the methods and benefits of bhàvanà
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The Methods and Benefits of Bhvan
(Cultivation Techniques and Its Benifits)
Venerable Sheelaratna Shramanachary
B.A., M.A., D.Dh. (Sri Lanka)
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The Methods and Benefits of Bhvan
1. Why one should practice Bhvan (Mind-Cultivaation practices)?
Bhvan is a mental exercise that can help to relieve the stressfulstates of life. Our daily life is filled with minor or bigger frustrations,
conflicts, disappointments, unsatisfactoriness, unhappiness, worries, and
tensions etc. In this so-called Modern time anxiety, depression, tension,
worries, fears, frustrations, conflicts are increased in lives of human. And
when lots of problems, difficulties arise, life may seem unbearable. But
the practice of Bhvan will bring lose of these troublesome
circumstances, which upset you and you will be able to face these
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circumstances and ups and downs of the life with more profound and
tolerance.
The practice of Bhvan will bring lots of relaxation of your mind.
Those who are working a steady routine can find relief from boredom or
tastelessness. The elderly and those who are burdened with illness will
not be so troubled with theirs problems and discomfort or fear. Thestudents can improve the memory and will be able to do their studies well,
more profound and better.
Daily works and social relationship will become more harmonious
and peaceful. As Bhvan strengthens the mind, weak physical and mental
conditions can be improved. With more peaceful mind, one will able to
have very restful sleep too.
While one is in sleep our five sense organs are inactive but the mind is still
active. When we sleep we give rest to the body but we can not give rest to
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the mind. It is working 24 hours nonstop. When one practice Bhvan one
gives rest to the mind; not only rest to the mind but also one gives food to
the mind, in the same way we give food to the body.
In short, Bhvan can help one to lead a more productive,
satisfying, healthy and comfortable peaceful life. The Pa (Rightwisdom or the wisdom of the path) that develops through Bhvan
brings a happiness that surpasses all others.
2. The way of the Mind and Types of Bhvan
Imagine trying to read a book by candlelight in a room that has all
of its doors and windows open. If there is a wind, the light will flicker
making it difficult for you to continue your activity. But when the wind
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stops, the light becomes steady and the reading can continue smoothly
with having any difficulties.
In the same way, the mind flickers here and there. But if the mind
becomes steady in onepointedness and calmed, it will bring light to
everything you do in your life.
3. Why does the mind flicker?
Because the Five sense-doors of the body namely, Eye, Ear, Nose,
Tongue, Body, and Mind the sixth door are open to receiving sensory
information. While sleeping the five senses doors of the body are not
active why? Because the mind is not connected to the sense doors. For
awareness to arise and to have knowledge of something there must be
three things- An object, the sense-doors and the mind.
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For example when a visible object, Eye and mind comes in contact
then one can see a visible object and can have knowledge about that
object. Likewise when ones ear, mind and a sound or auditory object
comes into contact then one can here and can know what kind of that
sound is.
If the sense doors are restrained or closed then the flickering of the mind
will be less. The Buddha has explained how to do this by calming the
mind in various ways. These exercises begin in a very profound
investigation of the mind.
There are two types of method used to calm and develop and
purify the mind:
1. Samatha Bhvan or Tranquility Cultivation Method trains themind to concentrate on only one object.
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2. Vipassan Bhvan or Insight Cultivation Method trains the mindto observe the many objects coming into awareness through the six
sense doors in order to develop the pa to eradicate the defilement,
cankers in the mind and be freed from sufferings, unstisfactorinesses
etc.
What is the principle of Samatha Bhvan? &
How is the mind concentrated through Samatha Bhvan?
As mentioned earlier, three things must come to contact for
awareness or knowledge to arise- an object, the sense door and the mind or
certain consciousness. By contemplating on a single object repeatedly, for
example the breath or visible object, the mind can be tranquilized and
brought to one-pointedness. Similarly, many other methods of Samatha
Bhvan can be found just by focusing the mind on any one object.
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There is many Method of Samatha Bhvan. Some important
methods are as follows:
1. npnasati Bhvan: Contemplating on the in and out Breathing
(npnasati Bhvan) is very popular and it can easily be cultivated and
can be easily practiced. Breathing is an activity, which goes on
continuously in the body though people are usually not aware of it; but if
one concentrate on the in and out breathing one can begin to feel it. Just be
aware of the sensation of the breath as it passes in and out through the
nostrils. Some time it passes through left nostril, some time right and some
time both nostrils. If one is aware of the breath continuously; then the
mind will start to get concentrated, calming down and tranquilizing. The
important thing is to keep the mind fixed in one-pointedness. In this way
one should train the mind thoroughly investigating oneself. This method is
recommended for any type of personality.
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2. Kasia Bhvan: By looking again and again at a visible object such a
Color, Clay, Water, Fire, or Wind, which is shaking a leaf, the mind, could
also come to one-pointedness. This is known as Kasia Bhvan. This
Method is depending upon personality that one has to practice a certain
type of Kasia. All Kasias are not good for all type of personality.
Therefore one has to be careful, when one practice Kasia Bhvan. This
Method has been existed before the Buddha.
3. Metta Bhvan: Someone who is irritable, depressed or worried would
benefit from concentrating on thoughts of Unlimited Loving-Kindness by
thinking, such as May all beings be well and happy. This is called
Mett Bhvan. This is also popular. This method is also recommended
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for all type of personality. But this method is very much beneficial for
above-mentioned type of personality.
4. Anussati Bhvan: They are only for developing one-pointedness.
Maranussati: Here one has to see how the body gets decayed.
This is also recommended for one who has much lust.
Asubhnussati: Taking a Corpse or a Skeleton, as an object would
be good method for a person that who has a lot of lust to develop
concentration. This method is called Asubha Bhvan; because one takes
Asubha object.
Buddhnussati: One trains ones mind in the Qualities of the
Buddha. Here one has to repeat the qualities of the Buddha again and
again until ones mind get concentrated and fully calmed.
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Dhammnussati: One trains ones mind in the Qualities of the
Dhamma. Here one has to repeat the qualities of the Dhamma again and
again until ones mind get concentrated and fully calmed.
Saghnussati: One trains ones mind in the Qualities of the
Sagha. Here one has to repeat the qualities of the Sagha again and again
until ones mind get concentrated and fully calmed.
Now we can begin to understand the principle of Samatha Bhvan
that is to focus the mind on one object again and again. The object could
be Your Body and an External Object or even a Wholesome thought.
Many objects could be found in nature.
The Best method I found is the npnasati (Breathing Method).
Because Breath is real and natural process and it is directly connected with
mind and body. It is working in our body twenty-four hours continuously
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without stopping a minute. It is True process. This is simple logic that
Truth leads to Truth and False leads to False.
Vipassan Bhvan: This method is completely discovered by the
Buddha. This is real path for freedom or emancipation or liberation. This
method had never existed before the Buddha. If anyone say so then he or
she is foolish and trying to destroy Buddha-Dhamma.
The essence of the Buddhas teaching is to develop the wisdom of
the path (Pa) to be freed from sufferings (Dukkha). Nothing is
permanent everything arises and passes away. Yet when we lose
something that we like we feel Sad. But if we can look at life with wisdom
we can see that everything does not happen the way we want but
according to impersonal natural laws.
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Realization of the IMPERMANENCE (ANICCA),
UNSATISFACTORINESS (DUKKHA), and SOULLESS
IMPERSONALITY (ANATTA) of all phenomena comes through
awareness of each and everything with Pa (wisdom). This is Vipassan
Bhvan (Insight Cultivation). Vipassan Bhvan is a completely
different thing from Samatha Bhvan. Although concentration is a basic
necessity, the mind is not kept to one-pointedness on a single object as in
Samatha Bhvan. Anything that comes to awareness through the six
sense doors can be an object for Vipassan.
You might think that this method of Vipassan Bhvan is
unusual. You may even wonder whether it is really Bhvan at all. But
that is just because methods of Samatha Bhvan are more familiar.
Samatha Bhvan only develops concentration while the practice of
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Vipassan Bhvan develops wisdom (Pa) to know, understand and
realize the Ultimate Truth.
To be mindfully aware of the Four Postures (Iriypatha)-Sitting,
Standing, Walking and lying down is an important part of Vipassan
Bhvan. While sitting be aware of sitting posture. While standing be
aware of standing. While walking be aware of walking and while lying
down be aware of lying down. It may simple to do and some may think
that it is not beneficial. But it is not so easy as it seems and is not non-
beneficial. When the mind is aware of these postures, cultivation of the
mind Bhvan goes very well developing.
It is also important that while doing daily activities one has
awareness (Sati Sampajaa) of those activities. Washing, eating,
drinking, bathing or showering, dressing, talking, playing etc. such all
activities should be done with mindfulness. For example, to drink a cup of
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tea, which is on the table, be aware of stretching the arm. Touching the
cup. Lifting to your lips. Slanting the cup. Drinking. Drinking.
Returning the cup to the table. and finally removing your hand.
Another method of mindfulness is to be aware of the mental
formations (Dhammnupassan) which come into your mind. If desire
arises, be aware of it. If Anger arises, be aware of it, it there is laziness, be
aware (know) that you are feeling lazy. If restlessness is present, know (be
ware that) you are restless, while meditating like this if you get a doubt
about the practice, be aware that you are having a doubt. Also if thee is no
desire, be aware of it. No anger, be aware of it. And likewise be aware of
everything whatever comes or arises in the mind.
To practice Vipassan bhvan in the sitting posture, bring the
attention to the breathing in and out and be aware of in and out breath.While practicing like this a thought may arises, make a mental note
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thinking, thinking. after noting in this way for a few times bring the
mind back to in and out breathing. If pain come note Pain, Pain note the
pain until it disappears. Do not try to get rid of the pain or want to go
away. If you feel the pain is too uncomfortable note that thought and
mindfully change posture noting Changing, Changing. Then return the
breath in and out. If you feel Sleepy, Lazy, Happy or any other feeling
also note it as Sleepy, Sleepy, Lazy, Lazy, Happy, Happy, etc. If
you hear a sound or noise note Hearing, Hearing. If you smell a
anything note Smelling, smelling. If you taste a any testiness note
Tasting, Tasting. If you touch anything through your body note
Touching, Touching.
When you will be familiar with the method you will realize the
value of this method and you will be benefited by this method. When youcontinue with this practice you will begin to understand the process of life
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and will be start to live in the present moment that mean you will start live
truth life. As the mind becomes clearer and clearer you will not dragged
away by difficulties, problems etc. And as mind develops you find less
problems and difficulties. And with Pa (wisdom) which you gained
through Vipassan Bhvan your life will become peaceful and
meaningful and you will live real awakened life.
May all those who want to live an awakened life learn and practice
Vipassan Bhvan. May all beings get the benefit of the Dhamma, realize
the Dhamma, realize the ultimate truth and get freedom from all kinds of
sufferings!
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Direct Methods for Practise
Let me precise the Method that I have taught to you.
Firstly sit down in lotus posture or half lotus posture or any other
postures, which is comfortable to you. Keep your back and knack strait
and close your eyes. Then bring your mind to the doors of the nose and
watch your breath. As breath comes in and goes out be aware of that.
When breath comes in be aware of breathing in and when breath goes
out be aware of breathing out. Do not force just be aware as it comes in
and as it goes out as its own natural process. While you are aware of
breathing in and breathing out, be aware it is short or long. When in
breathing is long, you are aware that breathing in is Long and when in
breathing is short, you are aware that breathing in is short. When out
breathing is long, you are aware that breathing out is Long and whenout breathing is short, you are aware that breathing out is short.
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While you are siting be aware that you are siting; while standing
be aware that you are standing; while you are walking be aware that you
are walking; and while you are sleeping be aware that you are sleeping.
In this four postures be aware of breathing in and out. Be aware of your
body in any postures, in any actions of your body and same time, be
aware of your breathing. While moving your hands or legs or any ports
of your body, be aware of them for example when you are moving your
hand forward be aware that you are moving you hand forward, and
when you are putting back your hand, be aware that you are moving
back your hand, in the same way other parts of the body and in the same
time you are aware of your breathing in and out. In this way one sees
the arising, passing, and arising & passing nature of body. One realizes
the real nature of body, internal and external, and breathing in and
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breathing out. And one becomes aware that every phenomenon bears the
nature of arising and passing away.
Be aware of your feelings, you may start from nostril and then
whole body. While feeling pleasant feelings, be aware that you are
feeling pleasant feelings and mentally notice it as feeling feeling.
While feeling unpleasant feelings be aware that you are feeling
unpleasant feelings and mentally notice it as feeling feeling. And
while feeling neutral feelings be aware that you are feeling neutral
feelings and mentally notice it as feeling feeling. Without having
attachment or hate (aversion) towards any kinds of feeling internal or
external just be aware as feeling as feeling, hearing as hearing, smelling
as smelling, tasting as tasting, thinking as thinking, touching as
touching and mentally notice them.
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Be aware arising of them, passing of them, and arising & passing of
them. While you have attachment, hate or any kinds of defilement or
good qualities related with any feelings be aware of them internal and
external.
Then one becomes aware of mental states or one practices mind
awareness. Be aware of you mind and mental states or mental thoughts.
When attachment arises in the mind one becomes aware that there is
attachment in the mind. When hate arises in the mind one becomes
aware that there is hate in the mind. When illusion arises in the mind
one becomes aware that there is illusion in the mind. When attachment,
hate, illusion is not in the mind one becomes aware that there is no
attachment or hate or illusion in the mind. When mind is running here
and there be aware that mind is running. When mind is concentrated be
aware that mind is concentrated. When mind is not concentrated be
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aware that mind is not concentrated. When mind is free from
defilements or cankers be aware that mind is free from defilements or
cankers etc. when mind is very small be aware that mind is very small,
when mind is very big be aware that mind is very big. Be aware of
Arising, passing and arising & passing of them internal or external
both. One becomes aware there is nothing my or mine or I, and those
things are not me or mine or I.
Then one, when sensual desire is in me, becomes aware (knows)
that there is sensual desire in me. When it is not there, becomes aware
that there is not sensual desire in me. One becomes aware of Arising of
sensual desire, and passing of sensual desire, and arising & passing of
sensual desire.
Then one, when aversion is in me, becomes aware (knows) thatthere is aversion in me. When it is not there becomes aware that there is
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not aversion in me. One becomes aware of Arising of aversion, and
passing of aversion, and arising & passing of aversion.
Then when sloth & torpor is in me becomes aware (knows) that
there is sloth & torpor in me. When it is not there becomes aware that
there is not sloth & torpor in me. One becomes aware of Arising of sloth
& torpor, and passing of sloth & torpor, and arising & passing of sloth
& torpor.
Then when Pride (agitation) & remorse is in me becomes aware
(knows) that there is Pride (agitation) & remorse in me. When it is not
there becomes aware that there is not pride (agitation) & remorse in me.
One becomes aware of Arising of Pride (agitation) & remorse, and
passing of Pride (agitation) & remorse, and arising and passing of Pride
(agitation) & remorse.
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Then when Doubt is in me becomes aware (knows) that there is
Doubt in me. When it is not there becomes aware that there is not Doubt
in me. One becomes aware of Arising of Doubt, and passing of Doubt,
and arising & passing of Doubt. (Doubt about what? Doubt about path
& practice).
Then one becomes aware of Arising, passing, and arising &
passing of five aggregates namely Rpa (form), Vedan (feelings),
Sa (perception), Sakhra (mental information or recognition) and
Vina (consciousness). Then one becomes aware of clinging
(grasping or attachment) towards these five aggregates.
Then one knows properly & clearly the six senses i.e. eye, ear,
nose, tongue, body, & mind; And six senses objects visible object, sound,
smell, taste, tangible object, and thought (mind object); and their
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consciousness namely, eye-consciousness, ear-consciousness, nose-
consciousness, tongue-consciousness, body-consciousness, and mind-
consciousness, and their arising, Passing and their arising-passing.
Then one knows properly & clearly the seven factors of
enlightenment namely, Awareness or Mindfulness, Investigation of
Dhamma, Effort, Rapture (happiness of dhamma), Tranquility,
Concentration, Equanimity are in me, and their arising, and when they
have fulfilled in me. And then their nature arising, passing, and arising
& passing.
Then one knows properly & clearly the four noble truths namely,
the noble truth of suffering, the noble truth of arising of suffering, the
noble truth of cessation of suffering and the noble truth of the path
leading to cessation of suffering.
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************************
Questions from students
Q1. How can students benefit from Buddhist meditation?
ANS. A student needs to be able understand clearly and to have a good
memory. Once a Brahmin told to the Buddha:Oh, Venerable
Buddha! What should I do, I find difficult to remember now,
what are the reason for this? The Buddha then answered with
five reasons for this forgetfulness.
(a) As color added to water makes it unclear, so DESIRE forthings muddles the mind making it difficult to remember
clearly.
(b) As it is impossible to see into boiling water likewise a mindseething with RESENTMENT or ANGER cannot see clearly.
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(c) Just as the bottom of a pond (lake) covered with weeds cannotbe seen, a SLEEPY, LAZY mind cannot see to understand
clearly.
(d) Like the surface of water stirred up by the wind a RESTLESSmind is agitated and wont be able to think smoothly.
(e) As it is impossible to see through water in the dark nothingcan be found in the memory when there are DOUBTS about
what has been learned.
These states of mind are the FIVE HINDRANCES (PANCA
NIVARANA); which obstruct the mind from concentrating and thinking
clearly. A strong control is needed to keep them from overtaking the
mind. And that control is Buddhist Meditation. Buddhist Meditation
frees the mind form these hindrances and also Awakens a vast wisdom.
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An unobstructed mind can think clearly and remember well. And when
the mind it alert you will be able to do your studies well.
Q2. Is it possible to get results her and now from Buddhist
meditation?ANS. Ans. Of course (Yes), if you practice properly and correctly, the
greatest benefits form Buddhist meditation can be realized here and
now.
May all beings be Happy! Be Happy! Be Happy!
With Mett & Mudit!
Yours in the Dhamma
Ven. Sheelaratna Shramanachary
Email:puredhamma@yahoo.com
mailto:puredhamma@yahoo.com -
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/;ku&Hkkouk dh i)fr;k ,oa ykHk
iqT; nUr 'khyjRu
ch0, 0] ,e0,0] ,e0Mh0,p0] Mh0Mh0,p0 Jhyadk
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Ysk[kd ds nks opu
/;ku&Hkkouk dh i)fr;k ,oa ykHk
;g laf{kOr ,oa ljy Nks Vh lh iqLrd fdlh h mez ds ikBdksa ds fy, cgqr
mi;ksxh gksxh A lk/kd gks ;k ikBd nksuksa ds fy, mo;ksxh gSA bls ckjEckj
Ik
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/;ku&Hkkouk dh i)fr;k ,oa ykHk
1 fdlh O;fDr dks /;ku&Hkkouk D;ksa djuk pkfg, \
/;ku&Hkkouk,d ekufld O;k;ke gS tks gesa gekjs rukoiw.kZ voLFkkvksa ds fuokj.k es a lgk;d
gksrk gSA gekjk nSfud thou cgqar lkjs NksVs&cM+s leL;kvks a] fojks/kkHkklks a] O;xzrkvks a] vlarqf"V] o fpark]ijs'kkuh ekufld ruko bR;kfn foijhr ifjfLFkfr;ksa ls Hkjk xzLr gSA bl orZeku le; esa fpark]ijs'kkfu;k]
Hk;] n%q[k d"V O;kf/k;ksa] rukoksa] fujk'kk] grk'kiu] vkfn leL;k, thou esa c
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ijs'kkfu;ksa ls cgqr vf/kd xzflr ugha gksaxsA fo|kFkhZx.k] Nk=&Nk=k,] LVqMs aVt bl i}fr ds vH;kl }kjk
viuh ;knnk'r eseksjh c
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vU; lHkh lq[kksa ls c
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dk;Zjr ugha gksrh gS a] D;ksa\ D;ks afd gekjk eu dk laca/k fo{ks i bu HkkSfrd bfUnz;ksa ls gks tkrk gSA
tkx:drk ,oa laKku gsrq fo"k; oLrq] bfUnz;k ,oa eu bu rhuksa dk lEidZ ;k laca/k vko';d gksrk gSA
mnkgj.k ds fy, tc ,d n '; fo"k;oLrq] vk[ksfUnz; vkSj eu rhuksa dk ,d lkFk
laca/k gksrk gS rks O;fDr ml n'; oLrq dks ns[k ldrk gS vkSj ml fo"k; dk Kku gksrk gSA mlh rjg vU;
bfUnz;k Hkh dk;Z djrh gSaA
;fn ge gekjs bfUnz;k la;fer j[kss a ;k ca n j[ksa rks gekjs eu esa fo{ks kHk de gksxkA
rFkkxr Hkxoku cq/n us eu dks 'kkr ,oa fLFkj djus gsrq vusd izdkj dh fof/k;k fl[kkbZ gSsA ;s fof/k;k
gekjs eu dh xgu vUos"k.k xaHkhj [kkst ls 'kq: gksrh gSaA ;s eq[;r% nks izdkj dh fof/k;k gS]a tks eu dks
'kkr] fodflr] ,oa 'kq/n cukrh gSa%&
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djus dh fof/k gSA
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gekjs bfUnz;ksa ls lEcaf/kr fdlh fo"k; ij dsfUnzr djus ij izKk fodflr gks] ftlls O;fDr lc rjg ds
nq%[kksa ls eqDr gks] vkSj O;fDr ifjiw.kZ voLFkk] fuokZ.k voLFkk] ijelq[k voLFkk] ijecksf/k voLFkk dks izkIr
djrk gSA
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1 leFk Hkkouk ,dkxzrk /;ku&Hkkouk ds fl)kr D;k gS\ leFk Hkkouk ds }kjk gekjk eu dSls ,dkxzgksrk gS\
iwoZ dh rjg ftl rjg ij crykb xbZ gS mlh rjg tkx:drk ;k laKku ds fy, fo"k;]
bfUnz; vkSj eu bu rhuksa dk ,d lkFk lEidZ esa vkuk vko';d gksrk gSA fdlh ,d fo"k; ij ckjEckj
iqu% iq u% /;ku dsfUnzr djus ij ,dkxzrk vkrh gS mnkgj.k ds fy, ge Lo;a ds vkLokl&izLokl ij
ckjEckj /;ku vFkZ kr vius eu dks vius Lokal ij dsfUnzr djus ij gekjk eu ml ij fLFkj gksdj ,dkxz
,oa 'kkr gks tkrk gSA blh izdkj leFk Hkkouk ds vU; fof/k;ksa dk Hkh vH;kl izsfDV'k fd;k tkrk gSA
cq) /kEe esa leFk Hkkouk yxHkx pkyhl izdkj dh fof/k;k gSaA dqN egRoiw.kZ fof/k;k fuEufyf[kr gSa%&
1@ vkukikulfr Hkkouk ;k vkukikuLefr vkLokl&&izLokl Lefr /;ku&Hkkouk %& ;g fof/kcgqr izfl) ,oa izpfyr gS vkSj cgqr gh ljyrk ls bl fof/k dk vH;kl fd;k tk ldrk gS ] vkSj ,dkxzrk
o fLFkjrk dks vklkuh ls fodflr fd;k tk ldrk gSA
Lo;a dk Lokal vkLokl&izLokl fujarj fcuk :ds tUe ls ysdj eR;q rd lHkh euq';ksa esa pyrk
gh jgrk gS ijarq O;fDr bl ij tkx:d ugha jgrk gSA ;fn O;fDr vius eu dks vius vkLokl&izLokl
lkal ij dsafnzr djs rks O;fDr bls vuqHko dj ldrs gSaa vFkkZr tku ldrs gSa( dHkh lkal nk;s ukd ij] rks
dHkh ck;sa ukd ij] rks dHkh nksuksa ukdksa ls Lokal vanj vkrh gS] ckgj tkrh gSA ;fn O;fDr fujarj vius
lkal ij tkx:drk iwoZd Lefr j[ks rks gekjk eu fpRr ,dkxz o fLFkj gksus yxrk gS] 'kkar gksus yxrk gSA
bl fof/k esa egRoiw.kZ ckr ;g gS fd gekjk viuk eu fpRr dks ,d fo"k; ij dsfUnzr o ,dkxz djuk
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gksrk gSA bl rjg O;fDr vius eu dks] vius vkidks] Lo;a dks] Lor% dks iw.kZ:i ls o Bhd
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[k vlHkkuqLlfr Hkkouk ;k v'kqHkkuLefr /;ku&Hkkouk %& fdlh eR;q izkIr 'kjhj vFkkZr 'ko ;kgfM~M;ksa ds
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vc ge leFk Hkkouk] ,dkxzrk] fLFkj ;k 'kkaaaaafar fodflr djus dh /;ku lk/kuk fof/k ds fl)kr
dks le> ldrs gSaA og ;g gS fd vius Lo;a ds eu fpRr dks ckjEckj iqu%iqu% fdlh ,d fo"k; ij
dsfUnzr djuk iM+rk gSA fo"k; dqN Hkh gks ldrk gS tSls Lo;a dk 'kjhj] okg; ckgjh oLrq ;k dq'ky fpRr
Hkh ,d fo"k; gks ldrk gSA cgqr lkjs fo"k; izdfr esa ik;s tkrs gSaSA
,d cgqr vPNh vkSj mRre fof/k vkukikulfr Hkkouk ;k Lokal vkLokl&izLokl Lefr /;ku
lk/kuk gSA D;ksafd gekjk Lo;a dk Lokal okLrfod vkSj izkdfrd gS vkSj ;g izR;{k :i ls gekjs 'kjhj vkSj
eu ls tqM+k gqvk gSA ;g gekjs 'kjhj esa fujUrj fcuk :ds pkSchlksa ?kaVk dk;Zjr gSA ;g iw.kZ :i ls lR; ,oa
okLrfod izfdz;k gSA ;g ,d cgqr gh lk/kkj.k rdZ gS fd %& ^^ lR; ekxZ ije lR; rd igqpkrh gS ,oa
vlR; xyr ekxZ ije vlR; xyr rd igqpkrh gS **
;g fof/k iw.kZ :i ls rFkkxr Hkxoku cq) ds }kjk [kksth xbZ gSA
2 foi';uk Hkkouk ;k foi';uk /;ku&Hkkouk %fo'ks"k dj ;g fo/kh iw.kZr% rFkkxr cq) }kjk [kksth x;h gSA ;g fof/k iw.kZr% okLrfod lR;iFk
ekxZ] iw.kZ Lora=rk eqfDr ds fy, eks{k] fuokZ.k] fujks/k ds fy, gS ;g fof/k cq) ds iwoZ fo|eku ugha FkhA
;fn dksbZ ,slk dgrk gS rks fuf'pr :i ls og O;fDr ew[kZ gSA vkSj og bl fof/k ;k cq) /kEe dks [kRe
djuk pkgrk gSA ;g fof/k iwoZ esa fo|eku xzaFkksa esa dHkh ugha FkkA ;fn dksbZ dgrk gS rks fuf'pr :i ls og
/kwrZ gSA
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rFkkxr cq) dh f'k{kk dk lkj iw.kZr% nq[k eqfDr ds fy, izKk pkj mRre lR; dk laizKku dks
fodflr djuk gSA dksbZ Hkh oLrq 'kkLor ugha gSA lHkh oLrq, mRiUu gksrh gSa] vkSj {k; dks izkIr gksrh gSaA
fQj Hkh blds ckotwn tc ge dqN [kks nsrs gaS] tks gesa ilan gksrk gS rks ge nq[kh eglwl djrs gSaA ijarq
tc ge izKk ls thou dks ns[ksaxs] rc ge ns[k ldrs gS fd lHkh ?kVuk, gekjh bPNkuqlkj ughaa dk;Z djrh
gSaa cfYd izdfr lkoZHkkSfed izkdfrd fu;eksa ds vuqlkj dk;Zjr gSaA
lHkh oLrqvksa dk izkdfrd fu;e lR;rk] {k.k Hkaxwjrk vfuR;rk] nq[krk ,oa vukRerk vuaRrrk
dk cks/k] lk{kkRdkj] izR;sd vkSj lHkh oLrqvks a ij izKk laizKk ds lkFk tkx:drk ds }kjk gksrk gSA ;g
foi';uk /;ku lk/kuk ;k vUr% fodflr vUr% 'kqf) dh fo/kh gSA foi';uk /;ku ;k foi';uk Hkkouk]
leFk Hkkouk ;k leFk /;ku lk/kuk ls iw.kZr% vyx lk/kuk gSA N% bfUnz;ksa ds laidZ esa vkusokys fdlh fo"k;
dh tkx:drk fodflr djus okys dksbZ Hkh fo"k; bl fof/k dk fo"k; gks ldrk gSA
dksbZ O;fDr lksp ldrk gS fd foi';uk /;ku fof/k vlk/kkj.k vO;kogkfjd gSA dksbZ Hkze esa Hkh
iM+ ldrk gS fd ;g /;ku lk/kkuk gS Hkh ;k ugha\ ijUrq ;g ,slk blfy, yxrk gS D;ksafd leFk /;ku
lk/kuk cgqr izpfyr gSA
leFk /;ku lk/kuk dsoy ,dkxzrk lekf/k fodflr djrk gS tcfd foi';uk /;ku lk/kuk izKk
fodflr djrk gS tks ije lR; vafre lR; dh Kku ds fy,] laizKku dks le>us ds fy, vkSj ijelR;
ds lk{kkRdkj ds fy, vko';d gksrk gSA
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pkj 'kkjhfjd voLFkk,W] cSBuk] [kM+s gksuk] pyuk vkSj lks uk ij Lefriw.kZ laizKku] tkx:drk]
foi';uk Hkkouk vH;kl dk ,d egRoiw.kZ Hkkx gSA tc cSBs gksa rks tkx:d jgsa fd cSBs gS] tc [kM+s gksa rks
tkx:d jgsa fd [kM+s gS a] tc pyrs gksa rks pyrs gq, tkx:d jgs a] vkSj tc lks;s gksa rks tkx:d jgsaA ;g
cgqr gh ljy gS ftlls dksbZ lksp ldrs gaS fd ;g ykHkizn ugha gSA ijarq ;g cgqr ljy Hkh ugha gS tSls
fd ;g izrhr gksrk gS vkSj ;g ykHkizn Hkh gSA tc eu bu pkjksa voLFkkvksa ij tkx:d] laizKku gksrk gS rks
eu] /;ku] laizKku vPNs
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dzks/k ugha mRiUu gqvk gks rks ml ij Hkh tkx:d gksdj laizKku jgsaA blh rjg tks dqN Hkh pSrfldk,
mRiUu gks ml ij tkx:drk jgsa] laizKku jgsaA
foiLluk Hkkouk ;k foi';uk /;ku dk cSBs gq, voLFkk esa vH;kl djus ds fy, vius eu dks
vius vkLokal izLokl ;k Lokal ij
/;ku j[ks a vkSj vanj vkrs Lokal o ckgj dks tkrs Lokal ds fujUrj laizKkurk iwoZd tkurs jgs aA bl rjg
vH;kl djrs gq, eu fpRr es a tks dqN Hkh fopkj] fparu euu ;k vU; dqN fpRr ofRr;kW o pSrfldk,W
mRiUu gksus ij mUgsa lE;d izKku tkurs gq, tkx:d jgsa] ns[krs jgsaA eu gh eu mu pSrfldkvksa ;k
fopkjksa dks uksV djrs jgsaA tSls dksbZ fopkj mRiUu gks rks mls fopkj ^^fopkj** nnZ mRiUu gks rks nnZ ^^nnZ**
bl rjg eu gh eu uksV djrs pys aA fQj iqu% vius vLokl izLokl dks fujUrj tkurs pys aA ;fn vki
uhan funzk eglwl djs rks mls uhan&uhan vkyL; dks vkyL;] ^^vkyL;** lwjt dks lwjt ^^lwjt bR;kfn dks
tkurs gq, tkx:d jgs a ;fn vkidks vkokt lqukbZ iM+s rks mls vkokt vkokt uksV djs a tkusa] ;fn xa/k
eglql gks rks xa/k xa/k tkusa uksV djsa] ;fn vki vius 'kjhj ds }kjk dqN Li'kZ eglwl djsa rks mls Hkh Li'kZ
Li'kZ tkusa o uksV djsaA
tc vki bl fof/k ls ifjfpr gksaxs rc vki bl fof/k ds egRo dk cks/k djsaxs] le>saxs] vkSj bl
fof/k ls vkidks ykHk feyus yxsxkA tc vki bldk vH;kl fujUrj djsaxs] rc vki thou ds izfdz;kvksa dks
le>us yxsaxs vkSj vki orZeku esa thou thus yxsaxs vFkkZr vki lR; ls Hkjk gqvk lR; thou ;k lgh
thou thus yxsaxsA T;ksa T;ksa vkidk fpRr 'kq/n ls 'k)Rrj gksrk pyk tk;sxk R;ks a R;ksa vki thou ds
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leL;kvksa dfVukb;ksa bR;kfn;ksa ds }kjk [khaps ugha tk;saxs vkSj tc vkidk fpRr eu fodflr gksxk rc
vkidh dfBukbZ;kW] leL;k,W de gksus yxsaxsA bl foi';uk /;ku lk/kuk ;k foi';uk Hkkouk ds vH;kl ds
}kjk] tkxr izKk ds }kjk vkidk thou 'kkfr ls lkFkZdrk ls Hkj tk;sxk vkSj vki tkx:d txs gq,
thou thus yxsaxsA
tks dksbZ Hkh laiz Kku] va/kdkj ls eqfDr tkx:d thou] lkFkZd thou] lq[kiwoZd thou thuk
pkgrs gks a os bu /;kuksa dk o foi';uk /;ku lk/kuk ;k foi';uk Hkkouk dk rFkk rFkkxr dh f'k{kkvks a dk]
'khy] lekf/k] izKk dk vH;kl djs aA loZ izk.kh] lHkh lRo 'kq) /kEe ls ykHkizn gksa] 'k) /kEe dk cks/k gksa]
laizKku gksa] ijelR; dk lk{kkrdkj cks/k djsa vkSj lHkh izdkj ds nq%[kksa ls eqDr gksaA
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!
bl/;ku&Hkkouk fof/k ;k /;ku lk/kuk fof/k dks eSaus baxySSM esa fl[kk;k FkkA ml fof/k dks laf{kIro dzec/n o.kZu ;k fo'ys"k.k djrk gwW%&
loZizFke in~ek'ku ;k v/kZ in~eklu ;k vU; vklu esa cSB tk,W tks vkids fy, vPNk o mi;qDr
vklu gksA vki vius ihB dk Hkkx dej ls ysdj xnZu rd lh/kk o ljy j[ksa rFkk vius vkW[kksa o eq[k
dks can j[ksaA rRi'pkr blds ckn vius fpRr dks] eu dks vius nksuksa ukdksa ds }kjksa ij dsfUnzr dj Lokal
ds vkLoka l lkal dk vanj vkuk izLokl lkal dk ckgj tkuk dks tkx:drk ls ns[ks aA Lokal ds vanj
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vkuk] Lokal ds ckgj tkuk dks tkus] ml ij tkx:d jgsaA tc Lokal vanj vk, rc mls tkx:drk ls
tkusa] tc Lokal ckgj tk, rc mls tkx:drk ls tkusaA vkLokal izLokal ij Lokal ds vanj vkus o ckgj
tkus ij fdlh izdkj dh rkdr ;k tcZnLrh uk djsaA tc vki vius Lokal vkLokal&izLokal ij tkx:d
gSa rc vki mlds NksVsiu yEcsiu dks Hkh tkusaA tc Lokal dk vanj vkuk NksVk gks rks mls tkusa fd Lokal
dk vanj vkuk NksVk gSA tc Lokal dk vUnj vkuk yEck gks rks mls Hkh tkusa fd Lokal dk vanj vkuk yEck
gSA tc Lokal dk ckgj tkuk NksVk gks] rks mls tkusa fd Lokal dk ckgj tkuk NksVk gSA tc Lokal dk ckgj
tkuk yEck gks rks Lokal dk ckgj tkuk yEck gSA Lokal fdl ukd ls vLokal izLokal gks jgh gS mls Hkh
tkusaA tc vki [kM+s gksa rks tkusa fd vki [kM+s gSaA tc vki cSBs gksa rks tkusa fd vki cSBs gSaA tc vki py
jgs gksa rks tkusa fd vki py jgs gaS vkSj tc vki ysVs lks;s gksa rks tkusa fd vki ysVs lks;s gq, gSaA bl rjg
bu pkjksa 'kjhj ds pkjksa voLFkkvksa dks Hkh laizKku ls tkusaA bu pkjksa voLFkkvksa esa vki vius Loka l ds
vkLokal&izLokal Lokal dk vanj vkuk rFkk ckgj tkuk dks izKk ls ns[ksa tkusaA vius 'kjhj ij tkx:d jgsa]
tkurs jgsa pkgs 'kjhj fdlh Hkh voLFkkvksa esa gksA 'kjhj dks tkurs gq, gh vki vius Lokal vkLokal&izLokal dks
Hkh tkurs jgsa] tkx:d jgsaA laizKku ls tkurs jgsaA vius 'kjhj ds vax gkFk] iSj ;k vU; fdlh Hkh vax dks
fdz ;kfUor djrs le; mUgsa tkurs jgsaA mnkgj.k ds fy, tc vki vius gkFk dks QSyk jgsa gks rks tkusas fd
gkFk QSy jgk gSA tc gkFk dks okil [khaprs gSa] rks mls tkusa fd gkFk okil gks jgk gS vkSj vius Lokal ds
vanj vkuk&ckgj tkuk vkLokal&izLokal dks Hkh tkx:drk ls ns[krs jgsa tkurs jgsaA bl rjg O;fDr vius
'kjhj ds izkdfrd LoHkko vfuR;rk vFkkZr mRiUu gksuk] u"V gksuk mRikn&O;; dks ns[krs gSa] vkSj izKk ls
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tkurs gS] cq>rs gS a vFkkZr le>rs gSaA ,d O;fDr lk/kd 'kjhj ds vkarfjd vkSj okg~; okLrfod lR;]
LoHkko y{k.k dk lk{kkrdkj cks/k djrk gSA lk/kd ,d O;fDr laizKku izKk ls tkurk gS fd lHkh
futhZo o ltho oLrq, vfuR; LoHkko mRikn&O;; okys gSa vFkkZr mRiUu gksrs gS a] vkSj fu:) {k; gksrs
gSaA
vius laosnukvksa ij tkx:d jgsa] vki vius ukd ls ysdj lEiw.kZ 'kjhj ij tc lq[kn laosnuk,
eglwl gksa] rc tkusa fd lq[kn laosnuk gks jgh gS vkSj eu gh eu laosnuk uksV djsaA tc nq[kn laosnuk gks]
rc tkus a fd nq[kn laosnuk gks jgh gS vkSj eu gh eu uksfVl djsa laosnuk laosnukA tc vnq[kn vlq[kn
vFkkZr U;Vy laosnuk gks rks tkusa fd U;wVy laosnuk gS vkSj mls Hkh eu gh eu uksfVl djsa laosnuk laosnukA
fcuk vklfDr ;k fcuk }s'k ds lHkh izdkj ds laosnukvksa] vkarfjd ;k okg~; gksa laizKku ls tkx:d jgsaA
tkx:d jgsa fd laosnukvksa dks laosnuk] lquus dks lquuk] xa/k dks xa/k] jl dks jl] fopkj dks fopkj Li'kZ
dks Li'kZ vkSj mUgsa eu gh eu uks fVl djsaA muds mRikn] fujks/k vkSj muds mRikn fujks/k dks tkusa] tkx:d
jgsaA laosnukvksa vkarfjd ;k okg~; ls lacaf/kr fdlh Hkh izdkj dh vklfDr ;k vU; Dys'kksa ;k dq'ky ofRr;ksa
dks tkusa] tkx:d jgsaA
rRi'pkr~ blds mijkar O;fDr vius eu dh voLFkkvksa ij tkx:d jgsa vFkkZr O;fDr eu dh
tkx:drk /;ku dk vH;kl djasA vius Lo;a ds eu fpRr] fpRrkoLFkkvksa dks tkx:drk iwoZd tkusaA tc
eu eas vklfDr mRiUu gks] rks tkx:drk ls tkusa fd eu esa vklfDr mRiUu gqbZ gSA tc fpRr esa dzks/k
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mRiUu gks rks tkx:drk ls tkus a fd fpRr esa dzks/k mRiUu gqvk gS] vkSj tc fpRr essa eksg mRiUu gks rks
laizKku ls tkusa fd fpRr esa eksg mRiUu gqbZ gS] tc fpRr esa vklfDr ;k dzks/k ;k yksHk ;k Hk; ;k eksg
mRiUu ugha gqbZ gks rks laizKku ls tkusas fd fpRr esa vklfDr ;k dzks/k ;k yksHk ;k Hk; ;k eksg mRiUu ugha
gqbZ gSA tc fpRr fopfyr gks jgh gks rks laizKku ls tkusa fd fpRr fopfyr gks jgh gS vkSj tc fpRr
fopfyr ugha gks jgh gks rc laizKku ls tkusa fd fpRr fopfyr ughaa gks jgh gSA tc fpRr ,dkxz gks jgh gks
rc laizKku ls tkusa fd fpRr ,dkxz gks jgh gSA tc fpRr Dys'kksa ;k irudkjh ;k fuoj.kksa ls eqDr gks rc
laizKku ls tkusa fd fpRr Dys'kksa ;k irudkjh ls eqDr gSA tc eu ladqfpr gks rc laizKku ls tkusa fd
fpRr ladqfpr gSA tc fpRr foLrr gks rc tkusa fd fpRr foLr`r gSA okg~; ;k vkarfjd nksuksa ds fpRr
ofRr;ksa ;k Dys'kksa ;k irudkfj;ksa ds mRiUu gksus dks] fujks/k dks rFkk muds mRiUu&fujks/k dks laizKku ls
tkusaA O;fDr laizKku ls tkuus yxrk gS fd dqN Hkh ;k dksbZ Hkh esjk ;k eSa ugha gS] dqN Hkh phtsa eSa ugha gwW
esjk ughaaa gSA
rRi'pkr O;fDr laizKku ls tkurk gS fd tc dkeokluk dkePNUn bafnz;] r`".kk gks rks ogtkurk gS fd bfUnz; r`".kk eq> esa gSA tc bfUnz; r`".kk bPNk ugha a gks rc laiz Kku lstkurk gS fd
bafUnz; r".kk eq> esa ugha gSA blds mRiUu gksuk] blds fujks/k rFkk blds mRifRr fujks/k dks laizKku ls
tkurk gSA
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rRi'pkr tc O;kikn ;k nzksg gks rc tkurk gS fdO;kikn eq>esa gS vkSj tc O;kikn ugha gks rctkurk gS fdO;kikn eq>esa ugha gSA blds mRifRr] blds fu:/n rFkk mRifRr&fujks/k dks ns[krk gS] tkurkgSA
rRi'pkr tc ru eu dk vkyL; o funzk gks rc tkurk gS fdvkyL; o funzk eq>esa gS vkSjtc vkyL; o funzk ugha gks rc tkurk gS fdvkyL; o funzk eq>es a ugha gSA blds mRifRr] bldsfu:/n rFkk mRifRr&fujks/k dks ns[krk gS ] tkurk gSA
rRi'pkr tc vkS/nR;&dkSdR; gks] rc tkurk gS fd vkS/nR;&dkSdR; eq>es a gS vkSj tcvkS/nR;&dkSdR; ugha gks rc tkurk gS fd la'k; eq>esa ugha gSA blds mRifRr] blds fu:/n rFkk
mRifRr&fujks/k dks ns[krk gS] tkurk gSArRi'pkr~O;fDr laizKku ls tkurk gS fd tc l'k; ;k lnsg gks rks og tkurk gS fdl'k; eq>
esa gSA tc la'k; ughaaa gks] rc laiz Kku lstkurk gS fdla'k; eq> es a ugha gSA blds mRiUu gksuk]blds fujks/k rFkk blds mRifRr fujks/k dks laizKku ls tkurk gSA
ik p fuoj.kks a ds mRikn fujks/k] mRikn fujks/k dks ns[krk gS] tkurk gS] blds ckn mRiUu ugha
gks xk mls Hkh tkurk gSA rRi'pkr ikWp LdU/kksa :i] osnuk] laKk] laLdkj ,oa foKku ds mRikn] fujks/k]
mRikn o fujks/k dks ns[krk gS] tkurk gS vkSj buds izfr miknku] vklfDr ;k tdM+u dks Hkh ns[krk gS]
tkurk gSA
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rRi'pkr 'kS{k] lh[kus okyk vH;kl djus okyk :i] os nuk] la Kk] laLdkj] foKku bu ikWpksa
LdU/kksa dks ns[krk gS] tkurk gSA ;g :i gS];g osnuk gS] ;g laKk gS] ;g laLdkj gS] ;g foKku gS] ;g
:i dk mRikn gS] ;g osnuk dk mRikn gS] ;g laKk dk mRikn gS] ;g laLdkj dk mRikn gS] ;g foKku
dk mRikn gSA ;g :i dk fujks/k gS] ;g osnuk dk fujks/k gS] ;g laKk dk fujks/k gS] ;g laLdkj dk fujks/k
gS] ;g foKku dk fujks/k gSA ;g :i osnuk] laKk] laLdkj ,oa foKku dk mRikn&fujks/k gSA
rRi'pkr~ N% bafnz;ksa vkW[ksfUnz;] dkusfUnz;] ukdsfUnz;] ftOgsfUnz;] dk;sfUnz;] eusfUnz; rFkk buds
fo"k; oLrqvks a :i] 'kCn] xa/k] jl] Li'kZ ,oa /kEe vkSj buds foKku] vkW[k foKku] dku foKku] ukd
foKku] ftOgk foKku] dk; foKku] ,oa eu foKku] vkfn dks laizKku ls ns[krk gS] tkurk gSA bu lHkh ds
mRikn dks] fujks/k dks ,oa mRikn&fujks/k dks Hkh ns[krk gS] tkurk gSA
rRi'pkr~ 'kS{k lh[kus okyk Hkyh Hkkfr lkr cksf/k vaxksa lfrlEcksT>ax Lefr lEcks/kkax] /kEe
fop; lEcks/kkax] fofj; oh;ZlEcks/kkax] ihfr iz hfr lEcks/kkax] iLlf/k izJfC/k lEcks/kkax] lekf/k lEcks/kkax
vkSj misD[kk mis{kk lEcks/kkaxksa dks tkurk gSA eq>esa gS ;k ugha gS] muds mRikn] dks tkurk gS] tc os eq>esa
iw.kZ gks x;k] muds mRikn] fujks/k] ,oa mRikn&fujks/k dks ns[krk gS] tkurk gSA
rRi'pkr~ og pkj Js"B lR;ksa nq[k ijelR;] leqn; lR;] fujks/k lR;] ekxZ lR; dks Hkyh&Hkakfr
tkurk gS fd ;g nq[k lR; gS] ;g nq[k dk dkj.k leqn; lR; gS] ;g nq[k dk fujks/k lR; gS vkSj ;g nq[k
eqfDr dk ekxZ gSA bl rjg og pkj Js"B lR;ksa dks Hkyh Hkkfr laizKku ls ns[krk gS] tkurk gS vFkkZr izrhR;
leqRikn dks Hkyh Hkkfr ns[krk gS] tkurk gSA
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lHkh izk.kh lef)'kkyh gksa! lq[kh gksa! lq[kh gksa!
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!
lk/kdks ds iz'u%&iz'u %& fdl izdkj fo|kFkhZx.k bu /;ku Hkkouk fof/k;ksa ds vH;kl ls ykHk izkIrdj ldrs gS\mRrj %& fo|kfFkZ;ksa dks vius Lefr ds fodkl ds fy, fuEu rF;ks dks Hkyh Hkkfr le>uk pkfg,A
,d ckj ,d czkEg.k rFkkxr cq) ds ikl igpdj ;g iz'u iwNk fd Hkxoku eq>s dNHkh ;kn ugha gksrk bldk dkj.k crykus dh vudEik djsA rc rFkkxr cq) us ml ckEg.k dks ;kn u gksusds fuEu ikp dkj.k cryk,A
1 ftl rjg ikuh es a jx feykus ij ikuh dh ikjnf'kZrk de gks tkrh gS vFkkZr ikuhvLi"V ;k vuDyh;j gks tkrk gS Bhd mlh izdkj r`".kk dkeokluk ;k dkeNUn gekjs eu dks /kqfey djnsrk gS ftlls gekjh ;kn djus dh {kerk de gks tkrh gS ;k /kqfey fpRr dks ;kn djus es dfBukbZ gksrhgSA
2 ftl rjg mcyrs ty es Hkyh Hkkfr ns[kuk eqf'dy gksrk gS Bhd mlh rjg }s"k ;kdzks/k ls mcyrs fpRr eu es Hkh ikB ;k /kVukvks dks Lej.k j[kus ,oa vko';drk gksus ij mls Hkyh HkkfrizLrqr djus esa dfBukbZ gksrh gSA
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3 ftl rjg iks[kjh iks[kj.kh ;k rkykc ds uhps yxs vui;ksxh ikS/ks fn[kkbZ ughaiM+rs gS] Bhd mlh rjg funzk o vkyL; ;Dr eu Hkh Hkyh Hkkfr ugh fn[kkbZ iM+rk gSA
4 ftl rjg ty dk ijh lrg ok;q ds izHkko ls /kqfey] pfdzzr ;k rjafxr gksus ds
dkj.k ty ds vanj dk n'; Li"V ugh fn[kkbZ iM+rk gS Bhd mlh rjg papy] vfLFkj] mnPN dqdqPN ;qDr
eu Hkyh HkkW fr ns[k ugha ldrk] le> ugha ldrk vr% rF;ksa dks Lej.k ugha j[k ldrkA
5 ftl rjg va/ksjs esa izdk'k ds vHkko esa ty ds vkjikj fn[kkbZ ugha iM+rk gS Bhd
mlh rjg la'k; Hkze ;qDr eu fpRr ls dqN ;kn djuk laHko ugha gSA
fu ok j .kmijksDr ikp fuoj.k fpRr dh ,dkxzrk ,oa Hkyh Hkkfr fpru euu es ck/kd gksrh gS] bUgs vius o'kfu;a=.k ;k dUVksy esa djuk vfr vko';d gksrk gS] vkSj bUgsa o'k es djuk gh /;ku Hkkouk ;k /;kulk/kuk ;k esfMVs'ku gSA fLFkj] ,dkxz] 'kkar ,oa cy'kkyh fpRr ;kn djus es l{ke gksrk gS vkSj tc vkidkeu fpRr tkx:d gks rc vki viuh i
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mRrj%& th gk] ;fn vki d'ky vkSj ;ksX; ekxZn'kZu esa Bhd
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