MAY – 2020 EDITORIAL COLUMN

Harih Om!

“Bipra dhenu sura santa hita, linha manuja avataara, nija icchaa nirmita tanu, maaya guna go paara” Siyaavar Raamchandra Ki Jai! Shree Ram Janmotsava Pooja was performed by Br.Nileshji at Chinmaya Shreeram on 2nd April, the Ram Navami day on behalf of all the devotees who conventionally throng the Chinmaya Shreeram on this auspicious day. Devotees who received pictures of the altar and the pooja on that day felt delighted like a newly wedded girl in her in-laws’ place would feel on receiving updates about her parents’ place. “SANJEEVAN HANUMAN: For Strength We Pray, For Unity We Relay” was the theme of the one-of-a-kind Hanuman Jayanti Celebration on 8th April with a 24-hour global online relay chanting of Hanuman Chalisa by Mission centres and devotees across the globe. 0n the auspicious occasion of Bhagawan Adi Shankaracharyaji Jayanti on 28th April, devotees were blessed to watch the

shodashopachaara pooja and rajopachara live from Bhagavan’s birth-room at Adi Sankara Nilayam in Veliyanad, Ernakulam. The venue of the celebrations of these auspicious occasions for devotees has changed to their “home-sweet homes” but the spirit and devotional fervour remains unreduced. Some of our Balavihar, Pre-CHYK, CHYK and Study classes have risen to the occasion and are being conducted online with many more gearing up for the same. We are coming to the end of the second extension of the national lockdown owing to the outbreak of the COVID-19 pandemic, with news that the lockdown is likely to be extended for another 15 days up to May 18th. In addition to the general disruptions and inconveniences faced by all, we may have individual trials and tribulations too. This is the time for us to exercise and improve “Titiksha”, our capacity of tolerance and forbearance; cheerfully and quietly co-operating with the authorities without any

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complaint or anxiety and doing whatever service we can to others with whatever we have. One is reminded of Pujya Gurudev’s quote “Can a painting ever quarrel with the painter?” That said, as seekers, it is indeed ‘Opportunity in Adversity’. As we strictly comply with the safety instructions and precautions issued by the Government and fulfill our obligatory duties, we still have ample time for prayer, study, reflection and meditation. The avenues and resources are also flooding us from all sides. Online satsangs have become the order of the day. Pujya Swami Swaroopanandaji’s discourses on Bhaja Govindam titled “Out-Think Uncertainty” and Pujya Guruji Swami Tejomayanandaji’s classes on the “Kathopanishad” are webcasted live on the Chinmaya Channel of YouTube daily. Pujya Gurudev’s daily words of wisdom on the Bhagawad Gita have already been coming to us from Chinmaya Mission Houston in pre-digested capsules through the Gita 365 App. In addition to this Swamijis from other Centres are also conducting online webinars and exercises on a variety of

scriptural texts, open for all to join and benefit. Our children are also enjoying “Story-Time” with Swami Swaroopanandaji who takes a weekly story session for children where he narrates the story of Lord Krishna in a manner that enchants not only kids but the “kid” in us too. Sri Sita Navami on 1st May and Pujya Gurudev Swami Chinmayanandaji Jayanti on 8th

May are some of the important auspicious occasions in the coming month. We can continue to celebrate them staying safely at our homes, specially remembering the great and special manifestations and forms of the Lord and the Guru Parampara, bowing in prayer and gratitude, reinforcing our Sadhana and our spiritual Goal. We continue to pray and seek the Almighty’s Grace so that the country and the world may soon get over the prevailing crisis and bounce back to normalcy and peace. We can hear Pujya Gurudev telling us “Even this will pass away”. “Lokaah Samastaah Sukhino Bhavantu”

Harih Om!

MAY – 2020

In satsangs or in Personal discussions, one of the common questions asked by many is -why did God create the world? Since this is a topic of common interest, we shall now discuss it in detail. The question asked by various people may be the same, but their reason for asking, or the actual questions in their minds vary. Let us see why people ask- why did God create the world? 1. The question may not arise out of curiosity or quest as the person has already concluded that this world is meaningless and creating it a waste. Based on these thoughts he remarks – why did God create the world? 2. A person may be drowning in sorrow or pain. He sees no solution to his problems and in despair asks – why did God create the world? His actual

question is – why am I so unhappy? If all were well, the question would not arise. When life is fun, the world appears wonderful. We even thank God for creating it and giving us the desired objects of the world. 3. There may not be personal sorrow in one's life. But when he looks at the world and sees the disparity amongst people, the rich and the poor, natural disasters, innocent people being exploited, killed or suffering, injustice, cruelty etc., he questions in anger – why did God create the world? He feels that God is supposed to be just, kind and loving. How can He watch all the sorrow in the world? Why does He not do something about it? Why did He create suffering in the first place? 4. A student of science, theology or philosophy has an

MAY – 2020 academic interest in discovering the cause of the world. If God is postulated as the cause of the world then the question arises - why did God create the world? "Prayojanam anuddishya mando pi na pravartate". Even a dull-witted person does not act without a purpose. What then was the motive behind creation? Einstein said - "I wish to know the mind of God. The rest is all detail." Such a question will not strike an atheist. He may ask - what is the world? How did it come into existence? Why is it in this particular way etc. The theist already believes that there is a God and that He has created the world. He already has some concept of God and some vague theory of how the world is created. He thereafter wants to know 'why' He created the world. You may be thinking that I have just come back from a meeting with God and that He has told me the motive behind the Creation and that I am going to reveal that

secret to you. Sorry to disappoint you. I have no such answers. In fact I must frankly admit that I too do not really know why God created the world and I do not feel bad about admitting it also. Once Marconi was explaining in detail how the radio works. He finally admits to his friend - "I know how it works, but I don't know why it works" Let us explore the common answers given to explain the motive behind the Creation and our response to them. 1. "Ask Him, He knows best." The motive behind an action is best known to the one who does the action. Others can only infer, guess or imagine the motive. Hence logically speaking, this question should be put to God. Such an answer obviously does not satisfy us. One may think that the person does not know and is hence avoiding giving a direct answer. 2. "For His recreation" - as a sport. This creates more questions and even indignation. When we are

MAY – 2020 suffering, He is enjoying. And why does He need recreation? 3. "He wanted to manifest His potential to create." Then why did He not create in another way? Why did He want to manifest His potential? 4. "He wished to become many as He was all alone." Why did He wish to become many, and why so many? 5. "He wished to manifest His glories." How can a Perfect God create such imperfection? Everything in this creation is not glorious. We see that every answer produces counter questions. This is because we already have a certain concept of God as a person, sitting somewhere and creating the world. Thus we land up questioning and justifying our own notions. Now let us give up all our preconceived notions, prejudices, likes and dislikes and enter into the discussion with an open and attentive mind. Let us use logic (yukti), supported by valid means of knowledge (sruti) and our own experience (anubhuti). Let us not take things for

granted and build our arguments on false basis. This way we will try to understand the essence of the question. We will first try to understand, what the world is and who God is? We will then see why He created the world. Vedanta has a knack of classifying everything into the minimum categories. Elaborate explanations are abridged into aphorisms (sutra) of a few words. Infinite varieties are reduced into a few groups. Let us classify the world into its minimum components. The world consists of innumerable human beings, animals, plants, insects, trees, mountains, rivers, clouds, the sun, the moon, stars, the wind, cities, villages etc. These are all names given to forms with qualities. Forms cannot exist without qualities. Names are given to forms, and forms are recognized by names. All three are interdependent. The world is therefore names (nama), forms (rupa), and qualities (guna). That which existed before creation, must

MAY – 2020 therefore logically be nameless (anaama), formless (arupa), and qualityless (aguna). That entity is called God in religion and Truth in philosophy. God is therefore neither a man nor a woman. Any name, form or quality attributed to God must be part of creation and not that which existed before creation. Also, the world consists of innumerable objects. Now let us think whether time and space are a part of creation or apart from it. It is clear that they too are a part of creation. Objects cannot exist without time and space, nor time without space and objects, nor space without objects and time. Time, space and objects are interdependent. Time (kala), space (desa) and objects (vastu) are a part of creation. Therefore that which existed before creation must be timeless (akaala), spaceless (adesa) and objectless (avastu). Also something cannot come out of nothing. The world cannot come out of a void (shunya). Hence something has to exist before creation.

That something we have seen, should be formless, nameless, qualityless, timeless, spaceless and objectless. It is therefore of the nature of Pure Being or Existence, and, one without a second (advaita). Now if we see the nature of Truth or God, from Its standpoint, creation is a logical and actual impossibility. The world as we see is constantly changing. How can a changing entity emerge from a changeless entity? How can the Changeless modify to become the world? Being one without a second, how can it produce the world as a separate entity like a potter makes a pot? No individual was ever born as it is not possible. Nothing was ever born from that Reality. That is the highest truth. When creation itself is not there, where is the question of the motive behind creation? This may seem impossible to stomach for us who are well grounded in this world and who give it an absolute reality. For us the absolute Truth

MAY – 2020 seems unreal, remote or at the most an intellectual concept. But if we reflect on this again and again, we might appreciate it. One may say, but what of creation? It is experienced by us, so it must exist. What is its relation to God/Truth? What has it come from and why was it created? True, the world is experienced by us. Every effect must have a cause. An effect cannot be a cause of itself and a finite effect cannot be a cause of the infinite universe. Therefore God/Truth alone can be the cause of the world. The Truth cannot produce the world remaining different from it, (as it alone is) nor can it modify to become the world, (as it is changeless). The only other possibility is that the Truth, remaining as It is, appears as the world. The world is an appearance or a Projection on the Truth. A snake is seen on the rope. The rope appears as a snake, without itself undergoing any change. The mind projects the entire dream world. The

dreamer experiences joys and sorrows, has likes and dislikes, lives lifetimes, travels widely… all in the dream. For him, the experiences are real and his dream world solidly real. Only on waking is everything realized to be an appearance. But why does the mind project the dream world? We may give many reasons for the same, but finally we would come to the conclusion that it is the nature of the mind to do so. 'Why does fire burn? What is its motive behind burning?' It is its nature to do so. In the cause-effect chain one ultimately comes to the conclusion that the Truth/God Projects the world because it is its nature to do so. It is the nature of the Truth (to project the world) as the fulfilled (lnfinite) can have no craving (desire to create out of incompleteness). 'If the world is an appearance, it cannot be real. But it is experienced, so it cannot be totally unreal. Then what is It, real or unreal? Also it does not seem to satisfy us that the

MAY – 2020 purpose of creating the world is that it is the nature of Truth to do so. Could this be explained differently? True. The world cannot be absolutely real as the real (sat) is that which is always present. The world gets negated in our deep sleep state. Also the world cannot be totally unreal (asat) as it is experienced by us. It is only relatively real (mithya) and therefore an appearance. Then what is absolutely real? 'I' the experiencer of the world never gets negated. I can never experience my absence. Hence the Self alone is absolutely real. Vedanta says that you (not as a name and form) as pure Existence are the Absolute Truth (Tat Tvam Asi). Since you are the cause of the world, you have within you all the answers about creation. Enquire deeply and discover that Truth – all else will become clear. Do not wait for answers from others. It is said that all that there is in the totality exists also in the individual (yatha pinde tatha brahmande). So let us think

how we create something. Initially we become conscious of our potential to create. Once we are aware of our ability, we cannot help but express it. When a child realises that it can talk, it prattles on endlessly without purpose. Having expressed our creative ability we identify with it, get attached and then suffer, e.g. a child is born and I call it my child, get attached to it and then suffer. Also for example, I perchance become aware that I can sing. Initially I sing in the bathroom for the sheer joy of it. Later I sing to others and once I become a professional, I seek applause and money, where once I sought neither. For example I become rich and realise that I can build my own house. I plan and build one. I start living in it and then become a "householder". That is, "one who is held-by his house". I become a prisoner of my own creation God being infinite has infinite potential (maya). This power is not different from Him. He became aware of it. He

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thereafter spontaneously and naturally manifested the same as this world. He sported in it. Till then all was fine. He later identified with a finite part of His creation, thought of himself as different from the rest and got infatuated by His creation. Thus from the Creator, He became a Creator, the individual. When we lose sight of the Infinite Self, identify with the finite and consider the world different from us, we suffer. Thus suffering is of our own making. For God or for one who knows the pure Self, creation is a sport, a manifestation of the infinite Creative Power. The question arises, "What then is the purpose of the world for the individual, the jiva? Is the creation meant for his or her recreation also or is there some more meaning to it? Also why does the world become a problem to him? God's creation is vast, beautiful, joy-giving and works according to His laws (natural laws). In His creation we create our own little world of likes and dislikes, tensions,

worries, competition, jealousy, pollution, noise, concrete jungles, traffic jams, wars etc. Clearly it is the latter alone that is problematic. If we stop projecting our own ego-centric world caused due to identification, we too would find life to be a sport (lila). "I" the individual finite being is the centre of my world. We must discover our own purpose of life on earth and try to fulfill it. It was said, 'Find a purpose, the means will follow.' If man seeks more and more of the same, he remains in the rat race of life. Even if he wins the race, he still remains a rat! When he starts seeking a higher and higher purpose/ there is greater fulfilment and joy. Gradually he realises that the purpose of life and the world is to realise the truth of the world and not just pleasure seeking (jivasya tattva jijnasa nartho yasceha karmabhih). Let us discuss the topic of God as the Creator and His purpose behind the creation in another way. For every effect (kaarya), there must be

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a cause (kaarana), a Creator (karta). The Creator must have the knowledge and strength to create. A potter must have the knowledge of how to make the pot (ghatajna), and the strength to do so (ghatasaktiman). Similarly the world too must have a Creator (sarvakarta), who is Omniscient (sarvajna) and Omnipotent (sarva saktiman). The objects of the world have two causes - the material cause (upadana karana) and the efficient or intelligent cause (nimitta karana). The material cause pervades the object whereas the efficient cause remains separate from it. Clay is the material cause which pervades the clay pot. The Potter is the efficient cause, the intelligent being who remains independent of the pot. Is God the material cause, the efficient cause or both? God is inert or like some law of nature for those who think. He is only the material cause. God is like a Father in Heaven, someone far away, overseeing the world

for those who think He is only the efficient cause. We understand that in the case of a finite object the material and the efficient causes are different. But for the infinite world, the cause has to be one alone. God Himself manifests as the world. He creates the world out of Himself. He therefore pervades the entire creation and governs it as well: being changeless, He does not undergo any intrinsic change to become the world. He is therefore the single efficient – material - unchanging cause (abhinna nimitta upadana vivarta karaana) of the world. "Why does He manifest as the world?" God is infinite and complete. He has no desires to be fulfilled. We as the finite individuals have innumerable desires to be fulfilled. God made this world as a field where we can exhaust our inherent tendencies (vaasana). But as we fulfill our desires we create many more. We thus start the chain of action (karma) and result (karmaphala) which maintains

MAY – 2020 the cycle of birth and death (janma marana cakra) and of creation - destruction going on. This is therefore not our first birth nor is this the first creation. Instead of asking which was the first birth or first creation we should try to end this cycle. Realising the Truth behind the world and oneself, one is free from this cycle of birth and death. Knowing oneself to be the

Pure being, there is no more "becoming". Since this world is made for us, let us use it to know the Truth. May His purpose behind creating this world be fulfilled! In conclusion let us pray to God/the Truth within us to guide us in life, give it meaning and purpose and resolve all our doubts. Om Tat Sat

MAY – 2020

गीता – गजन

अ याय १२ – भि त योग

"भ त तो च मज आवडला" जो दतो मन-ब ध मला । भ त तो च मज आवडला॥

जो मरतो, दन रात मला । भ त तो च मज आवडला ॥ध॥ सगण अस द, नगण अस द, दोघ ह आह योगी । दोघाना ह उ ध रतो मी, कराल ऐशा क लयगी ।

जो समभावी रगलला, भ त तो च मज आवडला ॥१॥ भ तीच ह माग चत वध, मा या ठायी मन लावी ।

याचा कर अ यास सदा त, ना तर माझ काय कर । कवा द अपनी कमफला, भ त तो च मज आवडला ॥२॥ जो अ व टा सवा त हो , म ी क णा मनी या या । सख दःखात ह सम राह जो, योगी ह सत ट सदा । नरहकार , मी झाला, भ त तो च मज आवडला ॥३॥ जो अनप , उदासीन ह , याला नाह यथा कसल । हष नाह , म सर ह नाह , भय नाह , जो सदा शची ।

अ भमान नस कत वाचा, भ त तो च मज आवडला ॥४॥ श - म समान जयासी, ना कोणाची आस ती ।

त त- नदा ह सम मानी जो, याची हो अ नकत ि थती । जो भचरणी ि थर झाला, भ त तो च मज आवडला ॥५॥ जो मरतो दन रात मला, भ त तो च मज आवडला ॥

सौ. उषा जप ऋत पाक, ठाण.

MAY – 2020

Þeer mJeeceer leHeesJeveced He´keÀjCe 8 - heefjYe´ceCe

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MAY – 2020 DeemeÊeÀer Demeles. Hejbleg DeeO³eeeflcekeÀ meeOevee ceeCemeeuee nUtnUt meJe&leesHejer Jewjei³eYeeJe efJekeÀefmele keÀjC³eeme ceole keÀjles. pej legcner legce®es ceve meesv³eeletve keÀe{tve Iesleues lej les m$eerkeÀ[s OeeJesue. pej legcner m$eerletve ceve keÀe{tve Iesleues lej les veeJe DeeefCe HeefmeOoer®³ee ceeies ueeiesue. legce®³ee mJe®íboer ceveeuee legcner meeJekeÀeMeHeCes Je efJeJeskeÀMeÊeÀer®ee GHe³eesie keÀªve HetCe& meb³eceeKeeueer DeeCeues®e Heeefnpes. J³eÊeÀer®³ee mebmkeÀejeb®³ee peesjecegUs %eeveWefê³es DeemeÊeÀeruee Devegmeªve Iees[îeebHeceeCes yeeÔ³e peieele OeeJele peeleele. pej %eeveWefê³es JeeoUele ieesue ieesue efHeÀjCeeN³ee Meg<keÀ HeCee&He´ceeCes Demeleerue lej keÀesCee J³eÊeÀeruee mJeeleb$³ee®ee Deevebo keÀmee Ieslee ³esF&ue? Fbefê³eebvee meb³eefcele keÀjCes ns SKeeÐee vejYe#ekeÀeuee meb³eefcele keÀjC³eeHes#ee og<keÀj Deens. pees keÀþerCe Je Oeeske̳ee®es keÀe³e& mebHeVe keÀjlees lees KejesKej®e vee³ekeÀ Demelees. ³ee efJejÀOo, pees DeeHeu³ee ceveeuee efJe<e³eeb®³ee ceeies JeeÆsue efleLes YeìketÀ oslees lees MesHetì Je

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MAY – 2020 nesles. keÀeue[er ns Þeer MebkeÀje®ee³ee¥®es pevcemLeeve. Þeer MebkeÀje®ee³ee¥®³ee Demeeceev³e peerJeve Je Demeeceev³e keÀe³ee&yeÎue l³eebveer SskeÀuesues nesles. ÞeOoe Je YeÊeÀerves l³eeb®es ceve Yeªve Deeues nesles. Jesoeblee®es HeCesles ³eeb®³ee DeJeleejecegUs HeefJe$e Peeuesu³ee ³ee efþkeÀeCeer, Yesì osC³ee®³ee GlmegkeÀlesHeg{s l³eebvee GvneUd³ee®ee leeHemegOoe peeCeJeuee veJnlee. lesLes, efpeuee MejCe iesu³eeJej efle®ee He´meeo HeeHle neslees l³ee Meejoeceeles®eer Hetpee kesÀu³eeJej megyeceC³e Þeer MebkeÀje®ee³ee¥®³ee cebefojele ³esTve Heesnes®eues. Þeer MebkeÀje®ee³ee¥He´ceeCes peerJeve peieC³ee®³ee F®ísves l³eeb®³ee cevee®ee leeyee Iesleuee. mebv³eeme DeeÞecee®es pes mebmLeeHekeÀ l³eeb®³ee DeeþJeCeerves megyeceC³e ³eeb®es Ëo³e Yeªve Deeues. Þeer MebkeÀje®ee³ee¥®³ee DeeMeerJeeoe&cegUs veblej®³ee keÀeUele les mebv³eemeemeeþer ³eesi³e nesC³ee®eer, ye´ïeefve<þe He´eHle keÀjC³ee®eer, HeJe&le efMeKejebJej YeceCe keÀjC³ee®eer Je Dev³e cenlJeekeÀeb#ee HetCe& keÀª MekeÀues. cebefoje®³eepeJeU HetCee& veoer Jeenles. leer

Hesefj³eej ³ee veeJeevesner HeefmeOo Deens. efle®es HeeCeer DeefleMe³e HeejoMe&keÀ Deens. Demes meebefieleues peeles keÀer ³ee veoerle mveeve keÀjerle Demeleevee veoeruee Hetj Deeuee Je SkeÀe ceiejerves yeeue MebkeÀje®ee³ee¥®ee Hee³e peye[îeele HekeÀ[uee. megye´ceC³e veoerle mveeve keÀªve Peeu³eeJej veoer keÀeþeJej ceewve O³eeveele ceive Peeues l³eeJesUer l³eebvee Meyoeleerle mJeieea³e Deeveboe®ee DevegYeJe Deeuee. keÀ[keÀ GvneUe, Gvnele Yeepeueer iesuesueer Deesmee[ peceerve Je DeemeHeeme efJeÞeebefleie=n efkebÀJee Yeespeveeue³ee®ee DeYeeJe ³eecegUs l³eeb®es lesLeerue JeemleJ³e HeÀej®e DeuHekeÀeU nesles. l³eeveblej les DeeuegJee ³esLes veeje³eCe iegª ³eeb®³ee DeeÞeceele iesues. Hejbleg mJeeceer ogmeN³ee keÀener keÀe³ee&meeþer yeensjieeJeer iesuesues Demeu³eecegUs l³eeb®eer Yesì nesT MekeÀueer veener. Dev³eJesUer megye´ceC³e ³eebvee Þeer He¨eveeYe cebefojeuee Yesì osC³ee®eer F®íe Peeueer. lesLes peeleevee Deepegyeepet®es DeHe´eflece meeQo³e& v³eeneUle les Deeveboe®³ee efmLeleerle Heesnes®eues. DeMee He´keÀej®ee efoJ³e Deevebo HeÀÊeÀ ³eesi³eebvee ienve

MAY – 2020

O³eevee®³ee JesUer ³eslees. lesLeerue cebefojele Devebleveeiee®³ee YeJ³e Me³³esJej megboj DeuebkeÀej Je cegkeÀggì OeejCe kesÀuesues Þeer He¨eveeYe efJejepeceeve Deensle. ÞeerHe¨eveeYe ³eebvee megye´ceC³e ³eebveer YeefÊeÀYeeJeeves vecemkeÀej kesÀuee. Þeer He¨eveeYe ns meJe& ®ej Je De®ej me=<ìer®es Deelcee Deensle. les meef®®eoevebo mJeªHe Deensle. les meJe&J³eeHeer Deensle. Deveble YeieJeeve meeble ªHeele ³ee cebefojele keÀmes keÀe³e Heng[ues Deensle, DeMee MebkeÀe efvejLe&keÀ Deensle. DeeHeu³ee %eeveJeble HetJe&peebveer DeMeer ªHes peeCeerJeHetJe&keÀ DeeHeu³eemecesej þsJeuesueer Deensle. ³ee®es keÀejCe pes ueeskeÀ Deelceefvejer#eCe keÀjC³eeme De#ece Deensle l³eebvee l³eeb®es efJe®eej F&ÍJejeJej kebsÀefêle keÀjC³eeme mene³³eYetle JneJes. %eeveer peve De%eeveer peveeb®eer ceves keÀOeer®e ieebsOeUele Je keÀes[³eele ìekeÀle veenerle lemes®e l³eeb®eer ÞeOoe {Ut osle veenerle. p³eebvee %eeve He´eHle Peeuesues veener l³eebvee ³ee cetleeab®eer HegÀues, HeÀUs Fl³eeoer DeHe&Ce keÀªve KegMeeue Hetpee keÀª ÐeeJeer. lesLetve les Yetceeles®es MesJeì®es ìeskeÀ

Demeuesu³ee keÀv³eekegÀceejeruee iesues. ³esLes efnceJeevee®eer keÀv³ee efJeÍJekeÀu³eeCeemeeþer efJejepeceeve Deens. ns SkeÀ jc³e, DeJeCe&veer³e Demes vewmeefie&keÀ meeQo³ee&®es ³ee$eemLeeve Deens. keÀv³eekegÀceejer cnCepes cetefle&ceble vewmeefie&keÀ meeQo³e&. mecegê l³ee®³ee ueeìebveer cebefoje®³ee eflevner yeepetbvee keÀJeìeUtve Ieslees. l³ee mebgoj efþkeÀeCeer kegÀceejer osJeer Yeejleceelesves Deefpe&le kesÀuesu³ee HegC³eeb®es He´leerkeÀ cnCetve og<ìebvee ob[ keÀjerle Je meg<ì DeeefCe HegC³eJebleebvee DeeMeerJee&o osle GYeer Deens. l³ee SkeÀeblemLeUer megyeceC³e ³eebveer keÀener efoJeme IeeueJeues. mJeeceer efJekeskeÀevebo l³eeb®³ee HeefjYeceCeeojc³eeve SkeÀoe ³ee cebefojele Deeuesues nesles. ³esLes®e l³eebvee Yeejlee®³ee YeeJeer SsMJe³ee&®es oMe&ve Peeues Je l³eebvee l³eeb®es peerJevekeÀe³e& Hel³e#eele peeCeJeues. megyeceC³ebvee mJeeceerpeeRveer G®®eejuesu³ee peeie=leer DeeCeCeeN³ee Meyoeb®eer DeeþJeCe Peeueer. l³eeb®es ¿o³e osMeYeÊeÀerves GpeUtve efveIeeues. melele HesÀmeeUCeeN³ee ueeìeb®³ee mecegêkeÀeþeJeªve ®eeuele Demeleevee megyeceC³e ³eebveer leeboUe®³ee DeekeÀeje®es

MAY – 2020 keÀener íesìs íesìs MebKe ieesUe kesÀues. Iejer Deeu³eeveblej l³eebveer leeby³ee®³ee leejsle les MebKe DeesJetve SkeÀ peHeceeU yeveJeueer. ner peHeceeU FlekeÀer ceewu³eJeeve þjueer keÀer Heg{s mebv³eeme Iesleu³eeveblejmegOoe meJe& Jemletb®ee l³eebveer l³eeie kesÀuee. HeCe ner ceeU l³eeb®³eeyejesyej ¿<eerkesÀMe, GllejkeÀeMeer Je efnceeue³eeleerue efJeefJeOe mLeUer YeceCe keÀjleevee nesleer. l³eeb®³ee ceveeceO³es Iejiegleer peerJeve, Oeve, keÀerleea Je ðeer ³ee efJe<e³eer®³ee F®íe GlHeVe®e nesle vemele. l³eebvee ®eebieues®e ceenerle nesles keÀer YeeweflekeÀ Deeveboe®es mJeªHe ce=iepeUeHe´ceeCes Deens. cnCetve®e les O³eeveceivelesle efkebÀJee HeefJe$e iebLeeb®³ee Jee®eveele DeeHeuee meJe& JesU IeeueJeerle Demele. lejermegOoe

HeesHeì, keÀesefkeÀUe, keÀyetlej ³eemeejKes He#eer, peeF&, keÀceU ³eemeejKeer HegÀues l³eebvee DeekeÀef<e&le keÀjerle nesleer. Jeves –GheJeves l³eeb®es ceve Kes®etve Iesle nesleer. meJe& F®íeb®ee l³eeie kesÀu³eeveblej Deelee l³eeb®³ee ceveele Hejcenbme nesC³ee®eer F®íe nesleer. megyeceC³e ³eebveer ceêeme ³esLeerue Þeerjeceke=À<Ce efceMeve®es DeO³e#e Je Dev³e mebv³eemeer ³eebvee He$e efuentve mebv³eeMeeb®³ee DeeJeM³ekeÀ ue#eCeebefJe<e³eer Je l³eebveer Dee®ejues Heeefnpesle DeMee DeeJeM³ekeÀ DeMee efve³eceebefJe<e³eer Kee$eer keÀªve IesC³eemeeþer keÀUkeÀUer®eer efJe®eejCee kesÀueer. keÀener Hemebieer les mebv³eemeer peerJeveeleerue megKee®³ee keÀuHeveepeielee®ee Deevebo Iesle. ne Deevebo mJeiee&lener ogue&Ye Demelees.