Those seeking to lead a spiritual life inevitably face challenges in their sincere pursuit of spirituality and practice. As spiritual development progresses, facing the many unintentional mistakes made through mind, speech, and conduct can become disconcerting.
Naturally one begins to wonder, “Is it too late to apologize?”, “How to forgive and forget in unhealthy relationships?” and, “How to forgive yourself - both for mistakes of the past and for ongoing mistakes in the present?”
One of the most powerful tools for spiritual healing of both past and present is repentance with sincere apology. Yet, among the many spiritual books available today, it is rare to find a concise scripture on forgiveness.
In the book “Pratikraman: Freedom Through Apology & Repentance”, Gnani Purush (embodiment of Self knowledge) Dada Bhagwan describes the spiritual power of forgiveness prayer, and offers a precise formula for asking for forgiveness.
This abridged version of Dadashri’s book “Pratikraman” allows anyone seeking to practice spiritual forgiveness prayer to easily understand how to repent, how to forgive someone, and how to begin forgiving yourself. This book is an invaluable resource for spirituality and health.
To download the books, visit: www.dadabhagwan.org/books-media/books/Gujarati/Pratikraman(Granth)/
Those seeking to lead a spiritual life inevitably face challenges in their sincere pursuit of spirituality and practice. As spiritual development progresses, facing the many unintentional mistakes made through mind, speech, and conduct can become disconcerting.
Naturally one begins to wonder, “Is it too late to apologize?”, “How to forgive and forget in unhealthy relationships?” and, “How to forgive yourself - both for mistakes of the past and for ongoing mistakes in the present?”
One of the most powerful tools for spiritual healing of both past and present is repentance with sincere apology. Yet, among the many spiritual books available today, it is rare to find a concise scripture on forgiveness.
In the book “Pratikraman: Freedom Through Apology & Repentance”, Gnani Purush (embodiment of Self knowledge) Dada Bhagwan describes the spiritual power of forgiveness prayer, and offers a precise formula for asking for forgiveness.
This abridged version of Dadashri’s book “Pratikraman” allows anyone seeking to practice spiritual forgiveness prayer to easily understand how to repent, how to forgive someone, and how to begin forgiving yourself. This book is an invaluable resource for spirituality and health.
To download the books, visit: www.dadabhagwan.org/books-media/books/Gujarati/Pratikraman(Granth)/
Those seeking to lead a spiritual life inevitably face challenges in their sincere pursuit of spirituality and practice. As spiritual development progresses, facing the many unintentional mistakes made through mind, speech, and conduct can become disconcerting.
Naturally one begins to wonder, “Is it too late to apologize?”, “How to forgive and forget in unhealthy relationships?” and, “How to forgive yourself - both for mistakes of the past and for ongoing mistakes in the present?”
One of the most powerful tools for spiritual healing of both past and present is repentance with sincere apology. Yet, among the many spiritual books available today, it is rare to find a concise scripture on forgiveness.
In the book “Pratikraman: Freedom Through Apology & Repentance”, Gnani Purush (embodiment of Self knowledge) Dada Bhagwan describes the spiritual power of forgiveness prayer, and offers a precise formula for asking for forgiveness.
This abridged version of Dadashri’s book “Pratikraman” allows anyone seeking to practice spiritual forgiveness prayer to easily understand how to repent, how to forgive someone, and how to begin forgiving yourself. This book is an invaluable resource for spirituality and health.
To download the books, visit: www.dadabhagwan.org/books-media/books/Gujarati/Pratikraman(Granth)/
“Aptavani 4” is the fourth in a series of spiritual books titled “Aptavani”. In this series, Gnani Purush (embodiment of Self knowledge) Dada Bhagwan addresses age-old unanswered questions of spiritual seekers.
Dadashri offers in-depth answers to questions such as: “What is the definition of self awareness?”, “What is spirituality?”, “What are the benefits of spirituality and practice?”, “How can I experience a spiritual awakening, and what are the signs of spiritual awakening?”, “How may I attain spiritual enlightenment and lead a spiritual life?”
Dadashri also provides spiritual explanations regarding: “What is the meaning of ignorance?”, “Who am I ?”, and “How can I experience the spiritual power of my pure Soul?”
For those seeking to learn how to become more spiritual, Dadashri explains that the knowledge of Self is the beginning of true spirituality. Upon attaining Self knowledge, one’s spiritual development begins, which eventually leads to ultimate liberation, or moksha.
Read more books on: https://www.dadabhagwan.org/books-media/books/
“Aptavani 4” is the fourth in a series of spiritual books titled “Aptavani”. In this series, Gnani Purush (embodiment of Self knowledge) Dada Bhagwan addresses age-old unanswered questions of spiritual seekers.
Dadashri offers in-depth answers to questions such as: “What is the definition of self awareness?”, “What is spirituality?”, “What are the benefits of spirituality and practice?”, “How can I experience a spiritual awakening, and what are the signs of spiritual awakening?”, “How may I attain spiritual enlightenment and lead a spiritual life?”
Dadashri also provides spiritual explanations regarding: “What is the meaning of ignorance?”, “Who am I ?”, and “How can I experience the spiritual power of my pure Soul?”
For those seeking to learn how to become more spiritual, Dadashri explains that the knowledge of Self is the beginning of true spirituality. Upon attaining Self knowledge, one’s spiritual development begins, which eventually leads to ultimate liberation, or moksha.
Read more books on: https://www.dadabhagwan.org/books-media/books/
હિંસા વગરનું જગત છે જ નહીં, જગત જ આખું હિંસામય છે. જ્યારે તમે પોતે જ અહિંસાવાળા થશો તો જગત અહિંસાવાળું થાય અને અહિંસાના સામ્રાજ્ય વગર કોઇ દહાડો ય કેવળજ્ઞાન નહીં થાય, જે જાગૃતિ છે એ પૂરી આવશે નહીં. હિંસા નામે ય ના હોવી જોઇએ. હિંસા કોની કરે છે ? આ બધું પરમાત્મા જ છે, બધા જીવમાત્ર પરમાત્મા જ છે. કોની હિંસા કરશો ? કોને દુઃખ દેશો ?!
Aptavani 10 (U) has Param Pujya Dadashri’s spiritual discourses on the description and properties of antaskaran- i.e mann-buddhi-chitt-ahankar (mind-intellect-vision-ego) all four put together. What is it made of? How does it develop? What is the form of antaskaran in animals, deities, humans, children, etc. Before realization of the Self (non-gnan state), there is oneness with antaskaran and after realization of the Self (gnan state) one is free from antaskaran and its phases.
In the second part of Aptavani 10, Dadashri has discussed in detail about the intellect, vision and the ego, their nature and functions.
Sometime, we feel that our buddhi (brains) interfere in some of our decision-making rather than supporting it. Our chitta diverts our attention or projects things that we want. Our chitta psychologically clicks photographs of people/situations. Our ahankar (ego) prevent us from experiencing the Self and it yearns for respect and fame. There could be both positive and negative ahankar at work.
Dadashri has put forth the science based on which buddhi- chitta-ahankar functions and how it is essential to understand this science so that the Self can remain separate from these elements, and eventually the Self can attain liberation.
Read more: www.dadabhagwan.org/books-media/books/Gujarati/aptavani-10+(U)/
Aptavani 10 (U) has Param Pujya Dadashri’s spiritual discourses on the description and properties of antaskaran- i.e mann-buddhi-chitt-ahankar (mind-intellect-vision-ego) all four put together. What is it made of? How does it develop? What is the form of antaskaran in animals, deities, humans, children, etc. Before realization of the Self (non-gnan state), there is oneness with antaskaran and after realization of the Self (gnan state) one is free from antaskaran and its phases.
In the second part of Aptavani 10, Dadashri has discussed in detail about the intellect, vision and the ego, their nature and functions.
Sometime, we feel that our buddhi (brains) interfere in some of our decision-making rather than supporting it. Our chitta diverts our attention or projects things that we want. Our chitta psychologically clicks photographs of people/situations. Our ahankar (ego) prevent us from experiencing the Self and it yearns for respect and fame. There could be both positive and negative ahankar at work.
Dadashri has put forth the science based on which buddhi- chitta-ahankar functions and how it is essential to understand this science so that the Self can remain separate from these elements, and eventually the Self can attain liberation.
Read more: www.dadabhagwan.org/books-media/books/Gujarati/aptavani-10+(U)/
Aptavani 10 (U) has Param Pujya Dadashri’s spiritual discourses on the description and properties of antaskaran- i.e mann-buddhi-chitt-ahankar (mind-intellect-vision-ego) all four put together. What is it made of? How does it develop? What is the form of antaskaran in animals, deities, humans, children, etc. Before realization of the Self (non-gnan state), there is oneness with antaskaran and after realization of the Self (gnan state) one is free from antaskaran and its phases.
In the second part of Aptavani 10, Dadashri has discussed in detail about the intellect, vision and the ego, their nature and functions.
Sometime, we feel that our buddhi (brains) interfere in some of our decision-making rather than supporting it. Our chitta diverts our attention or projects things that we want. Our chitta psychologically clicks photographs of people/situations. Our ahankar (ego) prevent us from experiencing the Self and it yearns for respect and fame. There could be both positive and negative ahankar at work.
Dadashri has put forth the science based on which buddhi- chitta-ahankar functions and how it is essential to understand this science so that the Self can remain separate from these elements, and eventually the Self can attain liberation.
Read more: www.dadabhagwan.org/books-media/books/Gujarati/aptavani-10+(U)/
What is celibacy? Is it possible to practice celibacy without controlling sexual impulses?
Yes!
When you do not participate in or encourage sexuality through the mind, speech and body that is celibacy. It does not matter if you are married or not. For those who want to understand and learn how to be celibate, this unique new vision of the Gnani Purush becomes the exclusive and guaranteed key.
Read more on: https://www.dadabhagwan.org/path-to-happiness/self-help/how-to-practice-celibacy/
Those seeking to lead a spiritual life inevitably face challenges in their sincere pursuit of spirituality and practice. As spiritual development progresses, facing the many unintentional mistakes made through mind, speech, and conduct can become disconcerting.
Naturally one begins to wonder, “Is it too late to apologize?”, “How to forgive and forget in unhealthy relationships?” and, “How to forgive yourself - both for mistakes of the past and for ongoing mistakes in the present?”
One of the most powerful tools for spiritual healing of both past and present is repentance with sincere apology. Yet, among the many spiritual books available today, it is rare to find a concise scripture on forgiveness.
In the book “Pratikraman: Freedom Through Apology & Repentance”, Gnani Purush (embodiment of Self knowledge) Dada Bhagwan describes the spiritual power of forgiveness prayer, and offers a precise formula for asking for forgiveness.
This abridged version of Dadashri’s book “Pratikraman” allows anyone seeking to practice spiritual forgiveness prayer to easily understand how to repent, how to forgive someone, and how to begin forgiving yourself. This book is an invaluable resource for spirituality and health.
To download the books, visit: www.dadabhagwan.org/books-media/books/Gujarati/Pratikraman(Granth)/
Those seeking to lead a spiritual life inevitably face challenges in their sincere pursuit of spirituality and practice. As spiritual development progresses, facing the many unintentional mistakes made through mind, speech, and conduct can become disconcerting.
Naturally one begins to wonder, “Is it too late to apologize?”, “How to forgive and forget in unhealthy relationships?” and, “How to forgive yourself - both for mistakes of the past and for ongoing mistakes in the present?”
One of the most powerful tools for spiritual healing of both past and present is repentance with sincere apology. Yet, among the many spiritual books available today, it is rare to find a concise scripture on forgiveness.
In the book “Pratikraman: Freedom Through Apology & Repentance”, Gnani Purush (embodiment of Self knowledge) Dada Bhagwan describes the spiritual power of forgiveness prayer, and offers a precise formula for asking for forgiveness.
This abridged version of Dadashri’s book “Pratikraman” allows anyone seeking to practice spiritual forgiveness prayer to easily understand how to repent, how to forgive someone, and how to begin forgiving yourself. This book is an invaluable resource for spirituality and health.
To download the books, visit: www.dadabhagwan.org/books-media/books/Gujarati/Pratikraman(Granth)/
Those seeking to lead a spiritual life inevitably face challenges in their sincere pursuit of spirituality and practice. As spiritual development progresses, facing the many unintentional mistakes made through mind, speech, and conduct can become disconcerting.
Naturally one begins to wonder, “Is it too late to apologize?”, “How to forgive and forget in unhealthy relationships?” and, “How to forgive yourself - both for mistakes of the past and for ongoing mistakes in the present?”
One of the most powerful tools for spiritual healing of both past and present is repentance with sincere apology. Yet, among the many spiritual books available today, it is rare to find a concise scripture on forgiveness.
In the book “Pratikraman: Freedom Through Apology & Repentance”, Gnani Purush (embodiment of Self knowledge) Dada Bhagwan describes the spiritual power of forgiveness prayer, and offers a precise formula for asking for forgiveness.
This abridged version of Dadashri’s book “Pratikraman” allows anyone seeking to practice spiritual forgiveness prayer to easily understand how to repent, how to forgive someone, and how to begin forgiving yourself. This book is an invaluable resource for spirituality and health.
To download the books, visit: www.dadabhagwan.org/books-media/books/Gujarati/Pratikraman(Granth)/
“Aptavani 4” is the fourth in a series of spiritual books titled “Aptavani”. In this series, Gnani Purush (embodiment of Self knowledge) Dada Bhagwan addresses age-old unanswered questions of spiritual seekers.
Dadashri offers in-depth answers to questions such as: “What is the definition of self awareness?”, “What is spirituality?”, “What are the benefits of spirituality and practice?”, “How can I experience a spiritual awakening, and what are the signs of spiritual awakening?”, “How may I attain spiritual enlightenment and lead a spiritual life?”
Dadashri also provides spiritual explanations regarding: “What is the meaning of ignorance?”, “Who am I ?”, and “How can I experience the spiritual power of my pure Soul?”
For those seeking to learn how to become more spiritual, Dadashri explains that the knowledge of Self is the beginning of true spirituality. Upon attaining Self knowledge, one’s spiritual development begins, which eventually leads to ultimate liberation, or moksha.
Read more books on: https://www.dadabhagwan.org/books-media/books/
“Aptavani 4” is the fourth in a series of spiritual books titled “Aptavani”. In this series, Gnani Purush (embodiment of Self knowledge) Dada Bhagwan addresses age-old unanswered questions of spiritual seekers.
Dadashri offers in-depth answers to questions such as: “What is the definition of self awareness?”, “What is spirituality?”, “What are the benefits of spirituality and practice?”, “How can I experience a spiritual awakening, and what are the signs of spiritual awakening?”, “How may I attain spiritual enlightenment and lead a spiritual life?”
Dadashri also provides spiritual explanations regarding: “What is the meaning of ignorance?”, “Who am I ?”, and “How can I experience the spiritual power of my pure Soul?”
For those seeking to learn how to become more spiritual, Dadashri explains that the knowledge of Self is the beginning of true spirituality. Upon attaining Self knowledge, one’s spiritual development begins, which eventually leads to ultimate liberation, or moksha.
Read more books on: https://www.dadabhagwan.org/books-media/books/
હિંસા વગરનું જગત છે જ નહીં, જગત જ આખું હિંસામય છે. જ્યારે તમે પોતે જ અહિંસાવાળા થશો તો જગત અહિંસાવાળું થાય અને અહિંસાના સામ્રાજ્ય વગર કોઇ દહાડો ય કેવળજ્ઞાન નહીં થાય, જે જાગૃતિ છે એ પૂરી આવશે નહીં. હિંસા નામે ય ના હોવી જોઇએ. હિંસા કોની કરે છે ? આ બધું પરમાત્મા જ છે, બધા જીવમાત્ર પરમાત્મા જ છે. કોની હિંસા કરશો ? કોને દુઃખ દેશો ?!
Aptavani 10 (U) has Param Pujya Dadashri’s spiritual discourses on the description and properties of antaskaran- i.e mann-buddhi-chitt-ahankar (mind-intellect-vision-ego) all four put together. What is it made of? How does it develop? What is the form of antaskaran in animals, deities, humans, children, etc. Before realization of the Self (non-gnan state), there is oneness with antaskaran and after realization of the Self (gnan state) one is free from antaskaran and its phases.
In the second part of Aptavani 10, Dadashri has discussed in detail about the intellect, vision and the ego, their nature and functions.
Sometime, we feel that our buddhi (brains) interfere in some of our decision-making rather than supporting it. Our chitta diverts our attention or projects things that we want. Our chitta psychologically clicks photographs of people/situations. Our ahankar (ego) prevent us from experiencing the Self and it yearns for respect and fame. There could be both positive and negative ahankar at work.
Dadashri has put forth the science based on which buddhi- chitta-ahankar functions and how it is essential to understand this science so that the Self can remain separate from these elements, and eventually the Self can attain liberation.
Read more: www.dadabhagwan.org/books-media/books/Gujarati/aptavani-10+(U)/
Aptavani 10 (U) has Param Pujya Dadashri’s spiritual discourses on the description and properties of antaskaran- i.e mann-buddhi-chitt-ahankar (mind-intellect-vision-ego) all four put together. What is it made of? How does it develop? What is the form of antaskaran in animals, deities, humans, children, etc. Before realization of the Self (non-gnan state), there is oneness with antaskaran and after realization of the Self (gnan state) one is free from antaskaran and its phases.
In the second part of Aptavani 10, Dadashri has discussed in detail about the intellect, vision and the ego, their nature and functions.
Sometime, we feel that our buddhi (brains) interfere in some of our decision-making rather than supporting it. Our chitta diverts our attention or projects things that we want. Our chitta psychologically clicks photographs of people/situations. Our ahankar (ego) prevent us from experiencing the Self and it yearns for respect and fame. There could be both positive and negative ahankar at work.
Dadashri has put forth the science based on which buddhi- chitta-ahankar functions and how it is essential to understand this science so that the Self can remain separate from these elements, and eventually the Self can attain liberation.
Read more: www.dadabhagwan.org/books-media/books/Gujarati/aptavani-10+(U)/
Aptavani 10 (U) has Param Pujya Dadashri’s spiritual discourses on the description and properties of antaskaran- i.e mann-buddhi-chitt-ahankar (mind-intellect-vision-ego) all four put together. What is it made of? How does it develop? What is the form of antaskaran in animals, deities, humans, children, etc. Before realization of the Self (non-gnan state), there is oneness with antaskaran and after realization of the Self (gnan state) one is free from antaskaran and its phases.
In the second part of Aptavani 10, Dadashri has discussed in detail about the intellect, vision and the ego, their nature and functions.
Sometime, we feel that our buddhi (brains) interfere in some of our decision-making rather than supporting it. Our chitta diverts our attention or projects things that we want. Our chitta psychologically clicks photographs of people/situations. Our ahankar (ego) prevent us from experiencing the Self and it yearns for respect and fame. There could be both positive and negative ahankar at work.
Dadashri has put forth the science based on which buddhi- chitta-ahankar functions and how it is essential to understand this science so that the Self can remain separate from these elements, and eventually the Self can attain liberation.
Read more: www.dadabhagwan.org/books-media/books/Gujarati/aptavani-10+(U)/
What is celibacy? Is it possible to practice celibacy without controlling sexual impulses?
Yes!
When you do not participate in or encourage sexuality through the mind, speech and body that is celibacy. It does not matter if you are married or not. For those who want to understand and learn how to be celibate, this unique new vision of the Gnani Purush becomes the exclusive and guaranteed key.
Read more on: https://www.dadabhagwan.org/path-to-happiness/self-help/how-to-practice-celibacy/
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`≥ÅOQÍ}„ѨÉèí∞`«fi㨺 xóâ◊√ůq`«~°}"£∞ 2018-19
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23. 11 `≥ÅOQÍ}„ѨÉèí∞`«fi㨺 xóâ◊√ůq`«~°}"£∞ 2018-19
=Ü«∞O ÉÏÅHÍ ÉèÏ~°`«ÉèíHÍÎó
=Ü«∞O ÉÏeHÍ ÉèÏ~°`«ÉèíHÍÎó
=Ü«∞O Ç≤Ï ã¨ˆ~fi ÉèÏ~°`«ÉèíHÍÎó
Ѩ$näfiO ã¨fi~°æO *Ë`«∞O â◊HÍÎó II =Ü«∞"£∞ II
=Ü«∞O ã¨∞nè~åó =Ü«∞O ã¨∞g~åó
ǨÏ$+ì̈=∂#™êó ѨÙ+ì̈â◊s~åó
Éèí∂i Ѩ~îå"≥∂ Éèí∂i eMÏ"≥∂
Éèíq`å™È‡ [#Ç≤Ï`Õ xÜ«ÚHÍÎó II =Ü«∞"£∞ II
*Ïu–^èŒ~°‡–=∞`«–ÉèË^ŒO `«ºHÍÎfi
ÉèÏ~°`«=~°¬O ѨÓ[ºO =∞`åfi
ÉèíQÆ=^•ƒù=O ǨÏ$^ŒÜÕ∞ ^èŒ$`åfi
ÉèÏ~°`«¿ã"åÜ«∂=∞#∞~°HÍÎó II =Ü«∞"£∞ II
- _® II #ˆ~O„^Œó
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27. 15 `≥ÅOQÍ}„ѨÉèí∞`«fi㨺 xóâ◊√ůq`«~°}"£∞ 2018-19
L. "åºHõ~°}ÏOâßó
("åºHõ~°}ÏOâßÅ∞)
1. z„`å}Ï"£∞ P^蕈~} UHõ=K«#O |Ǩï=K«#O K« J=QÆK«ÛùO`«∞.
(ÉÁ=∞‡Å P^è•~°O`À UHõ=K«# |Ǩï=K«<åÅ#∞ J~°÷O KÕã¨∞HÀO_ç.)
ÉÏÅHõó ÉÏÅHÍó
JǨÏO ÉÏÅHõó. =Ü«∞O ÉÏÅHÍó.
ÉÏeHÍ ÉÏeHÍó
JǨÏO ÉèÏ~°fÜ«∞ó. JǨÏO ÉèÏ~°fÜ«∂. =Ü«∞O ÉèÏ~°fÜ«∂ó.
=Ü«∞O ÉÏeHÍó.
JǨÏO ÉÏeHÍ.
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28. 16
`≥ÅOQÍ}„ѨÉèí∞`«fi㨺 xóâ◊√ůq`«~°}"£∞ 2018-19
2. L^•Ç¨Ï~°}Ï<åî"£∞ J#∞™êˆ~} iHõΙê÷<åx ѨÓ~°Ü«∞O`«∞.
(L^•Ç¨Ï~°}ʼnõΩ J#∞QÆ∞}OQÍ MÏmÅ#∞ ѨÓiOK«O_ç.)
JǨÏO "≥·^Œºó. =Ü«∞O "≥·^•ºó.
........... KåÅHõó. ........... KåÅHÍó.
........... Ãã·xHõó. ........... Ãã·xHÍó.
........... z„`«HÍ~°ó. ........... z„`«HÍ~åó.
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30. 18
`≥ÅOQÍ}„ѨÉèí∞`«fi㨺 xóâ◊√ůq`«~°}"£∞ 2018-19
w`å – "≥∂ǨÏ#! UHõO ^Õâ◊ÉèíHÎ̃w`«O QÍÜ«∞`«∞.
"≥∂ǨÏ# – U ^Õâ◊"Õ∞y<å ZO^Œ∞HÍe_ç<å
–––––––––– xO_»∞Q“~°==Ú.
w`å – ã¨=∞ºH± w`«"å<£. "≥∂ǨÏ#! Éèí"å<£ Ü«∞^ä• QÍÜ«∞u `«^ä• J#ºó
^Õâ◊ÉèíHÎ̃w`«O QÍÜ«∞u KÕ`ü H˜O Hõ~Àu?
ã‘fiÜ«∞=¸ÖϺOHõ#"£∞
P"£∞ # H˜Oz`ü
1. w`«O ÅÜ«∞|^ŒúO QÍ`«∞O â◊HÀflq∞.
2. w`«ã¨º ÉèÏ="£∞ J=QÆ`«"å<£/J=QÆ`«=f.
3. w`«ã¨º Jaè#Ü«∞O Hõ~°∞ÎO â◊HÀflq∞.
Z. ѨiÜ≥∂[<åHÍ~°º"£∞.
(„áê*ˇ‰õΩì Ѩx)
1. ÉèÏ~°`«^Õâ◊㨺 z„`«O eYO`«∞.
(ÉèÏ~°`«^Õâ◊Ѩ٠ÉÁ=∞‡#∞ wÜ«∞O_ç.)
2. ^Õâ◊ÉèíHÍÎ<åO z„`å}˜ ã¨OHõÅÜ«∞O`«∞.
(^Õâ◊Éèí‰õΩÎÅ ÉÁ=∞‡Å#∞ ¿ãHõiOK«O_ç.)
U. „Ѩâ◊O™ê
„â◊^•ú"å<£ ÅÉèí`Õ *Ï˝#"£∞
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31. 19 `≥ÅOQÍ}„ѨÉèí∞`«fi㨺 xóâ◊√ůq`«~°}"£∞ 2018-19
z„`«O Ѩâ◊ºO`«∞, zO`«Ü«∞O`«∞, =^ŒO`«∞.
(ÉÁ=∞‡#∞ K«∂_»O_ç, PÖ’zOK«O_ç, K≥ѨÊO_ç.)
1. z„`Õ ÉÏeHÍ H˜O Hõ~Àu?
2. ÉÏÅHõó H˜"£∞ P#Ü«∞u? H˜=∞~°÷"£∞?
3. ã‘fiÜ«∞k#K«~åºO =^ŒO`«∞.
4. Éèí=O`«ó „áê~°÷<åã¨=∞ÜÕ∞ H˜O ‰õΩ~°fiOu?
kfifÜ«∞ÉèÏQÆó
2. ã¨^•Kå~°ó
kfifÜ«∞áê~î°ó
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33. 21 `≥ÅOQÍ}„ѨÉèí∞`«fi㨺 xóâ◊√ůq`«~°}"£∞ 2018-19
ã¨∂~°º^Œ~°≈#ã¨=∞ÜÕ∞
3. #=∞ó ѨÓ~åfiÜ«∞ y~°ÜÕ∞ ѨtÛ=∂Ü«∂„^ŒÜÕ∞ #=∞ó I
*’ºu~°æ}Ï<åO Ѩ`«ÜÕ∞ k<åkèѨ`«ÜÕ∞ #=∞ó II
QÆ∞~°∞^蕺#ã¨=∞ÜÕ∞
4. QÆ∞~°"Õ ã¨~°fiÖ’HÍ<åO aè+¨*Ë Éèí=~Ày}Ï"£∞ I
x^èŒÜÕ∞ ã¨~°fiq^•º<åO ^ŒHΔ̃}Ï=¸~°ÎÜÕ∞ #=∞ó II
ã¨O^蕺nѨ^Œ~°≈#ã¨=∞ÜÕ∞
5. nѨ*’ºuó Ѩ~°O „|Ǩχ nѨó ã¨~°fi`«î"≥∂ѨǨÏó I
n¿Ñ# ™ê^茺`Õ ã¨~°fiO ã¨O^蕺nѨ! #"≥∂ã¨∞Î`Õ II
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40. 28
`≥ÅOQÍ}„ѨÉèí∞`«fi㨺 xóâ◊√ůq`«~°}"£∞ 2018-19
=∂`«$^Õ"À Éèí=
U. „Ѩâ◊O™ê
J^蕺Ñ≤HÍ – ¿ÇÏ L"Õ∞! ˆ~=u! =∂^èŒq! H˜=∞~°÷O qÅOÉË# PQÆ`«=`«ºó?
ˆ~=f – =∂ˆ~æ =∂^èŒg Éèí∂=∞ø Ѩu`«=f. „=}ó JÉèí=`ü. J`«ó `«Ü«∂
ã¨Ç¨Ï â◊<≥·ó â◊<≥·ó PQÆ`«=`«ºó.
J^蕺Ñ≤HÍ – L`«Î=∞™êǨܫ∞ºO Hõ$`«=`«ºó. =∂^èŒq! u+¨ª`«∞. PѶ¨∂`«ã¨º
„Ѩ^äŒ=∞zH˜`åûO Hõ~Àq∞.
(U=O Éèí=u KÕ`ü Éèí=O`«ó H˜O ‰õΩ~°fiOu?)
ã‘fiÜ«∞=¸ÖϺOHõ#"£∞
P"£∞ # H˜Oz`ü
1. JǨÏO U`å<£ â’¡HÍ<£ Ѩiî`«∞O â◊HÀflq∞.
2. â’¡HÍ<åO ÉèÏ="£∞ J=QÆ`«"å<£/J=QÆ`«=f.
3. ^Œâ◊#n<åO <å=∂x ÖËd`«∞O â◊HÀflq∞.
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41. 29 PO„^茄Ѩ^Õâ◊„ѨÉèí∞`«fi㨺 xâ◊√≈ůq`«~°}"£∞
29 `≥ÅOQÍ}„ѨÉèí∞`«fi㨺 xóâ◊√ůq`«~°}"£∞ 2018-19
1. z„`Õ H˜"£∞ Jã≤Î?
2. ÉÏÅHõó H˜O Hõ~Àu?
3. ÉÏÅHõO H˜=∞~°÷"£∞ PǨÏfiÜ«∞u?
4. J<Õ# z„`Õ} H˜O *Ï<åu?
z„`«O Ѩâ◊ºO`«∞, zO`«Ü«∞O`«∞, =^ŒO`«∞.
(ÉÁ=∞‡#∞ K«∂_»O_ç, PÖ’zOK«O_ç, K≥ѨÊO_ç.)
kfifÜ«∞ÉèÏQÆó 3. |∞∞A=~°Î#"£∞
`«$fÜ«∞áê~î°ó
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42. JOÉÏ – QÀáêÅ! H˜O Hõ~Àu Éèí"å<£?
QÀáêÅó – áê~î°O Ѩ~îåq∞ JO|!
JOÉÏ – =`«û! PѨ}O QÆK«Ûù`«∞. Å=}O, â◊~°¯~åO K« P#Ü«∞`«∞.
QÀáêÅó – JǨÏO QÆ$ǨÏáê~î°O ed`åfi QÆKåÛùq∞ JO|!
JOÉÏ – Å=}"£∞ W^•h"£∞ J`åº=â◊ºHõ"£∞. j„Ѷ¨∞"£∞ P#Ü«∞`«∞.
QÀáêÅó – `«^ä≥·= JO|! ã¨∂º`«O ^èŒ#O K« ^Œ^•`«∞. j„Ѷ¨∞"£∞ PQÆKåÛùq∞.
( QÀáêÅó PѨ}O QÆK«Ûùu. ^Œâ◊x"Õ∞¿++¨μ Å=}O, â◊~°¯~å"£∞, J=t+¨ìO
^èŒ#O K« P#Ü«∞u. JOÉÏÜ«∂ó Hõ$`Õ Ü«∞K«Ûùu. JOÉÏ ~°∂ѨºHÍ}˜ QÆ}Ü«∞u.)
JOÉÏ – QÀáêÅ! ѨÙ#ó PѨ}O QÆK«Ûù`«∞!
QÀáêÅó – H˜=∞~°÷"£∞ JOÉ!
30
áê~î°ã¨º z„`«O Ѩâ◊ºO`«∞. `«`ü LkÌâ◊º
=∂`«$ÉèÏ+¨Ü«∂ =^ŒO`«∞.
(áê~î°O Ü≥ÚHõ¯ z„`åxfl K«∂_»O_ç. ^•x
QÆ∞iOz =∂`«$ÉèÏ+¨Ö’ K≥ѨÊO_ç.)
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43. JOÉÏ – PѨ}˜Hõó ~°∂ѨºHõ^ŒfiÜ«∞"£∞ JkèHõO ^Œ`«Î"å<£. ''Ѩ~°^èŒ#O ã¨~°Êã¨=∂#"£∞—— Wu
*˺ëêªó =^ŒOu. j„Ѷ¨∞O QÆK«Ûù`«∞. ''Éèí"å<£ JkèHõO ^èŒ#O ^Œ`«Î"å<£—— Wu LHÍÎfi
PѨ}˜HÍÜ«∞ ^èŒ#O „Ѩ`«º~°ÊÜ«∞`«∞.
( QÀáêÅó ^Œ`åfi PQÆK«Ûùu.)
QÀáêÅó – JO|! ã¨ó PѨ}˜Hõó |Ǩïã¨O`À+¨O „ѨHõ˜`«"å<£. 'L`«Î=∞ÉÏÅHõó— Wu
„Ѩâ◊Oã≤`«"å<£. Éèí=`«ó JOÉÏ L`«Î=∞ã¨O™ê¯~å<£ É’^èŒÜ«∞u Wu Éèí=fî"£∞
JÑ≤ „Ѩâ◊Oã≤`«"å<£. ''W`«ó Ѩ~°O Hõ^•Ñ≤ Ѩ~°^èŒ#O # ã‘fiHõ~Àq∞—— Wu
JǨÏO xâ◊ÛÜ«∞O Hõ~Àq∞.
JOÉÏ – L`«Î=∞ó x~°‚Ü«∞ó. Éèí"å<£ âßÖÏO QÆO`«∞O ã≤^Œúó Éèí=`«∞!
31
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47. 35 PO„^茄Ѩ^Õâ◊„ѨÉèí∞`«fi㨺 xâ◊√≈ůq`«~°}"£∞
35 `≥ÅOQÍ}„ѨÉèí∞`«fi㨺 xóâ◊√ůq`«~°}"£∞ 2018-19
3.ÉÏeHÍ H˜O Hõ~Àu?
ÉÏeHÍ eYu.
4. ÉÏeHÍó H˜O ‰õΩ~°fiOu?
ÉÏeHÍó eYOu.
5.ÉÏÅHõó H˜O Hõ~Àu?
ÉÏÅHõó Ñ≤|u.
6. ÉÏÅHÍó H˜O ‰õΩ~°fiOu?
ÉÏÅHÍó Ñ≤|Ou.
2. L^•Ç¨Ï~°}Ï#∞™ê~°O iHõΙê÷<åx ѨÓ~°Ü«∞O`«∞.
(L^•Ç¨Ï~°}#∞ J#∞ã¨iOz MÏmÅ#∞ ѨÓiOK«O_ç.)
UHõ=K«#"£∞ |Ǩï=K«#"£∞
L^• – Ѩ~î°u Ѩ~î°Ou
eYu ....................
.................... =^ŒOu
MÏ^Œu ....................
Ñ≤|u ....................
.................... QÆK«ÛùOu
.................... PQÆK«ÛùOu
3. J^èŒó ^Œ`åÎ<åO "åHͺ<å"£∞ P^蕈~} „Ѩâßfl<£ Ѩ$K«ÛùO`«∞.
(H˜O^Œ W=fi|_»¤ "åHͺŠP^è•~°O`À „Ѩâ◊flÅ#∞ J_»QÆO_ç.)
"åHõºO „Ѩâ◊fló
L^• – ÉÏÅHõó Ѩâ◊ºu. Hõó Ѩâ◊ºu?
1. ÉÏÅHõó =^Œu. .............. =^Œu?
2. Kèå„`«ó eYu. .............. eYu?
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48. 36
`≥ÅOQÍ}„ѨÉèí∞`«fi㨺 xóâ◊√ůq`«~°}"£∞ 2018-19
L^• – ÉÏÅHÍó Ѩâ◊ºOu. ˆH Ѩâ◊ºOu?
1. ÉÏÅHÍó =^ŒOu. .............. =^ŒOu?
2. Kèå„`åó eYOu. .............. eYOu?
L^• – ÉÏeHÍ Ñ¨~î°u. HÍ Ñ¨~î°u?
1. ÉÏeHÍ Ñ≤|u. .............. Ñ≤|u?
2. =∞Ç≤ÏÖÏ Hõ~Àu. .............. ‰õ~Àu?
L^• – ÉÏeHÍó Ѩ~î°Ou. HÍó Ѩ~î°Ou?
1. ÉÏeHÍó Ñ≤|Ou. .............. Ñ≤|Ou?
2. =∞Ç≤ÏÖÏó ‰õΩ~°fiOu. .............. ‰õΩ~°fiOu?
ÉÏÖÏó! LѨi ^Œ`åÎx „H˜Ü«∂Ѩ^•x HÍx Wu *Ï#Ou "å! `åx Åò ÅH͈~
„Ѩ^äŒ=∞ѨÙ~°∞+¨ã¨º UHõ=K«# – |Ǩï=K«#~°∂áê}˜.
(ÉÏÅÅ∂! ÃÑ·# W=fi|_ç# „H˜Ü«∂Ѩ^•Å∞ U"À `≥Å∞™ê! Jq Åò ÅHÍ~°O
„Ѩ^äŒ=∞ѨÙ~°∞+¨Ü≥ÚHõ¯ UHõ=K«# - |Ǩï=K«#~°∂áêÅ∞.)
4. UHõ=K«# – |Ǩï=K«#ÉèË^ŒO *Ï#O`«∞, LK≥·Ûó Ѩ~î°O`«∞.
(=K«#ÉèË^•xfl QÆ=∞xOK«O_ç, QÆì̃QÍ K«^Œ=O_ç.)
JǨÏO Ѩ~îåq∞. =Ü«∞O Ѩ~îå=∞ó.
JǨÏO eMÏq∞. =Ü«∞O eMÏ=∞ó.
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49. 37 PO„^茄Ѩ^Õâ◊„ѨÉèí∞`«fi㨺 xâ◊√≈ůq`«~°}"£∞
37 `≥ÅOQÍ}„ѨÉèí∞`«fi㨺 xóâ◊√ůq`«~°}"£∞ 2018-19
5. JÉèϺã¨O ‰õΩ~°fiO`«∞.
(JÉèϺã¨O KÕÜ«∞O_ç.)
UHõ=K«#"£∞ – |Ǩï=K«#"£∞
Ѩ~îåq∞ - Ѩ~îå=∞ó
................... – eMÏ=∞ó
................... – =^•=∞ó
^è•î"åq∞ – ...................
................... – Ñ≤ÉÏ=∞ó
................... – K«ÖÏ=∞ó
6. J^èŒó ^Œ`åÎ<åO "åHͺ<å"£∞ P^蕈~} „Ѩâßfl<£ Ѩ$K«ÛùO`«∞.
(H˜O^Œ W=fi|_»¤ "åHͺŠP^è•~°O`À „Ѩâ◊flÅ#∞ J_»QÆO_ç.)
"åHõºO „Ѩâ◊fló
L^• – JǨÏO Ѩ~îåq∞. Hõó Ѩ~î°u?
JǨÏO eMÏq∞. ..................
JǨÏO =^•q∞. ..................
JǨÏO Ñ≤ÉÏq∞. ..................
L^• – =Ü«∞O Ѩ~îå=∞ó. ˆH Ѩ~î°Ou?
=Ü«∞O eMÏ=∞ó. ..................
=Ü«∞O =^•=∞ó. ..................
=Ü«∞O Ñ≤ÉÏ=∞ó. ..................
ÉÏÖÏó! LѨi ^Œ`åÎx „H˜Ü«∂Ѩ^•x HÍx Wu *Ï#Ou "å? U`åx Åò ÅH͈~
L`«Î=∞ѨÙ~°∞+¨ã¨º UHõ=K«# – |Ǩï=K«#~°∂áê}˜.
(ÉÏÅÅ∂! ÃÑ·# W=fi|_»¤ „H˜Ü«∂Ѩ^•Å∞ U"À `≥Å∞™ê? Wq Åò ÅHÍ~°OÖ’x
L`«Î=∞ѨÙ~°∞+¨ Ü≥ÚHõ¯ UHõ=K«# - |Ǩï=K«#~°∂áêÅ∞.)
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50. 38
`≥ÅOQÍ}„ѨÉèí∞`«fi㨺 xóâ◊√ůq`«~°}"£∞ 2018-19
7. z„`å}˜ ^Œ$ëêìfi j„Ѷ¨∞"£∞, JkèHõO Wu J=ºÜ«∂<å"£∞ J~°÷O *Ï#O`«∞, Ѩ~î°O`«∞.
(j„Ѷ¨∞"£∞, JkèHõO J<Õ J=ºÜ«∞Ѩ^Œ=ÚÅ J~å÷Å#∞ z„`åÅ ^•fi~å `≥Å∞ã¨∞HÀO_ç,
K«^Œ=O_ç.)
â◊â◊ó j„Ѷ¨∞O QÆK«Ûùu. ‰õÄ~°‡ó =∞O^ŒO QÆK«Ûùu.
Jâ◊fió .............. ^è•=u. =~åǨÏó ..................^è•=u.
JkèHõO [Å"£∞. JÅÊO [Å"£∞.
8. L^•Ç¨Ï~°}Ï#∞™ê~°O iHõΙê÷<åx ѨÓ~°Ü«∞O`«∞.
(L^•Ç¨Ï~°}Å#∞ J#∞ã¨iOz MÏmÅ#∞ ѨÓiOK«O_ç.)
JkèHõO ^èŒ#O. JÅÊO ^èŒ#O.
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53. 41 PO„^茄Ѩ^Õâ◊„ѨÉèí∞`«fi㨺 xâ◊√≈ůq`«~°}"£∞
41 `≥ÅOQÍ}„ѨÉèí∞`«fi㨺 xóâ◊√ůq`«~°}"£∞ 2018-19
z„`«O Ѩâ◊ºO`«∞, zO`«Ü«∞O`«∞, =^ŒO`«∞.
(ÉÁ=∞‡#∞ K«∂_»O_ç, PÖ’zOK«O_ç, K≥ѨÊO_ç.)
1. z„`Õ ÉÏÅHõó H˜O Hõ~Àu?
2. z„`Õ ÉÏeHÍ H˜O Hõ~Àu?
3. Éèí"å<£ Hõ^•Ñ≤ U=O Hõ$`«"å<£ "å?
kfifÜ«∞ÉèÏQÆó
4. ã¨Ç¨ÏHÍ~°ó
K«`«∞~°÷áê~î°ó
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A
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A
54. UHõ"£∞ J~°}º"£∞ Jã≤Î. J~°}˺ UHõó HÍHõó Jã≤Î.
ã¨ó UHõ^• Ñ≤áê™ê‰õΩÅó Éèí=u. HÍHõó J„`«
Ѩâ◊ºu. [ÅO <åã≤Î. `«„`« Ѩâ◊ºu. [ÅO <åã≤Î.
ã¨~°fi„`« Ѩâ◊ºu. [ÅO <åã≤Î. HÍHõó UHõã≤‡<£
ã¨÷ÖË Ñ¶¨∞@O Ѩâ◊ºu. HÍHõó Ѷ¨∞@㨺 ã¨g∞ѨO
QÆK«Ûùu. Ѷ¨∞>Ë H˜Oz`ü [Å"£∞ Jã≤Î. HÍHõó
[Åáê#㨺 LáêÜ«∞O # *Ï<åu.
42
áê~î°ã¨º z„`«O Ѩâ◊ºO`«∞. `«`ü LkÌâ◊º =∂`«$ÉèÏ+¨Ü«∂ =^ŒO`«∞.
(áê~î°O Ü≥ÚHõ¯ z„`åxfl K«∂_»O_ç. ^•x QÆ∞iOz =∂`«$ÉèÏ+¨Ö’ K≥ѨÊO_ç.)
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55. `«„`« UHõó â◊$QÍÅó PQÆK«Ûùu. â◊$QÍÅó |∞Éèí∞HΔ͉õΩÅó
Jã≤Î. ã¨ó „^•HΔÍQÆ∞K«ÛùO Ѩâ◊ºu. â◊$QÍÅó „^•HΔÍQÆ∞KåÛùÜ«∞ ‰õÄ~°Ìu.
ã¨ó â◊$QÍÅó ѨÙ#ó ѨÙ#ó ‰õÄ~°Ìu. QÆ∞K«ÛùO # „áêáÈflu.
HÍHõó â◊$QÍÅO Ѩâ◊ºu. â◊$QÍÅó K«`«∞~°ó Jã≤Î. HÍHõó
â◊$QÍÅO [Åáê#㨺 q+¨Ü«∞O =^Œu. â◊$QÍÅó JÑ≤ HÍHõO
„^•HΔÍQÆ∞K«Ûù㨺 q+¨Ü«∞O =^Œu. â◊$QÍÅó HÍHõ"£∞ LáêÜ«∞O =^Œu.
HÍHõó UÔH·HõO „^•HΔÍQÆ∞K«Ûù"£∞ P#Ü«∞u. Ѷ¨∞>Ë ™ê÷Ѩܫ∞u. ѨÙ#ó
ѨÙ#ó P#Ü«∞u. Ѷ¨∞>Ë ™ê÷Ѩܫ∞u. [Å"£∞ LѨi PQÆK«Ûùu.
HÍHõó [ÅO Ñ≤|u. â◊$QÍÅó „^•HΔÍѶ¨ÖÏx MÏ^Œu. ^•fi=Ñ≤
P#O^Õ# QÆK«Ûù`«ó.
43
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62. 50
`≥ÅOQÍ}„ѨÉèí∞`«fi㨺 xóâ◊√ůq`«~°}"£∞ 2018-19
ã¨∞ˆ~â◊ó – QÆ}Ëâ◊! QÆ`«k<Õ JǨÏO áê~î°âßÖÏO # PQÆ`«"å<£ YÅ∞! UHõ"å~°O
QÆ$ǨÏáê~î°O ^Œ~°≈Ü«∞`«∞ Éèí"å<£. ^Œ$ëêìfi eMÏq∞.
QÆ}Ëâ◊ó – ã‘fiHõ~À`«∞ Éèí"å<£.
ã¨∞ˆ~â◊ó – ^èŒ#º"å^Œó. Éèí=`«ó ÖËY#O |Ǩï ã¨∞O^Œ~°O Éèí=u.
(ã¨∞O^Œ~°`«Ü«∂ eYO`«O Éèí=`«ó q∞„`«O Hõ^äŒO „Ѩâ◊Oã¨u.)
U. „Ѩâ◊O™ê
Ѩ~ÀѨHÍ~å~°÷"£∞ W^ŒO â◊s~°"£∞
ã‘fiÜ«∞=¸ÖϺOHõ#"£∞
P"£∞ # H˜Oz`ü
1. JǨÏO áê~î°"£∞ J=QÆKåÛùq∞.
2. Ѩ^•<åî"£∞ J~°÷O *Ï<åq∞.
3. Ѩ^ŒHÀâ◊"£∞ LѨÜ≥∂‰õΩÎO â◊HÀflq∞.
4. áê~î°ã¨º huO =‰õΩÎO â◊HÀflq∞.
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63. 51 PO„^茄Ѩ^Õâ◊„ѨÉèí∞`«fi㨺 xâ◊√≈ůq`«~°}"£∞
51 `≥ÅOQÍ}„ѨÉèí∞`«fi㨺 xóâ◊√ůq`«~°}"£∞ 2018-19
z„`«O Ѩâ◊ºO`«∞, zO`«Ü«∞O`«∞, =^ŒO`«∞.
(ÉÁ=∞‡#∞ K«∂_»O_ç, PÖ’zOK«O_ç, K≥ѨÊO_ç.)
kfifÜ«∞ÉèÏQÆó
ÉÏÅã¨∂~°º! ÉÏÅã¨∂~°º! x„^Œ ÖËKå"å!
x„^ŒÖËz Ö’HÍxfl x„^Œ ÖËáê"å!
K«O^Œ=∂=∞ ~åî"≥! *Ïae¡ ~å"≥!
~å~åA ~å"≥! HõÅ∞=ˆ~_» ~åî"≥!
1. „Ѩ^äŒ=∞z„`Õ PHÍâı Hõó Jã≤Î?
2. =∂`å `«O ˆH# <å=∂fl PǨÏfiÜ«∞u?
3. `«ã¨º J#º<å=∂x HÍx?
4. kfifÜ«∞z„`Õ PHÍâı Hõó Jã≤Î?
5. =∂`å `«O ˆH# <å=∂fl PǨÏfiÜ«∞u?
6. `«ã¨º J<åºx <å=∂x HÍx?
5. ã¨∂~°ºó K«O„^Œó K«
ѨOK«=∞áê~î°ó
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65. 53
K«O„^Œ<å=∂x
1. Ç≤Ï=∂Oâ◊√â◊ÛO„^Œ=∂â◊ÛO„^Œ WO^Œ∞ó ‰õΩ=Ú^ŒÉÏO^èŒ=ó I
q^èŒ∞ã¨∞û^è•Oâ◊√â◊√≈„ÉèÏOâ◊√~À+¨nèâ’ xâßѨuó II
2. JÉ’˚ *ˇ·"å`«$Hõ™Èû"≥∂ Q“¡~°‡ $QÍOHõó HõÖÏxkèó I
kfi[~å[â◊≈â◊^èŒ~À #HõΔ„`Õâ◊ó HõΔáêHõ~°ó II
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