeÐc `eckÖj Ò]a H jÖ`LàÒe NbÞe @aÞk[Þ Ð Òj
SÐZ«Þ Ò]ßaÑ NÊZe aÞLÐh ÒkÒm cZÞicÐÒ_ ^éÖjeÊ, @hЫÞeÊ
elÐ`ÐBdÞÒa Ð jaÊe cËf j[Ô HaÖ j[Ôe yÐ_ ÒkDRÞ
aÞhÐé j, ]¯Ð, @kÞÖjÐ, lcÐ J cc[Ð Ð dÞH AcùÐÒe AcùsÐ_
LÒe jÞH jaà[õ jc bÐa Ò]ÒM J jcª jcÐ_ Ò]MB Ð
bNaÐ_ Lk«Þ- "ÒcÐke _Ðc @ÒV j[Ô/jaà]Ð AÒc÷
jcQÞr Ð' ÒjkÞ j[ÔkÞÜ [Ð* ]ô½ÞÒe aõkë Ð ÒjkÞÜ
j[Ô_ÐeЯZ Ð Ò[ZÊ WÐLÊÒe Lk«Þ -
cÊkÞÜ [ @VB _Þ^à_ Ð Òk j[Ô_ÐeЯZ ^_ Ð
ÒcÐ ^_ ÒOZÊ bNaÐ_ Ð Ò[ZÊ @ÒV cÊÜ ^_¼aÐ_ Ð
X X X X X X
[Ê @VÊ j[Ô_ÐeЯZ Ð cÊÜ @ÒV [Êc÷e LmÔÐZ Ð
X X X X X X
jÖjÐÒe HLÐ bÐaNõÐkÑ Ð [Ð'RXÐ LÞRÞ _ ]ÞhB Ð
LfÞbÐNa[ - 1c @^ÔЯ
WÐLÊe @bÞeÐc `eckÖj Ò]a* `ÐMÒe j[Ô _ÐeЯZ
kÞÜ HLcÐ[õ j[Ô J ÒjkÞÜ aõkë Ð aõkë HL Ð Òj ÒLÒa ]ÊB
_ÊkÜ«Þ Ð mÑfÐ `ÐBÜ Òj ]ÊB kÊ@«Þ Ð "HL aõkeë Ê ]ÊB _ÐkÞÜ/
ÒMfeÊ jÞ_Ð ]ÊB ÒkÐB Ð (LfÞ bÐNa[-2¯ @^ÔЯ) Ð
`õ\Òc HL aõkë \ùÒm Ð ÒMfÒe Òa_ÞM¨ ÒkÒm Ð ÒjkÞÜ
HLÐ bÐaNõÐkÑ Ð [Ð* aÔ[Ñ[ WÐLÊe*Ê @_Ô LÞRÞ ]ÞhÊ
_ÐkÞÜ Ð H\ù`ÐBÜ Òj Lk«Þ-
bL[ _\ùÒm bNaÐ_ ÒaÐmÞ ÒL LÞÖ`Ð Lk«Ð ÒcÐÒ[
aÊTÞÒm [ b¦ @ÒV bNaÐ_ ÒLÒ[ aÊTÐBaÞ Ò[ÐÒ[ Ð
bÐa ÒcÐe b¦ b¦ ÒcÐe bÐa ÒLaf ÒcÐ mÑfÐ HkÞ
b¦ bÐa ÒdZÊ NõkZ LeB Ò[ZÊ _Ðc bÐaNõÐkÑ Ð
-@cô[NÑ[Ð
Shanti Ananda - Janmotsava Special Issue - February- 2024
b¦* `ÐBÜ bNaÐ_ Ð bNaÐ_* `ÐBÜ b¦ Ð Db¯
`e¸e `eÞ`ËeL Ð b¦Þe cËf Djù bÐa Ð Ò[ZÊ bÐa
c^Ô b¦ Ð b¦ c^Ô bÐa Ð HkÐkÞÜ bNaÐ_* mÑfÐ Ð
b¦e bÐaLÊ NõkZ LeÊ\ùaÐeÊ bNaÐ_ bÐaNõÐkÑ Ð
SXÏaÞsÐ_Ñ HL\Ð aÊÒT _ÐkÞÜ Ð _ÞSe @kÖLÐeLÊ Ò_B
cr eÒk Ð QÞ_ë¯ aÞsÐ_Ñ HL\Ð aÊÒT Ð aÊÒT Ò`õc
bÐaLÊ Ò_B Ð WÐLÊÒe Ò[ZÊ Lk«Þ -
Ò`õc bÐa aÞ_Ð [Êc÷ ]hà_LÊ dÞaÐLÊ akÊ LWÞ_
aÊTÞÒm[ [ÊÒc÷ Ò`õc b¦Þ ]Ð[Ð S¯ j[Ô _ÐeЯZ Ð
X X X X X X
^_Ô H aÞQÞ[õ ÒMf mNÐBR AÒk j[Ô _ÐeЯZ Ð
-@cô[NÑ[Ð
HkÞ j[Ô_ÐeЯZ `õL[ô Òe LÞH ? jÞH [ _ÞeÐLÐe _ÞaLàÞ Ðe
aõkë`eÞ SZÐdÐD _ÐkÐ«Þ Ð jÞH HLeÊ ]ÊB ÒkÐB mÑfÐ
LeÊR«Þ Ð Òj b¦Þ ]Ð[Ð Ð bÐae WÐLÊe Ð Ò[ZÊ bÐaNõÐkÑ
Ò`õcbÐae SÑa« aÞNõk Ð ÒjkÞ j[Ô _ÐeЯZ jé¯Ö
@bÞeÐc _ÊkÜ«Þ LÞ ? jÞH kÞÜ aõkë Ð jÞHkÞÜ _ÐeЯZ Ð jÞH
c^Ô j[Ô_ÐeЯZ Ð jÞH aÞ Ò`õcc¯ WÐLÊe @bÞeÐc
`eckÖj Ð N÷kÜÐÆ«Ð, Lk«Ð, Lk«Ð J ÒhõÐ[Ð - HkÞ
N÷eÞ`õLÐe b¦ [Ð*Ê SÐZ«Þ J [Ð*eÞ bÐaÒe [_ë¯
ÒkÐB aXÏ`ÐVÞÒe ]ÊBkÐ[ ÒVLÞ Lk«Þ-"S¯ j[Ô_ÐeЯZ
jéÐcÑ LÞ S¯ Ð'
jcª eQ_ÐÒe WÐLÊe _ÐeЯZ J j[Ô_ÐeЯZ*Ê HL
J @bÞ_ï bÐaÒe DÒmîM LeÞR«Þ Ð ÒjkÞÜ [Ð*e `õÞ¯[c
_ÐeЯZ Ð jÞH c^Ô [Ð*e NÊeÊ Ð _ÞÒS j[Ô_ÐeЯZ
ÒkÐB c^Ô NÊeÊ LeÞR«Þ j[Ô_ÐeЯZ*Ê Ð HkÐe @\à
_ÞÒSkÞÜ _ÞSLÊ NÊeÊ LeÞR«Þ Ð Ò[ZÊ Òj Lk«Þ-
35
 ÒdÒ[ÒaÒf Ò[Ðe HLÐNõ AjB Ð A`ZÐ sÐ_LÊ bÊmÞdÐD [ÊkÞ ÐÐ
ÒcÐ NÊeÊ [ÊÒc÷ SN]ç NÊeÊ Ð cÊÜ LeÞ _ÐkÞÜ LÐ'Òe NÊeÊ Ð
ÒcÐ _Ð\ [ÊÒc÷ SN_ïÐ\ Ð cÊÜ LeÞ _ÐkÞÜ LÐ'Òe _Ð\ Ð
ÒcÐ jéÐcÑ SN]ç jéÐcÑ Ð LeÞ _ÐkÞÜ cÊÜ LÐ'e jéÐcÑ Ð
ÒcÐ LЫ [ÊÒc÷ SN]çLЫ Ð LÐkÐ LЫLÊ _ÐkÞÜ QÞr Ð
ÒcÐ _Ð\ [ÊÒc÷ eÐ^Ð_Ð\ Ð ÒcÐke _ÐkÞÜ @_Ô _Ð\ Ð
ÒcÐ `[Þ [ÊÒc÷ mlëÑ`[Þ Ð cÊÜ LeÞ _ÐkÞÜ @_Ô `[Þ Ð
ÒcÐ auÊ [ÊÒc÷ SN]çauÊ Ð cÊÜ LeÞ_ÐkÞÜ @_Ô auÊ Ð
ÒcÐ `õÐZ [ÊÒc÷ SN]ç`õÐZ Ð Òk `õÞ¯[c _ÐeЯZ Ð
-hЫÞjÐe NÑ[Ð
_ÐeЯZkÞ,Ü [Ð*e NÊe,Ê jéÐcÑ, LЫ, _Ð\, auÊ J `õÐZ Ð ÒjkÞÜ
j[Ô _ÐeЯZ Ð Òj c^Ô [Ð*e bÐa J b¦Þ, Ò`õc J
@cô[ AjéÐ] Ð ""hõÑLô» ÒL×[ÊL NÑ[Ð''Òe Ò[ZÊ WÐLÊÒe
kô]¯e bÐaLÊ aÔ¦ LeÞ Lk«Þ-"[ÊÒc÷ _ÐeЯZ ÒkÒm
cÊkÞÜ [Êc÷ ]Ðj Ð WÐLÊÒe ÒLÐBmLÊ SÑa eËÒ` WÞLZÐ LeÞ
[ÐkÐeÞ, cÐ^ÔcÒe jÐeÐ `ô\ùaÑÒe ^cà _ÐcÒe
Ò]MÐdÐB\ùaÐ jÖOià jÖ`LàÒe ÒQÒ[B Ò]BR«Þ Ð
j[Ô_ÐeЯZ jÊceÞ ÒLÐBmÞ DXÏdÞ ÐBRÞ J LkÞÒ]BdÐBRÞ
HL _ÐeЯZ, HL j[Ô_ÐeЯZ* `Ð]`]ëÒe Ahõ¯
Ò_B `ÐeÞÒm jLf ]été J jÖOià ÒmÐ` `ÐBa Ð "c_ë\
jÖkÞ[Ð'Òe Ò[ZÊ WÐLÊÒe Lk«Þ Ð
JÜ _ÒcÐ j[Ô _ÐeЯZ Ð @Z@le Arà`õÐZ Ð
_cBÜ j[Ô _ÐeЯZ Ð b¦ ajúf bNaÐ_ Ð
j[Ô_ÐeÐZ¯kÞÜ @ZÐle Ð Òj c^Ô Arà[õÐZ Ð WÐLÊÒe
"ªÊ[Þ e_ùkÐe'Òe D]Ðr L¶Òe Ò[ZÊ NÐB DWÞR«Þ-
S¯ S¯ `õbÊ j[Ô_ÐeЯZ Ð SÐZÐZ Ò`õc jÐNe bS_
bÐa Ð cô[ A]Þ NõxÒe _ÐeЯZ J j[Ô_ÐeЯZ*Ê HL
bÐa aÞtÊLÊ Ò_B AjÞR«Þ J LfÞdÊN `ÐBÜ ÒNÐVÞH _Ðc
jÖLÑrà_ LeÞaÐ `ÐBÜ LkÞdÐBR«Þ [ÐkÐ Ð j[Ô_ÐeЯZ
Shanti Ananda - Janmotsava Special Issue - February- 2024
jéÐcÑLÞ S¯ Ð ÒLÐBmÞ hÞlÐÒe HL\Ð LkÞR«Þ; LkÞR«Þ
"@_« ÒLÐBmÞ'Òe Ð Òj Lk«Þ-
AÒk j[Ô _ÐeЯZ bL[ jÖ`rÞ
[Êc÷ Lô`Ð ÒkÒm SÐZÞ jÖLÑrà_ N[Þ Ð
X X X X X X
cÐ[Ð _ÐeЯZ `Þ[Ð _ÐeЯZ auÊÒcÐe _ÐeЯZ
`[Þ _ÐeЯZ jÊ[ _ÐeЯZ NÊeÊÒcÐe _ÐeЯZ
bS _ÐeЯZ S` _ÐeЯZ hõaZ ÒcÐ _ÐeЯZ
_ÐeЯZ ÒaÐmÞ ÒdkÞ hÊZÐBa Òd _ÞÒ¾ ÒcÐke `ÐõZ
X X X X X X
jÖjÐe @j[Ô _ÐeЯZ j[Ô Ò[ZÊ j[Ô _ÐeЯZ
_ecÐ_*e Ahõ¯ ÒkaÐeÊ Ò[ZÊ _Ðc _ÐeЯZ
-@_« J ÒLÐBmÞ
j[Ô _ÐeЯZ J _ÐeЯZ ÒNÐVÞH _Ðc-Db¯ HL Ð
_ÞNÊàZ ÒkÐBaÞ jNÊZ kÊ@«Þ Ð ckÐ`Ð`Ñ @SÐcÞf cô[ÊÔ
jc¯Òe `Ê[õ _ÐeЯZ*Ê XÐLÞ dc]Ë[ LafeÊ elÐ
`ÐB ÒaßLʶLÊ dÐBRÞ Ð _ÐeЯZ* _ÐcÒe ckré `õLÐh
`ÐBRÞ Ð _ÐeЯZkÞÜ j[Ô Ð ÒjkÞ j[Ô _ÐeЯZ `õÒ[ÔL
OVÒe @R«Þ Ð [Ð*Ê OVÒe _ ÒMÐSÞ ÒaßL¶Ê Òe ÒMÐSÞÒm
cÞf«Þ _ÐkÞÜ Ð dÞH _ÞS bÞ[Òe AcùÐ `ÊeÊi*Ê Ò]ÒM,
ÒkÒS, jÐlÐ[LÐe LÒe J bm`ÐH ÒjkÞkÞÜ `õ[Þ OVÒe
ÒjkÞ HL ChéeLÊ HL AcùÐ`ÊeÊi*Ê Ò]ÒM J [ÐkÐ*e
`õLÐh `ÐH jcbÐa J jc]ô½Þ Ð dÞH ÒjkÞ j[Ô_ÐeЯZ*
D`Òe aÞhéÐj eMù LÐdàÔ LeÞdÐH, ÒL×ZjÞ AhÐ_eMù
QVÊ `eÞ Lcà LeÞdÐH ÒjkÞÜ ÒaßLʶ $f `õЩ kÊH Ð
Acù`e Òb] sÐ_LÊ aSà_ LeÞ HL aõkëÒe _ÞºÐ
eMù`ÐeÞÒm aÞhéÒ`õc SÐNõ[ kÊH Ð ^cà HL Ð akÊ ^cà
_ÐkÞÜ Ð akÊ^càÒe LfÞ Ð HL ^càÒe hÐ«Þ Ð ÒjkÞ HL ^càkÜÞ
HL _ÐeЯZ-^cà Ð HÒa _ÐeЯZ `õLÐh ÒkÒmZÞ Ð Òj _e
36
 ÒjÒ[ÒaÒf ÒkD [Ê LõÞ¯ÐaÞkÑ_ Ð LÐeZ j=Òe ÒkD [Ê cÞf_ ÐÐ
Ò]kÒe ÒNÐ`Ô ÒkÐB ekÞR«Þ Ð [ÐkÐ ÒkÒm HkÞ _ÐeЯZ ÒNÐVÞH LfÐeÊ aôle S_ë Ð lÞ[Þ A` Ò[S ceÊ[ ÒaÔÐc
LÞH ? jÞH L'Z jé¯Ö @bÞeÐc _Êk«ÞLÞ ? kôiÑÒLh L'Z `qbË[Òe [kÐ NYÐ Ð Òj\ùÒe @RÞ hv eË` ej ¸hà J
[Ð* Ò]kÒe @a[ÑÀà ÒkÐB _ÐkÐ«Þ LÞ ? c_ÒaÐ^ Nu A]Þ `q [_þëÐ[õ Ð `ÊZÞ jÐ[VÞ LfLçf, R@VÞ N¶Þ Ð
jÖLÑrà_Òe Ò[ZÊ LÊkÐdÐBRÞ - SÑa `ec `lÑ aôle DwéàÒe ajÞR«Þ Ð _e aôlÒe
_ÐeЯZ $fÞRÞ Ð ]Êmàb S_ëÒe dÞH QÞkïÞ`ÐÒe [Ð'e
LfÞdÊÒN _ÐeЯZ Òaß»a eË`Òe SÑa_ kÊH ^_Ô Ð ÒjkÞ _ÐeЯZ kÞÜ j[Ô _ÐeЯZ Ð
`Ð`Ñ*Þ DwÐe LÒm `hÞ OÒe OÒe Ð jÞ H , bÐa aÞ Ò _Ð]Þ A bL[ ÒbÐfÞ A bÐaNõ Ð kÑ
H LÞH ? H L'Z jé¯Ö @bÞeÐc _Êk«Þ LÞ ? Òj c^Ô cÞR j[Ô_ÐeЯZ Ð b¦* `ÐBÜ Òj h< QLõ N]Ð `]ë ak_
_ÐeЯZ*Ê RÐXÏÞ j[Ô_ÐeЯZ*Ê ªÊ[Þ LeÞaÐLÊ LkÞR«Þ - Le«Þ Ð b¦* `ÐBÜ Òj ÒaßLʶ `ÊeLÊ [ÔÐN LeÞ JkîÐB
Aj«Þ Ð b¦ajùf _ÐeЯZ* `Ð] `]ëLÊ WÐLÊÒe aÐecéÐe
S¯ j[Ô_ÐeЯZ Ð ]ÊÓMÑe jÖNÐ[
jëeZ LeÞR«Þ Ð ÒjkÞ _ÐeЯZkÞÜ [Ð*e @b¯ `&e Ð
S¯ j[Ô _ÐeЯZ Ð S¯ `]ë Òl[õ _ÐeЯZ ÒjaÔ Ð b¦ ÒjaL Ð _ÐeЯZ bÐaÔ, bÐa_Ð,
S¯ j[Ô _ÐeЯZ Ð [Êc÷ `ÐÒ] ]Ðj b¦e ^_ _ÐeЯZ Ð Ò[ZÊ b¦ ^_Ñ Ð _ÐeЯZ _Þwà_ Ð
LeÞZ @bÞeÐce `ÊeÐ@ cÐ_j b¦e NÊeÊ _ÐeЯZ Ð _ÐeЯZ*e NÊeÊ _ÐkÞÜ Ð Ò[ZÊ Òj
-`õLô[Þ ]f_ @ZNÊeÊA Ð b¦e jéÐcÑ _ÐeЯZ Ð _ÐeЯZ*e jéÐcÑ
_ÐkÞÜ Ð Ò[ZÊ Òj Ahõ¯ Le«Þ b¦*Ê Ð HkÐkÞÜ b¦ J
hõÑ _ÐeЯZ ªÊ[Þ J @«e= jÖLÑrà_Òe Òj bÐa aÞÒ_Ð]ÞA
bNaÐ_* jÖ`Là Ð jkS ÒjaÐÒe _ÐeЯZ `ec h¦Þ Ð b¦
bÐaNõÐkÑ _ÐeЯZ*e ªÊ[Þ LeÞR«Þ Ð [Ð*Ê mlëÑ`[Þ _ÞÒa]_ LeÞR _ÐeЯZ*Ê jkS b¦Þ `ÐBÜ, _Þcàf b¦Þ
bÐaÒe jÒcéÐ^_ LeÞ [Ð* jkÞ[ _ÞSe AÒb] jÖ`LàLÊ `ÐBÜ Ð ÒjkÞ _ÐeЯZ*Ê [Ð*e ªÊ[Þ -
jËN÷B Ò]BR«Þ Ð H\ùÒe Òj Lk«Þ- cÊkÜÞ @`eÐ^Ñ [ÊÒc÷
Lô`Ð_Þ^ù AÒk j[Ô_ÐeЯZ / cÊkÞÜ lÊ]õ _]Ñ [ÊÒc÷ @`õÐLô[ Ò`õccËrÞà _ÐeЯZ @aÔ¦eÊ aÔ¦ kÊ@
aÐeÐ_Þ^ù S¯ S¯ Arà[õÐZ Ð H\e WÐLÊÒe LkÞR«Þ b¦ jÖÒN ÒMfÞ ]Ê´ô[*Ê ]fÞ ^càLÊ yÐ`ÞZ ]Þ@ Ð
_ÐeЯZ [Ð*e jéÐcÑ ^_, N[Þ, j[Ô, `õÐZ, bÐa J -$ZÑ eÐkÐj
Ò`õc Ð kô]¯Òe _ÐeЯZ bÐa SÐNõ[ ÒkÒm `õLÐh
`ÐH aÞhéÒcß[õÑ bÐa Ð j[Ô J @kÞÖjÐ `õ[Þ @_ÊeÐN SÐ[ jcNõ @bÞeÐc LÐaÔ-aÞb[Ë ÒÞ e _ÐeЯZ J j[Ô_ÐeЯZ
kÊH Ð heÑeaÞsÐ_ `õj=Òe WÐLÊÒe Lk«Þ- @côr ÒkÐB c^Ô cËràÞc§ ÒkÐBDWÞR«Þ Ð _ÐeЯZ
WÐLÊe* ]ô½eÞ ]¯Ðc¯ Ð j[Ô, hÐ«Þ J lcÐe Òj SÑa«
S¯ S¯ NÊeÊ j[Ô_ÐeЯZ bÐaaÞÒ_Ð]ÞA `]ëcÊM `õ[ÞbË Ð QeÐQe aÔÐcÞe ekÞR«Þ _ÐeЯZ Ð ÒjkÞ j[Ô
S¯ S¯ NÊeÊ j[Ô_ÐeЯZ H jÖjÐe [ÊkÞ LÁaôl Ð _ÐeЯZ* `ÐMÒe WÐLÊe*e bÐa_Ð-
j[Ô _ÐeЯZ eË`Ñ ÒdDÜ aôl [ÐkÐ jÐcÐ_Ô _ÊÒkÜ, j[Ô_ÐeЯZ, [Êc÷ `ÐÒ]eM
LÁaôl Ð ÒjkÞ aôlkÞÜ jÐlÐ[ _ÐeЯZ Ð aôle cÖSÞ LfÐ Ð Òk `]ëcÊM

Shanti Ananda - Janmotsava Special Issue - February- 2024 37

 ÒjÒ[ÒaÒf Ò[Ðe auÐkÊH Ò`Ð\Ð Ð [ÐkÐLÊ ÒaÐmÞVÞ _ÞeÊw @ayÐ ÐÐ
ÒdÒ[ ÒcÐ SZÐZ HkÞWÐeÊ `ËÀà
@^ùL LkÞaÐ aô\Ð `eÞhõc
_ SÐZ LÞ [ÊÒc÷ LÞ LkÞaÞ HÒa
[Êc÷e `ÐÒ] jaà jÊM Òk Ð
H cЯРjÖjÐe [Êc÷ ÒMfOe
_ÞcàЯ ÒNÐaÞt ! LÞÖ`Ð cЯÐLe
LÒk @bÞeÐc j[Ô_ÐeЯZ
[Êc÷e Oe [ÊÒc÷ eM
Òk `]ëcÊM
-SZÐZ Ò`õc jÐNe
`Ê_aàÐe WÐLÊe* D`Ò]h-
j[Ô_ÐeЯZ _Ðc aZÞSÒe ej
@b¯ `Ð]Òe Ò_B mNÐ@ [Ê Ah
Òaf _ÐkÞÜ, @ªÒkÒa LhÔ` [_¯Ñ
-bS_ÐjÐe
j[Ô_ÐeЯZ LcfÐ ecZ, QeZÒe c_ ekÒe, j[Ô
_ÐeЯZ*Ê [Ê Ò]M Ò]M jMÑ ÒNÐ, c_ LÐkÞÜLÞ ÒkD kV
kVÐVÐ, Aj Aj aDf $Êm / hõÑ _ÐeЯZ*Ê Ò]MùaÐ
N÷m, hõÑ _ÐeЯZLÞ _ÐkÐ«Þ cÒ_, A]Þ _Ð_Ð LaÞ[ÐÒe
j[Ô_ÐeЯZ* `õ[Þ, WÐLÊe _ÞSe b¦Þ `õ]Ð_ LeÞR«Þ Ð
jaà[õ Òj j[Ô_ÐeЯZ*Ê NÊe[Ê é Ò]BR«Þ Ð JXÏhÞ Ðe NõÐc-
SÑa_Òe [\Ð ÒmÐL, jÖ²ô[ÞÒe j[Ô _ÐeЯZ, `ÐmÐ J
hÞeÞZÑe ÒdDÜ `õbÐa ]ÑOà `Ðqhk / R@hk aià ^eÞ
`õQfÞ[ ÒkÐBAjÞ\mù Ð Ð WÐLÊe ÒjkÞ `eÖ`eÐ J jÖ²[ô LÞ Ê
j®Ð_ SZÐB "j[Ô_ÐeЯZ'*Ê A`ZÐe LaÞ[Ð cÐ_*Òe
`õÒ¯ÐN LeÞÒ]BR«Þ Ð _ÞÒS WÐLÊe @bÞeÐc `eckÖj
Ò]a JXÏÞhÐe jÐ^ÐeZ ÒmÐL* `ÐMLÊ dÐBR«Þ J
ÒjcÐ_* jkÞ[ cÞhÞR«Þ Ð ÒmÐL* AN÷e aÞN÷e J SÑa_
aÞ[ÐBae ÒhßfÑLÊ hõwÐ SZÐBR«Þ Ð ScÞ]Ðe, ^_Ñ J
Dn `ÐWÊA* aÞÒeÐ^e j®ÊMÑ_ ÒkÐBR«Þ cÐ[õ _ÞSe
Shanti Ananda - Janmotsava Special Issue - February- 2024
mlÔ J A]hàÒe ekÞR«Þ @Vf jÐSÞR«Þ `eÞaõÐSL
j_ïÔÐjÑ Ð jÐeÐ JXÏhÞ ÐÒe ÒmÐL* `ÐMÒe aÐràÐ `kqÐB
Ò]BR«Þ Ð bÐe[e `eÖ`eÐ Òa] Òa]Ы `ÊeÐZLÊ
cÐ_ÞR«Þ Ð ÒmMùR«Þ c^Ô NÑ[Ð, jÖkÞ[Ð, bÐNa[, VÑLÐ,
jÖLÑrà_, ªÊ[Þ, QD[ÞhÐ, bS_, SZÐZ, eÐkÐj, [Шa,
ÒLÐBmÞ A]Þ eÐhÞ eÐhÞ LaÞ[Ð Ð jaÊ ÒmÐL bÐiÐÒe J
ÒmÐL RtÒe eQÞ[ Ð DÒ~hÔ ÒkÐBRÞ ÒmÐL*Ê j[Ô,
hЫÞ, ]¯Ð, lcÐe ]ÞaÔ bÐaÒe D]çawÊ LeÞaÐ, dÐa[ѯ
A^ÔÐcùÞL [réLÊ jef bÐaÒe aÊTÐB Ò]aÐ J ÒmÐL*Ê
b¦Þ bÐaÒe D]çaÊw LeÞ SÐ[Þ ^cà aÀà _ÞaÞàÒhiÒe
jcªLÊ HL @^ÔÐcù DwÑ`Þ[ ^ÐeÐ[fLÊ AZÞaÐ Ð jcª*
bÞ[Òe jc]ô½Þ J jcbÐa jô½Þ LeÞaÐ [Ð*e \ùmÐ
`ec mlÔ Ð Òj SN_ïÐ\*Ê aõkë J j[Ô_ÐeЯZ bÐaÒe
cÐ_ÞR«Þ, _ÐeЯZ J j[Ô_ÐeЯZ*Ê @Òb] `eÞLÁ_Ð
LeÞR«Þ, eÐc, Lô», ÒNÐaÞt, hÞa, mlëÑ, jejé[Ñ,
hõÑÒQß[_Ô jcª*Ê j[Ô _ÐeЯZ eË`Òe @_ÊbaÞàR«Þ Ð
ÒjkÞ j[Ô_ÐeЯZkÞÜ [Ð*e bÐa aÞÒ_Ð]ÞA WÐLÊe Ð
Òj c^Ô SÑae SÑa_ Ð Òj `[Þ[`Ða_ SN_ïÐ\ Ð Òj
aÐ}Ð_Þ^ù Ð Ò[ZÊ Òj Lk«Þ-
[ÊÒc÷ `eÐ aÐ}Ð_Þ^ù Òk ÒcÐ aÐ}Ð `ËÀàLe
cÊkÞÜ ^fÐ `ʹ @VB [ÊÒc÷ LfÐ bõce
H `ÊÒ¹ akÊ[ clÞLÐ AjÞ aj«Þ _Þ[Ô
ÒjLÞ cLet cdàÔÐ]Ð SÐZÞÒaLÞ ÒkLЫ !
WÐLÊe @bÞeÐc `eckÖj Ò]a e¦cÐÖj Ò]k^ÐeÑ
cZÞiVÞH ÒkÐB\ùÒm c^Ô Òj `õL[ô Òe \ùÒm Ò]kÐ[Þe¦Þ
`ec `ÊeÊi j[Ô _ÐeЯZ Ð aÞÖh h[Ð~ÑÒe `õ\cÐwàÒe
AaÞb[àË HkÞ ckÐ`ÊeiÊ jcNõ bÐe[ J aÞh`é ÐBÜ JXÏhÞ Ðe
HL aÞhÞ½ ae]Ð_ Ð ÒjkÞ j[Ô_ÐeЯZ jéÐcÑ hõÑ hõÑ
WÐLÊe @bÞeÐc `eckÖj Ò]a* `Ð]`]ëÒe _ÞSLÊ jc`àZ
LeÞaÐ jÖÒN jÖÒN [Ð* DÒ~hÔÒe @«ee b¦Þ`Ë[
`õZÐc _ÞÒa]_ LeÊRÞ Ð
38
 HkÞ `Ðq cÒ_ÐaôrÞ @ÒV Ò[Ðe Ð Òk[Ê eM [ÊkÞ L\ÐLÊ ÒcÐke ÐÐ

bNa[ D`Ðj_Ðe AahÔL[Ð

-S¯eÐc jÐcm
A^Ê_LÞ jcÐSÒe akÊawÊ Þ jÖ`Àà aÔ¦Þ `õhï LeÞ\Ð'«Þ LЯc_ aÐLÔ ]éÐeÐ bNaÐ_* ªa ªÊ[,Þ jëeZ `ËS_
Bhée cЯÐaÞ_càÞ ¦Ê - AÒc SÑa cЯÐ^ù_ Ð jÖjÐe Òl[õÒe @nà_ hõaZ LÑrà_ ]éÐeÐ ÒdDÜb¦Þ jô½Þ kÊH [ÐkÐkÞÜ bNa[
dÐkÐ AcLÊ bm_Ñ[Þ `ËÀà LràaÔ LeÞaÐ L\Ð [ÐkÐ AÒc÷ QÞ«_ Ð HkÐ]éÐeÐ @«e c^ÔÒe Ò_ßjNàLÞ A_t jô½kÞ HÊ Ð
LeÊRÊ Ð HZÊ, NÊe/Ê bNaÐ_ AeÐ^_Ð, D`Ðj_Ð QÞ«_ `ËSÐ bNa[ç QÞ«_ ]éÐeÐ LõchÓ Btõ¯Þ NÊXLÞ jÖSc mÐb Le«Þ Ð
j[çj= B[ÔÐ]Þe L'Z AahÔL ? H\ùÒe ÒLaf jc¯e Btõ¯Þ Òhõº c_ jÖScÞ[ ÒkÒm jô½Þ J jõ½Ð* aÞi¯Òe
@_ÊhfÞ _ LeÞaÐe hõwÐ mÐb ÒkÐB\ÐH Ð c_ÊiÔ _Þ[ÔÐ_Þ[Ô
@`Qϯ Ð
aÞN÷e `ËaàL _Þ[Ô A_t A^Ôcù cÐNàLÊ c_ `õÒah
HbfÞ [Là Ò]D\ùaÐ aÔ¦Þ jÖjÐe Òl[õÒe ÒLaf jÐÖjÐeÞL LeÞ\ÐH Ð _ÞSe eÊQÞÏ jÐc\à @_ÊjÐÒe A^ÔÐcù `\e `\ùL
aÊweÞ jÐkÐdÔ Ò_B bNa[ç QÞ«_LÊ `õÐ^Ð_Ô _Ò]aÐ]éÐeÐ, ÒkÐB cЯÐe AaeZÑ h¦Þ @aÞ]ÔÐ eË`Þ LÐfÞcÐLÊ SÑaÐcùÐ
c_ LõchÓ @kÖLÐe aharàÑ ÒkÐB\ÐH Ð c_ aªÊ jaàjé D`eÊ ]ËebÞ [Ë LeÞ, QÞr aôrÞ _ÞÒeÐ^ `ËaLà jéÐeË`Ô mÐb
ÒkaÐ jÒ= @«LeZLÊ aÞLÐe dʦ LeÞ @hÐ«Þ mÐb LeÞaÐ LeÞaÐLÊ jc\à ÒkÐB\ÐH Ð QÞr aôrÞ _ÞÒeÐ^ LeÞ Chée
jÐe ÒkÐB\ÐH Ð c_, aÊw,Þ ÒQÏ[_Ð DwàcMÊ ù ÒkaÐ `eÞaÒrà QÞ«_ D]¯ ÒkaÐ LWÞZ Ð HZÊ, `õ\c[Ó `ËSÐ @nà_Ð ªa
aªÊjaàjé _Þccï MÊ ù ÒkaÐ jÖÒN cЯÐau_ @\àÐ[ @_Þ[Ô ªÊ[Þ ]éÐeÐ LõchÓ QÞraôrÞ _ÞÒeÐ^ LeÞaÐe h¦Þ D]¯
jÖjÐe, dÐkÐ jaÊ jc¯Òe D`jÖkeZ J aÔ¦Þ LeZ ÒkÐB\ÐH Ð
ÒkÐBN÷mRÞ Þ Ð [Ðe @aÞ]ÔÐÒe c_ aÊwÞ ÒQÏ[_ÐLÊ SXÏ[Þ LeÞ aÞi¯Ð_ ^ÔЯ[¾ÞrÖ aÞiÒ¯iÊ aÞj³Ò[ Ð
SXÏaÐ]Þ ÒkaÐkÞÜ jÐe kÊH Ð cÐc_Êjeë [¾ÞrÖ cÒdÔa `õamÞ Ñ¯Ò[ ÐÐ
[jëÐ]j]bÞ^ÔÐ_Ö d\Ðjé`cï Ò_Ðe\cç
WÐLÊe @bÞeÐc* D`Ò]h- kÞ[Ðé c¯ÞjcÐ^jécÒ_Ð j¡Ða¡ÐaÞ[cç
" LÞ QÞ«ÐLeÊ _ÞhaÞ ÐjÒe cÐ_j - RÐXÏÞ QÞ«ÐcZÞ Ò`õcej Ð'' (hõÑc]ç bÐNa[)
`fÐ `RLÊ _ N÷kÜÞ - QÞ«ÐcZÞR«Þ dkÞÜ ÒjkÞ `eÐ SÑa_ ÒdDÜaÔ¦Þ jÖjÐe aÞi¯ aÐj_Ð QÞ«Ð Le«Þ [ÐkÐe c_
jaàjé Ð Òd Ò[Ðe @bËmÐ jÖN, [Ð*Ê RÐXÞ LÞZeÊ = LfÞLÐÒe aÞi¯ aÐj_ÐÒe kÞÜ jcÐdʦ ÒkÐBeÒk Ð
\ÐH LÞ jÊaÐj....Ð
ÒdDÜaÔ¦Þ ÒcÐÒ[ (bNaÐ_*Ê) QÞ«ÐLe«Þ ÒjkÞ aÔ¦Þe c_
c_ÊiÔ ÒdÒ[ jÖjÐeÞL aªÊ jaàjé hÞlÐÒe hÞl[Þ ÒkD, ÒcÐWÐÒe m¯ `õЩ kÊH Ð
^_ÐYÔ ÒkD, aÔajЯÞL aÊwÞ jÖ`Àà ÒkÐB\ÐD - Òd jé`ï cÒ_Ðe\ `eÞ @j[ç jÖjÐe QÞ«Ð `eÞ[ÔÐN LeÞ
`dÔ« Chée QÞ«_ _ LeÞRÞ Ð [Ð`ÐBÜ `õL[ô hÐ«Þ mÐb
LeÞaÐ jc÷a _ÊÒkÜ Ð ÒcÐ bS_ ]éÐeÐ @«ÓLeZLÊ ÒcÐ WÐÒe jcÐkÞ[ Le Ð

Shanti Ananda - Janmotsava Special Issue - February- 2024 39

 HLÐNõ ÒkÐBÒm `ÐBaÊ _ÞeÊw Ð jeÞdÞa Ò[Ðe H bÐe[ dÊw ÐÐ
NÊeÊ bNaÐ_ QÞ«_ aÐ D`Ðj_Ð `õÒ[ÔL c_ÊiÔe HLЫ b¦ÞcÐNà : ÒdDÜcÐÒ_ bNaÐ_*WÐÒe c__ÞÒah LeÞ jaà]Ð
AahÔL Ð H @_« jô½eÞ jô½Þ jkÞ[ AcLÊ ÒdDÜ jõ½Ð jô½Þ bNa[ç `eЯZ ÒkÐB `ec hõwÐ jkLÐÒe jaà Lcà
LeÞR«Þ [Ð*Ê QÞkaÞï Ð SÐZÞaÐ [Ð*e @_ÊNkõ `õÐ©Þ jk [Ð* jc`àZ LeÞ b¦ÞÒdÐN jkLÐÒe HL _Þº ÒkÐB AeÐ^_Ð
jkÞ[ cÞf[Þ ÒkaÐ L'Z Ace LràaÔ _ÊÒkÜ ? Le«Þ, HaÖ bNaÐ_*WÐÒe jc`Þ[à Qr ÒkÐB\ЫÞ, bNaÐ_
[Ð*Ê SÐZÞaÐ [Ð* jÖÒN jÖd¦Ê ÒkaÐ `ÐBÜ hб D`Ðj_ÐLÊ ÒjcÐ_*Ê @aÞfÒcé H @_Þ[Ô jÖjÐeeÊ DwÐe LeÞ QÞehЫÞ
`õÐ^Ð_Ô Ò]B LkÞRÞ - `õ]Ð_ LeÞ\Ð«Þ Ð
D`Ðj_ÐjÔ jÐc\àÔÐ[ç aÞÒ]ÔÐ`ùrbÞ Òà ar[ Ð ÒdDÜcÐÒ_ ]ôY bÐaÒe bNaÐ_*WÐÒe QÞr _ÞÒah
_Ð_ÔÓ `xÐ B[Þ ÒkÔ[oÐ±Ö Ò_ßa aÞe^Ê ÔÒ[ Ð _LeÞ`Ðe«Þ, [\Ð`Þ ÒjaÐ, `ËSÐ, _Ðc jÖLÑrà_ J bNa[ç
`õÑ[ÞLcà _Þ¯[ @_ʺÐ_ LeÞaÐ ]éÐeÐ c^Ô Lõc cÊ¦Þ cÐNàÒe
`eÐ`õL[ô Þ SÑa @`eÐ `õL[ô Þ jÖNÒe _ÞaXÞ Ï bÐÒa jÖd¦Ê dÐB bNa[ mÐb LeÞ\Ð«Þ Ð
ÒkÐB _ÞSe @ªÞ[é bËmÞ S_ëc[ô ÔÊ QÏLÒõ e @_« LÐf
@uLÐeÒe bõcZ LeÞ LeÞ ]ÊÓM ÒbÐNeÊ DwÐe ÒkÐB b¦Þ cÐNàÒe d]Þ HkÐ c^Ô _ LeÞ`ÐeÞaÐ HLcÐ[õ [Ð*WÐÒe
[Ðe jée`Ë LÊ Ò$eÞaÐLÊ bNa[ç D`Ðj_Ð aÞ_Ð @_Ô `\ heZ `hÞ HaÖ jÖS[ QÞrÒe jaà Lcà $f [ÔÐN LeÞ`ÐeÞÒm
_ÐkÞÜ Ð D`Ðj_ÐkÞÜ cʦeÞ LÐeZ Ð D`Ðj_Ð aÔ[Þ[ `õL[ô c^Ô bNa[ç mÐb ÒkÐB`ÐeÞa Ð
sÐ_ D[ç`rÞe @_Ô `\ _ÐkÞÜ Ð b¦Þ `\Òe Lcà$f[ÔÐN-aÐ jc`àZ jaà Òhõº Ð Lcà$f
hбÒe D`Ðj_Ð cÐNà akÊa^Þ ÒkÐB\ùÒm c^Ô Ð HkÞ jc`àZ LeÞ`ÐeÞÒm, c_ÊiÔ QÞehÐ«Þ A_t mÐb LeÞa Ð
N÷eÒÞ NÐVÞ d\Ð-[§cÐNà, ÒdÐNcÐNà, sÐ_ cÐNà J b¦ÞcÐNà Ð ÒdÐN cÐNà ÒkD, sÐ_ cÐNà ÒkD, @\aÐ b¦Þ cÐNà ÒkD
jÐ^ÐeZ jÖjÐeÑ aÔ¦Þ `lÒe [§cÐNà jÐ^_Ð `õÒ[ÔL cÐNà jkÞ[ `õÒ[ÔLVÞe jcéu ekÞRÞ Ð ÒdÐNÒe
@[ÞaLWÞZ Ð H\ùÒe akÊ LÊoõ jÐ^_Ð AahÔL Ð `hÊbÐa, Lcà b¦ÞsÐ_e cÞhZõ Ð sÐ_Òe LcàÒdÐN b¦Þe cÞhZõ Ð
aÑebÐa, Ò]abÐa, aÐcÐN÷e-]lÞZÐe B[ÔÐ]Þ jÐ^_Ð b¦ÞÒe LcàÒdÐNsÐ_e cÞhZõ Ð H ÒdÒ[ NÊXHÞ D`Ðj_Ðe
jÖjÐeÞL aÔ¦Þ `ÐBÜ jc÷a _ÊÒkÜ Ð ÒdÐNcÐNà c^Ô jc÷a cÐNà, LfÞk[ cÐ_a `ÐBÜ b¦Þ cÐNà VÞ @[Ô« `õjª Ð HZÊ
_ÊÒkÜ Ð H\ùÒe dc, _Þ¯c Aj_ `õÐZЯÐc, `õ[ÔÐkÐe, WÐLÊe @bÞeÐc D`Ò]h Ò]B ÒmMùÒm -
^ÐeZÐ, ^ÔÐ_, jcÐ^ù, QLõÒb] B[ÔÐ]Þ akÊ A¯Ðj jÐÒ`l Ð
b¦ÞVÞ @cËmÔ e[ï aÐmÔLÐfÊ Le @Sà_
sÐ_ cÐNà : ÒdDÜcÐÒ_ jaàb[Ë *Ê jcbÐaÒe Ò]M«Þ HaÖ b¦Þ e[ë cÐfÐ kôÒ] LekÐe
Btõ¯Þ cÐ_*Ê _ÞÒeÐ^ LeÞ Btõ¯Þ Ð[Ñ[ jaàaÔÐ`Ñ c_aÊweÞ ]ÞhaÞ ÒLÒXÏ ÒhÐb_
AÒNÐQÏe cЯРaÞaSÞ[à _ÞaLÞà Ðe _Þ[Ô `ecbÐÒa aõk*ë Ê
X X X X X X
D`Ðj_Ð Le«Þ ÒjcÐÒ_ _ÞNZàÊ aõkÒë e jÐ[VÞ ye d\Ð
hÊÒboÐ, aÞN÷eZÐ, [_ÊcÐ_jÐ, @jÖj¦Þ, jréÐ`rÞ, aÞhÐé j bL[Þ sÐ_ H[Þ_[Þ ré @bÞ_ï
`eÐ\àbÐaÞ_Ñ, J QÊdÔà NÐ N[Þ akÊ A¯ÐjÒe sÐ_ jÐ^_ Le¯ÐLÊ Ò_[õÐ&_
LeÞ akÊ ÒLìh `ÐB aõÐkëyÞ [Þ Þ mÐb LeÞ\Ð'«Þ Ð aÞhÐé jb¦ÞÒe ]hà_ Ò]ÒaVÞ
Shanti Ananda - Janmotsava Special Issue - February- 2024 40
 aÞcf A_t ÒbÐNÊ\ùaÊ ajÞ Ð cÊkÞÜ dÐ'e ]Ðj, [ÊkÞ [Ð'e ]ÐjÑ ÐÐ
eÐB c\ÐcZÞ Lô» Ð c^ÔÒe ekÞ c^Ô `qbË[ jc½Þ H cÐ_a heÑe J [Ð'e
bÐÒi aÐB @bÞeÐc dÐ'e _ÐkÞÜ b¦Þ e[ï Btõ¯Þ NÊXLÞÏ _Þm©àÞ bÐÒa jÖjÐe Òl[õÒe LfÐ[Þ`Ð[
_Þ~_à VÞ ÒjkÞ S_ LeÞ, BtõÞ¯ jÐkÐdÔÒe BtõÞ¯Ð[Þ[* jÖÒN jcéw yÐ`_
LfÒ` aqùÒm LÞ @aÐ ÒkÐBa LeÞ`ÐeÞa Ð [Ð* `õ]hà[Þ jkS jÐ^_ `õ\c[Ó sÐ_ ÒdÐN
`hÊ jÒ= Òj jcÐ_... Lcà, b¦Þ cÞh[Þõ jÐ^_ Ð "j+k' cÞh[Þõ eÊ "S'-ÒdDVÞ S_ë
kÊH, [ÐkÐkÞÜ " Ò`õc' Ð HZÊ jkS jÐ^_ kÞÜ Ò`õcD[ç`rÞe
b¦Þe `õÐ\cÞL ye aÞhÐé j-bNaÐ_* aÞi¯Òe jcÔL jÐ^_ Ð SÑa d]Þ `ec* jkÞ[ jaà]Ð jÖd¦Ê ekÞa,
sÐ_ [Ð'`Òe hõwÐeÊ jô½kÞ HÊ b¦Þ Ð b¦Þ ]éÐeÐ kÞÜ bNaÐ_
[ÐÒkÒm Òj Ò`õcc¯Ñ ÒkÐB `ec Ò`õc jéeË`
mÐb ÒkÐB\Ð«Þ Ð b¦ÞkÑ_ aÔ¦Þ-ÒdÒ[ jÖjÐeÞL sÐ_aÐ_
bNaÐ_*WÐÒe cÞf_Ð_t mÐb LeÞ Ò`õcejÒe ejÐZÞ[
ÒkD ^_aÐ_ ÒkD, Òj aÔ¦Þ cÐ_a eË` ^ÐeÑ `hÊ Ð
bNaÐ_*Ê b¦kÞÜ SÐÒZ Ð b¦ÞÒe bNaÐ_ au_ kÊ@«Þ Ð ÒkÐBdÞa Ð j+k cÞf_ `Òe AD sÐ_e AahÔL ekÞa
b¦ [Ð*Ê jaàÒ[Ð bÐÒa SÐZÞ`ÐÒe Ð _ÐkÞÜ Ð Òj Ò`õc ÒkÐBdÞa _Þcfà Ò`õc Ð Òj Ò`õcÒe AD
SÊAe bpÐ ekÞa _ÐkÞÜ Ð bÞ_Ðï bÞ_ï ekÞa _ÐkÞÜ Ð SÑae
b¦Þ jÐ^_Ð jÖjÐe c^ÔÒe ekÞ @[Þ jkS bÐÒa LÞ bfÞ `õÒ[ÔL @= [Ð* jkÞ[ cÞf[Þ ÒkÐB ÒLaf bNa[ç Ò`õc
jÐ^_ LeÞ Òka [Ð'e jef jË[õ `ecLô»eË`Þ WÐLÊe c^Ê jÐNeeÊ c^Ê `Ð_ LeÊ\aù Ð
@bÞeÐc _Þ[Ô^ÐceÊ ^eÐ^ÐcÒe @a[eÞ[ ÒkÐB - Ac÷
cÐ_*Ê [Ð*e jkS jÐ^_ ^ÐeÐ dÐkÐ ]éÐeÐ SÑa jÐÖjÐeÞL ""[Êc÷ `õ[Þ @= mÐNÞ @= LÒe LÐt
Lcà Òl[õÒe jÐÖjÐeÞL jcª Lcà _ÞaÐà k jkÞ[, [Ð* `õ]r HWÐe SÐZ«Þ HLÐ aõSLÊfBtõ Ð''
jÐ^_ jË[Òõ e jaàb[Ë Òe HaÖ _ÞSWÐÒe [Ð*Ê `õÒ[ÔL
SÑae ml kÞÜ bNa[ `õÐ©Þ Ð LÞ«Ê AÒc jÖjÐe Òl[õÒe
Btõ¯Þ ]éÐeÐ @_Êba J jcéw yÐ`_ LeÞ SÑa _ÞSe jée`Ë
`õÐ©Þ ÒkÐB`ÐeÞa Ð _Þ[Ô ÒNÐmLÒe [Ð* jk cÞf[Þ ÒkÐB Aaw ÒkÐB Ace ml keÐB ajÞRÊ Ð bNa[ç Lô`Ð
_Þ[Ô-hÐ«Þ A_t mÐb LeÞ`ÐeÞa Ð cЯÐÒcÐkÞ[ @sÐ_ aÔ[Þ[ [Ð*Ê SÑa ÒMÐSÞ `ÐÒe_Ð, ÒkÒm Lô`Ð mÐb LeÞaÐLÊ
SÑa `ÐBÜ [Ð*e _ÞNYÊ [ré D]çÒcÐQÏ_ LeÞ Ò]BR«Þ Ð Lcàe AahÔL Ð ÒdÒk[Ê AÒc c_ aÊwÞ ÒQÏ[_Ð dʦ
SÑa Ð LcàÒe Ace @^ùLÐe Ð LcàLeÊ LeÊ bNa[ç Lô`ÐeÊ
jÖjÐe au_Òe atÞ ÒkÐB\ùaÐ cÐ_a HaÖ jÖjÐe aÞeÐNÑ j]çNeÊ Ê mÐb ÒkÒm H cÐNà D³éf Òka Ð
j_ÔÐj* `ÐBÜ bNa[ç b¦Þ jÐ^_ `w[ÞÒe ÒL×ZjÞ bÞ_[ï Ð
LeÞ_ÐkÜÐ«Þ Ð [Ð* `õ]r jkS jÐ^_ `w[Þ NõkZ LeÞ LÐfe LeÐf NbàeÊ DwÐe _ÞcÒ« jé¯Ö ÒNÐmL aÞkÐeÑ
`ÐeÞÒm H cЯР`õ`q aÐ^Ð AD mÐNÞa _ÐkÞÜ Ð SÑa[õ[Þ Ð` @bÞ_jï tÊ e @a[eÞ AcLÊ [Ð* jkÞ[ @bÞ_[ï Ðe cÐNà
aÐ^ÐeÊ DrÑÀà ÒkÐB`ÐeÞa Ð akÞcà MË ù Btõ¯Þ NÊXLÞÏ @«cÊMù Ò]MÐBaÐLÊ _ÞNYÊ [ré `õ]Ð_ LeÞR«Þ Ð [Ð* `õ]hÞ[à jef
ÒkÐB [Ð* ÒjaÐÒe mÐNÞdaÞ Ð `]ë`[õ SfÒe eÊÒk- cÐNà LÊ NõkZ LeÞ AÒc LfÞk[ cÐ_a, [Ð* Lô`Ð mÐb
ÒkÒm Òd`eÞ Sf [ÐLÊ ¸ià LeÞ`ÐÒe_Ð ÒjkÞ`eÞ jÖjÐe LeÞ Ace Qec ml jÐ^_ LeÞ`ÐeÞaÐ - `õ\c[Ó AÒc
Shanti Ananda - Janmotsava Special Issue - February- 2024 41
 aÞhéÐj, bL[Þ, sÐ_cÐNà Ò]B Ð dÞaÊ, LkÞÒ]mÞ jLf $ÞVÐB ÐÐ
[Ð* _ÞcÒ« LcàLeÞ $f jc`àZ LeÞaÐLÊ D`dʦ ÒkaÐ Ð [`jÔÐ LeÊRÞ LeÊ \ÐD ajÞ
D`dʦ ÒkaÐ `ÐBÜ [Ð*e Lô`Ð `õЩÞe HLЫ AahÔL Ð $f _bËS«Þ d]Þ kô]hhÑ Ð.
[Ð*eÞ bÐiÐÒe [Ð*Ê _ÞÒa]_ LeÞaÐ Ð [`jÔÐÒe [Ð'e `õÒ¯ÐS_ LÞj
$f __Þ@«Þ d]Þ jé¯ÖBh !
ÒLaf Ò[Ð b¦Þ cÐNàVÞ `õhª Ð
Òk `]ë `mÐh _¯_ ÒcÐ jéÐcÑ !
Ò[ZÊ `] LÒ& jaÊLmÞ _Ôª !
Òk kô] aÞkÐeÑ, ÒcÐe @«dàÔÐcÑ !
bL[Þ ÒdÐNVÞ [Êce÷ Þ LeÊZÐ
[Êc÷ BoÐ ÒkÒm [ÊÒc÷ jÞ_Ð Ò_a
LÞH `ÐH ÒkÒm Ò[Ð LeÊZÐ DZÐ ?
_ÞcrÞ cÐ[õ cÊÜ LÒk ^ôa ^ôa Ð
ÒdkÞ SÐZÞ_ÐkÞÜ $f Ò[ÐÒ[ Ò]B,
LÞ `ËSÐ LeÞa LÞj Ò[ÐÒ[ Ò]B ? $f jc`àZ `Òe `Òe kÞÜ Acù jc`àZ Ð HkÐ`Òe kÊH
ÒdkÞ SÐZÞ_ÐkÞÜ $f Ò]B Ò[ÐÒ[ ckÐcÞf_ Ð SÑa jMÑ bÐaÒe ÒkD aÐ eÐ^Ð bÐaÒe
LÞ $f`ÐBa NÑ[ aÐ]Ô _ôÒ[Ô ? `ËÀ[à Ð `õÐ©Þ kÊH Ð

WÐLÊe jaàh¦ÞcÐ_ç Ð Òj jaÊ LeÞ`Ðe«Þ Ð Lcàe $f]Ð[Ð jÞH, bÐNÔaÞ^Ð[Ð jÞH Ð dÞH ÒmMùR«Þ,
Òj c^Ô mÞÒbm, `ÊZÞ ÒmMù `Ðe«Þ Ð HBVÐ [Ð* `lÒe aÞQ[Þ õ _ÊÒkÜ Ð Òj h¦Þ [Ð*e @RÞ j[,
LÞ«Ê ÒLDÜWÞ Òj HkÐ LeÞÒa ? ÒdDÜWÞ Òj`eÞ b¦Þ Ò]M«Þ Ð ÒjkÞ`eÞ Òd [Ð*Ê AÃÒe aÐuÞR,Þ
[Ð`ÐBÜ ÒLaf Le«Þ jÞ_Ð; _ÒkÒm @_Ô jcÒª `õÐew @_ÊjÐÒe Lcà$f ÒbÐN kÞÜ LeÊ\ùÒa Ð ÒdDÜ
b¦ [Ðe Ò]k-c_-`õÐZ `õbÊ*Ê H`eÞ @`àZ LeÞQÞ Òd, [Ð'e ÒaÐmÞ AD LÞRÞ _ÐkÞÜ,
jaÊÒaÒf [Ð*eÞ bÐaÒe [_ë¯, ÒLÒ[ÒaÒf kjÊQÞ ÒLÒ[ÒaÒf LÐtÊQÞ, ÒLÒ[aÒf _ÐQÊQÞ,
ÒjBWÞ b¦-bNaÐ_ @Òb]ÐcùÐ Ð Òj`eÞ b¦`ÐBÜ WÐLÊe L'Z LeÞ _`Ðe«Þ, H`eÞ LÞRÞ _ÐkÞÜ Ð Òj`eÞ
b¦e ÒjaÐ LeÞaÐ `ÐBÜ c^Ô Òj LʶÞ[ _Êk«Þ Ð Òj b¦ LÐtÞÒm bNaÐ_ LÐtÞ @\¯
ÒkBDW«Þ Ð Òj XÐLÞmÐ lZÞ [Ð* jÞÖkÐj_ L'Z ÒaßL¶Ê `Êe c^Ô LÖ`Þ DÒW Ð
-hõÑ hõÑ WÐLÊe @bÞeÐc `eckÖj Ò]a

Shanti Ananda - Janmotsava Special Issue - February- 2024 42

 ÒdDÜ aÐÒV Ò[ÐÒ[ ÒkÐBa jkS, aÞhéÐj bL[Þ Ò[Ðe cËfaÑS ÐÐ
THAKUR SRI SRI ABHIRAM PARAMAHANS DEV
A GLIMPSE OF HIS LIFE
Belief in incarnation is, perhaps, the supreme
contribution of India to human thought. Man who
occupies a middle position in the Great Chain
of Beings, is located in between the God and
beast on either end. He has possibility to fall
and scope to rise. An ordinary mortal man
eagerly awaits the birth of a great soul who
would move with him and around him in the form
of a human-being, sharing his joy and woe,
teasing him, laughing with him and weeping-all
apparently as another fellow creature, but
investing everything with love and Divine bliss
who would, in brief, show him the path and guide
him there, step by step, the path of reaching God,
the ultimate goal. Indian sages and philosophers
fathomed the deepest reach of metaphysical
knowledge in the Vedas and Upanishads and
then probably in their moment of highest
intellectual satiety, relegated all knowledge to
background and erected a very simple faith,
indeed a very human faith, that of God being
born among men and living among them as a
son, a friend, a beloved and a master.
Our great good fortune and the fruit of centuries
of prayer has been that we had such an
incarnation in Sri Sri Abhirama Paramahansa
Dev, whom we most lovingly call Sri Thakur.
The Divine incarnation of Thakura Sri Sri
Abhiram Paramahansa Deva was prophesied
by many holy persons in the palm leaf scriptures
Centuries ago.
Notable amongst such scriptures was ‘‘Radha
Rasamruta Gita’’ written by a very enlightened
Saint poet Sri Siva Das. In this scriptures there
is description of all 32 incarnations of the Lord
Shanti Ananda - Janmotsava Special Issue - February- 2024
-Prof. Satyanarayan Mohanty
in the four ‘Yugas’ (ages) The divine incarnation
of Sri Abhiram Paramahansa Dev was
described as 31st one, immediately after the
30th one of incarnation of ‘‘Daru Brahma’’ (Lord
Jagannath).
A summary of the relevant reference is given
below: ‘‘To Arjuna, who resides on the bank of
river Saraswati and the woman named Subrata,
To that Couple, I shall be born with Supreme
Knowledge. I shall spread the message
‘‘Brahma Ekakshara Mantra’’ Truth (Satya)
which is everlasting (ananta) will be my name’’
In another scripture ‘‘Sunya Samhita’’ written by
the great Mahapurash of Panchasakha Group.
Sri Achutananda Das, the names of parents of
Sri Abhiram have been mentioned.
In the Scripture ‘‘VALMIKI PADMNA KALPA
TEEKA’’ written by the same author, in the 96
chapter a reference to the birth place of Thakura
Sri Sri Abhiram Paramahansa Dev was
indicated as under.
‘‘He will take birth on the west side of the sun’s
territory and bear the name beginning with ‘‘Aa’’
ie. Abhiram etc.
Lord Vyasa Deva has also mentioned in ‘‘Sabha
Vinod Parba’’ of ‘‘Mahabharata’’ that He will be
born near Lake Chilka in the eastern part of
Bharata and His incarnation will be means for
KALI YUG & His name will be starting with
Aa.........etc.’’
On the day Thakura Sri Abhiram was born, a
43
 Òe cÐ_j ! jÊiÊ©ÞÒe ajÞ Ò]M, Ð \ÐH LÞ [kÞÜÒe jÖjÐee jÊM ?
fantastic phenomenon in the form of ‘‘DEVA
DHWAJA’’ (Celestrial Flag) ie.a luminous streak
in the sky, appeared in the shape of a flying flag
that night in the northern sky. It was witnessed
by a number of villagers in KARAMALA
The story of his early life is quite fascinating.
Born to Sri Satyabadi Pattanayak and Srimati
Radha Devi, dwellers of a remote village called
Karamala in Puri district of Orissa,Sri Thakur
showed signs of extraordinary prodigy from
quite early years. He was born on the Triveni
Amabasya day of the month of Magha (January)
just at the turn of the century i.e. In 1904. He was
as a baby, very handsome and healthy and it is
said that an ascetic from somewhere in Northern
India suddenly appeared at the door of
Satyabadi a day after his birth. The Sanyasi
halted there for the night and instructed the
parents to christen the new-born baby as
‘Abhirama’ and told them that he was born being
endowed with extraordinary powers. It was a
great spiritual awakening that the almighty
descended on the earth. He then disappeared
early in the morning, almost as suddenly as he
had appeared. That the birth was something
extraordinary was further proved when
Satyabadi, the father and a noted astrologer,
prepared his son’s horoscope, to his shock, he
found that the new-born was not destined to live
an ordinary, average worldly life. A childless
couple-neighbors, ARJUN and SUBRATA
adopted the baby out of affection and took up
the pleasant burden of bringing him up. This
couple died a few years after, a fact that Sri
Thakur used to cite often to impress that no one
survives of his kith and kin as he has given
himself to heir (the Lord).
Shanti Ananda - Janmotsava Special Issue - February- 2024
As a young boy, the village was his play field
and innumerable were his pranks and mischiefs.
He was very restless and active, the leader of a
group of his contemporaries and frequently
complaints of looting the fruits from private
orchards and milk and curd from inside the
houses of many were heard against him, of
course, to no avail. An unwieldy, dangerous,
vagrant bull-a source of terror to villagers was
his docile playmate. His father, who naturally
wished that, he should be properly schooled and
then turn out to be a worldly- wise man became
very much worried noticing this untoward
development in him. His eldest brother took him
to Ganjam where he was a school teacher but
Abhiram was more interested in music and
drama than in classes. Once he confined
himself to a room, closed all the doors and
windows and told his mother not to disturb him
until he came out. Hours rolled on and there was
no sound of life from within. His mother grew
impatient and tried to peep through a window-
hole. What did she see? She was panicked to
see the room mysteriously illuminated and
Abhiram stationed in the air in the pose of the
lotus-seat. She shouted for her husband who
took a glimpse of the inside by looking through
a hole made on the roof top. And Lo! He saw
his son in deep meditation stationed in the mid-
air. A deeply shaken Satyabadi consulted his
son’s horoscope for the second time and
realized that his son was too great a soul to be
confined to the four walls of his home. Thereafter,
Satyabadi planted a few branches and twigs in
a corner of the village cremation ground and told
his wife that this would be a future holy place of
pilgrimage and that she would witness many a
wonderful deeds of the son, which he (the father)
would not live to see. This very spot was the
nucleus of the present Shanti Anandashram.
44
 LÐeZ heÑe bÊ&B jÊiÊ©Þ Ð AeÊYÏ ÒdÐNÑH [ÐkÐ LeÊ\Ð«Þ ÐÐ
Abhirama used to disappear from home,
sometimes for days together. None knew where
he went. But he was always available at the
village whenever monks or sanyasis came
totally dedicating himself to their service and
hospitability. And not simply that he was able to
discuss with the ascetics intricate points of
spiritual code of conduct and would pose such
questions as would baffle every one of them.
Child-marriage was then in vogue and the
wandering habits of Abhirama, his occasional
retreat to Bramhagiri jungle, tempted the well-
wishers to advance suggestions about
matrimony. But he paid no heed. One Gobinda
of village Alibad, one very close in relation to
the family asked Abhiram, then 15 years of age,
about the reason for his aversion to marriage.
In reply the boy said-I am not actually getting one
befitting me. The seasoned family man Gobinda
said-In that Case we shall find out suitable ones.
Provided you agree. And to silence him at last
Abhiram explained his point gesturing by hand
different heights of women saying-This is like a
daughter, this (raising the hand a little higher) is
a sister and still higher a mother. I therefore don’t
find a woman, whom to marry !
When his mother proposed about his marriage,
Abhirama jocularly said that he did not like a
wedding where there would be rejoicing or
celebrations for a mere day. Instead, he would
have such a marriage ceremony where there
would be jubilation and songs and music call
the days of his life. What is an ordinary marriage
compared to this, the marriage of the Jiva
Brahma with the Parama Brahma. His mother
never raised the topic again.
Soon after Sri Abhiram retired to a lonely spot
in a wood near Brahma Giri (in the district of
Shanti Ananda - Janmotsava Special Issue - February- 2024
Puri) called Khandab Vana, where he lived like
a recluse, living on wild fruits and nuts and
absorbed in meditation and samadhi. Here
Goddess Vana Durga revealed before him and
taking him in her lap and explained the purpose
of his AVTAR and asked him to open the secret
spiritual knowledge for the good of the mankind
which is essential for present time. In course of
his Tapasya, Sri Abhirama fell into yogic sleep
for months-in course of which his entire body
was covered with sand and when he woke up
he found the entire winter has passed and
spring had set in. There was too much heat felt
in the body, as if a fire was raging inside and he
went and kept himself submerged in a tank for
a day or two just to assuage the heat. This was
the beginning of a metamorphosis and a rebirth
into a new order of existence.
After this, he wandered among the hills and
woods of Ganjam (a southern district of Orissa)
already in the garb of a renunciate, oblivious of
the bodily needs of hunger or comforts. In the
solitude of the jungles, far from the madding
crowd, he must have pondered over the real
goal of life before him and discovered the path
there to. All this was when he was only 18 to 19
years old.
The next significant event was when Sri
Baikuntha Baba (the first Acharya of Shanti
Anandashram) came in contact with him. Hailed
from the district of Dhenkanal, Baikuntha Baba
was already a world-renunciate and an earnest
seeker of the Truth. In course of his wanderings,
he had accidentally arrived at Sankarail in
Bengal where Sri Abhiram too happend to be
just at the time, Baikuntha Baba in his agony for
the quest of God sat by the Ganges in profound
longing for a vision and being desperate was
going to end his bodily existence.
45
 bL[Þ ÒaÐmÞZ ÒdDÜ Lcà M¨Þ Ð jÊiÊ©Þ [ÐkÐLÊ ^eB ]eÐ¨Þ ÐÐ
Previous to this he made a similar attempt once
at Puri by plunging into the sea. That time he
was thrown by the waves to the shore in an
unconscious state. The graceful figure of Thakur
bhad then flashed in his vision. After that he
toured different parts of the country with an urge
to see the Divine but his endeavour met with
utter frustration. One knife and a Puranic
literature in hand were his sole personal assets
and nothing else.
One mid-day, in the quiet hours, he entered the
Ganges in a lonely spot and unsheathed his
knife.
But the knife that he was about to plunge into
his body was restrained by almost an invisible
hand upon which Baikuntha startled and turned
only to find, standing behind him the graceful
figure of Thakur Sri Abhiram with a sweet smileb
smeared over the radiant face. This was the
moment of union, one of the many in the path of
spiritual life, when one holy soul has embraced
another.
Sri Sri Thakur beckoned Baikuntha Baba to his
camp and the Guru with the disciple and a few
others passed quite a few days there imparting
training to the aspirants in the path of
spiritualism. In the evening, Thakur Abhiram
used to teach the Oriya labourers for some time
and would then sing Bhajans composed by him
in the accompaniment of Mridanga and
cymbals. Much earlier, in the early teens, he had
started composing devotional lyrics on yoga and
devotion.
By this time, more than a dozen had been his
disciples there and people who came in touch
with him could discover the spiritual fervor in him.
Shanti Ananda - Janmotsava Special Issue - February- 2024
Soon after, finding that the spark of Divinity in
him was spreading around, Sri Sri Thakur left
Sankrail for his village. The old lady Radha
although mother of two other children, very much
longed to keep Abhiram by her side and see
him every day. She reluctantly agreed to permit
him to lead the life of a Sanyasi but on one
condition that she would see him every day
whatever be the circumstances and that he
would not leave the village till her lifetime-a strict
condition imposed on the movement of a free
bird. Sri Thakur bhad to yield and kept the
promise all through, without deviation even when
he was in the jail. It is learnt from Radha as well
as other authentic sources, that Thakur, even
while in jail, used to come to Radha every night,
sometimes with presents of rare sweets too, a
portion of which the mother often distributed to
one servant-boy the next morning.
While at Sankrail, a small plot of land belonging
to a Brahmin widow in the village (Karamala)
was purchased with the paltry sum he had
received a Veti from the disciples.
Thakur now wanted to start his mission,
beginning with Baikuntha Baba as his first
follower. He was initiated to the Vaishnab Bhek
at Puri on his way back to the village. On the
way it was suggested by the master to the
disciple that the relationship between the two
after reaching the village would Be vice versa
for the outside world. The disciple did not readily
agree to this but simple, innocent and utterly
dedicated as he was, finally he had to surrender
to the wishes of the Gurudev. Baikuntha baba
was introduced to the villagers by Abhiram as
his Guru.
46
 hÊZ, Òe cÐ_j ! AcùЫÞL b¦Þ Ð @_Ð]e `ÐH [Ð `ÐÒM cÊL[Þ ÐÐ
It is funny and amusing as well that every day
while the village folk assembled, Baikuntha baba
would sit still like a stone and the disciple
Abhiram would perform his worship to his
Gurudev, in all grandeur. Only he would not offer
his prostration or salutations which of course was
agreed upon by both the parties in their treaty
arrived at earlier. This fun continued for quite a
few days. The truth was revealed one day, when
Thakur Abhirama, after an absence of few days
without any hint to Baikuntha Baba, re-appeared
in the village. Being overpowered with emotion
on seeing his master after a long separation
Baikuntha Baba ran to his master and fell
prostrate at his feet with tears rolling down his
cheeks. And the drama ended there to the
amusement of the villagers, whom the truth no
longer remained concealed.
Utterly devoid of wordily knowledge, Baikuntha
Baba continued for a year or more as the
master’s Sevak-cum-private Secretary. This
strange idol of simplicity and innocence, during
these day, behaved as a primitive man oblivious
of all worldly wisdom and discrimination. He
would cook the master’s food in the earthen pots
left by the pallbearers in the cremation ground
nearby, with half-churned fire wood collected
from the vicinity. He would prepare dishes with
leaves and seeds of any plant including banion,
or those on the fence including kaniar, seed of
which are known to be deadly poisonous.
Peculiar were his ways and behavior at the time;
the world had not and did not enter inside him.
As a magnet attracts iron, Thakur soon attracted
many disciples, devotees and followers. A
spiritual renaissance was round the corner as if
a pent up reservoir had broken loose of a
hundred sluice gates and was now spreading
Shanti Ananda - Janmotsava Special Issue - February- 2024
over everywhere. The wave from southern
Orissa spread to the populous district of Cuttack
for nearly seven years i.e. From 1927 to 1933.
Thakur with a group of 7 ascetic followers and
ever increasing devotees and disciples went
through the villages of Cuttack district, spreading
his message of divine love everywhere he went,
bringing solace to spiritually parched hearts. This
was a period of expansion and consolidation, if
we are permitted to use such words, since the
Thakur was against any propaganda.
The Thakur, God-head as he was performed
many miracles and caused wonderful things to
happen during this period of itinerary in cuttack
district. Now a question may arise. Is miracle
an indication of spiritual attainment? The true
‘‘Sadhakas’’ have not given even the least
importance to the so called miracles. What is a
miracle, after all? What is superbly wonderful for
an ordinary man, is quite nothing to the divine in
person, who like the Almighty, can run the
Universe on ‘Ichha’ or play of will. Therefore, he
is called ‘‘Ichhamaya’’ (wish pervasive). We with
our limitations, cannot truly measure his
greatness except through total surrender in love.
Everything he does looks like extra-ordinary and
wonderful because we are stuck up at the lowest
rung of the ladder. It is like, to use the metaphors
of Sri Ramakrishna Paramahansa, an ridiculous
effort on the part of a doll made of salt to measure
the salinity of the ocean.
There is a fine mark of distinction between a
‘Sidhha’ and a Divine in person. Both have two
states of existence-one, the existence of a
common man, when he is subject to pleasure
and pain just like an ordinary man. The other is
the spark of Divinity in him. In case of persons
in the peak of spiritual attainment the play of
divinity is the result of the then attainment with
47
 jÐeË`Ô jÐÒmÐLÔ jÐ_ïÞ^Ô jÐdÊSÔ Ð jнÞLÞ cÞhÐB HkÞ `Ðq bS ÐÐ
the Divine and is the outcome of his spiritual
Sadhana of many births. In case of a divine born
in person in the world, there is a definite and
specific purpose behind His descent and as
such the play of the Divine has a tinge of
spontaneity associated with him.
It was the beginning of his preaching in the
district of Cuttack the first point of divine touch
being village Ichhapur near Badachana. Thakur
Abhirama was seated in a small mud hut in the
village where Babaji Bharat Das was
performing the puja worship for the first time.
When he started his Aratis and the doors were
opened, Thakur in radiant glaze emitted a light
just like the head light of a Railway engine. The
light was so powerful that it fell on persons
gossiping on the verandah of the village houses
in a straight line from the place where Sri Thakur
was seated. Many came running to see what it
all was and a few on whom it first fell, fell down
there unconscious for a few minutes. This
spectacular incident of half a century back is still
remembered by the villagers. On another
occasion in the same village, Thakur closed the
doors of the one-roomed house after the
morning puja worship, saying that he should not
be disturbed on that day as he had other work
to do. The Sevakas submitted to the master’s
will, sat still on the verandah for the whole day
and the night without food. The next morning
when the door opened, the sevakas were
amazed to see Thakur neatly dressed after a
fresh bath with fresh flower garlands and tilaks
etc. Evidently the Lord was never there in the
room and had been some where in flesh and
blood unknown and unnoticed by everyone.
At Phulpatna in the same district, two great
crocodiles had taken shelter in a tank during the
floods and created havoc in the area. Once in
Shanti Ananda - Janmotsava Special Issue - February- 2024
the morning Thakur entered into the tank for bath,
inspite of oppositions from the devotees and the
public. Curiously he called for his flute and
played it, when true to the 15 story told, two big
crocodiles came to the surface. Thakur
commanded the trespassers ‘‘Tomorrow before
sunrise, you must leave this tank and go to the
river Birupa’’ To the amazment of the villagers,
the next morning the trails of the crocodiles were
seen on the sand and since then the villagers
use the tank water, and the reptiles were no
more to be seen.
At khandal, during the Dola Purnima utsav
Thakur with hundreds of devotees brought a
beautiful sport to play. Usually on that day abir
or phagu is offered to the Lord and the Hindus
bi smear one another’s body and face with this
red powder. In this occasion, Thakur
miraculously transferred the dust of the village
road to Abir and every one including himself
went on throwing on others and rolled on the
village Road (Danda) smearing their body with
Abhir thus formed All participants were
transcended into divinely estate joy was
reminiscented of the Lila of Lord Krishna with
His paymates.
Panu Dandpat, a devotee of Dhadipatna lived
for a long time to narrate his experience. He had
offered in his mind the bananas of his plant as
bhoga to the Thakur But when ripened, he found
that they were quite big in size and sensible
persons of his neighborhood suggested to him
that instead of being too bery sentimental, he
should be more reasonable in utilising them, than
offering the whole thing to a self styled God
Abhirama. Accordingly Panu distributed some
of them and the rest was partaken in the family.
But the master would not ‘leave his pound of
flesh!’’ He came with his flute in vision when Panu
48
 H cʦÞcÐ_*Ê bL[Þ _ eÒj Ð $f ÒaÐmÞ [Ð*Ê OôZÐ LeÞ aÒj ÐÐ
was asleep at night and giving knobs with his
flute asked him why and how the bananas
already offered were usurped by him. Panu
woke up immediately and begged forgiveness.
Next morning he hastened to the village where
Thakur was then camping and with tears rolling
narrated the inicident and showed the bruises
on his body, how he has been beaten by the Lord
in the previous night. A roar of laughter brokeout,
amidst which the Lord smilingly ordered him to
offer one banana in his puja every day this he
obeyed till his death.
Once during a drought in an area in the same
district, the tanks became dry. Domestic animals
died in large numbers due to scarcity of water.
Bairiganjan of Penthapal at this time invited
Thakur to his village That the Lord Abhirama is
endowed with Divine powers and that the nature
obeyed his wishes had already been in the air
by then. Villagers in large numbers came with
kirtan praying for rains. Thakur smilingly pleaded
his innocence, telling that it was the Lord Indra
who is the master over rains and not he. In the
after-noon he was apparently enjoying a good
snoring sleep, when a small patch of cloud
appeared in the sky. Gradually clouds started
gathering from different directions. And Lo! From
2 O’ clock in the afternoon, it poured and poured
cats and dogs, so much so that it became
difficult to go from one village to another in the
muddy village paths.
During the six years of the master’s intinerary in
the district of Cuttack, inumberable were the
miraculous sports of this Divine. Every act
perfomed had a touch of divinity which hail the
effect of leading the devotee to the path of
spiritualism. Men and women in large numbers
were attracted towards him and became his
devotees, whose dealing with him at that time
Shanti Ananda - Janmotsava Special Issue - February- 2024
was more or less like those of the playmates
and the Gopis in the time of Lord Krishna. Males
and Females would come with dishes of food
or glasses of milk and placing their arms around
his neck would forcibly feed him as if he was
their own child or dearest kith or sworn friend.
They would open their hearts before him without
the least hesitation or reservation. He was
therefore, more a close relation than a Guru to
the Devotees and this was the feeling of the
lakhs of Devotees who had come to his fold. It
was an eternal and unshakable bond of intimacy
and close relationship of the heart and spirit,
which many miss today in his physical absence.
There are numerous instances where Sri Thakur
has cured large number of persons suffering
from T.B., Leprosy etc. And brought comfort to
their families. But his memory is cherished more
for his intense love and captivating smile which
has still been treasured in the hearts of millions
who have come in contact with him.
Thakur was gifted with wonderful power of
creative writing. Though being a saint, he was
averse to propaganda, in any shape or form
nevertheless, his writing, mostly in poetry are
jewels of devotional mystic literature in Orissa.
Expressed in lucid heart-touching language,
saturated with feelings of total surrender to his
supreme Master, who is his beloved. Sri Thakur
has written 50 books, all in poetry-many of which
have not seen the outside world. While His
Sanatan Dharmartha Gita, Amrit Gita, Guru Gita
and a few others deal on the essence of religion
and spiritualism, his Rasotsave is a beautiful
work of yogic interpretation of the Rasa-Lila of
the Gopies. His last work, the Bhakti-kallola is
his masterpiece, which synthesises the different
religious concepots, focussing on the Lord
within and is equally appreciated by the
49
 bL[Þ cÞhB Ò`õc [e=Òe Ð _ÐQÞ SÐZB Òj akÊ[ e=Òe ÐÐ
Sadhakas and the comon reader. His ‘Kali
Bhagabata’ is an embodiment of metaphysical
thoughts in allegorical style having a surface
reference to contemporary political condition. As
a seer, he fore-told that the days of Britishers in
India were numbered just as the ‘Pancha Mana’
and ‘Pachisa Prakruti’ unless controlled and
properly directed, may obstruct the path of
salvation. BSimilarly, George V and the Whites
(military forces) are destroying the countlry. A
free rendering of the Stanza from ‘Kali
Bhagabata’ would be like this.
What we call the ‘Pancha mana (five Senses)
is The same as the fith George. The White forces
are the twenty five ‘‘Prakrutis.’’ These are the
foreigners of our home land’s destroyers.’’
This has a splendid metaphysical sense well
known to Indian Sastras as the esoteric ‘Sarira
Bheda’ cult. The mode of comparing the body
to the nation is also familiar. The term body-
politics is derived from such a concept which is
basically the act of connecting the microcosm
to the macrocosm. But apparently, these lines
also contained bitter truth form the British Rulers
who brought charges of treason and sedition
against the Thakur. The Thakur had anticipated
this. He had said “Kali Bhagabata” is written,
now is my turn to go to the uncle’s house”. All
residents of Orissa know what uncle’s house in
the context is-it is the jail. Sri Thakur was
eventually arrested. The trial went on for months
at Chhatrapur in the court of Mr. A.F.W. Dixon.
The Court room was always crowded. Pandit
Binayak Mishra and Sri Jagabandhu Singh
came to interpret ‘Kali Bhagabata’ in the Court.
Late Lingaraj Panigrahi one time speaker of
Orissa Legislative Assembly and education
Minister and Chief Justice of Orissa High Court,
Shanti Ananda - Janmotsava Special Issue - February- 2024
pleaded in defence in this case, Thakur was
sentenced to one year’s imprisonment, by the
judgement of the court on dated 13/12/1934.
Late Bacchu Jagannath Das,(the ex-chief
justice of Orissa high court & later the Judge of
Supreme Court) had file a prosecution against
this judgement in Madras high court when he
was an advocate. But the appeal was
subsequently rejected. Sri Thakur was
unperturbed while facing trial standing in the
dock, day after day, with utter equanimity. This
saffron-robed young hermit made an
unforgettable impression on all who saw him
during the trial. Late Pandit Nilakantha Das, a
noted Oriya Scholar and writer, expressed the
feeling of all appropriately in these words”….
The young ascetic stood in the Court room, day
after day. He knew that he would serve a long
jail sentence. But there was always a natural
smile on his lips, wooden sandals on his
feet.....The very sight of him arouse love and
devotion.....suffering is the best of all-ordinary
man, as well as the ‘Yogi’. He was the symbol
of Orissa’s cultural tradition, the true incarnation
of our Purnaic ideal man. The young sanyasi
has identified himself with our tradition. He
belongs to the common folk, the
unsophisticated man and women, not to the
arrogant learned. The villages are his realm. He
is the true religious leader-living representative
of the doctrine of equality of all religions”.
The Thakur spent his partly reduced jail term at
Rajmahendry in the south and there won the
heart of many including jail officials. His term
was for one year but was subsequently reduced
by one and a half month. By the time he was
released (in 1935) his fame had spread far and
wide. Thousands had either become his
disciples or followers. He was a spiritual force
to reckon with.
50
 ÒdÐNÐbÔÐjcÐ_ _ eÊÒQ c_LÊ Ð RÐÒX ]Ð_ aõ[ [ÔÐN AN÷eLÊ ÐÐ
The later part of 1935 he spent in travelling
through the district of Ganjam. From 1936
onwards, he settled down at the present
Ashram at Karamala, attracting thousands of
devotees from all corners of Orissa, from Andhra,
Madras and Bengal as well. At Karamala, it was
‘Lila’ (the divine play) and Lila for ever, the
fountain of joy and love, of bliss and mokshya
never to run dry. What to speak of the spiritual
quest, a mere sight or touch of his feet was
enough for many to fill their hearts. Within their
life, for the Thakur was a manifestation of the
‘Parama’ in their daily life, in his intimate
associations.
Thakur Abhiram was an Avatar in the sense, that
the Divinity in him was capable of revealing itself
before anyone who sincerely dedicated himself
to Divine. Chaitanya in his incarnation had to
displays to the world what Divine love actually
meant and engrosed in love, he was sometimes
still like a stone, sometimes trembling like a tree
in the storm, sometimes with pouring tears and
so on. These are features or outbursts of the
intense emotion for the Divine in himfeatures that
are with the devotee in his devotionally emotional
state. With the emergence of Thakur, we find a
different play of this Divinity. Devotees coming
from a long distance would dance and cry in
devotional ecstasy at the very first sight of the
Master, Surcharging the whole atmosphere with
devotional emotion, filling every body eyes with
Shanti Ananda - Janmotsava Special Issue - February- 2024
tears and sobs, like an electric current
contaminating everyone present., Whenever
there has been the manifestation of the Divine,
it is not an analystical laboratory which is to give
the certificates. It is always the provings of a few
selected hearts unfolded for the reflection of the
Divine, They Shout “Eureka” and others follow
on; test, certify, evaluate or brand it. It is question
of reciprocityquestions
of clear unambiguous response from the Divine
to the arrow of offering of its Devotees offering
of objects, offerings of feeling, offerings of
sentiment and passions and offerings of a
heartfelt love. The distance here is immaterial,
the Divine in descent is to testify this communion
by his acceptance and recognition. And there
have been over pouring experience of this kind
by innumerable devotees and seekers to record
the provings in this case.
Thakur Sri Abhirama left his mortal frame on the
27th of November, 1963 on the day of Kartik
Sukla Ekadasi. This is a sketchy outline of his
life. We should not forget that the essence of a
noble soul, of a saint and spiritual path finder,
can not be captured in the words of biography.
For words are mere wordspoor tools they are,
when coping with a unique life. These are a far-
cry from the lively, rather indelibly real
impression of him on the minds and hearts of
those men and women, fortunate enough to have
come in direct contact with him.
51
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Shanti Ananda - Janmotsava Special Issue - February- 2024 52

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Shanti Ananda - Janmotsava Special Issue - February- 2024 53

 hÊZ, [Ê cÐ_j ! bL[Þe ej Ð sÐ_ ÒjÒ[ÒaÒf ]ÞhB _Ñej ÐÐ

YUGAVTAR THAKUR SRI SRI ABHIRAM

JAYANTI UTSAV SAMAROH & SANATAN DHARMA SAMMILANI SUB-COMMITTEE DELHI
RECEPTION  FUND  STAGE  LIGHT & SOUND  PROCESSION  PUJA DECORATION
 GUEST INVITATION  PRINTING  BHAJAN  KIRTAN  SEMINAR
 DANCE & MUSIC  PRASAD  PRESS

Sri Santanu Das Patnaik Sri Jatin Das

Sri Subrat Samal Sri Ashish Mohanty
Sri Umakant Pradhan Dr. Debendranath Dash
Sri Prashnat Kumar Mohanty Sri Radhasyam Jena
Sri Santan Patra Sri Chakradhar Jena
Sri Radhakant Swain Smt. Niru Mohapatra
Sri Prasanna Ku. Jena Sri. Satyan Mohapatra
Sri Sudhanshu Sekhar Karan Sri Sudershan Dhal
Sri Nimain Nayak Smt. Alka Das Patnaik
Sri Bijay Ku. Sahoo Sri B K Samal
Sri Samerandra Nayak Dr. Dibakar Mishra
Sri Pramod Kumar Bindhani Smt. Sumitra Samal
Sri Rabindra Nath Pradhan Smt. Bidyutprabha Samal
Sri Duryadhan Pradhan Sushri Suman Sudha Samal
Sri Chandramani Ojha Sri Hrushi Kesh Das
Sri Srikant Rout Sri Narahari Ojha
Sri Satyabrata Samal Sri Amresh Panda
Sri Basudev Manik Sri Abhiram Samal
Sri Khageswar Sutar Sri Sarada Prasad Muduli
Sri Ramesh Sutar Sri Giridhari Mohanty
Sri Sangram Keshari Samal Smt. Supriya Nayak
Sri Sachidanand Samal Sri Saurabh Dey
Sri Shivanand Samal
Sri Laxmidhar Jena
Sri Sanant Samal
Sri Sunil Pradhan Sri Subrat Kumar Barik
Sri Saroj Kumar Samal Sri Naryan Lenka
Sri Srikant Kumar Rout Sri Sunanda Panda
Sri Sukant Kumar Mohanty Sri Basudev Rout
Sri Harekrushna Samal Sri Premananda Swain

Shanti Ananda - Janmotsava Special Issue - February- 2024 54

 bL[Þ hL[Þ ÒkÐBÒm D]¯ Ð sÐ_ h¦Þ ÒNÐVÞ ÒkÐBdÐH m¯ ÐÐ
Swadhi Bishnu Priya Devi Sri Bikram Mallick
Sri Sudhakar Jena Sri Raghunandan Patra
Sri Purna Chandra Sahoo Smt. Sabitri Samal
Sri Chittaranjan Pradhan Sri Jadunath Behera
Babaji Sachidananda Das Sri Sukant Sahoo
Sushri Bhakti Sudha Samal Smt. Punyamayi Bindhani
Sri Jitendar Swain Smt. Debasmita Mohanty
Sri Sarojkant Panigrahi Smt. Snehalata Nayak
Smt. Sanjukta Samal Smt. Narmada Samal
Smt. Mukta Devi Karan Smt. Vandana Samal
Smt. Anupriya Jena Sri Keshab Ch. Bal
Smt. Haripriya Samal Sri Sarbaswar Sahoo
Sri K.C. Sahoo Sri Dilip Kumar Swain
Sri Bibek Kumar Bal Sri Premananda Jena
Sri Kishore Dwivedi Sri Jyotiram Sahoo
Sri Santosh Ku. Rout Sri A.K. Pati
Sri Bikram Kumar Guru Sri Sandeep Samal
Sri Nigamananda Prusti Sri Acharya Abhimanyu Sahoo
Smt. Kabita Dwivedi Sri Ashok Ku. Pradhan
Smt. Sudhanshubala Pradhan Sri Natbar Biswal
Smt. Sujata Rout Sri Rankanidi Sahoo
Smt. Savita Samal Sri Bijaya Ku. Barik
Smt. Ranjita Mohanty Sri Sudhir Sekhar Pradhan
Smt. Meena Patra Sri Rabindra Rout
Smt. Sanghamitra Samal Sri Kailash Ch. Pradhan
Smt. Mamta Ojha Sri Saroj Ku. Parida
Sri Gobardan Dhal Smt. Narmada Samal
Sri Nagendra Nath Mohanty Sri Purnachandra Behera
Kumari Kaveri Behera Sri Jadumani Biswal
Sri Amar Gudu Sri Mitu Das
Sri Pratyush Kumar Das Sri Rabindra Rout
Sri Sarat Kumar Samal Sri Chandrabhanu Pradhan
Sri Subhasis Patnaik Sri Parameswar Nayak
Sri L.N. Bebartta Sri Kishore Ku. Samal
Sri Baraha Charan Samal Smt. Renubala Jena
Sri Tapan Lenka Smt. Rupashree Mohanty
Sri Rajib Kumar Behara Smt. Samarpita Rout
Sri Bankim Sethi Smt. Shradhnjali Rout
Sri Ramakant Pradhan Smt. Mamata Sahoo
Sri Bhabagrahi Pradhan Smt. Anusaya Jena
Sri Ajambar Pradhan Smt. Sushanti Swain
Sri Jitendra Das Sri Antrayani Parida
Sri Chintu Samal Sri Jayant Kumar Pradhan

Shanti Ananda - Janmotsava Special Issue - February- 2024 55

 aÐ¯Ê jÐkÐdÔÒe NuVÞ Òd`eÞ Ð jéyÐ_LÊ RÐXÞ dÐDRÞ LÞ`eÞ ?
Sri Golekha Panda Sri K.P. Singh
Sri Abhaya Ku. Pradhan Sri Nrusimha Behera
Sri Parikhita Mallick Sri Sudhir Kr. Mallick
Sri Sanjay Ku. Nayak Sri Kumari Biswasri Dash
Sri Ashish Ku. Maharana Dr. Prakash
Sri Pramid Malla (Rourkela)
Sri Malay Ku. Parida
Sasmita Tripathy
Sri Ramesh Lenka
Sri Krishan Ch. Nayak
Sri Prakash Kumar Samal
Sri Biswaranjan Biswal
Sri Abhaya Kumar Dash Sri Rasananda Nayak
Sri Sanjay Kumar Samal Sri Abhiram Sahoo
Sri Satyananda Das Sri Parusuram Parida
Sri Litu Sahoo Sri Pratap Ku. Dash
Sri Narendra Sri Bhanu Prasad Dash
Sri Nityananda Sahu Sri Babaji Charana Samal
Smt. Damayanti Pradhan Sri Laxmikanta Parida
Sri Pitambara Bala Sri Ramakant Jena
Sri Mihir Ku. Pradhan Sri Sidharth Samal
Smt. Anima Rout Sri Suresh Nayak
Sri Gobardhan Nayak Sri Sushrikanta Parida
Sri Bhakta Ch. Das
Sri Narayan Ch. Sahoo
Sri Naryan Sahoo
Sri Brahmanada Bala
Sri Sanjay Kumar Jena
Sri Bibek Pradhan
Pt. Padmanav Tripathi
Sri Santosh Ku. Rout
Sri Nabakishor
Smt. Sitarani Sahoo Sri Chandrakanta Das
Sri Parameswar Nayak Shri Nirakar Mohanty
Sri Chakradhar Behera Shir Bankim Sutar
Sri Aditya Ranjan Swain Sh. Chandramani Maharana
Sri Ajay Kumar Barik Sri Asish Rout
Sri Prasant Kumar Mallick Sri Anshuman Patnaik
Sri Abhaya Das Sri Bibhu Sahoo
Sri Kamal Lochan Sahoo Sri Hemant Kumar Patra
Sri Manoj Ku. Patra Sri Sanjay Kumar Rout
Sri Manash Ranjan Das Shri Bijay Kumar
Sri Harinarayan Dash Shri Sudershan
Sri Samir Kumar Swain
Dr. Vinita Gupta
Sri Subham Mohanty
Sri Sarat Dash
Sri Ashish Sahoo Conveyner : Sri Jayaram Samal
Sri Bijay Kumar Pradhan

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