prag consilience - Pragjyotish College

PRAG CONSILIENCE

A Multi-lingual Annual Research Journal of the

Departments of Humanities, Science and Commerce

Vol. 1, No. 1, August 2016

Editor

Dr. Indira Saikia Bora

PRAGJYOTISH COLLEGE RESEARCH COUNCIL (PCRC)

Pragjyotish College, Bharalumukh

Guwahati 781 009 (Assam)

ISSN 2456-6861

PRAG CONSILIENCE

RNI No. ASSMUL/2016/70132

The PRAG CONSILIENCE, ISSN 2456-6861, RNI No. ASSMUL/2016/70132, A Multi-

lingual Annual Research Journal of the Departments of Humanities, Science & Commerce,Printed by Prince Choudhury, Published by Dr. Paramananda Rajbongshi, Principal-in-charge, Pragjyotish College, on behalf of Pragjyotish College Research Council (PCRC),Pragjyotish College, Bharalumukh, Guwahati 781 009 and Printed at Bhabani Offset &Imaging Systems Pvt. Ltd., 7 Lachit Lane, Rajgarh Road, Guwahati 781 007 and Published

at Pragjyotish College, Bharalumukh, Guwahati 781 009. Editor: Dr. Indira Saikia Bora

1st Publication, August, 2016

Board of Academic Advisors:

Hitesh Deka Vice Chancellor, K.K. Handique State Open University,Guwahati, Assam

Dipak Sharma Vice Chancellor, Kumar Bhaskar Verma Sanskrit andAncient Studies University, Nalbari, Assam

Chandra Mohan Sarma Former Professor & HoD, Department of Botany,Gauhati University, Assam

Nagen Saikia Retd. Professor. & HoD, Department of Assamese,Dibrugarh University, Assam

Pallabi Sarmah Principal-in-Charge (Retd.), Associate Professor, Departmentof Geology, Pragjyotish College, Guwahati, Assam

Paramananda Rajbongshi Principal-in-Charge, Associate Professor, Departmentof Assamese, Pragjyotish College, Guwahati, Assam

Editorial Board:

Editor Indira Saikia Bora, Ph.D., Associate Prof. & HoD (Sanskrit)

MembersHumanity Section Jyotirmoy Sengupta, Ph.D., Associate Prof. & HoD (Bengali)

Baikuntha Rajbangshi, Ph.D., Associate Prof. & HoD (Assamese)

Ira Das, Ph.D., Assistant Prof. (Economics)

Avijit Kumar Dutta, Ph.D., Assistant Prof. (English)

Gargee Sharmah, Ph.D., Assistant Prof. (History)

Preety Baishya, Ph.D., Assistant Prof. (Hindi)

Mridusmita Devi, Ph.D., Assistant Prof. (Education)

Moni Ram Boro, Assitant Professor (Bodo)

Science Section Jogesh Ch. Deka, Ph.D., Associate Prof. & HoD (Geography)

Mrinalini Das Chutia, Ph.D., Associate Prof. (Physics)

Ranjan Kr. Bora, Ph.D., Associate Prof. (Botany)

Pranita Goswami, Ph.D., Associate Prof. & HoD (Statistics)

Manjit Kr. Mazumdar, Ph.D., Associate Prof. & HoD (Geology)

Jayanta Deka, Ph.D., Assistant Prof. (Zoology)

Mayuri Borkataky, Ph.D., Assistant Prof. (Anthropology)

Saitanya Kr. Bharadwaj, Ph.D., Assistant Prof. (Chemistry)

Commerce Section Mukunda Kalita, Assistant Professor (Commerce)

© Copyright, 2016, Pragjyotish College Research Council (PCRC), Pragjyotish College

Address for Communication: Editor: Prag Consilience (ISSN 2456-6861)

Department of Sanskrit

Pragjyotish College, Guwahati 781 009

Email:[email protected]

Price: Rs. 100/- (One Hundred only)

EDITORIAL

When Pragjyotish College established on 1st September 1954, seven years

after Independence, it became a beacon of learning, a symbol of aspirations

for the common people of Assam raring to build a new nation. Pandit Tirthanath

Sarma, eminent scholar and litterateur, responded to and actively participated

in the nation building by taking charge as the founder Principal of the College.

From its modest inception as an Arts College, Pragjyotish College has

now developed into one of the premier institutions of higher education in

Guwahati as well as in the North East. At present, it is a well known full-

fledged degree College, imparting higher education in Arts, Science and

Commerce streams. The College also has two Post-Graduate departments,

viz. Assamese and Tourism Management. The College is permanently

affiliated to Gauhati University and registered under 2(F) and 12(B) of

University Grants Commission Act, 1956. The College has the distinction of

being assessed and accredited twice by the NAAC in 2003 and 2010

respectively, and it was placed in ‘Grade B’ in a four point scale, valid upto

2016.

The College is most ideally situated on the bank of the river Bharalu in the

Western part of Guwahati. Pragjyotish College is about 1 kilometre away

from its confluence with the mighty Brahmaputra and about 4 kilometres

away from the Guwahati Railway Station and at a distance of about 20

kilometres from the Lokapriya Gopinath Bordoloi International (LGBI)

Airport. At the backdrop of the College is a beautiful panoramic view of

Nilachal hill, the famous abode of Mother Goddess Kamakhya. At the entrance

of the College, the two beautiful ponds present a serene atmosphere for

pursuing knowledge and excellence.

In the emblem of the College is ingrained the motto Tejasvinavadhitamastu(Let our studies be vigorous...) and a conch shell at the centre on a eight-

petalled full blown beautiful lotus, which symbolizes pure knowledge and

the relationship between the teacher and the learner, praying to Almighty

God for energy, protection, maintenance that ultimately leads to peace and

bliss.

In its glorious existence of over sixty years, Pragjyotish College, as alma

mater, has produced a galaxy of eminent persons in all walks of life. The

College celebrated its Diamond Jubilee Year (2013-14).

As on date the faculties of Pragjyotish College has involved full of academic

activities. Teachers have organised research activities, writing books and

papers of popular utility as well as higher research standard. Among the two

streams (Arts and Science) seventy permanent teachers and in addition twenty-

two in Commerce, seven in Computer Science, seven in Master of Tourism

Management (MTM), two in Bodo and more than thirty guest faculty

members. At present thirty-nine teachers are Ph.D. holders and four teachers

pursuing Ph.D. with the help of UGC grants and sixteen teachers are M.Phil.

holders.

The Pragjyotish College Teachers’ Unit (PCTU) instituted memorial lecture

of founder Principal Pandit Tirthanath Sarma, most of the departments

organised UGC sponsored Seminar, Educational Talk, Blood Donation Camp

and performing various academic activities with their departmental students

like educational tour, publishing wall magazine, social works, etc.

Aims & Scope

The overwhelming purpose of the journal is to create a community of

scholars and to promote serious study in the field of Humanities, Science and

Commerce. It does so by acting as a vehicle that promotes scholarship and

disseminates knowledge in any section of the Journal is of interest. PragConsilience will make a serious effort to bring to light all these issues.

In this publication, we have tried to follow APA (American Psychological

Association) style of referencing from the book titled Simon of SchusterHandbook for Writers, 7th Ed., 2002 written by Lynn Quitman Troyka with

Douglas Hesse and the book titled Strategies for Successful Writing- ARhetoric, Research Guide, Reader and Handbook, 6th Ed., 2002 written by

James A. Reinking, Andrew, W. Hart & Robert, Vonder Osten. However, we

have followed MLA (Modern Language Association) style in case of some

literature papers. As this is our first publication, we will take care of all these

aspects in our future publication with the help of creative suggestions.

In this Vol.1 No.1 (2016) of Prag Consilience (ISSN 2456-6861, RNI

No. ASSMUL/2016/70132), we publish twenty-four research papers covering

different subjects contributed by the esteemed authors. Here I take the

opportunity to thank those authors who have contributed their valuable learned

papers that have made the publication possible.

To look after the research activities of the College, Pragjyotish College

Research Council (PCRC) was constituted on 24/08/2015 with the following

members:

President: Ms. Pallabi Sarmah, Principal (i/c) Pragjyotish College

Vice President: (1) Dr. Runima Baishya (Science Section)

(2) Dr. Jogesh Chandra Deka (Humanities Section)

Secretaries: (1) Dr. Priyam Barthakur (Science Section)

(2) Dr. Jyotirmoy Sengupta (Humanities Section)

Members: (1) Atanu Kr. Chowdhury

(2) Dr. Manjit Kr. Mazumdar

I am also thankful to all the members of the PCRC, Editorial Board and

Nirendra Nath Thakuria, Department of English, for their untiring help in

editing this journal. Moreover, I, on behalf of the Editorial Board, express

my hearty gratitude to the Principal-in-Charge Pallabi Sarmah for her valuable

advice and financial assistance for the publication of the Journal.

We are grateful to Subinoy Biswas for doing DTP and setting in a very

short time. We also take the opportunity to express our appreciation and

thanks to the management and staff of Bhabani Offset & Imaging Systems

Pvt. Ltd., who have accepted our request to print this volume in time.

Pragjyotish College

Guwahati Editor

August, 2016

Indira Saikia Bora

HUMANITIES SECTION

PRAGJYOTISH COLLEGE: A PEEP INTO ITS PAST

WITH AN EYE TO THE FUTURE

ATANU KR. CHOWDHURY/1-6

ENVIRONMENT AND VEDA: AN ASSESSMENT

INDIRA SAIKIA BORA/7-19

ŒRĪĪĪĪĪMADBHAGAVADGĪĪĪĪĪTĀĀĀĀĀ’S APPROACH TOWARDS HOLISTIC EDUCATION

SIMA BARUAH/20-26

RURAL-URBAN LINKAGES FOR SUSTAINABLE DEVELOPMENT

IN ASSAM: A SOCIAL ACCOUNTING MATRIX ANALYSIS

IRA DAS/27-40

MONETARY POLICY OF RBI AS AN INSTRUMENT OF

PRICE STABILITY AND ECONOMIC GROWTH

DIPAKSHI DAS/41-49

PRADHAN MANTRI JAN DHAN YOJANA : AN INSTRUMENT OF

FINANCIAL INCLUSION

SMITA LAHKAR/50-58

ORAL TRADITION TO WRITTEN LITERATURE: A STUDY OF

THE DEVELOPMENT OF THE HMAR LANGUAGE AND LITERATURE

LALTLANZUOL KHAWBUNG/59-65

A GLANCE AT THE APPROACH OF COMPARATIVE

LITERATURE WITH A TYPICAL VIEW AT DEBAKANTA BARUAH

AND ROBERT BROWNING

MRIDUL DAS/66-72

ERNEST HEMINGWAY’S COMMANDER-FIGHTER PILAR FROM

“FOR WHOM THE BELL TOLLS”

KABITA MEDHI/73-81

A DISCUSSION ON DEVELOPING STUDENTS’ COMMUNICATIVE

COMPETENCE IN COLLEGE ENGLISH TEACHING IN ASSAM

DAIJEE KALITA/82-87

A STUDY ON ANANDARAM DHEKIYAL PHUKAN’S CONTRIBUTION

TOWARDS THE CONTEMPORARY ASSAMESE SOCIETY

INDRANI DEKA/88-95

SOCIO-ECONOMIC AND POLITICAL CONSEQUENCE OF ILLEGAL

MIGRATION INTO ASSAM FROM BANGLADESH

JOHN DAS

DIPAKSHI TALUKDAR/96-105

CONTENTS

PHILOSOPHICAL ASPECT OF BATHOU RELIGION

OF THE BORO COMMUNITY

LWITHWMA SWARGIARY/106-113

’⁄’»§Ù⁄UÁŸ ŒÙ⁄UÙæU ÊÁ⁄U ‚È’È¢ ◊ÈÁ‹TRADITIONAL FOLK- MEDICINE OF THE BODOS

•‹∑§Ê ’‚È◊ÃÊÁ⁄U /114-122

•‚◊ËÿÊ ‚ÊÁ„àÿ ∑§ ßÁÃ„Ê‚ ∑§Ê ⁄Ù◊ÊÁã≈∑§ ÿÈª —∞∑§ •äÿÿŸ (‚Ÿ˜ 1889-1940 ßZ. Ã∑§)¡ÿãÃ ∑È§◊Ê⁄ ’Ù⁄Ù /123-129

•‚◊ËÿÊ flÒcáÊflÿÈªËŸ ‚ÊÁ„Uàÿ — U•ŸÈflÊŒ ‚¢S∑Î§ÁÃ ∑§ flÊÃÊÿŸ ‚Ÿ¢ÁŒÃÊ ⁄UÊ¡’¢‡ÊË /130-137

⁄U„USÿflÊŒ ∑§Ê SflM§¬ ∞fl¢ Á„UãŒË ‚ÊÁ„Uàÿ ◊¢ ©U‚∑§Ê ¬˝ÁÃ»§‹Ÿ∑§⁄U’Ë ÃÊ‹È∑§ŒÊ⁄U /138-145

˘ÑœÚ±Ô Œ¬ıÊ√¬ı1n∏ª±1 ŒÒÀ˜˘œ˚˛± Ú±È¬fl¡ [õ∂˝√√¸Ú] – ¤øÈ¬ ’±À˘±‰¬Ú±˜?≈ Œ·±¶§±˜œ /146-153

˙Ç1œ ’±√˙«Ó¬ ’¸˜1 Œ|Ìœ˝√√œÚ ¸˜±Ê√øÚ˜«±ø˘ √±¸ /154-163

SCIENCE SECTION

SIMILARITY AND DISSIMILARITY MEASURES OF FUZZY NUMBER

PRANITA GOSWAMI/164-171

DEMOGRAPHIC CONDITION OF THE TEA-WORKERS OF PERMANENT

LABOUR LINES OF THE TEA ESTATES OF DIBRUGARH, ASSAM

MAYURI BORKATAKY/172-184

MAGICO-RELIGIOUS PRACTICES FOR CONTROLLING DISEASE: THE CASE

OF THE MAHALIAS OF DARRANG DISTRICT, ASSAM

CHANDRANI SARMA/185-195

PHYLOGENETIC ANALYSIS & HOMOLOGY MODELING OF

PETROLEUM HYDROCARBON DEGRADING BACTERIAL ENZYME

ACC DEAMINASE AND TO DO IN SILICO AFFINITY STUDY

OF THE ENZYME WITH SOME SOIL POLLUTING HYDROCARBONS

MANOJ SHARMA/196-203

COMMERCE SECTION

A STUDY ON THE MICRO, SMALL AND MEDIUM ENTERPRISES

(MSMEs) IN ASSAM

BONOSREE BHUYAN/204-212

Pragjyotish College: A Peep into its Past

with an Eye to the Future

Atanu Kr. ChowdhuryAssociate Professor & HoD, Deptt. of Economics

Pragjyotish College, Guwahati, Assam

Email: [email protected]

Pragjyotish College has completed 61 years of its glorious existence on

1st September 2015. After turning Golden in 2004 it became Diamond in

2014. What an innings of half a century and beyond it is playing! An innings

filled with many ups and downs, and trials and tribulations. It is a story

worth telling hundred times. For it is such a story which shows that people of

our society, some intimately involved as an administrator, a teacher, a non-

teaching staff or as a student for more than a couple of decades or for a few

years, can also struggle and achieve what societies in other parts of our

country and the world had achieved.

In the heat of June 1954, a few young men came up with this idea of

establishing a college on the western part of Guwahati (then Gauhati), a

sleepy but growing town on the bank of the river Brahmaputra. Till then

there were three colleges in the town, namely Cotton (1901), Handique Girls’

(1939) and B. Barooah (1943). These young men who turned up at the Kamrup

Transshipment Labour Union Office (the site of the defunct Fire Brigade

Office adjacent to the present Santipur bus-stop) to discuss the establishment

of a college with another group of ‘young men’– young at heart but not in

age, who frequently meet at the Union Office. Among the various topics

discussed the need for a college gained priority. And why not? After

independence, the western part of the town vibrant with new life with the

recent establishment of the North-East Frontier Railway Head Quarters at

Maligaon, development of a dockyard at Pandu, setting up of defense colonies

at Garpandu, Jalukbari and Azara. Besides the emergence of business

establishments in Fancy Bazar and the settlement of fishermen families in

the scattered wetlands of this portion were also the contributing factors. The

need for higher education began to germinate in the minds of the new settlers.

And these young men who turned up at the Labour Union Office in the last

week of June 1954 felt that the existing colleges had proved insufficient.

Late Debendra Nath Sarma, a leading social worker who later become a

Prag Consilience : ISSN 2456-6861, RNI No. ASSMUL/2016/70132

A Multi-lingual Annual Research Journal

in Humanities, Science and Commerce

Vol. 1, No. 1 (2016), 1-6

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 1

people’s representative (MLA), Late Dr. Nageswar Pandey, then Secretary

of Labour Union, Late Dhanpati Barman and Late Tarini Das who were at

the Union Office responded to the call of these young men. In that informal

chat they decided to call a formal meeting. The first formal meeting convened

by late Sarma in the first week of July 1954 was presided by late Kamakhya

Ram Barooah. That meeting resolved that for such an important matter a big

public meeting needed to be convened. On 10th August 1954 a meeting was

convened by late Debendra Nath Sarma and late Tirtha Nath Sarma at the

Labour Union Office. More people of Santipur, Kamakhya, Bharalumukh,

Machkhowa, Kumarpara and Fancy Bazar areas were invited. The meeting

was presided by Late Kedarmal Sharma Brahman, an advocate of the Gauhati

High Court. The meeting decided to start an evening college at SonaramHigh School with immediate effect with provisions to teach Assamese, Bengali,

Civics, Commercial Geography, English, Hindi, History and Logic. The

College Committee was formed with Kedarmal Sharma Brahmin as President

and Pandit Tirtha Nath Sarma as Principal and Debendra Nath Sarma as

Secretary. It was D.N. Sarma, who proposed that T.N.Sarma offer his

honorary service as Principal, as the latter was the librarian of the Cotton

College, and it was also the former’s proposal among the several that the

college be named ‘PRAGJYOTISH’ was accepted.

However, a section of the public felt that the 10th August meeting was not

sufficiently representative and decided to call another meeting on 15th August

1954. The largely attended meeting held under the presidentship of Late Justice

Holiram Deka at the Hall of Sonaram High School adopted the following

resolution:

‘‘The meeting keenly feels the necessity of a College in West Gauhati and

appreciates the effort of the College Committee formed in the meeting of

10.8.54 for drawing attention of the public to this vital need of this part of

Gauhati and resolves that this College Committee be reconstituted as follows:

Justice Haliram Deka, M.A. B.L. President, Shri Kedarmal Sharma, B.L.

Vice President & Treasurer, Shri Tirthanath Sharma, M.A. Secretary, Sri

Narendranath Sharma, M.A. Asstt. Secretary and the following as members

– Sri Dinanath Medhi, B.L., Sri Lakshmidhar Bora, B.L., Sri Debendranath

Sharma, B.A., Sri Asraf Ali, M.A., Sri Apurba Ram Barooah, B.L., Sri B.

Zamal, Sri Nalini Kumar Chaudhury, B.L., Sri Pulakananda Das, B.L., Sri

Binanda Chandra Barman, M.A., Sri Jatindra Mohan Bhattacharya, M.A.,

Sri Tarini Charan Das, Principal Rajabala Das, M.A., Dr. Bhubaneswar

Barua, M.B., Shri Aridaman Sing Kothari, Sri Sarbananda Choudhury, Sri

Radhika Ram Das, B.L. (MLA), Sri Gopal Chandra Choudhury, B.A. B.T.,

Sri Kanaklal Das, M.A., Sri Bishnu Kinkar Goswami, B.L., Sri Keshavdeo

Bowri.’’

Atanu Kr. Chowdhury

2 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016

The Committee met the next day i.e. 16th August 1954 and by a resolution

formally requested the authorities of Sonaram High School to provide 5

classrooms and an office room for the college. The school authorities readily

agreed.

As the news spread about the birth of a new college, eager learners thronged

the Labour Union Office for enrolment forms. One hundred and ninety three

were admitted. 1st September 1954 was chosen for the inaugural classes of

the Intermediate Arts (I.A.) section. On that day as the sun blazed on the

western sky Miss Ushashi Sen Gupta called out the rolls for the English

class. It was 4.45 p.m. ‘‘Thus a new institution for higher education at thewestern part of this growing city came into existence with a promising future’’,wrote the founder Principal in the Tenth Anniversary celebration college

souvenir in 1964. The first batch of teachers who joined on the inaugural day

besides Honorary Principal T.N. Sarma and Miss Sen Gupta were

Jatindramohan Bhattacharya (Hony. Lecturer in Bengali), Kalipada Sen

(Commercial Geography), Lakshmi Devi (History), Binay Ghosh (Civics),

Sarbananda Ray (Assamese) and Tarini Kanta Barua (Logic). Besides

Principal Sarma, Bhattacharya and Sen, who were part-timers, the rest were

whole-timers. A few weeks later Anandeswar Sarma of Cotton College also

joined as a part-time lecturer in English, as English class had to be split up

into two sections for effective teaching.

The first hurdle that the college faced was the need for its own land and

building to acquire affiliation from Gauhati University. Till then the university

gave permission for the students to appear in examinations as private

candidates. The college committee looked around and found a low-lying

marshy land measuring 21 bighas at Santipur. It was an abandoned brickfield

taken on contract by one Jagrup Singh Thikadar from landowner Ida Khan,

who migrated to Pakistan after independence and as an evacuees’ property

its ownership shifted to Government. One can imagine the condition of the

land, which discouraged and prevented any large-scale encroachment in the

heart of the growing town. The College Committee directed the Secretary-

Principal Sarma to apply to the Government of Assam for the said land. It is

interesting to note that Sri Brigu Ram Kalita, the first General Secretary of

the College along with three other students went to Shillong, the then capital

of Assam, and personally handed over the Committee’s urgent request for

allotment of the land. The then Chief Minister late Bishnu Ram Medhi, after

hosting them for a couple of days, sent them to the then Revenue Minister

late Motiram Bora. The latter readily agreed to the proposal and settled the

land in favour of Pragjyotish. Thereafter at the intervention of late Siddhi

Nath Sarma, the then Minister PWD and E & D, the old sluice gate (now

Pragjyotish College: A Peep into its Past with an Eye to the Future


demolished) was constructed to save Santipur from annual inundation. This

not only improved accessibility to the plot but also encouraged the committee

to take up construction work in right earnest.

Except for a small strip the vast plot was under water. This did not deter

the College Committee; they decided to go ahead with the initial construction

work. Students and staff assisted the hired labourers. ‘‘It was a sight to seethe students and the teachers carrying sal posts on their shoulders or doingtheir jobs with hired labourers’’ recalled Principal Sarma in his Tenth

Anniversary write-up. The day shift of Intermediate Arts (I.A.) was started

in 1957. So within a short span of three years the first classes started in this

abandoned brickfield. ‘Fortune favours the brave’ goes the saying. It proved

right for Pragjyotish. The construction of the permanent building could be

taken up in the same year as two philanthropic brothers– Gajenram Das and

Padmaram Das of Rehabari undertook the work knowing well the financial

status of the College Committee. With the half-completion of the building

the I.A. (Evening) classes were shifted to the new campus in 1958. In that

year itself both I.Sc. with 123 students and Degree (Arts) classes were started.

The College Committee felt encouraged to apply for affiliation up to the

Intermediate level with permission to start Degree classes. Gauhati University

granted affiliation for the I.A. classes in 1958 and for the Degree classes in

February 1960 with effect from the session 1958-59. Meanwhile the

Government of Assam incorporated the college under the Deficit Grants-in-

Aid system with effect from 1959. In 1960 the B.Sc. classes were started

with four subjects– Physics, Chemistry, Mathematics & Geography. In fact

in the same year I. Com. classes were started. So a college, which was born

on borrowed space and could manage a marshy plot of land, was courageous

enough to accommodate three streams of learning– Arts, Science and

Commerce within a short span of six years.

In 1963, the college authority abolished the Commerce stream on the

grounds that a separate Commerce College had already been established in

Guwahati. It is interesting to note that the idea of a separate Commerce

College sprouted in Pragjyotish College. A committee by the name ‘Gauhati

Commerce College Committee’ was constituted with Pandit Tirtha Nath Sarma

and Late Bhagaban Chandra Lahkar, a lecturer of the then Department of

Economics and Political Science of Pragjyotish College and former Economic

Adviser, Government of Assam as Secretary and Assistant Secretary. The

latter was appointed the founder Principal when Guwahati Commerce College

was formally established in 1962. However, Pragjyotish continued to

accommodate ‘Semi-Commerce’ at the Pre-University level and consequently

at the Higher Secondary level. It is pertinent to mention that Commerce as a

Atanu Kr. Chowdhury


full-fledged stream was re-introduced at the Degree level as a self-sustaining

course after four decades from 2003 session. Presently the other self-sustaining

courses are BBA, BCA and TTM (Travel & Tourism Management). Fine

Arts is taught at the higher secondary level. The college was the first institute

in the entire North-Eastern Region to introduce Master of Tourism

Management (MTM) from the 2004-05 session. After initial grant from UGC

it is being self-sustained as a Post Graduate course under Gauhati University.

Besides MTM, it has PG course in Assamese from 1990 onwards. Assamese

Department has notable publications.

Tirtha Nath Sarma Memorial Library is indeed a valuable asset of the

college. Besides having 58,450 books and 23 journals, the library is tied with

Inflibnet provided with Soul software and Nlist programme. It has introduced

OPAC (Online Public Access Catalogue) System for the benefit of the

borrowers. Chemistry Department is undertaking a DST (Department of

Science & Technology), Government of India project and a DBT (Department

of Bio-Technology) sponsored Bio-Tech Hub has been set up at Zoology

Department. Recently Economics, Assamese and Bengali Departments have

organized UGC sponsored national seminars. Pragjyotish College Science

Society in the nineties organized seminars and published the seminar

compilations in book form, which have gained wide acceptance. The Golden

and Diamond Jubilee celebrations, the latter yet to be concluded, were

celebrated in a befitting manner. Large numbers of alumni thronged both the

occasions.

National Cadet Corps (NCC) and Pragjyotish College has become

synonymous. The largest youth organisation of the country opened a senior

division Naval Unit in the college two months after its birth, i.e. in November

1954. The Cotton College NCC Officer supervised the fledging 30 cadets

unit, as the college had no NCC officer of its own. The first regular parade of

the Naval NCC cadets in the college premises began to be held from 1963.

Today, despite immense hurdles and neglect by the state authorities, it is one

of the few colleges to have sustained till today with all the three wings of

NCC– Army, Naval, and Air, along with the Girls’ Battalion. The college

has also earned a good name in various sporting activities over the years,

more particularly in football and cricket. This goes to show that the founder

Principal who was an erudite scholar felt and demonstrated that the

development of the body is equally important as of the mind. Prof Yash Pal,

eminent educationist of international repute and former Chairman, UGC on

a visit to our college in late December, 2004, wrote in the visitor’s book “Itwas an enjoyable visit to your college. The interaction with the staff andstudents was very satisfying. It was pleasant to find that some thoughts andideas created the resonance. There must be something right in the way you

Pragjyotish College: A Peep into its Past with an Eye to the Future


educate young people. I congratulate you and give you my best wishes fornext fifty years”.The college has already had two NAAC (National Assessment and

Accreditation Council) visits in 2003 & 2010, and presently on the verge of

its third visit. The college is accredited with CGPA of 2.61on four-point

scale at B grade. Many infrastructure projects have been undertaken, both at

the initiative of UGC and from college fund. UGC funded Amal Prabha Das

Girls’ hostel, with a capacity of 60 seats, has been a great boon for the girl

students from various parts of Assam and the North-East. A basketball court

has been set-up with UGC fund. A new canteen, a gym and a language lab

would be functional by the end of this year. Grants already sanctioned under

RUSA (Rashtriya Uchatar Siksha Abhiyan) would give a new dimension to

the college. It would soon be having a few smart classrooms to facilitate

better and effective teaching. The NAAC in its Draft Report on its first visit

presented on 23rd November 2003 stated in the Overall Assessment and

Recommendations section that ‘‘In spite of certain inadequacies in itsinfrastructure and of only a limited application of some of the moderninteractive modes of teaching learning, Pragjyotish College has the potentialfor developing into a centre of quality education. The Peer Team takes noteof its vibrancy, motivation and team spirit.’’ On completing so many years

the Pragjyotish family though overwhelmed by nostalgia would like to keep

our feet on firm ground as much needs to be achieved in the days to come.

The motto adopted by Pragjyotish is Tejasvinadhitamshtu, which signifies

‘studies should always be encouraged, and that should be effective andpowerful.’ Assam, sadly is passing through difficult days. The Pragjyotish

fraternity must gear up to face the challenges of the present time and

particularly the students must be well equipped to respond positively to the

urgent needs of the society.n

ReferencesBora, I. S. & Rajbongshi, P. (Eds.) (2009). Sonalee sonwaran (2nd ed.). Souvenir

published on the occasion of Golden Jubilee Celebration of Pragjyotish College.

Guwahat: Golden Jubilee Celebration Committee, Pragjyotish College.

Das, R. & Chowdhury, A.K. (Eds.) (2004). Sonalee sonwaran (1st ed.). Souvenir

published on the occasion of Golden Jubilee Celebration of Pragjyotish College.

Guwahat: Golden Jubilee Celebration Committee, Pragjyotish College.

Deka, J.C. (2004). Pragjyotish College at 50 through pen and lens. In Das, R. &

Chowdhury, A.K. (Eds.) Sonalee Sonwaran (1st ed.) (pp. 36-48). Guwahati: Golden

Jubilee Celebration Committee, Pragjyotish College.

The souvenir of the tenth anniversary celebration of Pragjyotish College (1964).

Gauhati, Assam: Pragjyotish College.

Manuscript accepted on: 21/11/2015 (Reprint)

Atanu Kr. Chowdhury


Environment and Veda: An AssessmentIndira Saikia BoraAssociate Professor & HoD, Deptt. of Sanskrit



Abstract: Our environment consists of nine components people, water,atmosphere, forests, habitat, energy, health resources and living resourcesand our land. The harmonious relationship among these nine compo-nents is a prerequisite not only for a healthy life on this earth but for thevery existence itself.

The holy granthas such as the Vedas, Dharmaśāstras, the Purā]as,the epics etc. contain a lot of material on environment. TheTaittirīyasa+hitā states that trees provide a cool and cozy sleep to birdsand protect them from sun. Trees gives us fruit and flowers for offering toGods, and our ancestors. Tulsī, pippala and vaðavákîa have greatimportance in our culture. The pippala and vaðavákîa consume carbon-dioxide from the air and gives us oxygen and thus balance the nature. InVedic view, this world consists of Agni, i.e. fire or heat and soma i.e.water, sun (Sūrya) is the soul of all which is moving and also of which isnot moving.

The ancient thinkers observed that human existence is a part of thisvast universe and they could visualize the close relationship of man withnature, human existence is impossible in this universe. So the Vedic seersstarted invoking the natural forces as Gods and Goddesses and glorifiedtheir existence and prayed for protection from different calamities. TheUpaniîads conceived man as a product of nature. The naturalsurroundings inspired the Upaniîadic thinker to seek spiritual upliftment.The Taittirīyopaniîad declares that the whole universe in all its diversityis the creation of God and to get to know it is the spiritual path. (1.7.1)

In this paper, an effort is made to find out the awareness of ancientpeople about the environment. As Sanskrit literature is so wide we referhere mainly to Vedic texts, particularly the Vedic Sa+hitās.Keywords: Precious Indian heritage, Environment, Natural elements, ta,

Viśvambharā, Yajña




Vol. 1, No. 1 (2016), 7-19


Indira Saikia Bora

1. Introduction

The Vedas are the first scriptures and storehouse of mankind. They are

universally acknowledged to be the most precious Indian Heritage. The antiquity

to the Vedic civilization is debated to a great extent but indeed there is no

civilization known to humanity with such antiquity as Vedic Aryan civilization.

According to N.J. Lockyer, ‘The Vedas, in fact, is the oldest book in which wecan study the first beginnings of our language and of everything which isembodied in all the languages under the sun.’1

The Vedas deal with the knowledge, the knowledge of all sorts. They cover

knowledge both physical and spiritual. They are source of all knowledge

according to Manusmáti2. Especially the Vedic views revolve around the concept

of nature and life. The visions of the beauty of life and nature in the Vedas are

extremely rich in poetic value. Perhaps nowhere else in the world has the glory

of dawn and sun-rise and the silence and sweetness of nature, received such

rich and at the same time such pure expression. The symbolical pictures projected

there remain close to life and nature. The most authoritative among the four

Vedas is called the gveda. Each Vedic verse has one or more sages ( îis) and

deities (Devatâs) associated with it. Generally, îis are supposed to be the

recipient of knowledge revealed in the verses and Devatâs are supposed to be

the gods in whose praise words are revealed.

The oldest and simplest form the nature-worship finds expression in Vedic

texts. Many scholars have come to the conclusion that the Vedas are primarily

concerned with cosmology, however, they are not in a position to show that

Vedic cosmology has the solutions to the most difficult problems of modern

cosmology.3 Some scholar say, like dramas are played to remember history, the

process of various Œrautayajñas describes the science of cosmology.4

The Vedic hymns are full of statement, ideas and unusual images which

contain truth of all sciences. Here knowledge is couched in symbolic language

and unless the symbols are decoded, the real purport of the mantras cannot be

understood. The only point is that Vedas need to be studied and interpreted, not

in a pedantic manner, but in their proper perspective and in relevant context.

The tripartite model of knowledge at the basis of the hymns helps in heir-

understanding. Generally indication of most of the principles is there in their

earliest form. Often expressions of ideas are enveloped with the shade of

symbolism. The approach of Vedic seers is truly comprehensive. They do not

visualize in parts. They do not elaborate subjects as is done in current education.

But at the same time, grandeur and brevity of the Vedas are not found in the

disciplines of modern science. The Vedas and disciplines of modern science are

rather complementary and not contradictory. If modern science is seen or read

through Vedic eyes they must know the earliest of the ideas about any discipline


in the Vedic literature.

In modern times, environmental science and ecology are disciplines of modern

science under which study of environment and its constituents is done with

minute details. As science, they are established in 20th century, but their origin

can be seen long back in the Vedic and ancient Sanskrit literature. The concepts

of environment differ from age to age, since it depends upon the condition,

prevalent at the particular time.

The Environment (Protection) Act, 1986, defines the environment as follows:

“Environment includes water, air and land and the interrelationship which exists

among and between water, air and land and human beings, other living creatures,

plants, micro organisms and property.”5

From the above definition, it can be briefly said that environment consists of

two components viz. biotic (living organisms) and abiotic (non-living materials)

factors. The living organisms can be grouped into three types— those living

mainly on land, in water and in air. The non-living materials of the environment

are land, air, water, properly, etc.

In modern Sanskrit, the word ‘Paryâvara]a’ is used for environment, meaning

which encircles us, which is all around in our surroundings. But in the

Atharvaveda words equivalent to this sense are used, such as Vátâvátâ6,

AbhîvâraÊ7, AvátâÊ8, ParivátâÊ9, etc. Vedic views on environment, is well-defined

in one verse of the Atharvaveda where three coverings of our surroundings are

referred as Chanda+si: “wise utilize three elements variously which are varied,

visible and full of qualities. These are water, air and plants or herbs. They exist

in the world from the very beginning. They are called as Chanda+si meaning

“coverings available everywhere.”10 It proves the knowledge of Vedic seers

about the basic elements of environment.

According to one indigenous theory established in the Upaniîads, the Universe

consists of five basic elements—viz., (1) Earth or land, (2) water, (3) light or

lustre, (4) air and (5)ether.11 The nature has maintained a status of balance

between and among these constituents or elements and leaving creatures. A

disturbance in percentage of any constituents of the environment beyond certain

limits disturbs the natural balance and they change in the natural balance causes

lots of problems to the living creatures in the Universe. Different constituents

of the environment exist with set relationships with one another. The relation of

human being with environment is very natural as he cannot live without it.

From the very beginning of creation he wants to know about it for self protection

and benefit.

2. Vedic Approach to Environment

The Vedic Aryans were children of nature. They studied nature’s drama

very minutely. Sand-storm and cyclone, intense lightening, terrific thunderclaps,

Environment and Veda: An Assessment


Indira Saikia Bora

the heavy rush of rain in monsoon, the swift flood in the stream that comes

down from the hills, the scorching heat of the sun, the cracking red flames of

the fire, all witness to power beyond man’s power. The Vedic sages felt the

greatness of these forces. They adored these activities. They appreciated these

forces. They worshipped and prayed them due to regard, surprise and fear.

They realized instinctively that action, movement, creation, change and

destruction in nature are the results of forces beyond man’s control. And thus

they attributed divinity to nature.

2.1 Divinity to Nature

gvedic hymns could be divided into many parts, but their main part belongs

to Natural hymns, the hymns related with natural forces, yet Vedic Gods are

explained in different ways by the scholars of India and West, but speaking

generally, the hymns addressed to deities (Devatâ) are under the influence of

the most impressive phenomenon of nature and its aspects. The word Devatâmeans divine, dignity which is bright, strong, donor and powerful. In these

hymns we find prayers for certain natural elements such as air, water, earth,

sun, rain, dawn etc. The glorious brightness of the sun, the blaze of the sacrificial

fire, the sweep of the rain-storm across the skies, the recurrence of the dawn,

the steady currents of the winds, the violence of the tropical storm and other

such natural energies, fundamental activities or aspects are glorified and

personified as divinities (Devatâ). The interaction with nature resulted in

appreciation and prayer but, indeed, after a good deal of observation. Attributes

assigned to deities fit in their natural forms and activities, as Soma is green, fire

is bright, air is fast moving and sun is dispenser of darkness. The characteristics

of these forces described in the verses prove that Vedic seers were masters of

natural science.

In Vedic view, this world consists of Agni i.e. fire or heat and Soma i.e.

water12 Sun (Sûrya) is the soul of all which is moving and also of which is not

moving.13 Indra is most powerful God who kills Vátra, the symbol of cloud to

free waters. Vátra means one who covers and is derived from the root Vá, ‘tocover’. Raja Ram Mohan Roy opines that the main force of expansion in the

Vedic cosmology is Indra, and his chief adversary, the main force of contraction,

is Vátra.14 Maruts are Indra’s associates. Vedic seers pray boldly to these natural

forces and aspects for bestowing plenty and prosperity on them. Aditi is praised

as Devamâtâ, the mother of all natural energies and she symbolizes the nature.

2.2 ta and Varu]a cosmic order:

In the Vedas, the order of the universe is called ta. ta reduces chaos to

cosmos, and gives order and integration to matter. It also gives symmetry and

harmony in the environment. Hence the conception of ta has as a aesthetic

content too; it implies splendour and beauty. It is for this reason that the Vedic


Gods upholding ta are all lawful and beautiful and good. Their beauty is a

significance attribute.

ta is defined variously by scholars in different Vedic contexts, but in general

sense it has been elaborated as great ‘cosmic order’ which is the cause of all

motion and existence, and keeps world in order. No one can ignore it, even

Gods are abided by the ta and they are born of ta. It is controlling and

sustaining power.15 ta as universal law governs everything in the cosmos. The

whole of the manifested universe is working under ta. It sustains sun in the

sky.16

In the Vedas, Varu]a is depicted as the Lord of ta, the Universal natural

order. He is sovereign of God, great king, law maker and ruler of cosmos and

even of the Gods. Basically, he is regarded as the Lord of water and ocean but

chiefly he controls and keeps the world in order. From his throne on high he

looks down upon all that happens in the world, and into the heart of man.17 By

the Law of Varu]a heaven and earth are held apart. He made the golden swing,

the sun to shine in heaven. He has made wide path for the sun. By his ordinances

the moon shining brightly moves at night, and the stars placed upon high are

seen at night but disappear by day. He causes the rivers to flow. As a moral

governor Varu]a stands for above any other deity.18 Thus, the concept of Varu]arepresents the consciousness of Vedic seers in respect to controlling and balancing

the natural forces in environment.

2.3 Division of Universe:

Vedic seers have a great vision about Universe. The universe is made on

scientific principles, and that’s why it is well measured. The universe consists

of three intertwined webs, Páthivî, Antarîkîa and Dyau. Vedic scientists divided

even the length in three calling them upper, medium and lower. The tripartite

division of the universe into three regions— Páthivî, the earth, Antarîkîa, the

aerial or intermediate region which is between heaven and earth, and Dyau, the

heaven or sky is very well established in the Vedic literature. Páthivî can be

given a scientific name ‘observer space’. It is our space, the space in which we

live and die whatever we can see and observe. From one end of the universe to

the other end is the expanse of Páthivî, and that is what the name Páthivî means:

the broad and extended one. Dyau can be termed ‘Light space’ because light

propagates in this space. Antarîkîa can be termed as ‘Intermediate space’ as

this space exists in between observer space and light space. A verse from the

Yajurveda states that the division of universe was done on a subtle level, and

not on gross level.19 The Vedic sages had the capability of looking at such a

subtle level, which is beyond the reaches of modern science. Here; in reference

to environmental study, we regard the division of the universe as the most

important concept of the Vedas.



Indira Saikia Bora

Though a large number of gods are described in the hymns and it is very

difficult to arrange them in different classes, but Yâska in his Nirukta talks

about three Gods: Agni in earth, Vâyu or Indra in atmosphere and Sun in heaven.

Each one of them is known by various names depending on the different actions

performed.20 These three gods are three major forms of energy, fire on earth, air

in intermediate space and light in upper region. Other energies of those regions

are related to or under them. So generally gods are classified in three groups

called upper, middle and lower, and therefore, provide a system to study

atmosphere and its all aspects. Regarding global harmony, Vedic seers always

pray for the welfare of all creatures and all regions.

3. Concept of the Earth ‘Páthivî’

The concept of the form of the earth in the gveda is most fascinating. It is

mostly addressed along with the heaven into a dual conception (Rodasî,Dyâvâpáthivî). There is one small hymn addressed to Páthivî, while there are

six hymns addressed to Dyâvâpáthivî. Páthivî is considered the mother and Dyauis considered the father in the Vedas, and they form a pair together. One of the

most beautiful verse of the gveda says, ‘Heaven is my father, brother

atmosphere is my navel, and the great earth is my mother’.21 Heaven and earth

are parents: Mâtara, Pitara, Janitâra22 in union while separately called as father

and mother. They sustain all creatures. They are parents of all Gods. They are

great (Mohî) and widespread. Earth is described as a goddess in gveda.

In the Atharvaveda, the earth is described in one hymn of 63verses. This

famous hymn called as Bhûmisûkta or Páthivîsûkta indicates the environmental

consciousness of Vedic seers. The seers appear to have advanced understanding

of the earth through this hymn. She is called Vasudhâ for containing all wealth,

Hira]yavakîa for having gold bosom and jagato niveœâni for being abode of

whole world. She is not for the different races of men alone but for other creatures

also.23 She is called Viœva+bharâ because she is representative of the universe.

She is the only planet directly available for the study of the universe and to

realize the underlying truth. This is wide earth which supports varieties of herbs,

oceans, rivers, mountains, hills etc. She has at places different colours as dark,

tawny, white. She is raised at some place and lowered at some places. The earth

is fully responsible for our food and prosperity. She is praised for her strength.

She is served day and night by rivers and protected by sky. The immortal heart

of earth is in the highest firmament (Vyoma). Her heart is sun. ‘She is one

enveloped by the sky or space and causing the force of gravitation. She is

described as holding Agni. It means she is described as the geothermal field.

She is also described as holding Indra i.e., the geomagnetic field. The earth is

described then as being present in the middle of the oceans (sedimentary rocks)

and as one having magical movements.’24 The hymn talks about different energies


which are generated from the form of the earth. ‘O Páthivî! Thy centre, thy

navel all forces that have issued from thy body-Set us amid those forces; breathe

upon us.’25 Thus, the earth holds almost all the secrets of nature, which will

help us in understanding the universe. She is invested with divinity and respected

as mother—‘The earth is my mother and I am Her son’.26 The geographical

demarcations on this earth have been made by men and not by nature.

4. Vedic Concept of Water “ĀĀĀĀĀpaÊÊÊÊÊ”Water is essential to all forms of life. According to the gveda the water as

a part of human environment occurs in five forms:

(1) Rain water (DivyâÊ)(2) Natural Spring (Sravantî)

(3) Wells and canals (KhanitrimâÊ)(4) Lakes (Svaya+jâÊ)

(5) Rivers (SamudrârthâÊ)27

There are some other classifications also in the Taittiriya Āra]yaka28,

Yajurveda29 and Atharvaveda30, as drinking water, medicinal water, stable water

etc. Chandogyopaniîad describes about qualities of water— ‘The water is the

source of joy and for living a healthy life. It is the immediate cause of all

organic beings such as vegetations, insects, worms, birds, animals, men etc.

Even the mountains, the earth, the atmosphere and heavenly bodies or water

concretized.31 The cycle of water is described from ocean waters reach to sky

and from sky come back to earth.32 Rain waters are glorified. The main cloud is

depicted as Parja]ya God.

The fight between Indra and Vátra is a celebrated story from gveda. It is

explained in many ways. According to one view it is a fight for waters. Indra is

called Apsu-jit or conquering the waters, while Vátra is encompassing them.

Vátra holds the rain and covers waters and thus being faulty is killed by Indrathrough his weapons called Vajra i.e. thunderbolt. The Indra-Vátra fight

represents natural phenomenon going on in the aerial space. By the efforts of

Indra all the seven rivers flow. The flow of water should not be stopped and

that is desired by humanity. The significance of water for life was well-known

to Vedic seers. They mention waters are nectars.33 Waters are source of all

plants and giver of good health.34 Waters destroy diseases of all sorts.35 Waters

are for purification.36 It seems that later developed cultural tradition of pilgrimage

on the river banks is based on the theory of purification from water. Ancient

Indians knowing water, as a vital element for life, were very particular to maintain

it pure and free from any kind of pollution. The Manusmáti stresses on many

instances to keep water clean.37 The Padmapurâ]a condemns water pollution

forcefully saying, the person who pollutes waters of ponds wells or lakes goes

to hell.38



Indira Saikia Bora

5. Concept of Air “Vâyu”

The observer space is the abode of matter particles, light space is the abode

of energy and the intermediate space ‘Antarîkîa’ is the abode of field. The

principal deity Antarîkîa is Vâyu. Jaiminîyabrâhma]a quotes Vayu brightens

in Antarîkîa. ‘Field is another form of energy’ and, therefore, Yajurveda says—

‘Vâyu has penetrating brightness.’ The meaning of Vâyu is made clear in

Úatapathabrâhma]a in the following Mantra, ‘Sun and rest of universe is woven

in string that is Vâyu’. This verse clearly shows that here Vâyu cannot mean air

alone.39

Apparent meaning of Vâyu is air. The Vedic seers knew the importance of

air of life. They understood all about air in the atmosphere and also about the

air inside the body. The Taittiriyopaniîad throws light on five types of wind

inside the body. Prâ]a, Vara]a, Apâna, Udâna and Samâno Air resides inside

the body as life.40 Concept and significance of air is highlighted in the Vedic

verses. gveda mentions— ‘O Air! You are our father, the protector.’41 Air has

medicinal values.42 ‘Let wind blow in the form of medicine and bring me welfare

and happiness.’43

Hilly areas are full of medicated air consisted of herbal elements. Another

verse describes characteristics of air. The air is the soul of all deities. It exists in

all as life-breath. It can move everywhere. We cannot see it. Only one can hear

its sound. We pray to air God.44 Ancient Indians, therefore, emphasized that the

unpolluted, pure air is source of good health, happiness and long life.

6. Concept of Ether ‘ĀĀĀĀĀkâśśśśśa’

Modern environmentalists discuss sound or noise pollution. There is a relation

between ether and sound. The sound waves move in sky at various frequencies.

Scientist could see the sky which exists in the vicinity of earth, but

Taittirīyopaniîad throws light on two types of ether i.e. one inside the body and

the other outside the body.45 The ether inside the body is regarded as the seat of

mind. An interesting advice to the mankind is found in the Yajurveda— ‘Do not

destroy anything of the sky and do not pollute the sky. Do not destroy anything

of Antarîkîa.46 Sun shines in Dyuloka and we get light from sky. The sun rays

strengthen our inner power and are essential for our life. Thus importance and

care for ether is openly mentioned in the Vedic verses.

7. Concept of Mind ‘Manas’

Many prayers are found in Vedas requesting the God to keep the mind free

from bad thoughts, and bad thinking. In this regard the Œivasa>kalpa Sûkta of

Yajurveda is worth mentioning47. Considering the havoc that the polluted minds

may create, our ancient sages prayed for a noble mind free from bad ideas. The

logicians recognize Manas as one of the nine basic substance in the Universe.48

The mind is most powerful and unsteady. Although the study of mind does not


appear directly under the contents of modern environmental science but in

reference to cultural environmental consciousness of Vedic seers, we find many

ideas discussed in Vedic literature on the pollution of mind and its precautions.49

8. Animal and Birds

Animal and birds are part of nature and environment. It is natural, therefore,

that Vedic seers have mentioned about their characteristics and activities have

desired their welfare. gveda classifies them in three groups— Sky animal like

birds, forest animals and animals in human habitations.50 All the three types of

living creatures found in the Universe have distance environment and every

living creature has an environment of its own. But when we look from man’s

perspective of them constitute his environment. There is a general feeling in the

Vedic texts that animal should be safe, protected and healthy.51 Domestic animals,

as well as wild animals along with human beings should live in peace under the

control of certain deities like Rudra, Puîân etc. Vedic people have shown anxious

solicitude for welfare of their cattle, cows, horses etc. The cow as the symbol of

wealth and prosperity, occupied a very prominent place in the life of the people

in Vedic times.52

9. Plants and Herbs ‘Oîîîîîadhi’

The knowledge about the origin and significance of plants can be traced out

from Vedic literature in detail. In gveda one Ara]ya]i Sûkta is addressed to

the deity of forest. Aranyânî, queen of the forest, received high praise from the

sage, not only for her gifts to men but also for her charm. Forests should be

green with trees and plants. Oîadhi Sûkta of gveda addresses to plants and

vegetables as mother, ‘O Mother! Hundreds are your birth places and thousands

are your shoots.’53 The plants came to existence on their earth before the creation

of animals.54 Chândogyopaniîad elaborates ‘water have generated plants which

in turn generated food.’55 The Atharvaveda mentions certain names of Oîadhiswith their values. Later this information became important source for the

Āyurveda. The gveda instructs that forests should not be destroyed.56 The

Atharvaveda talks about the relation of plants with earth. ‘The earth is keeper

of creation, container of forests, trees and herbs.’57 Plants are live.58

There is an important quotation in a Purâ]a which says, “One tree is equal

to ten sons.’59 The Atharvaveda prays for continuous growth of herbs— ‘O

Earth! What on you, dig out, let the quickly grow ever.’ The ‘Avi’ element

referred in the Atharvaveda, as the cause of greenness in trees,60 it is considered

generally by Vedic scholars as ‘Chlorophyll’. The term Avi is derived from the

root Av and thus gives the direct meaning of protector. Hence, plants were

studied as a part of environment and their protection was prescribed by the

Vedic seers.



Indira Saikia Bora

10. Concept of Sacrifice ‘Yajña’

The sacrifice ‘Yajña’ is regarded as an important concept of Vedic philosophy

and religion but when we study it in its broader sense, it seems to be part of

Vedic environmental science. Yajurveda and gveda describe it as the ‘navel

(nucleus) of the whole world.’61 It hints that Yajña is regarded as a source of

nourishment and life for the world, just as navel is for the child. Veda speak

highly about Yajña. Through it seers were able to understand the true meaning

of the Mantras. All sorts of knowledge was created by Yajña. It is considered as

the noblest action. In simple words, Yajña signify the theory of give and take.

The sacrifice simply has three aspects: Dravya (material), Devatâ (deity) and

Dâna (giving). When some material is offered to a deity with adoration, then it

becomes Yajña. Pleasing deity returns desired material in some different forms

to the devotee, This Yajña is going on in the Universe since beginning of the

creation and almost everywhere for production and, also for keeping maintenance

in the world. Even the creation of Universe is explained as Yajña in the PuruîaSûkta. Thus, the concept of Yajña seems to be a major principle of ancient

environmental science.

In environment, all elements are inter-related, and affect each other. Sun is

drawing water from ocean through rays. Earth gets rain from sky and grows

plants. Plants produce food for living beings. The whole process of nature is

nothing but a sort of Yajña. This is essential for maintenance of environmental

constituents. The view that Yajña cleans atmosphere through its medicinal smoke,

and provides longevity, breath, vision etc. is established in Yajurveda.62

Undoubtedly, they have never been simple religious rituals, but have a very

minute scientific foundation based on fundamental principles. According to Vedic

thought, Yajña is beneficial to both individual and the community. Yajña helps

in minimizing air pollution, in increasing crop yield, in protecting plants from

diseases, as well as in providing a disease-free, pure and energized environment

for all, offering peace and happiness of mind. Moreover, Yajña serves as a

bridge between desire and fulfillment.

11. Conclusion

From the above detailed discussion, some light is thrown on the awareness

of our ancient seers about the environment, and its constituents. It is clear that

the Vedic vision to live in harmony with environment was not merely physical

but was far wider and much comprehensive. The Vedic people desired to live a

life of hundred years.63Ancient seers knew about various aspects of environment,

about cosmic order, and also about the importance of co-ordination between all

natural powers for universal peace and harmony. When they pray for peace at

all levels in the ‘Œānti Mantra’ they side by side express their believe about the

importance of co-ordination and inter-relationship among all natural powers


and regions. The prayers says that not only regions, waters, plants, trees natural

energies but all creatures should live in harmony and peace.64 Peace should

remain everywhere. The mantra takes about the concord with the Universe—

‘Peace of sky, peace of mid-region, peace of earth, peace of waters, peace of

plants, peace of trees, peace of all Gods, peace of Brahman, peace of Universe,

peace of peace, May that peace come to me.’

The knowledge of Vedic sciences is meant to save the human beings from

falling into an darkness of ignorance. The unity in diversity is the message of

Vedic physical and metaphysical sciences. Essence of the environmental studies

in the Vedas can be put here by quoting a partial Mantra of the Iœāvāsyopaniîad.65

One should enjoy with renouncing or giving up others part. Vedic message is

clear that environment belongs to all living beings, so it needs protection by all,

for the welfare of all. Thus the study proves the source of environmental studies

from the Vedas.n

References

1. Lockyer, N.J. (1985). The Dawn of Astronomy, Massachusetts Institute of

Technology, 432

2. Sarvoabhihitovede... (Manusmáti-2.7)

3. Roy, R.R.M. (1999). Vedic Physics, Scientific Origin of Hinduism, Golden Egg

Publishing, Toronto, 6

4. Yudhisthira, M. (1986). Vaidika Siddhânta Mima+sâ, Sonipata, 46

5. Panchamukhi, A.R. (1998). Socio-economic Ideas in Ancient Indian Literature,

Rashtriya Sanskrit Sansthan, Delhi, 467

6. Vátâvátâ, Atharvaveda, 12.1.52

7. Ibid., AbhîvâraÊ, 1.32.4

8. Ibid., âvátaÊ, 10.1.30

9. Ibid., ParivátâÊ, 10.8.31

10. trî]î chanda+si kavayo viyetire pururupani darœata+ viœvacakîu]a+/

âpovâtâ auîadhayastânyekasmin bhuvan ârupitâni// (Ibid.18.1.17)

11. imâipañcamahâbhûtâni páthivî vâyu âkâúaÊ âpajyotîîi, Aitareya Upaniîad-3.3

12. Ibid., Agnisamâtmaka+ jagat.

13. Sûrya âtmâ jagatasthuîaœca// ( gveda, 1.115.1)

14. Roy, R.R.M. (1999). Vedic Physics, Scientific Origin of Hinduism, Golden Egg

Publishing, Toronto, 58

15. ta+ natyeti kiñcana// Taittiriya Brâhma]a 1.5.5.1

16. tenâdityâtisthanti- gveda-10.85.1

17. Ibid., 1.25.7, 9.11

18. Macdonell, A.A. (1965). A History of Sanskrit Literature, MLBD, 61-62

19. Yajurveda-7.5

20. Nirukta-7.5

21. dyaurme pitâ janitâ nâbhiratra bandhur me mâtâ páthivî mahîya+// ( gvedaI.164.33)



Indira Saikia Bora

22. Ibid., 1.159.160

23. tva+ vibharci dvipadaÊ tva+ catuîpadaÊ// Atharvaveda-12.1.15

24. Ibid., 12.1.12

25. Ibid.

26. Ibid.

27. yâ âpo divyâ uta vâ sravanti khanitrimâ uta vâ yâÊ svya+jâÊ/samudrârdhâh yâÊ úucâyaÊ pâvakastâ âpo daivîriha mâmantu// gveda-7.49.2

28. Taittiriya Āra]yaka-1.24.1-2

29. Yajurveda-22.25

30. Atharvaveda-1.6.4

31. Chândogyopaniîad-7.10.1

32. apaÊ samudrât divamudbahaut divaspáthivîmadhi ye sájanti// Atharvaveda-4.27.4

33. amáta bâ âpaÊ/ Úatapathabrâhma]a-1.9.37

34. âpaÊ viœvabhecajiÊ/ gveda-1.23.20

35. Ibid., 10.87.6

36. pavitra vâ âpaÊ/ Úatapathabrâhma]a-1.1.1.1

37. Manusmáti-4/56

38. sukûpânâm tarâgânâ+ prapâna+ ca paranitapa/

sarasâm caiva bhaittâro narâ nirayagâminaÊ// Padmapurâ]a, Bhaimt-96.7.8

39. Roy, R.R.M. (1999). Vedic Physics, Scientific Origin of Hinduism,84, JaiminîyaBrâhma]a-1.192, Yajurveda-1.24, Úatapathabrâhma]a-8.7.3.10

40. vâyurha vâ prâ]o bhûtvâ úarîramâbiúat/ Taittiriyopaniîad-2.4

41. uta vâta pitâni naÊ/ gveda-10.186.2

42. Ibid., 1.37.2

43. Ibid., 10.186.1

44. Ibid., 10.188.4

45. sa ya eco antarhátaya âkâœaÊ/ suvaáityasau// Taittiriyopaniîad-1.6.1.15

46. dya+ mâ lekhîrantariksha+ mâ hi+sîÊ// Yajurveda-5.43

47. Yajurveda-34.1.6

48. Tarkasa+graha-2

49. Singhavi, N. (2004). Veda me paryâvara na, Sonali Publications, Jaipur, 313-

356

50. gveda-10.90.8

51. Yajurveda-19.20, 3.37, Atharvaveda-11.2.24

52. Kansara, N.M. (1995). Agriculture and Animal Husbandry in the Vedas, Nag

Publishers, Delhi, 126-128

53. œata+bo ambo dhâmâni sahasramuta vo ruhaÊ// gveda-10.97.2

54. Ibid., 10.97.1

55. tâ annamasájanta/ tasyâdyatra kvacana varîati tadeva bhûyiîthamanna+ bhavatî/

Chândogyopaniîad-6.2.4

56. vanâni na prajahitâni/ gveda-8.1.13

57. mandrâgretvarî bhuvanasya gopâ vanaspatinâ+ gábhiroîadhinâm/ Atharvaveda-

12.1.57


58. Ibid., 1.32.1

59. daœaputrasamo drumaÊ/ Padmapurâ]a-1.44.455

60. avi vai nâma devata….tasya rupe]eme vákîhaÊ haritâÊ haritasrajaÊ/ Atharvaveda-

10.8.31. Dwivedi, K.D. (2000). Vaidic Sâhitya ava+ Sa+skáti,337

61. aya+ yajño viúvasya bhuvanasya nâbhi// Yajurveda-13.62

aya+ yajño bhuvanasya nâbhiÊ// gveda-1.164.35

62. âyuryajñena kalpatam prâ]â yajñena kalpatam cakîuyajñeya kalpatam/ Yajurveda-

9.21

63. jîvema úaradaÊ œatam/ Atharvaveda-19.67.1

64. dauÊ œântirantarikîa+ úânti páthivî úântirâpaÊ úântiroîadhayaÊ úântiÊ/vanspatayaÊ úântiviúva devâÊ úântirbrahma úântiÊ sarva úântiÊ sâ mâ úântiredhi//

Yajurveda-36.1, Atharvaveda-19.9.94. (1999). Mumbai: Bhâratiya Vidyâ Bhawan,

281

65. tena tyaktena bhûñjithâÊ/ Iœopaniîad-1

Bibliography

Original Works

gvedasa+hitā, with the commentary of Sāya]a. Vaidika Sa+śodhana Ma]¼ala,

Poona, I(1933), II(1936), III(1941), IV(1946).

Taittiriyabrāhma]a (1980). with the commentary of Sāya]acārya, Delhi: Nag

Publishers.

Œatapathabrāhma]a (1940), with the commentary of Sāya]acārya and Harivāmin,

Part I-IV, Bombay: Laxmi Venkateshwar steam Press.

Chandgyopaniîad.(1935). Gorakhpur: Gita Press

Modern Books

Lockyer, N.J. (1985). The Dawn of Astronomy Massachusetts Institute of Technology,

Delhi: MLBD.

Roy, R.R.M. (1999). Vedic Physics, Scientific Origin of Hinduism, Delhi: MLBD.

Panchamukhi, A.R.(1998). Socio-economic Ideas in Ancient Indian Literature,

Rashtriya Sanskrit Sansthan, Delhi.

Macdonell, A.A. (1965). A History of Sanskrit Literature, Delhi: MLBD.

Tarkaratna, S.P. (1995). The Hymns of the Atharvaveda, Delhi: D.K. Publishers.

Singhavi, N. (2004). Veda me paryâvara na, Jaipur: Sonali Publications.

Kansara, N.M. (1995). ‘Agriculture and Animal Husbandry in the Vedas’, Delhi:

Nag Publishers.

Dwivedi, K.D. (2000). Vaidic Sâhitya ava+ Sa+skáti, Varanasi.

Bose, A.C. (1999). The Call of the Vedas, Mumbai: Bharatiya Vidya Bhawan.

Pandit, P. (1989). Atharvavedasa+hitā, Vol.I-IV, with the commentary of

Sāya]abhāîya, Edited by Shankar, Varanasi: Krishnadass Academy.

Jagadishlal, P. (2002). Œuklayajurveda Sa+hitā, with the commentary of Uvatacārya

and Mahidharacārya, Delhi: MLBD.

Tarkaratna, P. (2002). Padmapurā]a, Published by Kolkata: Navabharat Publishers.

Sarup, L. (1984) The Nighantu and the Nirukta, Translated and critical Edition, Part

I, II & III, Delhi: MLBD.

Manuscript accepted on: 21/11/2015



Œrīīīīīmadbhagavadgīīīīītāāāāā’s Approach towards Holistic

EducationSima BaruahGuest Lecturer, Deptt. of Philosophy



Abstract : Holistic education is that which serves the ‘Whole Personality’of the recipient, which includes body, mind and spirit. Spirituality is animportant component in holistic education. The problems of today resultfrom lack of moral intelligence and emphasis on destructive competition.The aberrations of human desire lead to abnormalities. Intelligentcollaboration is the way to solve our human problems. Œrīmadbhaga-vadgītā is a well contribution towards holistic education. It does not seekto promote any one religious viewpoint. Karmayoga of Œrīmad-bhagavadgītā is a way of acting, thinking and willing by which one orientsoneself towards realization by acting in accordance with one’s duty(dharma) without consideration of personal self-centred desires, likes ordislikes. Káî]a explains that work done without selfish expectations purifiesone’s mind and gradually makes an individual fit to see the value of reason.But lastly it is seen that there is no corollary between theory and practise.The seat of moral evil is the will of man. Man knows what is bad but stillhe perpetrates them. Holistic education is an attempt to draw out theimpurities of human personality and fill the heart with goodness. Howeverits practical implementation depends on our will and intention to carryout the norms and make the world Eden of Heaven. The Œrīmadbhaga-vadgītā does not stand for the suppression of the life and its instincts. Itwants us to sublimate them. It does not thwart the instincts but trainsthem. It asks us to harness our instincts to spiritual purposes. TheŒrīmadbhagavadgītā believes that this can be affected with wise planningand regulation of our life.Keywords: Holistic education, Œrīmadbhagavadgītā, Karmayoga,

Spirituality, Intention

1. Introduction

Holistic education is that which serves the ‘Whole Personality’ of the recipient,

which includes body, mind and spirit. Holistic education aims at helping students




Vol. 1, No. 1 (2016), 20-26


be the most that they can be. Education with a holistic perspective is concerned

with the development of every person’s intellectual, emotional, social, physical,

artistic, creative and spiritual potentials. Spirituality is an important component

in holistic education as it emphasizes the connectedness of all living things and

stresses the ‘harmony between the inner life and outer life’. Defining spiritualism

a distinguished philosopher William James (2013, p.51) wrote, “Spiritualism

means the affirmation of an eternal moral order and letting loose of hope.” The

purpose of holistic education is not only to prepare students for academic success,

but to also enable them to learn the challenges of living as a whole (learning

about themselves, about healthy relationships, about social responsibility,

compassion etc). Holistic education is for the complete development of the

personality and cultivation of human potential and so it is needed in today’s

competitive world. The problems of today result from lack of moral intelligence

and emphasis on destructive competition. Intelligent collaboration is the way to

solve our human problems.

It is the experience of all of us that we are passing through a terrible and

perplexing crisis. It is a trite truism that needs no elaboration. The cry that the

world is in a trance is on the lips of all sensitive men. The ancient civilisation

experienced crisis because they did not have adequate resources to meet the

compelling needs that clamoured for a solution. It is the reverse with us; we do

not lack the resources, but we lack the will and the ability to use them. With the

steady increase of physical powers, there is corresponding shrinkage of values.

The undermining of men’s faith in the spiritual has resulted in the acceptance

of the current creed of Scientific Materialism. Materialism and the conclusions of

psychoanalysis have given a fresh sanction for a full life of unregenerate desires.

Man is depicted as the plaything of the unconscious, and so is not responsible for

his acts. The aberrations of human desire lead to abnormalities. In order to get

over the disease, sublimation, socialisation and integration are advised.

Civilization is a rope of triple plies, science, humanism and religion. All

three must need to be together; otherwise, it will be a lop-sided torso and not a

finished statue. There is an aspect in man called the spirit and that civilization is

not merely science and culture but religion also. The humanists and scientific

savants’ diagnosis of life and the crisis in the modern civilisation leave out the

spiritual element in man. It is unwise to be indifferent to it. They believe that

material abundance, improved social conditions, better houses, higher wages,

technological efficiency can usher in the new society. They forget that these

need not mean a great civilisation. We need above all this, a philosophy of life

what Upaniîads calls the knowledge of the great (bhumā).Thus we find that deep in man there is a need for spiritual realisation. Man is

not merely a compound of a body and a mind. He is essentially spirit in his

Sima Baruah


roots. The primary basic reality of man is divine. Until he establishes an identity

with the divine ground he is restless.

2. Œrīīīīīmadbhagavadgīīīīītāāāāā Approach

In the history of the philosophic and the religious thought of the world the

spiritual stand-point has been set forth in the scriptures of the different religions.

Among them the most human and almost perfect spiritual blue-print for the

salvation of man and the good of society is the Œrīmadbhagavadgītā. It is the

spiritual Magna Charta of mankind. Radhakrishnan (1970, p.12) states, “The

Gītā represents not any sect of Hinduism but Hinduism as a whole, not merely

Hinduism but religion as such, in its universality without limit of time or space;

embracing within its synthesis the whole gamut of the human spirit, from the

crude fetishism of the savage to the creative affirmation of the saint”. In the

Œrīmadbhagavadgītā we have the great message of hope and spiritual wisdom

that has come down to us from over a period of four thousand years of unbroken

culture and civilisation. It is neither old nor new, but is eternal. Its message is

for all ages and is most topical to our age. To a world given over to power and

pelf, based on untruth and lovelessness, the message of the Œrīmadbhagavadgītāis urgent. Its impassioned emphasis on life-spiritual with an insistence of the

love of humanity makes it the unique scripture of all ages.

The author of the Œrīmadbhagavadgītā inveighs against militant atheism

and also hypocritical and dogmatic theologies. The unique quality of the

Œrīmadbhagavadgītā, its universality of outlook and its logical corollary tolerance

allows each to grow to his best in his own way. The message of the Œrīmadbhaga-vadgītā is not only immortal, but is also universal in its scope. The Œrīmadbhaga-vadgītā tries to build up a philosophy of Karma based on Jñana and supported

by Bhakti in a beautiful manner. Karmayoga means doing work without

attachment to their fruits. Bhaktiyoga is a mode of worship which consists of

unceasing and loving remembrance of God. Faith (śraddhā) and total surrender

to a chosen God (Iîða-deva) are considered to be important aspects of Bhakti.Jñanayoga is the path of wisdom, knowledge and direct experience of Brahman

as the ultimate reality. The identity of ātman and Brahman is the key to liberation

according to Jñanayoga. Ramanuja states that the intellectual understanding of

the Self leads to Karmayoga which in turn leads to Jñanayoga (meditation)

which brings about a complete and direct realisation of the Self.

According to Œrīmadbhagavadgītā, performance of duties, without thinking

of consequence is the highest yoga. Such action without thinking of any

consequences is the Niîkāmakarma which alone leads a man to the highest good

or Mokîa. Mokîa means the union of jivātmā (individual self) with the Paramātmāwhich is God himself. Regarding the nature of man’s duty Lord Káî]a said to

Arjuna-

Œrīīīīīmadbhagavadgīīīīītāāāāā’s Approach towards Holistic Education


“karma]yevādhikārastemā phaleîu kadācana

mā karma-phala-heturbhūrmā te sa>go’stvakarma]i” (chapter 2, verse 47)

This means that your privilege extends only to action, not to its results. Do

not become the cause of the fruit of action nor must your attachment be to non-

action. Therefore while performing one’s duty attention should be on the quality

of action rather than be attached only to the fruits of action. It is said in the

Œrīmadbhagavadgītā that we have a right only to the work and not to its result.

If one does not attach hope with any work then one will be neither happy nor sad

with the success or failure of the work. Happiness, unhappiness, pain, suffering,

frustration, dissatisfaction is not for work, but for the fruit which one expects

from the work.

But it should be noted that dissatisfaction which lies at the root of the desire

of man and inspires him to improve further and to acquire a peaceful and equable

mind is not to be discarded. For such dissatisfaction is the basic factor of the

future prosperity of man, including even his release. If this germ of discontent is

destroyed, man’s possibilities for future improvement will be blocked.

Niîkāmkarma does not mean that one would not get fruits out of it. It only

suggests that one should work for its own sake and the best of fruits would follow

automatically. Karmayoga is compared to water cycle in nature; water from sea

evaporates and goes to clouds and rain water goes back again to seas. Work and

its result should be given as sacrifice to gods and their effect / result will come to

Karmayogin in indirect way. There are two types of fruits we get out of any

activity- main fruit and subordinate fruit. For instance, in a game of sports, the

main benefit we get is that of getting physical fitness and the subordinate fruit can

be winning. Even if we lose, the main fruit is not going to be wasted. Both winner

and loser get physical fitness. In life, the main fruit of discharging our duty properly

is purity of mind which comes. With purity of mind we get peace of mind, harmony

and ability to enjoy what we have, independent of all other objects of so-called

pleasure which we do not have. Subordinate fruits are wealth, position, rank,

name and fame. Even if the latter does not come, the main fruit of purity of intellect

is always obtained in karmayoga.

Karmayoga is considered to be the highest ideal for humanity set by the

Gītā. But here the question arises is this practicable for all? Can an individual

work without having an eye on the fruits of his labour? Can its practice benefit

an individual or human society?

According to general human nature action of a man cannot be niîkām(desireless or disinterested) unless and until he reaches the finishing limit of

action by properly following the prescribed course thereof with keen interest in

Sima Baruah


the attainment of a noble aim. Originally all men are moved to action by force of

the intensive cause. And thus they naturally cannot but be subject to desire

(purposefulness) and interest. Hence all their actions are performed by being

desire-prompted. But if a man properly directs his motive force towards noble

aim with the help of the existing cause of his personal effort, he becomes an heir

of the eternal properties of the God-head and attains the immortal and undecaying

state of Being. Again on the contrary, if anybody gets engaged in action by the

promptings of ignoble desire, he goes down to a standard far lower than that of

the savage beasts. Vivekananda (1948, p.45) states that; “To give an objective

definition of duty is entirely impossible. Yet there is duty from the subjective

side. Any action that makes us go Godward is a good action, and is our duty;

any action that makes us go downward is evil, and is not our duty.”

The Œrīmadbhagavadgītā says that to be a Karmayogī one should control

one’s desire, anger, avarice and attachment.

“yastvindriyā]i manasāniyamyārabhate’rjuna

karmendriyaiÊ karma-yogamasaktaÊ sa viśisyate” (Chapter 3, verse 7)

It means that he who, controlling the organs of sense and action by the mind

and remaining unattached, undertakes the yoga of action (karmayoga) through

these organs, he excels. Two important prerequisites for attaining success in the

control of the mind are vairāgya (born of viveka) or dispassion and abhyāsa or

practice. The best example, set herein is the tortoise. The tortoise can at any

moment wind up his senses and exhibit them again at any time for particular

purposes. To control one’s senses one need not be a saint; he may be a king also.

Karmayoga is purely a mental state. Desai (1946, p.61) states; “...mind ties the

knot of karma tighter than the body.”

All the Œāstras contain the advice that desire (kāma), anger (krodha) and

avarice (lobha) are the enemies of man, and that unless they are fully conquered,

neither he nor society will in anyway be benefitted; it is also stated in the

Œrīmadbhagavadgītā. Kāma, krodha and lobha are the three gateways of hell.

As they are destructive agents, they must be eschewed. The Lord also said that

“O Arjuna! I am that kāma which exist in the hearts of living being consistent

with law (dharma)”. (Gītā Chapter 7, verse 11) Therefore that kāma (desire)

which is inconsistent with dharma is the gateway of hell. If all living beings

decide to observe celibacy the whole of their lives the entire living creation will

come to an end. So kāma and krodha are enemies, it is true, if you allow them to

become uncontrolled. Therefore kāma and krodha are extremely essential with

in proper limits, in order that the world should go on. The highest civilisation

consists in putting a proper restraint on these powerful mental impulses, and not



in totally destroying them.

In case of anger (krodha), it is said that; anger is the sure way for self-defeat.

Anger held in the heart gnaws one from the inside and put one’s down. But

anger is also a natural human reaction. If a man does not get angry or annoyed

when he has being insulted, it is just the same whether he is your friend or

whether he hates you. He who gets angry (on account of injustice) and who does

not submit (to insult) is truly a man. It has already been stated that in order that

the world should go on, there must not be either anger or valour at all times, or

forgiveness at all times. The same law applies to avarice (lobha). Even a

sannayāsī (ascetic) wants release (mokîa).

The Œrīmadbhagavadgītā itself clearly says that being impartial toward all

created things is a characteristic feature of a perfect being (siddha). But if

somebody showers charity on each and everyone alike, without considering their

respective merits, it will not be wise. Contribution for indulgence in intoxication

and gambling is not beneficial for the society. It is stated in the Gītā as; “Deśekāle ca pātre ca taddānam sāttvikam smátam”. (Gītā chapter 17, verse 20) It

means that charity which is made with proper regard for the place, the time and

the worthy person is the pure charity. Consideration of time are not limited to

the present time as time change so also changes take place in the laws relating to

worldly life; and therefore if one has to consider the propriety or otherwise of

anything pertaining to ancient times, one has necessarily to consider also the

ideas of righteousness or unrighteousness prevailing at that time.

3. Conclusion

The seat of moral evil is the will of man. Man knows what is bad but still

they perpetrate them. Mere knowledge of the ends is hardly enough for combating

moral evil. We need a psychological technique to make our knowledge operative

and practical. Arjuna asks the Lord what is it that makes men do evil, against

their will. Mere learning and analytical skill are of no avail to us. In Buddha’s

words the man who merely knows is just like the herdsman of other man’s cows

or as Mohammed put it bluntly they are just like the ass that carries a load of

books. The Báhadāra]yakopaniîad asks us not to brood over a mass of words,

for it is a waste of breath. The great Greek dramatist Euripedes in his book TheBacchae stated that it is not wisdom to be only wise.

Further men with the best of knowledge find themselves unable to will their

knowledge into action. They know what is better, but they are not able to act

aright. They know what is adharma, but they are not able to act upon it. Locke

(1832, p.319) states St. Paul echoes Arjuna’s question when he says ‘the good

that I would, I do not; the evil that I would not, that I do.’ There is a famous

saying that an object of desire becomes more seductive when it is forbidden.

Tillotson (1694, p.586) states ‘this is the condemnation, that light is come into

Sima Baruah


the world and men loved darkness rather than light because their deeds were

evil.’ A modern psychologist calls this situation as intention-resultant-discrepancy.

Therefore man needs something more than knowledge. Learning must become

willed action. This process the Gītā says, cannot be effected in a trice without

moral effort and religious faith. The Gītā does not believe in the self-sufficiency

of man’s moral effort nor does it believe that without man’s effort the process of

regeneration can be effected. Moral training is indispensible for religion. To

bring in tune with the unregenerate will of man to the will of the Infinite is no

easy task. It requires above all a hard training to make the phenomenal ego of

man, to will the laws of the eternal self. This is the purpose of all moral training.

In the hour of trial and temptation, when impulses pull one way and duty

forbids, there is a regular tug-of-war in man. There are moments in the life of

man when one feels that self effort and striving are of no avail. He feels abandoned,

his surface supports give way his strong props fail him and he is dismayed into

despair. It is in such a moment that the faith in the Lord helps man out of the

difficulty. The problem of temptation is the pragmatic argument for the existence

of God and man’s need for him. The Œrīmadbhagavadgītā believes that moral

effort and the grace of the Lord, are both necessary for negotiating the temptations

of life. The doctrine of grace and the need for man’s surrender to the will of God

are the prevalent doctrines of the Œrīmadbhagavadgītā.The unregenerate self of man is the raw material or the moral capital for

man. There is no use of ignoring the material, for we have nothing else to work

on. The Œrīmadbhagavadgītā never forgets the physical basis of life and its

psychological character. The psycho-physical structure has to be harnessed to

the art of God realisation. It will not do the work in its unregenerate form. We

cannot annihilate the physical and psychological aspects of man. The Œrīmad-bhagavadgītā does not stand for the suppression of the life and its instincts. It

wants us to sublimate them. It does not thwart the instincts but trains them. It

asks us to harness our instincts to spiritual purposes. The Œrīmadbhagavadgītābelieves that this can be effected with wise planning and regulation of our life.n

References

1. Desai, M. (1946). The Gītā According to Gandhi, Ahmedabad: Navajivan Publishing

House.

2. James, W. (2013). Pragmatism, Bundoora: Lulu press Inc..

3. Locke, J. (1832). A Paraphrase and Notes on the Epistles of St. Paul to the Galatians,First and Second Corinthians, Romans, and Ephesians, Washington: Hilliard, Gray

and Company.

4. Radhakrishnan, S. (1970). The Bhagavadgītā, London: George Allen & Unwin.

5. Tillotson, J. (1694). Works, Vol.2. London: Ralph Barker.

6. Vivekananda, S. (1923). Karmayoga: The yoga of action, (28th Ed.), Calcutta:

Advaita Ashrama. Manuscript accepted on: 21/11/2015



Rural-Urban Linkages for Sustainable Development

in Assam: A Social Accounting Matrix Analysis Ira DasAssistant Professor, Deptt. of Economics

Pragjyotish College, Guwahati. Assam


Abstract: To ensure balanced and sustainable development of a region,strengthening the linkage between rural and urban areas is important.There is always a close and very complex linkage between rural andurban areas. However, failure to properly harness the linkages betweenrural and urban sectors ends up threatening the entire system itself. Ruralto urban migration causes huge pressure on urban infrastructure andcontributes to the ever increasing environmental pollution anddegradation. Studies have identified that promotion and enhancement offood-processing industries is an important key to strengthen rural-urbanlinkages for balanced and sustainable development. Synonymous to alldeveloping countries of the world, rural-urban migration, environmentaldegradation etc. are important phenomena in Assam, a state of NorthEast India. Therefore, in this paper, an attempt has been carried out toexamine the existing rural-urban linkages in Assam and based on thatsuggestions are made to strengthen rural-urban linkages for sustainabledevelopment of the state. The paper concludes by advocating for settingup of more food processing industry in the state for sustainabledevelopment and ensuring better environmental management.Keywords: Rural-urban linkages, Balanced and Sustainable development,

Environment, Migration, Food-processing industry.

1. Introduction

Reducing divide between sectors through better linkage has been one of the

issues for ensuring balanced and sustainable development. The United Nations

(2001) has also emphasised on the issue for simultaneous development of rural

and urban areas for over all development of any country.

The ‘virtuous circle model of rural-urban development’ mainly developed

by Evans (1992) portrays an idealistic situation of rural-urban linkages.

According to this model, urban areas have a positive impact on rural hinterlands

by way of development of markets for inputs, and supplying extension and




Vol. 1, No. 1 (2016), 27-40


Ira Das

production credit which lead to a rise in productivity. Increased income in rural

areas generates demand for urban manufactured consumer goods that results in

rise in urban income. The rise in urban income leads in turn to enhanced demand

for superior and income elastic consumer goods which are supplied by the rural

sector as it diversifies into rural non-farm activity (Douglass, 1999). However,

in reality, the model does not operate and rural-urban divide arises. The linkage

between these two systems are not well understood and properly harnessed, and

as a result the system is threatened. This results in imbalance between the

demand for natural resources, on one hand, and their supply and management,

on the other, that might lead to extreme poverty and degradation of natural

resources at last.

It is widely accepted that there is a growing disparity between urban and rural

areas due to improper linkages between rural and urban areas and this disparity

creates many development problems. Massive rural to urban migration is one of

the problems created by the disparity between rural and urban areas (UNHABITAT,

2011). Rural to urban migration arises mainly because of the income differentials

between origin and destination. In the absence of proper diversification of the

agricultural sector in developing countries, the large pool of rural population,

resulting from a relatively higher population growth, could not be absorbed in the

sector. Lack of opportunities for an adequate livelihood in the rural areas, resulting

in greater intensity of poverty, forces many rural poor to seek employment

elsewhere, leading to massive rural-urban migration. This creates huge pressure

on already fragile urban infrastructure and consequently raises the urban un-

employment force, the spread of many new health problems, and increase in the

number of people living in urban slums. The end result is the ever increasing

environmental pollution and degradation in many parts of the country. Thus, the

absence of required linkages (backward and forward) between rural and urban

sectors causes agglomeration of certain activities in certain areas leading to rural

to urban migration. The result of this weak sectoral linkage is poverty in both

urban and rural areas (United Nations, 2001).

The agro processing industries relate to both agriculture and industry. Agro

processing adds value to agricultural products and thereby creates market for

these products. It, thus, can ensure remunerative price to the farmers for their

farm products (FAO, 2009). Agro processing industries are generally located

near those places in rural areas and small towns where the raw materials are

easily available. Micro and small industries are labour intensive and require

lower capital investment. Moreover, the wastages of the agro-processing

industries are bio-degradable in nature. Therefore, promotion and enhancement

of food-processing industries is a key to strengthen rural urban linkages for

environmental management.


Synonymous to all countries of the developing world, rural-urban migration,

environmental degradation etc. are some important phenomena in Assam, a

state located in the north eastern region of India. The state is well known for its

rich biodiversity and flora and fauna. However, with urbanisation the economic

activities in the state have undergone structural changes and a number of

environmental problems have started cropping up. The major environmental

problems in the state are: deforestation; massive erosion; flood; coal mining

operation; pollution from cement industry, paper industry; automobile exhaust

emission; degradation of water quality of river Brahmaputra etc.

The forest cover in the state has gone down to a level below 25 per cent

which was earlier more than the standard requirement of 33 per cent. The

degradation of environment associated with open cast mining is observed in

certain parts of eastern Assam. According to the Pollution Control Board, Assam,

the effluents from the Paper Mills in the state are beyond permissible limits and

measures taken are not satisfactory. In recent times, the internal combustion

engine powered vehicles (both petrol and diesel) have been identified as one of

the basic sources of air pollution in our urban centres and highways. The water

quality of the river Brahmaputra is not good now as the concentration of total

coli form which is a member of the class of biological indicators was found to

have exceeded the tolerance limit (Talukar, 2003).

In view of increased urbanisation and resultant change in the occupational

pattern in the state, there is a need to examine the linkages between rural and

urban areas of the state. Accordingly, an attempt has been carried out in this

paper to examine the rural-urban linkage in Assam and to explore ways for

better rural-urban linkages to ensure sustainable and balanced development in

the state.

2. Objectives of the Study

The objectives of the study are as follows:

1. To examine existing rural-urban linkages in Assam.

2. To suggest how to strengthen the rural-urban linkages for sustainable

development in the state.

The paper has been organised in five sections including this introduction.

The objectives of the study are presented in section two of the paper. The data

source and methodology of the study are described in section three. While results

and discussion are presented in the fourth section, conclusion is drawn in the

fifth section of the paper.

3. Data Source and Methodology

The study is based on both primary and secondary data. The secondary data

are mainly collected from the Sample Registration System Bulletin, Registrar

General of India. To explore ways for better rural-urban linkages to ensure

Rural-Urban Linkages for Sustainable Development in Assam:

A Social Accounting Matrix Analysis


Ira Das

sustainable and balanced development in the state, a field study was carried out

in 2009 which examines the impact of a food processing industry on an input

supplying village. For accomplishing this, Nilon’s Enterprises Private Limited,

a food processing industry located at Dalgaon in Darrang district is purposively

selected. The selection of the industry is guided by the fact that it is the first

major organised food processing industry in Assam. To examine the link of the

industry with the rural surrounding, a nearby village, namely, ‘Batabari’ is

purposively selected as this village is one of the input supplying villages to the

food processing industry.

It is found from literatures that increase in rural to urban migration is due to

improper rural-urban linkages. Thus, the parameter ‘rural to urban migration’

is used as a proxy parameter to examine the ‘rural-urban linkage’ in the state.

Higher value of ‘rural to urban migration’ implies more undesirable ‘rural-

urban linkage’. Rural to urban migration figures for the state of Assam are

estimated following the procedure adopted by Kali (2007) in the background

paper, prepared for World Development Report, 2009. The formula is as follows:

( ) ( ) [ ]1000/.1 tttttt UdubuUUM −−−= −

Where, Mt is figure on Rural to Urban Migration.

Ut is the total urban population at time t

Ut-1

is the total urban population at time t-1

but is the birth rate per 1000 urban population.

dut is the death rate of per 1000 urban population.

Social Accounting Matrix (SAM) is used to examine whether the food-

processing industry has any significant impact on its neighbouring villages.

Literatures have identified SAM as an appropriate tool for measuring existing

linkages and impact analysis (Lewis and Thorbecke, 1992; Parikh and

Thorbecke, 1996; Subramanian, 2007). Its usefulness for impact analysis arises

due to the fact that SAM is an organised matrix and is an extension of the

Input-Output table to include social effects of production processes along with

the economic effects. Once SAM is built with all the accounts in a consistent

framework, this forms the transaction table providing the basis for the multiplier

analysis to be undertaken. The village SAM multiplier matrix, a square matrix

denoted by M, is derived from the 39 ×39 SAM as:

M= (I-A)-1

Given some exogenous change in X, the effect on endogenous accounts in

the village, Y, is determined by this village multiplier matrix: Y= M×X

4. Results and Discussion

4.1 Rural-Urban linkages in Assam: As stated in the methodology, rural to

urban linkages in the state is measured indirectly by rural to urban migration


figures. Rural to urban migration figures for Assam are presented in Table 1.

From the table it is found that the compound annual growth rate (CAGR) of

migration figure is 3.18 per cent which indicates a positive growth of migration

figures in the state. If population grows at 2 per cent compound annual rate, the

population doubles in size in 35 years (Ray 2007). Therefore, these huge migration

figures resulted due to underdeveloped rural areas (which is again the manifestation

of weak rural-urban linkages in the state) raise concern for the policy makers

regarding management of environment in urban areas in the state.

Table 1. Rural to Urban Migration Data for Assam

Year (t) Rural to Urban Migration (Mt)

1981 30705

1982 30066

1983 28776

1984 30726

1985 32162

1986 32603

1987 32167

1988 35271

1989 42506

1990 42964

1991 44650

1992 47171

1993 41041

1994 47631

1995 48939

1996 51162

1997 53175

1998 56831

1999 63586

2000 66380

2001 53521

2002 62866




Ira Das

2003 63799

2004 74903

2005 72451

2006 73763

2007 73849

2008 73449

2009 73700

2010 74510

2011 76557

2012 79132

2013 80824

2014 84037

Compound Annual Growth Rate (CAGR) (%) 3.18

Source: Calculated from the Census Reports and Registrar General of India,

Government of India.

Note

1. The figures of urban population from 1981 to 2010 are projected (since

1981 census was not held for Assam) from known figures of 1971 and 1991 by

the exponential growth rate formula Pt=P

0ert. Similarly the figures from 1992

to 2000, 2002 to 2010 and 2012 to 2014 are projected from the known figures

of 1991, 2001 and 2011.

4.2 Effective Linkage Study to Strengthen Rural-Urban Linkages for

Sustainable Development in the State: To strengthen rural-urban linkages for

ensuring sustainable development in the state, an impact analysis of food

processing industry Nilon’s Private Enterprises on the neighbouring village

Batabari was carried out. The results are presented in the following sections.

The aggregate 39x39 SAM of Batabari Village is presented in Table 2.





Ira Das

4.3 Results of Output, Income and Employment Multipliers

The three most frequently used multipliers derived from the SAM are - output,

income and employment multipliers which estimate the effect of change in the

demand for outputs on: (1) outputs of the sectors; (2) income earned by

households because of new outputs; and (3) employment generated because of

the new outputs. The multiplier effects work in the following way.

If the demand for vegetables and fruits of the village increases due to the

food-processing industry then there will be increased output in the village. This

is output multiplier. The increase in output tends to increase income of the

villagers which is captured by income multiplier. This will also create

employment opportunities locally and opportunities created by the industry.

This is employment multiplier. Thus, food-processing industry has a multiplied

impact on the total output, income and employment of the village economy.

The multiplier matrix of village Batabari is calculated from the 39×39 village

SAM and is presented in Table 3. The output and income multipliers for the

sectors of the village are calculated from the table. The table shows that the

activity that induces the highest output in the economy is allied agricultural

activities if it receives economic stimulations, such as an increase in export

demand. This activity yields the maximum total output multiplier (2.05) in the

village followed by agricultural inputs (2.04), miscellaneous activities (1.81)

and construction (1.81) indicating their high integration with other sectors.

Agriculture occupies the seventh position out of 21 production activities account.

Salaried persons contribute only a meager 0.39 as the output multiplier whereas

the persons employed at Nilon’s contributes 0.89 as the output multiplier.

On the other hand, the household’s income multipliers are generally lower

compared with output multipliers. This is due to various leakages from the

circular flow of income (for instance, import and tax leakages) (Breisinger etal., 2009). The activity that yields the maximum total income multiplier in

Batabari is allied agricultural activities and agricultural inputs, followed by

construction and miscellaneous activities.

On the basis of Table 4, employment multipliers are obtained by multiplying

the output multiplier of each sector with the relevant direct employment

coefficient. Direct employment coefficients are defined as employment per unit

of output. Thus, direct employment coefficient of each sector is calculated as

the ratio between the wages and salaries generated by the production activities

and the total outputs of the activities. The estimated employment multipliers

are presented in Table 5. The employment multiplier is found to be the highest

for transportation sector (0.90) followed by agriculture (0.83), allied agricultural

activities (0.35) and trade and petty services (0.10). These sectors do not have

high employment multipliers, possibly because these sectors are already labour


intensive (as expressed by Leeuwen and Nijkamp, 2002 in a different study).

As the study is intended to examine the impact of Nilon’s industry on the

village, the output, income, employment multipliers have been computed. These

show that if demand for agricultural crops in the village is increased by Re.1

due to the industry, then the production/output in the agriculture sector will be

increased by Rs.1.64 (i.e. Re.1×1.64); income increases by Rs.1.32 (i.e.

Re.1×1.32) and employment increases by 0.83 units (i.e. Re.1×0.83) in the

village.




Ira Das





Ira Das


From the above findings of the impact analysis with the help of the SAM

multiplier matrix, it can be said that food-processing industry can have a

significant impact on the overall rural economy through its better linkages with

rural sector. Thus, it can help narrowing down rural-urban divide and

consequently ensuring better environmental management in the state.

5. Conclusion

The present study has examined the existing rural-urban linkage in Assam

and has made an attempt to suggest ways to strengthen the rural-urban linkages

for balanced and sustainable development in the state. It is found from the

study that rural-urban linkage in the state is not proper. The SAM analysis has

established the overwhelming linkage between the food processing industry and

the neighbouring village in terms of input supply as well as impact on economic

and other aspects. This obviously suggests establishing this type of linkages in

other areas as well. In view of the positive economic impact of the food-

processing industry on the input supplying village and also the potentiality of

the locality in terms of abundant production of raw-materials, more such food

processing industries can be set up in different locations of the state. This may

eventually help reducing environmental degradation and promote balanced and

sustainable development with better rural-urban linkages to a considerable

extent.n

References

Breisinger, C., Thomas, M. & Thurlow, J. (2009). Food Security in Practice-Social Accounting Matrices and Multiplier Analysis. Washington, DC, USA:

International Policy Research Institute.

Douglass, M. (1999, January). Rural-Urban Integration and Regional Resilience:Strategies for the Rural-Urban Transition in Northeast Thailand. Report for

the Northeast Demonstration Project on Decentralization of Development

Planning: NESDB/NorConsult. Bangkok, Thailand.Retrieved November 12, 2006

from www.wbln0018.worldbank.org on 12-11-06.

Evans, H. (1992). A virtuous circle model of rural urban development: Evidence

from a Kenyan small town and its Hinterland. Journal of Development Studies,28(4), 640-667.

Food and Agriculture Organization (FAO) (2009). Agro industries for development.In C. A. da Silva, D. Baker, A. W. Shepherd, C. Jenane & S. Miranda-da-Cruz

(Eds.), FAO of the United Nations and The United Nations Industrial Development

Organization by arrangement with Centre for Agriculture and Bio-Science

International.

Kali, M. (2007, November). Urbanization, inequality and economic growth:

Evidence from Indian States, Background Paper for World Development Report,

2009.




Lewis, B. D., & Thorbecke E. (1992). District level economic linkages in Kenya:

Evidence based on a small regional social accounting matrix. World Development,20(6), 881-897.

Leeuwen, E., Van, S. & Nijkamp, P. (2002). Social accounting matrices-the

development and application of SAMs at the local level. Research paper, 14th

International input-output conference. Retrieved January 23, 2010 from http://zappa.ubvu.vu.nl/20090045.pdf.

Parikh, A. & Thorbecke, E. (1996, January). Impact of rural industrialisation on

village life and economy: A social accounting matrix approach. EconomicDevelopment and Cultural Change, 44(2), 351-377. Retrieved January 29, 2009

from http://www.jstor.org/stable/1154408.

Ray, D. (2007). Development economics, (11th Impression), New Delhi: Oxford

University Press.

Subramanian, A. (2007). Distributional effects of agricultural biotechnology in avillage economy: The case of cotton in India, Germany: Cuvillier Verlag, NS.

Talukar, D. (2003). Major environmental problems in the North Eastern India:

Possible legal and non-legal solutions, A status report of the environment: North

Eastern India. Retrieved June 24, 2012 from www.nlsenlaw.org/.../major_environmental_problems_in_the_north_....

United Nations. Economic and Social Commission for Asia and the Pacific

(UNESCAP) (2001). Reducing disparities: balanced development of urban andrural areas and regions within the countries of Asia and the Pacific. Retrieved

August 7, 2008 from http://www.unescap.org/pdd/publications/Disparities/disparities.pdf.

United Nations Habitat (UNHABITAT). (2011). Rural-urban linkages. Retrieved

December 7, 2011 from http://www.womenandhumansettlements .org/global/rural-urban-linkages-85.html.


Ira Das


Monetary Policy of RBI as an Instrument of Price

Stability and Economic GrowthDipakshi DasGuest Faculty, Deptt. of Economics



Abstract:Monetary policy is the macroeconomic policy laid down by thecentral bank of a country. Monetary policy is defined as comprising ofsuch measures which lead to influencing the cost, volume and availabilityof money and credit so as to achieve a certain set of objectives. Monetarypolicy refers to the credit control measures adopted by the central bankof a country. It includes not only monetary measures which influence thecost and availability of money but also those non-monetary measureswhich influence monetary situations. An attempt has been made in thispaper to find out the monetary policy of Reserve Bank of India (RBI) likeBank rate policy, Cash Reserve Ratio (CRR), Statutory Liquidity Ratio(SLR), Repo rate, Reverse Repo rate, Open Market Operation, etc. aimsat maintaining price stability and economic growth. For this purpose theRBI uses several methods and techniques of credit control and moneysupply which has its own merits and demerits. The correct approach isthat all methods should be judiciously combined in right proportion toachieve the objectives of monetary policy effectively. Moreover, it is alsofound in the above study that monetary policy of RBI can help in pricestability in the long run but in the short run a trade off between pricestability and economic growth arises where price stability can be ensuredat the cost of economic growth.Keywords: Reserve Bank of India, Statutory Liquidity Ratio (SLR), Cash

Reserve Ratio (CRR), Repo Rate, Reverse Repo Rate, Open Market

Operation (OMO),

1. Introduction

Monetary policy is the macroeconomic policy laid down by the central bank

of a country. In simple terms it can be understood as management of money

supply and interest rate and is the demand side economic policy used by the

government of a country to achieve macroeconomic objectives like inflation,




Vol. 1, No. 1 (2016), 41-49


Dipakshi Das

consumption, growth and liquidity.

Monetary policy can also be defined in a broad or in a narrow sense. Defined

in a broader sense, monetary policy not only includes monetary measures but

also non-monetary measures which have monetary effects. In this sense, monetary

policy covers a wide range of policies and measures. It includes not only monetary

measures which influence the cost and availability of money but also those non-

monetary measures which influence monetary situations. Thus, non-monetary

measures such as control of prices or wages, physical control, budgetary

measures, income policy measures, etc. would be included within the scope of

monetary policy defined in broader sense in so far as their primary aim is to

influence the monetary situation.

But, defined in a narrow sense, monetary policy comprises only those

decisions and measures of the state and of the monetary authority which affect

the volume of money and the level of interest rates. Thus, monetary policy is

defined as comprising of such measures which lead to influencing the cost,

volume and availability of money and credit so as to achieve certain set objectives.

Monetary policy refers to the credit control measures adopted by the central

bank of a country. This is a very narrow definition.

But, besides the policies of the central bank, the Government policies relating

to the monetary standard and the statutory reserves for the issue of currency as

also operations and policies regarding exchange rates and foreign transactions

also constitute important aspects of monetary policy. Hence, monetary policy

is the name given to the principles whereby the Government and the central

bank of a country fulfil the general objectives of the country’s economic policy.

In India the central monetary authority is the Reserve Bank of India (RBI).

For RBI, monetary policy refers to the use of instruments within the control of

central bank to influence the level of aggregate demand for goods and services.

Central banking instruments of control operate through varying the cost and

availability of credit, those producing desired changes in the asset pattern of

credit institutions primarily the commercial banks. Thus, RBI is relatively more

explicit in defining the monetary policy. For it, monetary policy operates through

influencing the cost, volume and availability of credit and money. It seeks to

influence aggregate demand indirectly through influencing the credit position

of commercial banks.

The monetary policy of RBI is so designed that it aimed at managing the

quantity of money in order to meet the requirements of different sectors of the

economy and thereby maintain price stability and increase the pace of economic

growth. India’s monetary policy since the first plan period was one of ‘controlled

expansion’ that is, a policy of adequate financing of economic growth ensuring

price stability. RBI has helped the economy to expand through expansion of


money and credit and has also attempted to check rise in prices through monetary

and other control measures.

1.1 Monetary Policy Framework in India

Under the Reserve Bank o f India Act,1 934,the RBI is entrusted with the

responsibility “to regulate the issue of Bank Notes and the keeping of reserves

with a view to securing monetary stability in India and generally to operate the

currency and credit system of the country to its advantage”. Accordingly, the

main objectives of monetary policy in India have evolved as maintaining price

stability and ensuring adequate flow of credit to the productive sectors to support

economic growth. In the recent period, considerations of financial stability have

assumed added importance in view of increasing openness of the Indian economy

The operating framework of monetary policy in India has undergone

significant transformation during the past two decades in consonance with

evolving changes in the structure of the economy and institutional developments.

Prior to the mid-1980s, “credit planning” ensured flow of bank credit to the

relevant sectors as per the national priorities. With adoption of “monetary

targeting with feedback “since the mid-1980s, broad money (M3) emerged as

the nominal anchor based on the premise of a stable relationship between money,

output and prices. In the late1990s, ongoing financial openness and sweeping

changes in the financial sector reoriented the role of interest rates vis-à-vis the

quantity variables .It was felt that in the evolving situation, while money still

acts as an important indicator, information pertaining to other monetary and

financial Indicator should also be taken into account while formulating monetary

policy. Since April1998, the RBI has formally adopted a “multiple indicator”

approach in which information on interest rates, monetary aggregates, credit,

capital flows, inflation, exchange rate, etc, are pooled together for drawing

policy perspectives. During this period, sole reliance on traditional indicators

of monetary aggregates or interest rates is not adequate to reflect the stance of

monetary policy, and hence, it is important to carefully comprehend enunciations

in policy statements juxtaposed within formation on relevant policy indicator to

decipher the complete picture.

1.2 Major Instruments of RBI’s Monetary Policy

RBI monitors and regulates the monetary policy of the country to stabilize

price by controlling inflation through the use of certain monetary instruments

which operates on monetary magnitudes such as money supply, interest rates

and availability of credit.

Bank Rate Policy

The bank rate also known as the discount rate, is the rate charged by the

RBI for providing funds or loans to the commercial banks and co-operative

banks, IDBI, IFC. EXIM Bank, etc through approved securities or eligible

Monetary Policy of RBI as an Instrument of Price Stability

and Economic Growth


bills of exchange. An increase in the bank rate increases the cost of borrowing

from the RBI by the commercial banks, which results into the reduction in the

credit volume to the banks and hence declines the supply of money. Increase in

the bank rate is the symbol of tightening of RBI’s monetary policy. It is an

indirect method of influencing the volume of credit in the economy. It does not

produce immediate effects on the cash reserves of the commercial banks. It is

suitable only when marginal changes are desired in the cash reserves of the

commercial banks. It is flexible and applicable to a narrower sector of the

banking system and therefore can be varied according to the requirement of the

local situation.

As of 3 February 2015, the bank rate is 8.75%, which is reduced to 8.50%

in 4th March 2015 and this was further reduced to 8.25% in 2nd June 2015.

Cash Reserve Ratio (CRR)

CRR is a certain percentage of bank deposits which banks are required to

keep with RBI in the form of reserves or balances. Higher the CRR with the

RBI, lower will be the liquidity in the system and vice versa. RBI is empowered

to vary CRR between 15 and 3 per cent. But as per the suggestions by the

Narshimham Committee Report, the CRR was reduced from 15% in 1990 to 5

per cent in 2002.

As of September 2014, CRR is of 4 percent and has remained unchanged till

date.

Statutory Liquidity Ratio (SLR)

SLR refers to the portion of total deposits of a commercial bank which it

has to keep with itself in the form of cash reserves. By varying the SLR, the

RBI controls the expansion and contraction of credit. If SLR is reduced the

lendable resources with the commercial banks gets correspondingly increased

and vice-versa. These assets have to be kept in non cash forms such as precious

metals, approved securities like bonds,etc. The ratio of liquid assets to time and

demand liabilities is termed as SLR. There was a reduction in SLR from 38.5%

to 25% because of suggestions by Narshimham Committee.

The current SLR is 21.5 %.

CRR and SLR are the direct instruments because they control the volume of

credit by directly influencing the cash reserves of the commercial banks and

thus producing immediate effect on the cash reserves. But they are not flexible

as they are applicable to the entire banking system and therefore cannot be

varied in accordance with the requirements of the local situations. CRR is one

of the most frequently used monetary weapons in India while SLR is also active

now-a-days.

Dipakshi Das


Open Market Operations (OMO)

An OMO is an instrument of monetary policy which involves buying or

selling of government securities from or to the public and banks. It is more

direct method because it influences the reserve position of the banks , yield on

government securities and cost of bank credit. The RBI sells government

securities to control the flow of credit and buys securities to increase credit

flows. OMO makes bank rate policy effective and maintains stability in

government securities market.

Repo and Reverse Repo Rate

Repo and Reverse Repo rate under the Liquidity Adjustment Facility ( LAF)

allow the Reserve bank to manage market liquidities on a daily basis and also

transmit interest rate signals to the market. The LAF is the key element in the

monetary policy operating framework of the RBI. On daily basis the RBI stands

ready to lend to or borrow money from the banking system as per the latter’s

requirement at fixed interest rate. The primary aim of such operations is to assist

banks to adjust to their day to day mismatches in liquidity through Repo and

Reverse Repo operations. Under the repo or repurchase operations, banks borrow

money from the RBI through the sale of securities with an agreement to purchase

the securities back at a fixed rate at a future date. The rate charged by the RBI to

aid this process of liquidity injection is termed as repo rate. Under the reverse

repo operations the RBI borrows money from the banks, draining liquidity out

from the system. The rate at which RBI borrows money is the reverse repo rate.

The interest rate on the LAF is fixed by the RBI from time to time.

As of June 2015, the repo and reverse repo rate are 7.25 and 6.25 per cent

respectively.

Marginal Standing Facility (MSF)

The MSF is a new scheme announced by the RBI in its monetary policy,

2011-12 which came into effect from 9th May 2011. Under this scheme , banks

can borrow overnight upto 1 per cent of their net demand and time liabilities (

NDTL) from the RBI, at the interest rate 1 per cent (100 basis points) higher

than the current repo rate. The MSF will be the last resort for the banks once

they exhaust all borrowing options including the LAF by pledging through

government securities which has lower rate (i.e. repo rate) of interest in

comparison with MSF. The MSF would be a penal rate for banks and the banks

can borrow funds by pledging government securities wit5hin the limits of the

SLR. The scheme has been introduced by the RBI with the main aim of reducing

volatility in the overnight lending rates in the inter-bank market and to enable

smooth monetary transmission in the financial system. The minimum amount

which can be accessed through MSF is Rs 1 crore. The current MSF is 8.25 per

cent.


and Economic Growth


1.3 Empirical Evidence

In recent past the thrust of monetary policy of India was on reducing the

annual inflation rate. During the year 2009 to 2011, inflation in India has crossed

historical records and reached to unprecedented levels lying in the range of 9-

14 per cent. The monetary authorities strived hard to curb the inflation by

adopting several monetary policy measures, the important among which are

CRR, repo and reverse repo rate, which directly influence the money supply in

the market with immediate effect without creating any distortions in the economy.

An attempt was made to study the impact of changes in CRR, repo rate and

reverse repo rate adopted by monetary authorities in curbing inflation (Vikram

Joshi, 2012)

In the study it was shown that, during the period January 2009 to October

2011, Indian economy witnessed record high inflation and monetary authorities

were highly concerned about combating the persistently high inflation. The

monetary authorities made several changes in the monetary policy in terms of

changes in CRR, repo and reverse repo rate and obtained mixed responses.

Econometric study was carried out to evaluate the impact of these parameters

i.e. CRR, repo and reverse repo rate on curbing inflation. It was statistically

verified in the study that CRR, repo and reverse repo rate cannot be considered

solely for measuring the impact of monetary policy on curbing inflation. Rather

the study revealed that the combined effect of these three parameters can be

considered as the best for measuring impact of monetary policy on curbing

inflation. The study statistically proved that by formulating models taking into

account the various independent variables such as CRR, repo and reverse repo

rate and dependent variable as inflation, can be used for formulating the suitable

policy for curbing inflation. Based on market conditions, these rates can be

varied (increased or decreased) depending on the suitability of market conditions.

Thus the study showed that if suitable monetary measure is adopted, then it can

help in curbing the pervasive effect of inflation.


1. To study whether monetary policy can itself ensure price stability.

2. To study whether there is any trade off between price stability and

economic growth.

3. Findings

3.1 Monetary Policy and Price Stability

Since the inception of development planning the broad objectives of India’s

economic policy have been to achieve a faster rate of economic growth, ensure

a reasonable degree of price stability in the economy and promote distributive

justice. The working of monetary policy in India over the past several decades

would reveal that monetary policy has also emphasized these broad objectives

Dipakshi Das


of our economic policy. But it is important to recognize that all the objectives

cannot be effectively pursued by any single arm of economic policy. From many

theoretical literature and empirical findings it is clear that among various policy

objectives, monetary policy is best suited to achieving the goal of price stability

in the economy. It has also been recognised that in the long run the objective of

price stability and growth do not necessarily conflict with each other. Rather in

today’s altered economic context, a low and a stable price environment is being

increasingly regarded as an essential condition for increasing growth and

productive potential of the economy. As a noted monetary economist had once

observed, “The first and the foremost lesson that history teaches about what

monetary policy can do- and it is a lesson of most profound importance-is that

monetary policy can prevent itself from being a major source of economic

disturbance-provide a stable background of the economy and contribute to

offsetting the major disturbances in the economic system arising from other

sources’’.( Friedman 1968)

Continuous pressure on price level due to various external and internal shocks

can be prevented if there is a control over money supply in our country and

monetary policy can play an important role in this regard. But there could be a

variable lag between the time a monetary change is initiated and the time its

ultimate impact on prices and output is felt. The length of this lag is determined

by the inherent dynamics in the real sector and the speed with which economic

agents adjusts to a change in monetary situation. Therefore, a monetary shock

may take several months to express itself on prices and output. Moreover the

effectiveness of RBI’s monetary policy in causing an impact on the price level

also depends on inflation expectations. For example, while the expansionary

effect of fiscal policy will not persist for long without an accommodating increase

in money supply, the interest rate effect may, however , get sustained, giving

rise to inflation expectations and thereby adversely affecting the effectiveness

of monetary policy to fight inflation. Many empirical studies in India have

shown that the relationship between prices on the one hand and income and

money supply on the other is found to hold reasonably well over a period of

time. Average of price changes over a period of four to five years are predicted

with reasonable accuracy through the use of certain equations and these

predictions fall within a range which should be sufficient guide to policy. In

addition the use of the price equation shows that price move in tandem with

money supply in the long run.

3.2 Monetary Policy and Economic Growth

RBI’s monetary policy aims to promote economic growth. In the past RBI

has been criticised that it pursued the objective of achieving price stability and

neglected the objective of promoting economic growth. Monetary policy of RBI


and Economic Growth


attempts to promote economic growth through ensuring adequate availability

of credit and lower cost of credit. There are two types of credit requirements of

business. First they have to finance their requirement of working capital and

for importing needed raw materials and machines from abroad. Secondly they

need credit for financing investment in projects for building fixed capital. Easy

availability of credit at low rates stimulates investment and thereby quickens

economic growth. However in the opinion of Prof. Rangarajan, there is no

conflict between the objective of price stability and growth. Price stability,

according to him is a means to ensure economic growth. To quote him, “it is

price stability which provides the appropriate environment under which growth

can occur and social justice can be ensured”. This may be true in the long run

but in the short run there exists trade off between growth and inflation. To

ensure higher economic growth the adequate expansion of money supply and

greater availability of credit at a lower rate of interest is needed. But large

expansion of money supply and credit leads to the increase in aggregate demand

which tends to cause a higher rate of inflation. This raises the issue of what is

acceptable trade off between growth and inflation ,that is, what rate of inflation

is acceptable to promote growth through appropriate monetary policy. Expert

committee on monetary policy headed by Late Prof Chakravarty suggested a

target of 4 per cent as the ‘acceptable rise in prices’ According to him the

growth of money supply and availability of credit should be so regulated that

rate of inflation does not exceed 4 per cent per annum. However, C. Rangarajan

, former governor of RBI fixed a higher target of 5 to 6 per cent rate of inflation

in the context of objective of achieving 6 to 7 per cent rate of economic growth.

To quote him “keeping the price and growth objectives in view the money supply

growth should be so regulated that inflation rate comes down initially to 6 to 7

per cent and eventually to 5 to 6 per cent. That indeed must be the goal of

monetary policy”. It may be noted that in the context of the openness of the

economy and floating exchange rate system, as is the case of the Indian economy

today, the objective of achieving higher rate of economic growth through

monetary measures may also conflict with the objectives of exchange rate

stability, that is value of rupee in terms of US Dollar and other foreign currencies.

Whereas prevention of depreciation of rupee requires tightening of monetary

policy, that is raising of interest rate, reducing of liquidity banking system so

that banks restrict their credit supply , the promotion of growth objectives requires

lower lending rates of interest and greater availability of credit for encouraging

private investment. It is this dilemma of conflicting objectives of higher economic

growth or price stability which is being presently faced in India.

Dipakshi Das


4. Conclusion

Thus from the above study we find that the monetary policy of RBI aims at

maintaining price stability and economic growth. For this purpose the RBI uses

several methods and techniques of credit control and money supply which has

its own merits and demerits. No method taken alone can produce desired results.

The correct approach is that all methods should be judiciously combined in

right proportion to achieve the objectives of monetary policy effectively.

Moreover, it is also found in the above study that monetary policy of RBI can

help in price stability in the long run but in the short run a trade off between

price stability and economic growth arises where price stability can be ensured

at the cost of economic growth. Effectiveness of monetary policy among other

factors depends on the stance of fiscal policy. The concerns of monetary and

fiscal policy are at once same and different. Nevertheless, the two policies cannot

run at cross purposes. It should be recognised by the RBI that there is a need to

maintain fiscal balance at some reasonable level of fiscal deficit so that monetary

policy can play its role. If the fiscal deficit remains high and if the monetary

policy accommodates it, it will make monetary policy ineffective in terms of

achieving price stability. So along with monetary policy, fiscal policy needs to

be co-ordinated so that the monetary authority does not become overburdened

with functions which may come in conflict with its own special objectives.n

References

Friedman, M. (1968, March). The Role of Monetary Policy, The AmericanEconomic Review, LVIII(1).

Joshi, V.K. (2012, December). Impact of Monetary Policy of India With SpecialReference to CRR, Repo and Reverse Repo Rate In Curbing Inflation-AnEconometric Study, Management Insight, VIII(2). Retrieved August 10, 2015

from www.inflibnet.ac.in/ojs/index.php/MI/articleview/1484.

Rangarajan, C. (1998, December). Role of Monetary Policy, Economic and PoliticalWeekly, 32(52), 3325-3328.

Retrieved August 10, 2015 from http://www.jstor.org/stable/4406238Rangarajan, C. (2001, June). Some Critical Issues in Monetary Policy, Economic

and Political Weekly, 36(24), 2139-2146. Retrieved August 10, 2015 from http://www.jstor.org/stable/4410747

Reserve Bank of India (2015). Third Bi-monthly Monetary Policy Statement.Retrieved August 10, 2015 from www.rbi.og.in

Sharma, S.K. & Sharma, B. (2014, December). Reflections on Monetary and Fiscal

Policies and Economic Growth in India, International Journal of Trade,Economic and Finance, 5(6). Retrieved August 10, 2015 from

www.shodhganga.inflibnet.ac.inManuscript accepted on 14/11/2015


and Economic Growth


Pradhan Mantri Jan Dhan Yojana:

An Instrument of Financial InclusionSmita LahkarGuest Faculty, Deptt. of Economics



Abstract:Financial inclusion means the delivery of financial services atan affordable cost to all sections of the society which are disadvantagedand those who fall in the low income segments of the society. The one ofthe main reason of backwardness of the marginalised sections of oursociety can be attributed to the lack of access to basic financial systems.The formal financial sectors have not been able to reach the poorersections of the society especially in the villages. The Prime Minister’sJan Dhan Yojana is a step taken forward towards the financial inclusionprogram and is an effort to bring the unbanked sections of our societydirectly under the formal banking system. This paper highlights the processthrough which this scheme has been implemented and its studies to whatextent has it been able to cover the targeted section. This paper also triesto highlight the implications of this scheme and the challenges and issuesregarding this scheme.Keywords: Financial inclusion, Pradhan Mantri Jan Dhan Yojana, Formal

Banking System.

1. Introduction

Prime Minister, Shree Narendra Modi announced the Pradhan Mantri Jan

Dhan Yojana (PMJDY) or the Prime Minister ‘Scheme for people’s wealth’- an

ambitious scheme for comprehensive financial inclusion on his first Independence

Day speech on 15th August, 2014. This Mission would enable all households,

urban and rural to gain easy and universal access to financial services. The

scheme is a financial inclusion scheme covering all households in the country

with banking facilities, ensuring a bank account for each household. The scheme

was formally launched on 28th August, 2014 with a target to provide universal

access to banking facilities starting with Basic Banking Account with an overdraft

facility of Rs. 5,000 after six months and RuPay Debit Card with inbuilt accident




Vol. 1, No. 1 (2016), 50-58


insurance cover of Rs. 1,00,000 and a RuPay Kisan Card. Those people who

open their bank accounts before 26th January, 2015 would gain an additional

benefit of Rs. 30,000 life insurance. The beneficiaries who already have bank

accounts are also eligible to get these benefits. With a bank account, every

household would gain access to banking and credit facilities. This will enable

them to come out of the grip of moneylenders and manage to keep away from

financial crises caused by emergent needs, and most importantly, benefit from a

range of financial products.

The main reason for the introduction of this scheme is to eradicate the

problem of ‘financial untouchability’, that is, to include those people who have

not come under the domain of formal financial sector of the country. Financial

inclusion or inclusive financing is the delivery of financial services at an

affordable cost to the disadvantaged sections of the society. The formal financial

sectors have not been able to reach the poorer sections of the society especially

in the villages. The Prime Minister’s Jan Dhan Yojana is a step taken forward

towards the financial inclusion to reach out to those people who have no formal

bank accounts.

2. Review of Literature

Shanin Razi (2014), in her article ‘Jan Dhan Yojana-National Mission on

Financial Inclusion’ highlights the main issues regarding this scheme. The author

has also drawn out the main points as to why financial inclusion is necessary

for the development of our country. Amrit Patel (2014), considers that this

scheme provides social security through insurance cover and pension payment

and this is a very significant one because there are not even a elementary social

security cover for a very large number of poor households. He feels that this

scheme is a blessing for the daily wage earners.

Prabhakar Sahoo (2014), feels that to complete the mammoth task of

providing bank accounts to 75 million households, the banks should improve

their infrastructure facilities because the existing bank branches are not enough.

They need to extend their branches to the interior villages so that rural households

can access the facilities and increase the number of ATMs. Harpreet Kaur and

K.N.Singh (2015), also feels that setting up of biometric ATMs in rural areas

for the catering to the needs of illiterate people will help these people avail the

facilities. They also feel that the there should be new recruits from the local

areas because the local people can relate to someone from their own area and

who can understand their problems more properly.

There are certain writers who feel that the scheme Jan Dhan Yojana is an

improvement over the other such schemes those were started before Jan Dhan

Yojana. Razi(2014) feels that the Pradhan Mantri Jan Dhan Yojana is a

significant improvement over the UPA government’s financial inclusion

Smita Lahkar


programme. She considers that the previous scheme had no focus on households

and the Know Your Customer norms were also very restricting. Amrit Patel

(2014) is also of the view that this scheme is more effective than previous

schemes because this scheme targets households instead of villages, covers both

rural and urban areas as against rural ones. This scheme has also given

importance to technology.

3. Objectives

The main objectives of this paper are pointed out as follows:

• To look at how this scheme has been implemented.

• To find out as to what extent financial inclusion has taken place under

this scheme.

• To find out the implications of the scheme.

• To highlight the main issues and challenges of this scheme.

4. Sources of Data Collection

The study is based on secondary data which has been collected from the

Government journals, newspaper articles, magazines, banks web sources.

5. Findings from the Study

5.1 Implementation of the Scheme

The main objective of PMJDY is inclusive growth - “Sab ke sath, Sab ka

Vikash”. This program will enable all households, both rural and urban to gain

easy access to formal financial services, especially the weaker and the neglected

sections of our society who are dependent on informal sources like the money

lenders to meet their short and long term needs. Under this program, the

households of our country will have access directly to the formal financial sectors.

The households will not only have bank accounts but also access to credit for

economic activity, insurance and pension schemes.

The PMJDY will be implemented in two phases-

• In the first phase, 15th August, 2014 to 14th August, 2015, all households

will be covered with at least one basic bank account and routing of subsidies to

such accounts under Direct Benefit Transfer (DBT) scheme.

• In the second phase, 15th August, 2015 to 14th August, 2016, insurance

cover would be provided and payment of pension under the ‘Swavalamban’

scheme through business correspondents (BCs) will also be done.

This scheme is implemented with the help of the following six pillars:

• Universal access to Banking facilities: The six lakhs villages across the

entire country has been mapped into Sub Service Area(SSAs) catering to 1000-

1500 households in a manner that every habitation has access to banking services

within a reasonable distance of about 5 km by 14th August, 2015. Coverage of

parts of J&K, Himachal Pradesh, Uttarakhand, North East and the Left Wing

Extremism affected districts which have telecom connectivity and infrastructure


An Instrument of Financial Inclusion


constraints would spill over to the Phase II of the program (15th August, 2015

to 15th August, 2016).

• Providing Basic Banking Accounts with overdraft facility and RuPay

Debit card to all households: The effort would be to first cover 6 crores

uncovered households in the rural areas and 1.5 crores urban uncovered

households with banking facilities by 15th August, 2015 by opening basic bank

accounts. Account holder would be provided a RuPay Debit Card. Facility of

an overdraft of Rs. 5,000 and an accidental insurance benefit upto Rs. 1,00,00

to every basic banking account holder would be considered after satisfactory

operation / credit history of six months.

• Financial Literacy and Credit Counselling(FLCC) Programme: Financial

literacy would be an integral part of the Mission in order to let the beneficiaries

make best use of the financial services being made available to them. The

Financial Literacy Centres that were set previously were not set up in the rural

areas. The present goal aims to expand the FLCCs to the block level creation of

a financial literacy cell in all rural branches and provide basic literacy about

the banks.

• Creation of Credit Guarantee Fund: Creation of a Credit Guarantee Fund

to give comfort to banks to provide overdraft limit and to bring in discipline in

the monitoring mechanism to cover the defaults in overdraft accounts.

• Micro-Insurance: To provide micro-insurance policies and to promote

insurance coverage among the economically vulnerable sections of the society

by 14th August, 2018. ‘Bank Mitra’ mechanism would be enabled to offer micro-

insurance products.

• Unorganized sector Pension Schemes like Swavalamban: To encourage

workers in the unorganized sectors save voluntarily for their old age, an initiative

called ‘Swavalamban Scheme’ was launched wherein the Central Government

would contribute a sum of Rs. 1,000 per annum in National Pension Scheme

account. The plan proposes to channel all benefits to the beneficiaries and pushing

the Direct Benefit Transfer (DBT) scheme of the Union Government including

restarting the DBT in LPG scheme through these bank accounts.

5.2 Extent of Financial Inclusion under PMJDY

The PMJDY scheme was implemented in the month of August in 2014, so

the scheme is only a year old and within such a period the impact of a scheme

cannot be estimated accurately. The table shows the number of accounts opened

till 31/12/2014 under PMJDY.

Smita Lahkar


Table 1: Number of Accounts opened under PMJDY

Source: www.pmjdy.gov.in

From table 1 it is seen that the maximum number of accounts were opened

in the Public sector banks at the total of 657.94 lakhs accounts, followed by

Regional Rural Banks((RRBs) at 139.42 lakhs accounts and at Private sector

banks 21.73 lakhs accounts were opened as on 31.12.2014.

The target under PMJDY is for banks to have an additional 50,000 BCs, in

addition to 7,000 more branches and 20,000 new ATMs. Also to make the

dormant accounts (estimated at around 5 crore) active, the government may

soon announce that dormant account holders, if found eligible, will get subsidies

and other payments related to DBT as well as the National Rural Employment

Guarantee Scheme directly into their accounts if these accounts are activated.

The number of accounts with zero-balance is highest at public sector bank at

489.76 lacs accounts. The RRBs also have a huge amount of zero balance

accounts, 107.13 accounts.

Of the accounts opened at public sector banks (PSBs) under the Jan Dhan

Yojana, 71% are zero-balance, against 64% for private banks. Among private

lenders, the percentage of ‘zero-balance’ Jan Dhan accounts at Yes Bank is

89%, Kotak Mahindra Bank is 77% and Axis Bank is 75%. Among PSBs, 95%

of State Bank of India’s Jan Dhan accounts are zero-balance, for Indian Overseas

bank, it stands at 84%.

Of the bank accounts opened under the scheme, about 9 million were at

PSBs, while private banks accounted for only 4.1 million accounts (3.6 per

cent of the overall number). The rest were accounted for by RRBs. Five major

private lenders – ICICI bank, Kotak Mahindra Bank, YES Bank, IndusInd

Bank and Karur Vaisya Bank – have opened 0.9 million accounts under the




scheme.

With such a huge percentage(%) of bank accounts with zero-balance, will

financial inclusion really take place? The answer is yes. Because these accounts

are linked with the direct cash transfer scheme for government payments,

including subsidies. According to statistics available, LPG subsidy payments

estimated currently at Rs. 25,000-30,000 crores annually are getting routed

compulsorily through bank accounts. 50% of the 16 crores LPG consumers are

already linked through bank accounts. According to the ‘Economic Times’ “the

government has already disbursed Rs. 6,688.98 crores to 8.03 crore LPG

customers up to 14th January, 2015 and the figures are expected to go up to Rs

25,000-Rs 30,000 crores annually.”

Once LPG is done, the next obvious target will be kerosene, where current

subsidies could be in a similar range of Rs. 25,000-30,000 crores. The other

big scheme to use bank accounts will be the Mahatma Gandhi Rural Employment

Guarantee Scheme (NREGA), which has an outlay of Rs. 33,000 crore annually.

Rs. 15,000 crores has already started flowing through the bank accounts. The

PMJDY will gradually take the figure closer to 100 percent over the next year

or two.

According to Buiness Line, funds for three pension schemes (Rs. 9,690

crore), 24 scholarship schemes (Rs. 5,756 crores) and seven other schemes

(Rs. 2,583 crores) are also being routed through bank accounts. The next subsidy

payments will be food and fertiliser subsidies, which have outlays of Rs. 1,15,000

crores and Rs. 72,970 crores respectively. PMJDY will ensure that the subsidy

flows to the poor.There is a huge potential flow of government subsidies in the

range of nearly Rs. 2,90,000 crors. If even a third of this subsidies flows through

the Jan Dhan accounts, that’s a significant volume of nearly Rs 1,00,000 crores.

5.3 Implications of the Scheme

• DBT(Direct Benefit Transfer): The most important advantage of the Jan

Dhan Yojana is the direct transfer of benefits of the various schemes of the

government like LPG subsidy, pension, unemployment loans etc. The welfare

transfer payments through these accounts rule out the possibility of these accounts

lying unused or dormant. This will help prevent leakage of subsidies .Besides,

when government payments flow in, beneficiaries would be impelled to use the

accounts for withdrawal and even personal deposits. The Government’s proposal

to route cash transfers instead of subsidies in kind through these accounts would

be a step towards a comprehensive reform of the subsidy regime.

• Simplification of the Rules: The scheme is targeted at those who have never

had a bank account in their lives. The scheme has simplified the whole process

of opening an account in the bank. The KYC (know-your customer) rules to

open a bank account have been simplified. The only document required is either

Smita Lahkar


ADHAR card, voter’s identity card, driving license, PAN card. For those who

do not have any of the above mentioned documents identity proofs, a small

account could be opened with a self-attested photograph along signature or

thumb impressions in the presence of the bank official. But even after much

simplification of the rules to open a bank account, some people could not access

it. The solution to this problem may lie in the door step services.

• Overdraft Facilities: The bank account holders with RuPay debit cards are

also eligible for an overdraft facility of Rs. 5,000 based on their performance

during the first six months of their opening the account. This amount can be

used by people from rural areas who take loan from credit lenders who charge

heavy interest along with property etc. in their control or in case of any emergency

overdraft facility can be availed. But many economists are questioning the

viability of this scheme as this overdraft facilities will be availed largely by the

poor people. How will they be able to pay back this amount? Who will take the

responsibility? The people may not be wilful defaulters but if they do not have

a source of repayment than this might cause a problem.

• Insurance Cover: All those people who have opened a bank account under

this scheme would be eligible for an accident insurance cover of Rs 1,00,000

and an additional amount of Rs. 30,000 if the bank accounts are opened between

28th August, 2014 and 26th January, 2015. According to the guideline, Rs.

30,000 life insurance cover will be limited to just one account holder per family.

“The person should be the head of the family or an earning member of the

family. The beneficiary will have to exit the insurance cover at the age of 60

years and the cover at present is only for 5 years after which it will be reviewed.

There are certain sections which have been excluded from this insurance cover.

The Central and State Government employees, whose income is taxable and

those people who are included in the AABY covering 48 occupations and their

families will be excluded from this scheme.

• Subprime Lending: Subprime lending means making loans to people who

may have difficulty maintaining the repayment schedule, sometimes reflecting

set back, such as unemployment, medical emergencies, etc. Raghuram Rajan

has warned banks against giving subprime lending but there is a debate in

recent times against Prime Minister,Narendra Modi that he is forcing the banks

to exactly do the same.

5.4 Challenges and Issues

The challenges faced by the Government in effective implementation of the

scheme include:

• Poor telecom connectivity and lack of infrastructure in tribal and hilly areas

and left wing extremism have posed a big challenge in the mission of 100%

coverage of households in the country.




• Duplication and dormant accounts are creating a lot of problems in Direct

Benefit Transfers.

• Private Banks are not highly motivated from the scheme because increased

salary of BCs and other operational costs associated with the scheme are very

high in comparison of the earnings from the float money.

• Credit facility without the assessment of credit worthiness will be the challenge

for the creation of Credit Guarantee Fund.

• People of villages who have transferred to the metropolitan cities to earn their

livelihood do not have any documents to show. This makes it tough for them

to get benefit from PMJDY.

6. Highlights of the Scheme

• Universal access to banking facilities for all households through a bank branch

or a fixed point business correspondent called “Bank Mitra”.

• Platform has been built by the National Payment Corporation of India that

connects all banks and all telephone networks in the country.

• All the rural, semi-rural and urban areas of the country are proposed to be

mapped into Sub Service Area comprising 1000-1500 households with an

average of 3-4 villages.

• The implementation strategy of the plan is to utilize the existing bank

infrastructure as well as expand the same to cover all households. While the

existing banking network would be fully geared up, new branches will also be

opened.

• Mobile banking for the poor would be available through National Unified

USSD Platform (NUUP) for which all the bank and mobile companies have

come together.

7. Policy Recommendations

• PSBs and RRBs are not contributing satisfactorily in the success of PMJDY

hence some monetary motivation and counselling is required to be given to

motivate them.

• Most of the banks do not have any system of checking duplication of accounts.

Some measures are required to control the duplication of accounts so that the

benefits can go to the needy one.

• Connectivity and infrastructure are the big issues in an effective implementation

of the scheme. The Government is required to give due focus on making them

available.

• Life insurance cover is available only upto the age of 60 years. It may be

reviewed and extended for whole life to serve the purpose of giving social

security.

• Credit facility is available to only one account per household. It should be

given to all account holders without any exclusion on the basis of their

worthiness.

Smita Lahkar


• Earlier scheme ‘Swabhimaan’ is criticized because of lack of financial literacy.

Now Government is required to establish adequate number of Financial

Literacy Centres (FLC) and Mechanism to facilitate branding and awareness

on ‘Bank Mitra’, and Financial Literacy and Credit Counseling (FLCC)

programs for the success of the scheme.

8. Conclusion

The Pradhan Mantri Jan Dhan Yojana is a big step taken towards including

all the people of the country under the umbrella of formal banking sector. In a

country where only 35% of the adults had access to formal bank account and

only 8% of the people borrowed from the formal financial institutions on 2012,

the task of opening an account for 75 million households is a great inventiveness

on Narendra Modi’s part. On the day of the launch of the program, 15 million

accounts were opened. The provision of basic accounts with in-built insurance

coverage, debit card facilities, etc to the unbanked will positively benefit the

poor households. This scheme will surely help to reduce the poverty level. There

are certain issues which need to be reviewed for better effectiveness of the

program. The monitoring system should work more efficiently to make financial

inclusion effective so that our country is free from the clutches of poverty.n

References

Barhate, G.H. & Jagpat, R. (2014). Pradhan Mantri Jan Dhan Yojana:National

Mission on Financial Inclusion, Indian Journal of Applied Research, 4(12), 340-

342.

Kaur, H. & Singh, K.N. (2015). Pradhan Mantri Jan Dhan Yojana:A Leap towards

Financial Inclusion in India, International Journal of Emerging Research inManagement and Technology, 4(1), 25-29.

Patel, A. (2014). Pradhan Mantri Jan Dhan Yojana: Financial Inclusion & Economic

Activity, A Key to Success, Kurukshetra, 63(1), 7-12.

Patnaik, B.C.M., Satpathy, I. & Supkar, A.C. (2015). Pradhan Mantri Jan Dhan

Yojana- A New Direction for Mainstreaming the Financially Excluded,

International Journal of Management, 6(2), 31-42.

Razi, S. (2014). Jan Dhan Yojana- National Mission on Financial Inclusion,

Kurukshetra, 63(1), 3-6.

Sahoo, P. (2014, October). Roadmap to Financial Inclusion: Pradhan Mantri Jan

Dhan Yojana, Yojana, 30-34.

Pradhan Mantri Jan Dhan Yojana- Roadmap, Kurukshetra, 63(1), 13-16.

Manuscript accepted on 14/11/2015




Oral Tradition to Written Literature :

A Study of the Development of the Hmar Language

and LiteratureLaltlanzuol KhawbungAssistant Professor, Deptt. of English



Abstract: The Hmars are one of the Tibeto-Chinese-Clan and they areone of the major tribe of the Chin-Kuki-Mizo tribe. Their origin can betraced back to a place called Sinlung which is believed to have situatedsomewhere in south central China. Their entry into India is believed tohave taken place sometime in the 14th century. At present they are notconfined to one particular geographical location, rather they are scatteredto different northeastern states of India. With regards to their literature,it all began with an oral tradition and the present alphabet is a modifiedRoman script based on their phonological structure and prepared by theChristian missionaries. However, at present there is a great developmentin terms of language and literature. The initiative taken by the HmarLiterary Society of different region is very admirable. This paper is anattempt to study the development of the Hmar language and literaturethat span several years and its different factor contributing to itsdevelopment.Keywords: Migration, Tradition, Secularism, Christianity, Folk Culture,

Standardization

The Hmars are one of the Tibeto-Chinese Clan and they particularly belonged

to the Sino-Tibeto-Burman family of the Mongolian race. They are one of the

Kuki-Chin-Mizo tribes but they maintain a distinct identity, culture and language.

The word Hmar literarily means North in English. Some scholars and historian

are of the view that, they are called Hmar because they generally settled down

in the northern side. But traditional belief gave different reason, and they are

called Hmar because the men folk have the habit of tying their hair at the back

of their head and that custom of tying the hair is called hmer. As time goes on

the word hmer got evolved into Hmar. It is very difficult to describe the exact

origin of the Hmars, there are hardly any officials document of the Hmar history




Vol. 1, No. 1 (2016), 59-65


Laltlanzuol Khawbung

and whatever is available are very recent. Hence, folk songs and stories are

considered as a guide to study the Hmar history and culture.

The Hmars are generally believed to have come from China, the exact date

is very difficult to ascertain and some historians believed that the migration

must have taken place somewhere in the 18th century. But according to traditional

songs and stories they must have entered India much earlier than that. The

origin of the Hmars can be traced to a place or cave called Sinlung, which is

believed to have situated in South Central China. Several other tribes like Kuki,

Pawi, Lushais also claimed their origin to be in Sinlung. Some scholars are of

the opinion that it could be the Great Wall of China. From China they are

believed to have migrated to Burma somewhere between 7th and 8th century and

they are believed to have settled down in Burma up to the 14th century and from

where they moved towards the Northeastern states of India. At present the Hmarsare not confined to one geographical location, they are scattered to different

states like Assam, Manipur, Mizoram, Meghalaya etc.

The Hmars are generally considered as nomadic tribe or so until recently

and there are several tribe and clan and many dialects as well. The present

language of the Hmars is ‘Khawsak’1 language. When a linguistic survey was

conducted by G.A. Grierson in the year 1935, he recorded Hmar as a language

different from Lushais and other tribal language. With regards to its alphabet

there is a tradition which says that a Dog had eaten up the pieces which contain

their songs and stories and so they have been rendered without a written language.

The present alphabet is a modified Roman script based on the phonological

sound of the language and the Hmars are highly indebted to the two missionaries

namely James Herbert and F.W.Savidge. Up to this day this modified Roman

script has been in use as Hmar language.

The role of the Christian missionaries in the development of the Hmarliterature can never be underestimated. Prior to the arrival of the missionaries

there was no written language and literature was an oral tradition which was

handed down from one person to another. However it is noteworthy to mention

that songs and stories recorded in the oral traditions were also quite poetic in

nature. It is also important to note that before the coming of Christianity to

Hmar society, literature was basically secular but after the arrival of Christianity

religious literature was added to it.

As already stated, before the arrival of the Christian missionaries literature

was mostly secular and orally handed down from one person to another. The

songs and stories are generally the celebration of love or the accomplishment of

some important feat by young man of the village. One of the earliest known

love songs was composed by Liendang, a very stout young man with a very

good physique. He fell in love with a very beautiful girl from another village,


but the girl never reciprocated and out of her rejection he composed some of the

most beautiful love songs in Hmar literature. Some of the beautiful lines

composed by Liendang are:

Si-ar bawmkhata an inlawi sieu a,Zawlsielnu, keini indi kan kar a hla.

(The stars are all in one container,

Whereas we lovers are far from one another)

Another one runs thus:

Ka lungdi kha in lo hmu’m a saw rala feSawrthla tuk suok ka lungdi kha in lo hmu’m?(Have you seen my love, o travelers?

My beloved, the piece of the moon, have you seen her?)

Love have always been the subject matter of poetry of any literature in

every generation; the rejection of love, the celebration of love, the separation of

love, all these could be a very good subject matter of poetry. Thus, it is seen that

the Hmars, even though they may not have a written literature earlier they were

very rich in poetry and songs.

Besides the celebration of love another important genre of poetry is the

celebration of some important feat achieved by some brave young man. Hunting

is one of the occupation and passion of the Hmars beside cultivation. Great

hunters are always glorified as hero and if anyone hunted down wild beast or

ferocious animals, it is always celebrated. Nevertheless, this kind of songs is

not related to only hunting but also of those great feats performed by great

warriors during the war. It is also believed that after their death, if they are

worship their spirits could give them blessings and prosperity. These kinds of

songs are called Hlado and they are very poetic by nature. It is also important

to note that these kind of songs are not meant to be sung, rather it is recited with

a high pitch tone and highly accented sound; so it is more a poetry than a song.

Some of the well-known songs of Hlado are:

Valan ei lungphang lo tenlentupui hlim ka rawn fa fieNghovar ie, tu vul lo ie, ha the ie,kallai la thlo chu ie.(This young man, being fearless went up and down

The dark forest, met a big

Boar with white tusk, not reared by anyone, and

Arrested him in his walk.)

Another one runs thus:

Ka nu’m ie, ka senten ie, ka nu’n ruobang mi kurpui ie,Valan ie, ka than in ie, ka khuo ie, sawilung herna che maw


A Study of the Development of the Hmar Language and Literature


(The young man, the son of a widow, rose up in

Poverty, was often detested

By the young ladies, one day he went and killed a

Tiger, and in song he asked

The villagers to change their opinion about him)

It is true that most of the writings of the pre-christian era are secular and the

coming of Christianity replaced the secular literature to religious literature.

However, folk songs are also still composed maintaining the traditional note

and keeping the modern outlook as well. One of the most popular songs composed

in recent time is by H.Suokhum of Muollien village of N.C.Hills (present Dima

Hasao) district of Assam. It is generally sung to the accompaniment of a Bamboo

dance and the song goes like this:

Zantieng vangkhuo sumtuol zawlahLenruol kimten nun kan nuom,Pheivawr sieu sieu, Chawnban vai mawiA ri’n vangkhuo a nghawr vel,Tleng-tleng, tet-tet (2)Chinlai lenruol zaleng an mawiSawrthlapui eng rieu hnuoiah

Tiena Pi-pu’n TuoifasumsukLasi-rauleng ti’n lo tiKeini ruolthar nunkhuo nuomaSikpui khuongchawi ieng lo nihLengi kan rawh, valmawi zui rawhNgur sakhming kawr vaipa tuolZawlah kan remmawi sieu sieu.

(When evening came, at the threshold of the village

The young people gathered to enjoy life

They dance swaying feet and arms,

The sound ringing across the village

Tleng-tleng, tet-tet (2)

All the dance

Under the moonlight

In the past, forefather

Were afraid of spirits

But we the new generations enjoy life

Comparable to the Sikpui dance



Step across the bamboo girls; follow the girls, you

Boys

Let the authorities be entertained

With our dances.)

The coming of the Christian missionaries to the Hmar inhabited areas brought

a great change to the literature. It is not only the invention of the scripts that is

important to note but also in developing the literature. After Christianity enters

into the Hmar society, religious literary work was added to its literature. The

Bible was translated into Hmar language and several other references books

were also written. Religious songs were also composed in great bulk keeping

the traditional flavor intact. Some of the earliest educated people like DrThanglung and Pastor H.L Sela were pioneer in developing the Hmar literature.

In fact, Dr. Thanglung has been rightly called the “Father of Hmar Literature”

for his contribution in the development of the Hmar literature.

One of the earliest poet or song composers is Pastor Thanglur of Senvonvillage of Manipur. He is believed to have composed around eighty hymns. His

life was full of difficulties with poverty looming around him, but his entire

struggle makes his faith on God stronger and those experiences were written

down in beautiful verse. Some of his beautiful verse goes like this:

I aw Lalpa I malsawmna hi chu,Nang nekin tam tak chun an ngaihlu lem;Tlaksam leia mitthli a hnai lai khawm,I ram le I felna min hlat naw la.(O Lord, thy blessings, rich and bountiful,

Many attach more importance than thou;

Even when poverty drives me to tears,

Deny not Thy Kingdom and righteousness.)

Another verse composed by Pastor Thanglur runs with a very beautiful and

romantic note:

Saron parmawi an thliek hnung kha,Ama lungkhamtuhai kuoma chunLili’n a hung par, an lungril inthimah,An lu chung zawnah zing arsi’n a hung var,An sirah lawman rimtui an zam vel.(In the hearts of those who love Him,

The bruised, broken, beautiful Sharon,

Comes to bloom again, like beautiful Lily,

And shines over their heads as a morning star,

The smells of joy pervade all around.)

Though Pastor Thanglur was not highly educated, he was really a gifted




poet. Several writers and composers followed his suit and contributed a lot in

enriching and developing the Hmar literature. Thus, we can say that both the

secular and religious literatures of the Hmar are equally important and they

also served as a great tool to show the culture and tradition of the Hmars.Nevertheless, it is important to note that the religious songs and works

published in the initial period is the seed of modern literature. The introduction

of education made the people aware of the need to educate themselves. The first

institution which contributed in the development of Hmar literature was the

Sunday school. Before secular education was put into full force Sunday School

already had a firm foundation in the Hmar society. Even though this is a church

related institution its contribution can never be underestimated. In fact, it can

be considered as a place where Hmar language and literature are nurtured. Text

books are published for different classes including adult classes. Lessons and

topics were taken from the Bible and with every publications and revisions the

process of standardizations has started. It is also noteworthy to mention that

this is an institution where everybody irrespective of age attended, so the society

as a whole is a part of it. This widespread of Sunday school education has

tremendous impact on the Hmar society and it greatly contributed to its literacy

as well. Now the Hmar population can boast of having 100% literacy everywhere.

Looking back at the historical background of the Hmars with no written

literature, it is indeed a matter of great pride that it has achieved its present

status. At present it is one of the most developing tribal communities of Assam.

Regarding its literature it is developing very fast. In Manipur, it is one of the

MIL subject up to the graduation level in Manipur University. At present in

Assam, it has been recognized as one of the MIL subject by SEBA and AHSEC.

Assam University, Silchar has introduced Hmar language as MIL subject up to

a graduation level. Even though the Hmar population consists of not a very

large one, its development is very fast. Its present status is mainly because of

the great initiative taken by some concerned people that it is has withstood the

test of time and become a very organized and established language and literature.

Thus, it is seen that the Hmar literature is constantly on the rise since its

inception. Several books both secular and non-secular books are written and

published The Hmar Literature Society, Assam have taken great initiative in

enriching the language and literature. It is the hope of everyone that the

development of the Hmar language and literature and the process of its

standardization should carry on without fail.n

Notes

1. Language of the Easterners



References

Bapui, V. (2007). Assam Rama Hmarhai, Published by the Author, Guwahati:

Anupama Offset.

Barkataki, S. (1969). Tribes of Assam. New Delhi: National Book Trust of

India.

Thiek, H. (2013). History of the Hmars in North East India (With specialreference to Assam). Published by the Author, Guwahati: Bhabani Offset

Private Ltd.

Keivom, L. (1980). Hmar hla Suina. Published by the Author, Churachandpur:

L&R Printing Press.

Hmar, Chawngtho, L. Hmar Hai Tobul Hla Bu Pakhat Na. Published by the

Author, Guwahati: Sreeguru Press.

Bapui, V. (2009). Folk Songs of the Hmar people of Assam- An Appraisal.Dhemaji: Asamar Janagosthiya Lokageet.

Bapui, V. (2009). The Hmar people of Assam. Dhemaji: Asamar Janagosthi.

Thukna Ropui (Amazing Deep) (2010). Published by Hmar Christian

Fellowship, Delhi: Zoom Grafix.





A Glance at the Approach of Comparative Literature

with a Typical View at Debakanta Baruah And

Robert BrowningMridul DasAssistant Professor, Deptt. of English

Pandu College, Guwahati, Assam


Abstract: Literature has been a focal source of inspiration and wisdomfor almost all human beings around the globe. Be it in the past or in thecontemporary world, literature, in multifaceted modes has indeed beenplaying a pivotal role in representing the socio-cultural mold of any regionunder the sun. However, with the passing of time incredible developmenthas been occurred to the literary arena of any expanse. Thus, comparativeliterature is considered to be one among such major development towardsthe approach of study of literature. With its multi dimensional focus, thisapproach of literature has really made a major transition in the field ofthe study and research of literature. Of course, this trend of studyingliterature has neither affected nor lost the depth, beauty, and grandeurof literature study; rather, it points into the study of literature crossingalmost all the possible barriers e.g. - language, culture etc. Thus, thescope comparative literature is without doubt a very huge one. It endeavorsto deal with a novel horizon in the approach and outlook of interpretingliterature of the globe. Be what it may, through descriptive andcomparative methodology the present paper makes an attempt to studythe corpus of comparative literature study approach in a brief manner.Further, the paper also tries to deliver a probing attempt on thecomparative features of two great poets— Debakanta Baruah and RobertBrowning—of Assamese and English literature respectively with a cavalierglimpse at their poetic realm.Key words: Literature, Transition, Culture, Comparative Methodology

1. Introduction

In recent times one of the most popular and an independent branch of literary

world is without doubt comparative literature which has emerged out of the

keen experiment and creative enthusiasm of the exuberance of the literary




Vol. 1, No. 1 (2016), 66-72


intellectuals. It has been playing a major role in the process of the promotion of

various literatures of different nations and languages around the globe. The

approach of Comparative literature is understood in very simple terms as a

study of similarities and differences which aim at creating a universal structure

of oneness. The comparison could be in terms of structure, style, theme or the

philosophic vision of the writers. It is the study of literatures written in various

countries and in various languages, which in technical terms is called as the

study of literatures without perimeters and barriers. Comparative literature had

achieved the altitude of an independent academic discipline in the University of

Cornell in the third decade of 20th century. Of late, the discipline seeks to attain

the notion of global literature—its study and research— maintaining unity among

the diversified literatures of the globe, thereby harmonizing people and

communities of the human sphere.

2. Conceptual background

History demonstrates that German poet Goethe first used the term

weltliteratur in 1827 to suggest the concept of world literature (comparative

literature) in the French translated version of his play Tasso. Goethe thought

that only European literature had been the best literature. But after reading

Shakuntala in German language he was overwhelmed, and opined that glorious

literature was being created even beyond Europe also. Thus he used the term

weltliteratur for comparative literature. After Goethe Matthew Arnold, the

eminent English poet-critic used the term ‘Comparative Literature’ in one of his

personal letters in 1848. Next, famous Irish scholar Hutcheson Macaylay Posnett

used the term in his book Comparative Literature in 1886. In India,

Rabindranath Tagor in his speech in a national conference in 1907 recognized

comparative literature as Vishwasahitya.Although comparative literature has been in practice in literary world since

years ago, however, recently drastic changes have been occurring in its

methodology, aims, and objectives. Of late, Cultural studies, Translation studies,

Translatology, Post modern outlook etc. have been included with its study and

research methodology. Even practice of mono literature and its lessons are also

being recognized in comparative literature in a very thought provoking and

complex way. Present age is the age of globalization that tries to make the

world a small global village. Along with the expansion of science and technology

presently the methods of study and research of literature have also been rapidly

changing. Like the novel inventions of science and technology through innovative

measures, literature also has introduced novel creations by taking some new

visions to maintain the pace and altitude of the present era. Currently, the concept

of comparative literature studies has been a subject of much wide practice. The

methodology of comparative literature study approach looks at literary trend

Mridul Das


and literary creations of two different languages with new observations and

attitude, and discusses the two different literary trends thereby collectively

analyzing the literary, aesthetic and other possible values of the two or more

concerned languages. Apart from this, comparative literature takes immense

responsibility in solving the complexities occurring around the new framework

of literature inclusive of the scientific and social context of literature studies.

Like in western countries, the importance of comparative literature studies

has seriously been felt in India also. Because, with the help of this comparative

literature studies it has become possible to make an assessment of the personal

philosophy of different littérateurs through their creative literature along with

the comprehension of different socio-economic, political, cultural, ethical, and

geographical phenomena. Comparative literature studies nowadays march to

make extensive study on the literature of different regional languages of India.

That is why, in this present world particularly in a multi-lingual and multi

religious and multi-cultural country like India, comparative study methodology

is bound to achieve much exposure in the study of any literature. Be what it

may, it could without doubt be stated that comparative analysis helps to remove

the distance among the literature and litterateurs of different places and countries

to a great extent. Comparative literature studies endeavor to surmount all kinds

of constriction and restriction. Because of the quality of overcoming the

psychological constraints the influence of comparative criticism has been

increasing day by day in present age. Consequently readers of one country

would be encouraged to learn the language and literature of another country

which in turn would contribute to reduce the misapprehension on others. The

relevance of comparative literature studies is very significant because it can

play a pivotal role in creating mutual understanding and removing communal

disharmony among people in the society. The vision of this type of comparative

literature that considers all literatures of the world as one literature could without

doubt contribute to pave the way for global peace and mass prosperity.

Any literature if it is being kept within the boundary of its own community

readers only, then there remains the probability of overlooking many valuable

resources and information available in that literature. Precisely speaking, the

knowledge related to one’s own literature can ever never become complete in

isolation. Infact, its quality could be determined only when it is compared and

contrasted with the literary resources of other languages and culture. Thus, it is

only comparative literature which can perhaps guide literary studies to its

expected state of perfection from its poor state. The reason behind this is that it

gives a very clear cut explanation and analysis of the diverse subjects of the

different lessons representing heterogeneous literature and culture along with

the analysis of other relevant subjects inherent in the concerned area. To speak

A Glance at the Approach of Comparative Literature with a Typical View at

Debakanta Baruah and Robert Browning


other way, this study methodology of literature makes it a focal point to notice

the varied delineation of the social activity accomplished by literature in its

wider scope. Moreover, comparative literature can play important role in solving

the wide variety of problems occurred surprisingly in the scientific and social

context of literature study and research. Hence, comparative literature studies

and its valuation at present is not only a need but it has appropriately been

regarded as a discipline of placid interest and generosity.

3. Methodology and objectives

Keeping in mind the importance and significance of comparative literature

studies, attempt is made in the present paper to make an extensive analysis,

through comparative study methodology, of the nature, approach, outlook,

attitude and sensual perception of two great poets that emerged at a definite

period of the Assamese and the English literary history. In this regard, Assamese

Romantic poet –Debakanta Baruah and English Romantic poet Robert Browning

have been selected as the subject matter of the present study at a cursory glance.

It is well established that one of the foremost objectives of comparative

literature is to compare two or more litterateurs or literary works of the same or

different language. Apart from having the pleasure of reading poetry entering

into a new world and having our imagination quickened with profound thought,

the study of the different poems of Assamese later romantic poet DebakantaBaruah and English, Victorian from age but romantic poet as of form and

sense— Robert Browning, has one typical objective that is to know their concept

of sensual perception. Overtly speaking, the aims and objectives of comparative

study of literature may be achieved by taking into consideration the similarities

and differences of the concerned poets with a look to their ways of writing.

This very literary trend having the features of Romanticism that emerged in

England in the late 18th century and at the beginning of the 19th century by and

large spread to the literature of variety of languages of the world. The Indian

poets and writers also welcomed the new poetic trend with utmost intimacy.

There is no exception to this matter to the Assamese poet Debakanta Baruah

also. Thus, it carries a wide-ranging national importance as far as comparative

and other literary features are concerned.

4. Review of related studies

It has been found that sufficient study on the area stated has not been done

so far. Though various books and articles are written, on both the two poets

separately, yet much emphasis is not given on the comparative aspects of both

the poets and their works. Mention is made on the similarities of the two poets

in a few books relating to the history of Assamese literature. Barring a few

articles published in some local and occasional magazines, much systematic

and scholastic work has not been done in the assessment of the creative writings

Mridul Das


of the stated poets.

Professor G.P. Sarma in his book Ingraji Sahityikar Jiban aru Sahitya (Lifeand literature of English litterateurs) has published an analytical article on the

comparative aspects of Debakanta Baruah and Robert Browning, and their

poetry.

Again, Professor Nagen Saikia, Chandra Prasad saikia, and a few others

have written about both the two poets and their poetry in different volumes of

the Assamese journal Gariyashi.Nalinidhar Bhattacharya has also discussed about some sort of similarities

between the poets and some of their poetry. Further, mention has been made

about the topic in question in a few PhD theses on Assamese and English romantic

poets and their trends, under few Universities.

Therefore, there is a need for serious research in this particular topic because

some relevant and novel materials in literary quality and grandeur might come

out from the study.

5. Analysis

Since our topic is confined to the poets of the romantic era hence, there

appears the need of discussing the trend nature and duration of the romantic

poetry of both the literature concerned. The literary movement that appeared in

England in the early period of the 18th century as a reaction against the strict

rules and customs of the early pseudo classical principles has been considered

as the Romantic Movement in the history of English literature. It has been

accepted that the actual Romantic era began in England in the year 1798 that is

from the time of the publication of the ‘Lyrical Ballads’, a collection of romantic

poetry composed by William Wordsworth in collaboration with his friend Samuel

Tailor Coleridge. Of course, much before this time also in the writings of poets

like Thompson, Young, Crabbe, Gray, Cowper, Collins, Burns, Blake a good

deal of features of romantic poetry became evident. Yet, from 1798 till 1832

that is the year of death of Scott—this period is known as the romantic era in

English literature. The very romantic features of this era continue till the

beginning of the next Victorian period. The main characteristics of the poetry

of this age are: predominance of personal self or self revelation, imagination

and emotion, Mysticism, Profound love towards nature, surprising and

fascinating look towards earthly beauty, interest in the past or attraction towards

medieval ideals, love for country life and common people or materials, love for

beauty, love for liberty and freedom, love of the supernatural, feelings and

adoration of love, variety and individuality, melancholy, return of the lyric,

simplicity of style and diction etc.

It is to be mentioned here that the influence of the romanticism of England is

quite evident in the history of the Assamese literature also. The period starting




from 1889 to 1940—this duration of about half a century is recognized as the

Romantic period of the Assamese literature. The publication of the poem

Bankuwari by Chandra kumar Agarawala in the first volume of Jonaki, (an

Assamese literary journal published from Kolkata) is found to mark the beginning

of the romanticism in the history of Assamese literature; because the poem

Bankuwari was characterized with almost all the poetic features of the Western

Romanticism. The Romantic period of the Assamese literature continued a long

way and at last its magnificence starts decaying gradually after the publication

of Sagar Dekhisa? by Debakanta Baruah. Then there appeared a new trend of

new poetry of the post war period. Basically, the sole reason for the declining of

the Romantic era was the wide-ranging influence of the Second World War.

Owing to the terrible influence of this devastating world war there flew stream

of transformation even in the Assamese literature also. This anti-Romantic poetic

trend faded away the further progress of the romantic poetry and promoted

itself gradually, keeping pace with the demand of the age. Noticing the

deterioration of the Romantic poetic tend, the Romantic poets of the Assamese

literature lost the source of poetic creation of Romantic attitude and sentiment.

Yet, the poetic stream of a few poets carried the Romantic features in their

writings till two decades of the post-war period. Ambikagiri Raichoudhury,

Nilamani Phukan, Prasannalal Choudhury, Nalinibala Devi, Anandachandra

Baruah, Jyotiprasad Agarawala, and Devakanta Baruah etc. are the poets of

this vogue. It is worth mentioning that the Romantic features are clearly evident

in all the poems of Devakanta Baruah, excluding a few poems of his last part.

Devakanta Baruah and Robert Browning bear much resemblance in the poetic

trend of their creative literature. While studying the poetry of both the great

poets, the very similarity in their attitude and treatment of nature could evidently

be noticed. As far as the form of poetry is concerned, both them are unique and

similar in many aspects of the structure of their poetry. The dramatic monologue

of Devakanta Bauah can appropriately be regarded as Brownian dramatic lyric.

It is also to be mentioned here that the influence of Robert Browning is quite

evident in the philosophy of Devakanta Baruah as reflected in his poetry.

Moreover, it is visible from their writings that both Devakanta Baruah and

Robert Browning is expert enough in adjoining new dimensions to human

frustration of life. The study of their poetry also reflects that both of them

nurtured and promoted a distinctive and particular perception of love, although

in relatively different sense. Humanism is found to be the most powerful

Romantic attribute of the poetry of Devakanta Baruah. As Baruah observed,

struggle and strife are unavoidably associated with human life and a broken

heart is a much laudable object than a contented life of resignation and slavery.

Such philosophy of love of freedom and glorification of the human mind is

Mridul Das


observed in the writings of many English Romantic poets, especially in the

poetry of the Victorian Browning. Apart from these, it is also to be noted that

like in Robert Browning’s poetry the central concern of Devakanta Baruah’s

poetry is also human psychology.

6. Conclusion

In conclusion it could safely be stated that there is slow progress of the

study and research of comparative literature in our country in spite of being

rich in various literary resources. Hence, it is felt that voluminous study and

research with proper awareness in this study approach should be made feasible

to the literary and academic field so that these could contribute towards the

comparative aspect of literary study, and encourage students and researchers of

diverse field in different language to develop comparative strategies which will

in turn bring about realistic growth, and pave the way for further development

of the quality literature of our region, country and globe as well.n

References

English

1. Dev, A. (1987). The Idea of Comparative Literature in India, Calcutta.

2. Long, J.W. (1996). History of English Literature, New Delhi.

3. Majumdar, S. (1987). Comparative Literature: Indian Dimensions, Calcutta.

4. Woolford, J., Karlin, D., Phelan, J. ed. (2013). Browning: Selected Poems,New York: Routledge.

Assamese

1.Bezbara, N.M. (2013). Tulanamulak Bharatiya Sahitya, Guwahati: Banalata

Prakashan.

2. Kataky, P. (2012). Tulanamulak Sahitya Aru Anubad Bichar, Guwahati:

Jyoti Prakashan.

3. Sharma, G.P. (2014). Ingraji Sahityikar Jiban aru Sahitya, Guwahati:

Banalata.

4. Saikia, C.P. (ed) (1996, October). Gariyashi (Assamese journal).

5. Sharma, S. N. (1991). Asamiya Sahityar Samikhyatmak Itibritta, Guwahati





Ernest Hemingway’s commander-fighter Pilar from

“For Whom the Bell Tolls”Kabita MedhiAssistant Professor, Deptt. of English



Abstract: Throughout this paper an attempt has been made to study indetail, Ernest Hemingway’s one of the major female characters‘commander’ Pilar from his novel “For Whom the Bell Tolls”. This iscompletely a textual study where the reference of other major femalecharacters of Hemingway is also brought in to consideration in order tocarry out the study effectively. The first part of the study discusses hisgreatness in positively delineating the finest female characters, whichexhibits his heroines are as feminine but educated and principled, amiablebut economically independent and intelligent and so on...

The second part of this paper discusses in detail, the prized existenceof the commander-fighter Pilar. She is the only female character thatHemingway has endowed with innumerable physical power. We canwitness that she is the pillar of power, pillar of valour, pillar ofconfidence—serves as the best commander-fighter, a prominent leaderand a guide to a group of men. She is a challenging exemplar of physicalpower and masculine quality to even get involved in warring operations,who surpasses the male characters, gives them inferiority complex byher strength, intelligence, courage and command. Hemingway’s gettinginfluenced by the new woman and modern woman of 1920’s in Americaand their radical spirit etc. are reflected in the projection of Pilarsuccessfully. This paper also studies in detail how Hemingway hasdexterously embellished her character with multi-faceted rolls——commander, mother, wife, teacher, psychiatrist, philosopher, manager,guide etc.

Last but not the least, though, she is a huge and ugly lady in herphysical statures, yet, a real hero with inner beauty, valour andpsychological or mental power. This mountain sized woman symbolicallystands as a manly woman and signifies Hemingway’s positive notionabout women’s status and abilities often not noticed.




Vol. 1, No. 1 (2016), 73-81


Kabita Medhi

Keywords: Commander, Eternal Mother Figure, Teacher, Psychiatrist,

Philosopher.

1. Introduction

Ernest Hemingway and his works have been widely known, read, discussed

and appreciated ever since his woks had been started appearing to the focus of

innumerable readers. Among various aspects and themes, which are involved in

his novels and short-stories, specially, his treatment of female characters really

stole the interest of many readers and critics. Hence, we can say that his women

characters are long discussed and legendary. He had explored the world of

women in all almost all his works and penetrated deep in to their territory— be

it psychological or physical. Hemingway himself has admitted once that ‘it is

easy to be a man than to be a woman’. The through study of his novels indicates

that his women inhibits in a subterraneous world—the more we dig more abyss

it becomes.

His women are also projected like any other woman as feminine, intuitive

direct and principled. This is not enough they are also created as extremely

amiable, loving, caring, innocent, intelligent and knowledgeable who own the

spirit to sacrifice. He artistically created them more mature and verbally sharper

than his heroes. They have the ability to express their desire by articulating

them through words, what the heroes’ lack. They occupy the intellectual territory

rather than the physical—in short, they are more in to operating intelligence

than exploiting physical power as the heroes do. It is his wonderful sense of

balance to keep the heroines stable and stoic at any situation.

His female characters, though not the replicas of one another, are similar to

each other in the matter of intelligence. All the major characters like Brett,

Catherine, Maria, Pilar, Reneta and Marie are extremely shrewd, intelligent

and all the while living and acting with full consciousness. Mention must be

made here that these females are the main sources of Hemingway’s reflection of

affirmative and potential love relationship as they need to tie the knot tightly.

A posse of feminist critics was quite harsh on Hemingway and castigated

his projection of female characters as well as his representation of gender role

and sexuality. But in dealing with his female characters it appears that

Hemingway was substantially influenced by the new women’s image of the

1920’s in America. Their athletic manner, participation in games, tomboyish

appearance, short hair and short skirt style; gusto to work out of the house for

economic freedom, social identity, and liberated attitude; interests in political

issues etc are some of the basic material that he seems to use to depict his

fictional women vividly. Mention must be made here of his women’s courage to

repudiate the fundamental conventional marriage norms—— none of his heroines


are socially married. In the new and changing environment in American society,

both men and women are struggling to introduce a fresh flux in a stagnant

society to establish each others’ social and individual status, especially, female

sex resorted to establish to agitations and movements with an intention to hold

a firm right on their individual and social rights. They have the ability to realize

and defend their own roles and at the same time by showing the way to their

emancipation from the stern conventional and unsympathetic society and also

the stereotypical roles of a woman. That is why in his novels we come across

the women who are ideal but modern, simple but self-dependent and commanding.

Hemingway’s Brett, Catherine, Maria, Renenta, and Pilar are the authentic

reflection of new women of America that time.

In this paper we are going to explore how Hemingway was successful in

projecting the heroines in the respecting novels with special reference to the

commander-fighter Pilar, by laying bare her complex psyche as to realize her

heroism, courage, confidence, predicament, complexities, plight and pain, as a

whole, the inner side of the womankind.

2. Character Portrayal of Pilar

“For once, he (Hemingway) seems to enjoy having a woman as leader”1

These are the words of Linda Wagner appreciating Hemingway’s portrayal

of Pilar. Pilar, the pillar of power is the best commander-fighter of Hemingway

who serves as a leader, a guide to a group of men. She is a challenging exemplar

of physical power, who surpasses the male characters, gives them inferiority

complex by her strength, intelligence, courage and command. She is the only

female character of Hemingway to get involved in warring operations whose

name and actions signify as masculine qualities of strength and firmness like a

pillar of building is.

Hemingway’s tour de force in the entire career of writing is his creation of

Pilar as the mouthpiece of every new woman or modern woman of America that

time. She stands as the light house to every new woman and seems to advice

them to fight, to command, to be bold & independent. The study of the text

signifies that Pilar covertly or overtly stands for the pillar of power, pillar of

valor, pillar of confidence; we can associate a similar string of admiring epithet

to her personality.

It seems a single glance at her character invalidates all the pejorative criticism

against Hemingway’s female character. He has rightly presented her as a manly

woman who is no less than man in any aspect of human activity; in fact, she

surpasses many of them by her caliber. Hemingway dexterously has embellished

her character with multi-faceted rolls——commander, mother, wife, teacher,

psychiatrist, philosopher, manager, guide etc.


“For Whom the Bell Tolls”


She is a huge and ugly lady in her physical statures, but a real hero with

inner beauty and valour rather than outward physical beauty. Hemingway

describes the appearance of this rough looking Gypsy woman elegantly:

“… a woman about fifty almost as big as Pablo, Almost as wide as

she was Tall… and a brown face like a model for granite monument. She

had big but nice looking hand and her thick curly black hair was twisted

into a knot on her neck…”2

In this regard Robert’s Monologue is worth mentioning: “She is like a

mountain and the boy and the girl are like young trees”3. Two aspects are reflected

here, the first one apparently is her physical description and the second one can

be a symbolical assumption of her compassionate and sensitive heart— an

“eternal mother-image”4. Truly, she stands as a mother figure not just to Maria

but also to Robert and the entire Gypsy band. She serves as a patroness to

Maria, loves her, cares for her and even scolds her as a mother does to her

children. Pilar is sincerely conscious of a woman’s chastity and accordingly

she keeps Maria away from anybody or anything that she suspects to be

malignant. She serves as a protective shield to Maria. Her motherly responsibility

towards Maria is well executed when she sends Maria to Robert. She, being an

extremely shrewd and hawk eyed scrutinizer, observes Robert, finds his

faithfulness and finally entrusts to him entire responsibility of Maria.

At various instances Pilar plays the role of a mother cum teacher and trains

Maria the most intricate tactics to face any obstacle that approaches one’s life,

to be courageous and to be confident enough to cope with any situation. This

gigantic ugly featured woman is but blessed with a beautiful tender heart who

as an adequate patroness offers Robert the best of everything, yet does not keep

any expectation of an award from anybody. She proffers him with motherly

love, advices him, in short, educates him with her own experiences of life. The

study of the novel reflects that she is associated with both tenderness and

rudeness. Superficially she sounds rough that is aggravated by a hoarse voice,

looks fierce but inside she is a melting iceberg as she herself admits: “‘I am

gross’ …’but I am also very delicate’…”5

Generally, she is most rough to her husband, Pablo, when she finds him

getting diverted from the right track of their mission; but then the study of the

novel also indicates her tender feelings for him many a time. We have ample

evidence to show that her heart shrinks for her safety and keeps the cave door

open for him. She does not hesitate to respect his once heroic power; realizes

his need in the band, hence, she wishes to confer on him the opportunity to

accept the right path, act like a dignified human being and lead a life of dignity,

self-respect and honour.

Hemingway in his narration lets us know that “Pilar was the psychiatrist”6.

Kabita Medhi


The psychiatrist mother realizes the depth of the relationship between Robert

and Maria and brings the lovers together. This statement gets more weight with

the reference to her strategy, which she applies to cure Maria at her unstable

state of mind. She is aware of Maria’s past, kinds of tortures she had to undergo

and accordingly applies the therapy to cure her of her illness. She smartly uses

Robert as a tool of her experimental therapy that proves to be successful in the

end. Similarly, this therapy also helps the broken - hearted Robert who was left

with no zest for life before he came across Pilar. Pilar, bringing the lovers

together, teaches him to live life with courage and enthusiasm, without fear of

death so that his resolution for the Republic does not get shaken.

This simple-hearted woman becomes a Philosopher and complex at times

which lead her to become melancholic and depress. It is her complicated mind

that would not let anybody understand her temperament, not even herself. She

expresses her enigmatic mood better to Maria and Robert: “I am not much like

myself today… very little like myself.”7 Like a profound philosopher, with a

puff of smoke, she broods over the fact that life is curious. At one point of time

she repents for her being ugly but at the next moment she feels proud of her

ugliness, as despite of her ugliness many men had fallen in love with her.

Hemingway, like Catherine (A Farewell to Arms) has endowed Pilar with

extraordinary knowledge of premonition. She clearly reads Robert’s palm and

immediately senses his impending death. Thus a sense of tragedy is brought to

the novel by Pilar through her prophecy. Moreover, a sense of menace can also

be felt through this scene:

…looked at it (her hands), carefully, then dropped it.

She stood up. He got up too and she looked at him

Without smiling.8

She handles this traumatic situation with her far-sighted abilities. She exhibits

her intelligence, Judiciousness, sensitivity and tenderness in concealing the bitter

fact— the imminence of Robert’s death. It is due to her Faithfulness and

responsibility that she does not disturb Robert’s and others’ firm resolution for

the republic by revealing the fact. Thrusting this horrible fact, as ‘gypsy

nonsense’, inside her bosom she suffers the hell alone and never let others suffer

a bit from it.

The sense of supernaturalism in the novel is also accomplished by Pilar. Her

mysterious power to ‘see death’ and to ‘smell death’ is exceptional and equally

sensational. She could smell death during the horrible massacre at Pablo’s town.

The impact of supernaturalism is heightened in the scene wherein Pilar offers

Robert the tricks to get the smell of imminent death.

J.P. Tripathy acknowledges the extreme strength of Hemingway’s unique

portrayal of Pilar:




“she is a brave fighter and commander like any man, or better,

showing Hemingway’s conception of womanhood in entirety.”9

Pilar is an appropriate commander, manager and a guide with experience,

wit and power (psychological and physical) to run the gypsy band in order to

fight for the republic. She experiences the barbarous massacre at the hands of

Pablo and his group in barracks of Ayuntamiento. Her experience of Pablo’s

commanding power and bravery inspires her quite a lot to further accomplish

the mission immaculately. She had accompanied Finito, the great bullfighter,

for nine years and had seen his skills in fighting and also roamed around with

him in many places. It is her experience with many people, places, situations

and heroes like Pablo and Finito due to which she is such an expert manager

and a guide. Before the attack, along with Robert and Elsordo, she manages for

safety and retreat after the war. She has wide knowledge of strategies of war

and also of the ammunition.

She is a strict, energetic and determined woman—a commander who exhibits

her bravery with firm resolution. She is “A hundred times braver than Pablo”10

as the gypsy tells Robert. She foresees that Pablo’s responsibility, power,

determination and self-confidence for the Republic are deteriorated day by day,

hence, without any delay; she takes the responsibility of Pablo’s group on her

shoulders. Showing her self-reliance and confidence, she declares to Pablo:

“here I command! ... Here no one commands but me.”11

We can find her overwhelming omnipresence throughout the novel where

she commands everybody; even overshadows Robert by her judiciousness.

Throughout the novel, she stands for energy, resolution and loyalty. She cannot

stand cowardice; has a special hatred for those who try to run away from duty.

She believes in ‘Live in and die in’ but with dignity. She did not mind advocating

murder of her husband for his negligence of and treachery against the Republic.

She is a firm believer in the Republic. Her loyalty to the Republic is perhaps

many times better than that of Pablo.

Pilar is almost omnipotent— an indispensible root of the mission. She plans

for the mission with Robert and El Sordo, provides the band with all the

necessities including food. On top of it, she fights holding a heavy rifle performing

her tough role as a commander-fighter. There is no room for pessimistic attitude

in her life. She retorts to Robert indignantly when he sounds pessimistic about

the future of their lives and rehabilitation of Maria after the bridge and says

that weightless talk and pessimism can never bring luck to anybody. She shows

her extreme patience and optimism at the time of Pablo’s temporary withdrawal

from their mission with the grenades. She is disappointed to a great extent

though, but never lets Robert and others to feel the lack of one important member

in the group; instead she accepts the responsibility with a smile; goes to the

Kabita Medhi


lower post on the battle ground and perform what Pablo could not do or dared

not to do.

Hemingway has equipped Pilar with a striking personality. She has her

profound voice and powerful stand, which maintain the entire discipline of the

band. Her whip -like tone is the mixture of tenderness, tolerance and strictness.

She is well aware of the quality and attitude of the members of the band and

handles them accordingly. She will use her harsh tongue to gypsy and Pablo,

but is never strict with Anselmo, the disciplined old man. She is well known for

her sharp tongue and slangy way of speaking, but they do not mind her tongue

and are obedient to her decision. She does not mind addressing her husband as

a ‘coward’ and a ‘rotten drunkard’ etc. in order to drive him to the right path.

Her tongue proves to be a weapon for her, which helps her to handle a gypsy

group. She is so commanding that nobody dares object to her command.

This strict commander has an exuberant quality of narration. She graphically

narrates the sensational stories in flashback, but never at any moment does she

get puzzled. She has wonderful capacity to remember those happenings and

almost hypnotizes her listeners. Jerry Berner announces strikingly that Pilar’s

narration about the ‘ceremonial execution’ of the six Fascist in Pablo’s town

has an epic dimension or grandeur. The other part of her narration is about her

nine years’ experience with Finito. All her minute descriptions are too vivid,

complete and consistent and expressive for an illiterate gypsy woman. Like a

historian, she explains every point in detail to Robert. Robert expresses his

astonishment saying: “If that woman could only write…God, how she could

tell a story. She’s better than Quevedo …”12

This graphic narration is a kind of education for Robert—the kind of life

she spent, the horrible time she and Pablo went through, Pablo’s bravery, and at

last, the question of what life is all about. Through her narration of minute

detail, she makes him feel as if everything is happening in front of his eyes.

During her narration, the other side of this mountain-sized woman’s character

is delineated—she was nostalgic, upset and emotional. She remembers her golden

days in Valencia with Finito. Now, these are all past things. She becomes upset

and emotional thus makes unusual outburst. She is depressed for a moment due

to her ugly look and for being forty nine years old, but she is proud enough to

remember that there were many men who loved her in spite of her being ugly.

This retelling of stories not only gives knowledge to Robert and Maria, but also

serves as a therapy to her. She is now a psychiatrist diagnosing her own depressed

mood. She tries to gauge her present state with Maria’s beauty, young age and

Robert’s love for her. Pilar is very well aware that she lacks all these qualities.

She cannot get back her past — the memory of those golden days. Therefore, it

is her therapy to quench her thrust for getting back to her glorious past and




thereby to stabilize her mental condition.

It is observed that Pilar is the only female character whom Hemingway has

allowed to exploit slang and obscene language those sound hoarse and vulgar.

She is harsher to her husband Pablo: “Shut up, coward. Shut up, bad luck bird.

Shut up, murderer.”13 This barbarous and primitive behavior of Pilar is nothing

but an outcome of the condition and situation she is living in. Pilar is a gypsy

woman who roams around from place to place for their mission where she

comes across diverse social manners, its people and its complexities! Naturally

she gets habituated to hearing and using dirty language and seeing and practicing

uncivil manners of that particular social milieu.

But the hallmark of her character is her ability to realize her robust way of

talking to others and especially to Maria, referring her as ‘piece’, ‘cropped–

headed whore etc. she is aware of her boisterous behaviour and with great

concern apologizes to Maria: “I am sorry I was rude to thee, guapa …”14

Through Pilar’s character Hemingway surpasses all American authors in

portraying an authoritative woman — an image of a new woman, in the pages

of literature. He projected a different picture of a woman with manifold qualities

in Pilar. This mountain sized woman symbolically stands as a manly woman

and signifies Hemingway’s positive notion about women’s status and abilities

often not noticed.

3. Conclusion

To sum up, it could be said that Hemingway created Pilar endowing her

with all most all qualities of a real hero. She is one of the women characters

Hemingway who has hardly faced any harsh criticism so far. J.P. Tripathy

praises her finest portrayal by Hemingway:

“In Pilar Hemingway has drawn the most ambitious portrait of a woman in

all his works “15n

References

1. Wagner, L.W. (1974). The Marinating of For Whom the Bells Tolls, Ernest Hemingway:Five Decades of Criticism (Michigan: Michigan State University Press), 209

2. Hemingway, E. (1994). For Whom the Bells Tolls, London: Arrow Classic, 32

3. Ibid., 146

4. Srivastava, R. (1980). Spanish Tragedy, Hemingway and His For Whom the Bells Tolls,

Amritsar: Guru Nanak Dev University, 93

5. Hemingway, E. (1994). For Whom the Bells Tolls, 169

6. Ibid., 147

7. Ibid., 168

8. Ibid., 35

9. Tripathy, J.P. (1990). Ernest Hemingway: A Study in His Evolution, Bareily: Prakash

Book Depot, 178

10. Hemingway, E. (1994). For Whom the Bells Tolls, 27

Kabita Medhi


11. Ibid., 58

12. Ibid., 145

13. Ibid., 60

14. Ibid., 16

15. Tripathy, J.P. (1990). Ernest Hemingway, P. 181

Bibliography

A. Primary sources

Hemingway, E.(1940). For Whom the Bell Tolls, New York: Scribner’s Sons.

B. Secondary sources

Baker, C. (ed.)(1962). Ernest Hemingway: Critiques of Four Major Novels, New York:

Scribner’s Sons.

Baker, C. (ed.)(1962). The Mountain and the plain. Ernest Hemingway: Critiques ofFour Major Novels, New York Scribner’s Sons.

Baker, C. (ed.)(1962). The Spanish Tragedy. Ernest Hemingway: Critiques of Four MajorNovels, New York: Scribner’s Sons.

Beach, Warren, Joseph (1969). American Fiction: 1920-1940, New York: Russell & Russell.

Benson, J.J. (1969). The Writer’s Art of Self-Defence, Minneapolis: University of Minnesota.

Comely, N.R. & Scholes, R.(1994). Hemingway’s Genders: Rereading the HemingwayText, New Heaven: Yale University Press.

Donaldson, S. (ed.)(1997). By Force of Will: The Life and Art of Ernest Hemingway, New

York: The Viking Press.

Grebstein, S.N. (1971). Studies in For Whom the Bells Tolls, Columbus: Charles E. Merril

Publishing Co.

Gurko, Leo (1968). Twentieth Century American Writers: Ernest Hemingway and thePursuit of Heroism, New York: Thomas Y. Crowell Co.

Hamid, S.A. (1985). The Short Fiction of Ernest Hemingway: A Study in Major Themes,

New Delhi: Ashish Publishing House.

Kert, B. (1983). The Hemingway Women, London: Norton & Co.

Kieniewicz, T. (1982). Men,Women, and the Novelist: Fact and Fiction in the AmericanNovel of the 1870s and 1880s, Washington DC: University Press.

Lee, R.A.(1983). Everything Completely Knit up: Seeing For Whom the Bells Tolls Whole”in Ernest Hemingway:New Critical Essays, London: Vision Press Ltd.

Messent, P. (1992). Modern Novelist: Ernest Hemingway, New York: St. Martin’s Press.

Noble, D.R.(ed.)(1983). Hemingway: A Revaluation, Troy: The Wtison Publishing.

Rao, R.P.G. (1980). Ernest Hemingway: A Study in Narrative Technique, New Delhi: S.

Chand & Company Ltd.

Srivastav, R.(1980). Hemingway and His For Whom the Bells Tolls, Amritsar: Guru Nanak

Dev University Press.

Wagner, L.W. (ed.)(1974). Ernest Hemingway: Five Decades of Criticism, Michigan:

Michigan State University.

Whitlow, R. (1984). Cassandra’s Daughters: The women in Hemingway, London:

Greenwood Press.

Willium, W. (1881). The Tragic Art of Ernest Hemingway, Baton Rouge: Louisinia State

University Press.

Wylder, D. (1969). Hemingway’s Heroes, Albuquerque: University of New Mexico.

Young, P. (1952). Ernest Hemingway, New York: Renehart.





A Discussion on Developing Students’

Communicative Competence in College

English Teaching in AssamDaijee KalitaGuest Faculty, Deptt. of English



Abstract: Recently much emphasis has been put on the improved methodsto develop students’ level of English as there is a development and widespread need of the use of English all over the world. This paper analysesthe necessity and the scope of developing students’ communicativecompetence in College English teaching in Assam as the need of learningEnglish is increasing day by day even in Assam. The main focus of thispaper is on the advantages and difficulties of applying communicativelanguage teaching for College English Teaching. This paper focuses onimportance of implementing Communicative Teaching Approach in thecolleges of Assam to bring some reformation in the teaching and learningprocesses.Keywords: English Language Teaching, Communicative Competence,

Communicative Teaching Approach

1. Introduction

With the trend of globalization in the 21st century of all different languages,

English is widely used for communication among the people of different

countries. English is an international language and becomes the Lingua Franca

all over the world. Earlier the reason for learning English was a sign of a well-

rounded education and students who had specialised in English joined either

teaching or the job related to bank, civil services etc. But at present along with

teaching, English is accepted as language of technology and commerce which

has opened a whole new spectrum of job opportunities. There are call centres

who need trainer to train their employees with communication skills, the medical

transcription centres are always in a need of efficient translators and reporters.

Students who are interested to do job in western countries or do some professional

courses need to qualify tests like IELTS, TOEFL etc. and they must be effective




Vol. 1, No. 1 (2016), 82-87


communicator in English. Businessmen and women have to use English to sell

their products and engineers, mechanics have to read the instruction manuals

while working with different instruments and machines, doctors need to keep

up with development in their field by going through the textbooks and journals

available in English. Hence there is a need of focusing more on English Language

Teaching in the colleges of Assam as most of the undergraduate students are not

aware of the importance and necessity of learning the language skills and

acquiring the communicative competence in the English Language.

2. English Language Teaching in Assam

At present English has reached the status of a global language, but the

teaching and learning of English in our state, especially in small towns and

villages, is not very adequate and productive. Students easily pass the

examination without making much effort to learn the English language properly.

The objective of college English is to develop students’ ability to use English in

different situations so that they can communicate effectively through both written

and spoken modes. Their English language learning should help them to study

independently and communicate with people from all over the world. But the

method implemented in colleges for teaching English do not help the students to

reach those objectives of learning English at undergraduate level. The basic

function of language is to communicate properly and effectively, which is same

even with the English language. But most of the time it is observed that students

are unable to speak effectively in English as their main focus is on passing the

examination by memorising the contents and answers necessary for examination.

Their unwillingness to learn the English language properly, lack of confidence,

frustration become barriers to improve their skills. Even some students have

the misconception that as they have the vernacular medium schooling background

so they face more problems in speaking comparing to writing something in

English. While writing something in English, very often they stop at the very

beginning because they are unable to find out right words appropriate to context

as they have limited word stock or vocabulary, they use sentences which are

full of grammatical errors and most of the time they use inappropriate format,

style and tone in their writing. With the help of their ability to memorise the

content they pass out their examination and become graduate, but most of them

do not have a good command over the English language and that is one of the

reasons for not getting a good job or opportunities.

As English teachers, we should not leave them without doing anything to

improve their different language skills like reading, writing, speaking, listening

etc. which help them to communicate effectively. We should make our best

effort to solve the problem of inefficiency of using the English language in real

life situations effectively. For that we need a positive approach which can help

Daijee Kalita


students to develop their communicative competence.

2.1 Concept of Communicative Competence and its Relevance

in English Language Teaching

The term and the concept of communicative competence were introduced by

Dell Hymes in 1972. According to Hymes to communicate effectively in different

social situations one should have the mastery of pronunciation, of grammar

and of vocabulary, along with ability to begin and end conversation with proper

knowledge of when and how to maintain politeness and also use proper addressing

terms. The prime concern of Hymes communicative competence is the importance

of appropriate language use.

The concept of communicative competence plays an important role in the

students’ use of the English language in different situations. Our students attend

the English class regularly and always eagerly wait for a good lecture or

explanation delivered by teachers. But whenever we ask them something most

of them like to remain silent without giving a response. If a few of them try to

give response, the sentences are incomplete and full of grammatical errors, the

pronunciation is not correct and very often they remain stuck at certain point as

they do not have sufficient knowledge of vocabulary to express their thoughts

and feelings. Some of them can express with proper words and sentences but

they cannot maintain the necessary politeness or formality in the tone while

speaking. The problems they face in college classroom environment while giving

a response to teachers or speaking about something, the same they face in real

life situations outside their college as they have to communicate in English with

different people for different purposes.

The same thing happen even while writing something in English. It may be

answers for questions, letter writing, report writing or paragraph writing. Most

of the time they fail to answer according to questions. They are unable to maintain

the grammatical accuracy and punctuation in their writing. They get confused

in using appropriate words, tone and style to fit the different contexts. That

means they do not have the communicative competence to face different

situations. If the students can use the knowledge, skills and different cultural

aspects while communicating with the people of different cultural backgrounds,

they use English not only as a language, but as a tool of communication which

can help them to reach their desired goal.

2.2 Importance of Students developing Communicative Competence

In Assam, only a few students obtain English as a Major subject and a large

number of students choose different careers such as businessman, lawyer,

journalist, communicator in call centres where they have to use English as a

tool of communication to deal and negotiate with different types of people from

different backgrounds and fields. Instead of focusing on exam oriented education

A Discussion on Developing Students’ Communicative Competence in College

English Teaching in Assam


and lectures we have to develop students’ language skills, so that they can

communicate effectively with different types of people in different situations.

Along with the development of language skills we should make them aware of

using multimedia tools effectively as they play vital role in learning the English

language effectively. Nowadays most of the students carry a smartphone with

them and use laptop or desktop computer for different purposes. The teachers

can help them by instructing and advising how they can use their technological

aids even in learning language skills. For example they can install good

dictionaries in their smartphone or computer, they can also download and store

audios and videos which can help them to learn the English language. The

dictionaries, audio, video etc. help them to enhance their vocabulary skill,

pronunciation, listening skills, fluency, knowledge of grammar etc. and to develop

their communicative competence.

As the main objective of teaching and learning English is to communicate

competently the English teachers have to bring a significant change in the existing

situation of teaching and learning the English language. For that we need to

bring changes in many aspects of college teaching. It may be English syllabus

or approaches and methods adopted to teach English. In the history of English

language teaching many methods and approaches like Grammar Translation

Method, Situational Language Teaching etc. have been used and followed to

teach English. The latest approach which is influencing English language teaching

practice is Communicative Approach or Communicative Language Teaching

as the goal of this approach is to teach communicative competence.

3. Communicative Approach and its importance in College English

Teaching in Assam

The communicative approach in language teaching starts from the theory

of language as communication. The goal of language teaching is to develop

what Hymes (1972) referred to as “communicative competence” (page 159,

Richards and Rodgers, 2002). Wilkins who was one of the experts investigated

the possibility of developing language courses on a unit credit system (distribution

of syllabus into small units) proposed a functional or communicative definition

of language to develop communicative syllabuses for teaching language. Wilkins’

book Notional Syllabuses (1976) had significant impact on the development

Communicative Language Teaching.

The main features of Communicative Language Teaching are:

· The desired goal language teaching should be communicative competence and

learner should be able to use language effectively and appropriately in different

contexts

· The main focus is on understanding the meaning with the help of context

Daijee Kalita


· Learners learn the language through trial and error and struggling to

communicate

· Teachers should help the learners in any way to motivate them to work with

the language

· Use of Comprehensible pronunciation plays important role in learning a

language

· Students are encouraged to interact with other people either through face to

face communication or through writing

· Learners are encouraged to use any device or tool which can help them to

acquire the language skills

In Assam only a few students choose or are selected to study English as

major subject and maximum number of students study English as general subject

for one or two semesters at undergraduate level. Courses like B.A., B.Sc., B.B.A.,

B.C.A., etc. have different syllabuses for English and students must study and

appear in the examination. As the number of students who attend English classes

are greater than any other subject in the colleges, the teachers have to face

many problems to practise approach like Communicative Language Teaching.

There is always an inadequate interaction between teachers and students as

teacher spend much time in delivering lectures and students note down the

important points listening to these lectures. Most of the English teachers and

students are adapted to this familiar method of teaching and learning English.

Another problem is the social, cultural and educational background of the

students. In the colleges of Assam the students who have vernacular and English

medium background attend the English classes together and most of the

vernacular medium background students are very much reluctant to speak in

English because of lack of confidence and their misconception that they cannot

speak in English as they have done their schooling from vernacular background.

Some students find it difficult to communicate in English although they are

from English medium background as they get little opportunity to use English

in real life situations because of their cultural and social background.

If the Communicative Approach is applied effectively, the teachers and

learners of the English Language can overcome from most of the problems. To

make the teaching more learner centric the English teachers can use such activities

or tasks which make all the students interact with one another. The English

teachers can use task or activities like role play, pair work, group discussion,

surveys, information gap activities, interviews, picture description etc. If the

student find difficulties in understanding the meaning teacher can help them

translating text or conversation even in native language. Following this approach

the teachers can play the role of guide and facilitator for students instead of just

giving instruction. The active participation of the students help them to overcome

A Discussion on Developing Students’ Communicative Competence in College

English Teaching in Assam


from the psychological barriers of communication like hesitation, lack of

confidence or some misconception regarding language proficiency.

4. Conclusion

In Assam Communicative Approach can introduce new methods by using

different teaching processes. The teacher can use different technique and methods

to develop students’ communicative skills. The proper application of

Communicative Approach or Communicative Language Teaching in the colleges

of Assam can produce a group of learners who are communicatively competent

in using the English language. As this approach always focuses on developing

the language skills and fluency, it can be applied at undergraduate level to help

the students for success and achievement in many fields of employment.n

References

Books

Davies, A. (2005). A Glossary of Applied Linguistics, Edinburgh: Edinburgh

University Press.

Hutchinson, T. & Waters, A. (1987). English for Specific Purposes: A Learning–Centred Approach, UK: Cambridge University Press.

Platt, J.T. & Platt, H.K (1975). The Social Significance of Speech: AnIntroduction to and Workbook in Sociolinguistics, Amsterdam: North Holland

Co., 13-21.

Richards, J.C. & Rodgers, T.S. (2002). Approaches and Methods in LanguageTeaching, UK: Cambridge University Press, 153-177.

Trask, R. L. (1999), Key Concepts of Language and Linguistics, New York:

Routledge, 41-42

Journal Article

Daisy (2012). Communicative Language Teaching – A Comprehensive Approach

to English Language Teaching, Language in India, 12, 249-265.


Daijee Kalita


A Study on

Anandaram Dhekiyal Phukan’s Contribution

towards the Contemporary Assamese SocietyIndrani Deka

Guest Lecturer, Deptt. of History



Abstract: Anandaram Dhekiyal Phookan was an eminent personality ofthe 19th century. He gave a concrete shape to the Assamese society bysuggesting various reforming measures for the upliftment of the Assamesepeople as well as the society of Assam. Some of his reforming measuresare- reduction of taxes, increase in the number of courts, appointmentsof more judges from among the native population, improvement inAgriculture, establishment of technical schools and English schools,supervision of religious and charitable institutions by the Government,Restoration of Assamese as the language of the province, etc. He wasseriously pained at the habit of consuming opium by the people of Assamand so he urged upon the British Government to impose a ban on thesale of Opium. Although he encouraged the Western knowledge but hedid not neglect the Vernacular language of Assam. The proposed workwill make an attempt to explore the efforts of Anandaram Dhekiyal Phukantowards the Restoration of the Assamese language. This work will alsopoint out some of the important aspects in which Anandaram DhekiyalPhukan had performed to make the Assamese society a better place tolive in.Keywords: Anandaram Dhekiyal Phukan, Reforms, Assamese Society

1. Introduction

During the period of 19th century, Assam suffered for a long period from

internal disturbances mainly due to the Burmese invasions. The population of

the country dwindled down to less than one-half of what it had been and the

smiling fields turned into dense jungles. Subsequently, the British in their own

interests tried to improve the conditions. Tea gardens were opened and transport

and communications were developed. Meanwhile, Bengali bureaucrats and




Vol. 1, No. 1 (2016), 88-95


clerks, lawyers and doctors, who were trained in British administration, were

brought to Assam and the members of the traditional local aristocracy were

reduced to insignificance. The Bengalis were given extra benefits and their

language was made the official language in 1837 and it remained so till 1873.

The year 1857 was a period when the Assamese society was very much

influenced by some of the eminent personalities- one among them was Anandaram

Dhekiyal Phukan (1829-1859). He was the man who brought the period of

Renaissance in Assam. He was born in 1829 at Guwahati and was the son of

Holiram Dhekiyal Phukan. In 1841, the then Commissioner Jenkins sponsored

him to go to Calcutta and study in the Hindu College. Anandaram was a giant

personality in the 50s of the 19th century. He was an ardent admirer of the

western civilization that had raised the once barbarous English nation for the

west was coupled with his sanguine belief that his own people would also be

able to attain a similar level of prosperity only if they sincerely endeavoured to

learn from the experience of their rulers. This hope was expressed in one of

Anandaram Dhekiyal Phukan’s earliest writings to be published in the

‘Orunodoi’.He thought that British as rulers, it would be possible to remove the social

evils by introducing progressive reforms. In Calcutta, he was deeply influenced

by his teacher Ranchandra Mitra. But due to his ill-health, he returned to

Guwahati in January 1874 leaving his studies halfway. Then he joined the

Government service in due course. He imbibed his political faith and ideas of

progress largely from what was known as the Young Bengal Movement. By the

time, he came to realise that no real progress was possible without education.

He gave a concrete shape to his idea in this regard by founding the “JnanPradayani Sabha” (1857-59). The primary object of this Sabha was to impart

education and also discuss about the various problems that confronted the society.

Anandaram also realised that no liberation of women folk was possible without

liberal female education. He was also conscious of the social problems that

confronted the Assamese society. He was seriously pained at the habit of

consuming opium by the people of Assam and so he argued upon the British

Government to impose a ban on the sale of opium.

Although, he encouraged the Western knowledge but he did not neglect the

vernacular language of Assam. In fact, he contributed much to the restoration

of the Assamese language. He gave a concrete shape to the society of Assam by

suggesting various reforming measures for its upliftment. Some of them are-

the reduction of tax; increase in the numbers of courts and appointment of more

judges from among the native population; improvement in agriculture;

establishment of English schools; supervision of religious and charitable

institutions by the Government; restoration of Assamese as the language of the

Indrani Deka


province; the stoppage of opium importation; etc.

Anandaram was an ardent advocate of the emancipation of women. Influenced

by the reforming activities of Iswar Chandra Vidyasagar, he fought against the

disabilities of women. He was in favour of female education, and he advocated

the widow remarriage. He set an example himself by marrying a widow and

giving his own widow daughter in marriage. He was called as the Father ofAssamese prose for his contributions towards Assamese literature. In 1847,

Anandaram published Englandor Biwaran (Description of England) in

Orunodoi. In 1849, he published Asamiya Lorar Mitra (Assamese children’s

friend) in two volumes, containing almost 400 pages which is used as a reading

material for schools, is considered as a milestone in the history of Assamese

literature.

He published another book titled A Few Remarks on the Assamese Languagein English in 1855 in which he discussed the independent criteria of the language

and the grievous outcome of imposing Bengali as official language in Assam.

In addition, he started working on two dictionaries (Assamese to English, English

to Assamese) and sent some parts of those to Orunodoi but their fate remains

unknown. He contributed much to the restoration of Assamese language to its

rightful place. The wide range of activities of Anandaram for the advancement

of Assam is indeed admirable and was remembered for his efforts on the

upliftment of Assamese language.

2. Review of Literature

Life of Anandaram Dhekiyal Phukan by Gunabhiram Barua: This book

gives us a picture of the life history of Anandaram Dhekiyal Phukan. It also

gives a faithful picture of colonial Assam. However, the book is all about the

happenings of everyday life of Anandaram and also his contribution towards

the restoration of the Assamese language, but it does not focus in detail about

the various reforms undertaken by Anandaram during his life time.

The History of Assam from Yandabo to Partition by Priyam Goswami: This

book deals with the polity, society and economy of colonial Assam from 1826

to 1947. It also depicts some information regarding the notable figures of Assam,

like Anandaram Dhekiyal Phukan who had contributed for the cause of the

society and people of Assam. But, however, it does not mention much about the

various aspects of Anandaram’s contribution towards the Assamese people.

A Comprehensive History of Assam by S. L. Baruah: This book analyses

the salient features of Assamese civilization giving proper weight to the

contributions made by different tribes or ethnic groups of both the hills and

plains as well as by the followers of different faiths towards its growth and

development. It also gives us some information about Anandaram Dhekiyal

Phukan but however the information is very little as it does not say much about

A Study on Anandaram Dhekiyal Phukan’s Contribution

towards the Contemporary Assamese Society


the various contributions of Anandaram Dhekiyal Phukan.

Progress of Education in Assam by Renu Devi: The book seeks to present

an overall picture of the progress of education in Assam since the inception of

British rule in this part of the country with particular emphasis on the period

from 1882 down to the late 30s thereby also indicating the lines of development

till the eve of Independence. The book also mentions about Anandaram Dhekiyal

Phukan who had a great contribution for restoring the Assamese language of

the people of Assam. But the book does not focus much about his other

contributions which he had made for the people and the society of Assam.

3. Objective

The objective of the work is to assess Anandaram Dhekiyal Phukan’s

contribution towards the restoration of the Assamese language in Assam.

4. Methodology

Considering the nature of the study, descriptive and analytical historical

method has been applied. The study is based on secondary sources of data

collections on the basis of books, articles, journals, etc.

5. Role of Anandaram Dhekiyal Phukan for the Restoration of the

Assamese Language in Assam

The struggle for the restoration of the status of the Assamese language is a

known history. Yet, it would be necessary to trace some of the salient points of

this struggle because this would help us to see the shift in the focus of Assamese

identity from a broad cultural rubric to a specific linguistic plane. Introduction

of Bengali as the medium and also the court language resulted in a setback not

only to the development of education but also to the growth of language and

culture of the local people. With the introduction of Bengali as the medium of

instruction in the vernacular schools and as the language of the court in Assam,

the conscious section of the Assamese intelligentsia began to apprehend that

Assam would become the cultural colony of Calcutta in the near future. So, the

first form of the expression of Assamese nationalism in the 19th century was

marked by a general anti-Bengali feeling and the urgent need to save the identity

of the Assamese language.

The Bengali clerks displayed an unfriendly attitude towards the Assamese

language and went to the extent of declaring that the Assamese was an offshoot

of the Bengali language. It is more reasonable to hold that the British relegated

Assamese to the back ground mainly for administrative convenience. The initial

manifestation of this urge to assert the linguistic and cultural identity of the

Assamese was the movement that was built up under the leadership of Anandaram

Dhekiyal Phukan and the American Baptist Missionaries for the re-instatement

of Assamese as the official language of Assam and the medium of instruction in

the vernacular schools of the province. The Assamese writers of the ‘Jonaki-

Indrani Deka


Age’ engaged themselves in a prolonged battle with those Bengali intellectuals

who were bent on proving that Assamese was a country dialect of the Bengali.

Spread over several years, the debate was carried on in the pages of the Bengali

and Assamese newspapers and journals of the time.

Deep indeed was the resentment of the people over the denial of the rightful

status to Assamese in the scheme of education. Orunodoi was ever insistent in

its advocacy of Assamese. The people on their part demanded recognition of

the rightful status of Assamese language. Anandaram gave powerful expression

to the popular demand. The debates on the language issue resulted in an increasing

awareness about the distinctive, cultural and political existence of Assam among

the educated people of the province.

Meanwhile, the Christian Missionaries, in their bid to bring the gospel closer

to the hearts of the people through the medium of the mother-tongue, even

disregarded the Government’s language policy and championed the cause of

Assamese language and in the process came out to be the vanguards of modern

Assamese literature. Once, the Assamese language was the medium of all

activities done in the land. Later on, Bengali replaced Assamese when the rulers

decided that Bengali was actually the language of the land. Anandaram noticed

the state of affairs at the court and the plight of the people and took the initiative

to restore Assamese. Anandaram published in Assamese “Asamiya Lorar Mitra”(Assamese Children’s Friend), in two chapters, collecting worldly wisdom from

selected books in English. The manuscript was sent to Samachar Chandrika

press at Calcutta but when the printer found difficulty with Assamese, Anandaram

sent an Assamese gentleman, Kirti Kanta Barua to Calcutta. The book was

printed in 1849. Some English as well as native gentleman financially assisted

Anandaram to print the book. Mr. Mathei and Mr. Jenkins greatly inspired him

in this enterprise.

There was a movement at that time in favour of the Assamese language.Anandaram joined the movement. He wrote in English- “A Few Remarks on theAssamese Language and on Vernacular Education in Assam”. It was printed

at Sibsagar Baptist Mission Press. He freely distributed them among the

important people of the land. The book shows the differences between the

Assamese and the Bengali language. It also highlights the distinctive features

of the Assamese language in terms of having in it literature, drama, history,

mathematics and books on medicine.

It is needless to say how deeply Anandaram loved the Assamese language.

The Assamese language made no progress during his lifetime. Anandaram’s

contribution towards the cause of the restoration of the Assamese language to

its rightful place in local schools and courts was worth mentioning. He had to

carry a life long struggle along with the American Baptist Missionaries for this




cause. Anandaram urged the government to re-recognize the Assamese language.

When A.J.M Mills came in Assam, Anandaram submitted a memorandum to

him regarding the restoration of the Assamese language. When A.J.M Mills

submitted his report to the Government, he enclosed Anandaram’s memorandum.

It was printed in the appendix. A.J.M. Mills was of the opinion that, the Assamese

should be the language of Assam. That was exactly the opinion of Anandaram.

A.J.M. Mills in his report referred to several other points mentioned in

Anandaram’s memorandum.

Anandaram wrote a pamphlet using the pseudonym, ‘A Native’, where he

strongly defended the Assamese language refuting every argument put forth by

the government and even appended a catalogue of books in Assamese to

substantiate his point. The initiative taken by the American Missionaries and

Anandaram was followed by a number of petitions and memoranda to the

Government’s language policy in Assam were based on these memoranda.

Eventually, in 1873, a few months before the creation of Assam as a separate

province under a chief commissioner in February 1874, the government revised

its earlier language policy and decided to adopt Assamese as the official language

of the court and schools (Goswami, 2012, p. 220).

In fact, Anandaram’s report was very effective. He had the foresight to see

things which are thought of now or implemented. However, in 1872, by an

order of Sir George Cambell, the Lt. Governor of Assam, the Assamese language

was restored. The Asamiya Lorar Mitra in an abridge form, has now been

introduced to the schools of Assam as a textbook. Anandaram is at the root of

progress of the Assamese. The missionaries also worked for the development of

the Assamese language and so Anandaram discussed the issue with them and

carried on correspondence. Assamese was given its rightful place as the official

language and the medium of instruction in schools in 1873. The foundation of

the Assamese Literary Society one year prior to this and its activities highlighting

the economic backwardness of Assam showed that modern political

consciousness was beginning to take shape in the Brahmaputra Valley. As a

result of this, the question of Assamese identity would also assume new

dimensions. Following the reinstatement of Assamese in 1873, there was a

marked increase in the percentage of successful candidates in all school

examinations. The name of Anandaram Dhekiyal Phukan will be forever tied

up with the development or otherwise of the Assamese language.

6. Conclusion

Anandaram Dhekiyal Phukan was rightly regarded as “Ram Mohan Roy of

Assam.” Like Roy, Anandaram was the first to realise the advantage of the

western contact. He claimed that, unless people come out of their medieval

orthodox outlook, no real progress of mind is possible. He gave a concrete

Indrani Deka


shape to the society of Assam by suggesting various reforming measures for the

upliftment of the Assamese society. He was seriously pained at the habit of

consuming opium by the people of Assam and so he argued upon the British

Government to impose a ban on the sale of opium. Anandaram Dhekiyal Phukan,a top-ranking intellectual of the period, showed his advanced knowledge of

English, Hindi, Bengali and Assamese in his A Few Remarks on the AssameseLanguage.

In Asamiya Lorar Mitra, a text-book for school students Anandaram wrote

articles on such subjects as would create in the younger generation, an inclination

to take to trade and commerce, to fight age-old superstitions and to work for

bringing peace and prosperity to Assam. He also had regards for the social

norms of behaviour and respected people the way they deserved. He did not like

to cause clamour. He wrote “Asamiya Bhasa Bishoyok Grantha” and “SardarAdalotor Nishpati” but wanted to remain anonymous. He believed that man

should do well to others anonymously.

He loved the Assamese people very much, and also he devoted himself to the

improvement of the Assamese society. He also encouraged education. He took

initiative in establishing schools. He started an English school at Nagaon. It was

at Anandaram’s initiative that a society named “Jnan Pradayini” was formed.

He was undoubtedly a pioneering effort towards the creation of a juridical and

political literature in Bengali. He took great care of women education; he taught

his wife and began the education of his daughter Padmawati at the age of five.

Thus, Anandaram truly represented the spirit of the Bengal Renaissance

which he carried with him from Calcutta to Assam. Unfortunately, he died in

the year 1859 prematurely at the age of 29 years. His early death caused a

disorder in his world. Everybody loved and respected Anandaram Dhekiyal

Phukan for his intelligence, honesty, unblemished character and his deeds for

the welfare of the common people. He contributed so much for the betterment

of Assam within a very short span of life. Anandaram is remembered as a true

maker of modern Assamese language till date for his efforts on the upliftment

of Assamese language. And thus can rightly be regarded as “the pioneer in the

modernization of Assam”.n

ReferencesBarua, G. (2008). Life of Anandaram Dhekial Phookan (Anandaram Dhekial

Phookanor Jiban- Charitra), Assam: Publication Board, 52-134

Barua, S.L. (2007). A Comprehensive History of Assam, New Delhi: Munshiram

Manoharlal Publishers, 508-630

Debi, R.(1987). Progress of Education in Assam. New Delhi: Omsons Publications,

14-15




Gogoi, L. (1986). The Buranjis Historical Literature of Assam (A Critical Survey),New Delhi: Omsons Publications, 4

Goswami, P. (2013). The History of Assam From Yandabo to Partition 1826-1947,New Delhi: Orient Black Swan, 89.

Guha, A. (1991). Medieval and Early Colonial Assam Society, Polity, Economy,

New Delhi: K.P. Bagchi and Company, 187-283.

Kalita, R.C. (2011). Situating Assamese Middle Class the Colonial Period, Guwahati:

Bhabani Print and Publications, 7-132.

Misra, T. (1987). Literature and Society in Assam (A study of the AssameseRenaissance 1826-1926, New Delhi: Omsons Publications, 29-166

Misra, U. (2001). The Transformation of Assamese identity A Historical Survey. H.K. Barpujari Endowment Lecture (4), Shillong: Modern Offset, 19-20

Saikia, R. (2002). Social and Economic History of Assam, New Delhi: Manohar

Publishers and Distributors, 232.


Indrani Deka


Socio-Economic and Political Consequence

of Illegal Migration into Assam

from BangladeshJohn DasAssistant Professor (ad hoc)

Deptt. of Political Science

Dispur College, Guwahati, Assam


Dipakshi TalukdarHandique Girls’ College, Guwahati, Assam

Abstract: Illegal migration into Assam from Bangladesh has been posinga serious security threat to the identity of Assamese people. It adverselyaffects the social, economic and political environment of Assam, creatinglaw and order problems where immigrants are present in large number.The flow of immigrants started during the rule of British and continuedtill today due to the pull and push factors. The deportation of illegalmigrants become difficult due to the lack of strong law and political will,as illegal migrants are used as a vote bank by different political parties.The data provided in the study indicates that if necessary steps are nottaken immediately, Assam, the elder sister of North-East India wouldlose its identity from the map of India very soon. The illegal migration isone of the major reasons for social and ethnic violence in Assam. Thereforeit is high time that India takes stringent measures against the illegalmigrants who have become a real threat to the security of the country. Tomeet the problem, a few suggestions are forwarded in this paper.Keywords: Illegal Migration, Immigrants, Security Threat, Assam,

Bangladesh, Demography

1. Introduction

The unrelenting influx of illegal migrants from East Pakistan/Bangladesh

into Assam and the consequent perceptible change in the demographic pattern

of the State has been a matter of grave concern. It poses a serious threat both to

the identity of the Assamese people and to our national security. It threatens to

reduce the Assamese people to a minority in their own State, as happened in

Tripura and Sikkim. Migration from Bangladesh to the Northeast region of

India has been continuous throughout the twentieth century due to the reason of




Vol. 1, No. 1 (2016), 96-105


historical links, geographical and physical proximity. The better employment

opportunities and availability of fertile agricultural land in Assam act as a pull

factor while the poverty, subsistence living, ravages caused by floods and other

natural calamities in Bangladesh act as push factors ( God bole, 2005).

Post independent period during 1951-2011 the population growth of the

state of Assam was 288.21% against 235.15% for all India (source-census data

2011). This high growth rate of population apparently suggests large scale

migration to the state Assam.

Illegal migration has generated a host of destabilizing political, social,economic, ethnic and communal tensions. Politically, the Bangladeshimigrants are in a position to influence the results of the elections in a largenumber of constituencies in the North East (about 32% of the constituenciesin Assam). Economically, increased pressure on land, resulting in depletionof forest wealth, undercutting of wages of unskilled jobs, forcible occupationof Government land by the migrants and a host of other such issues, generatea ripple effect in the entire North East. (Group of Ministers Report on

Reforming the National Security System, 2001, chapter II, p. 6, Para 2.35.)

2. Conceptual Framework

Migration is not a new phenomenon in this world. “From the antiquity, people

are found to move from one place to another, sometimes in search of better

opportunities, when they see some of their needs and desires are not adequately

fulfilled in their present location, sometimes just to maintain the status quo

John Das and Dipakshi Talukdar


when they see their present situation seems to be a declining one” (Dalem Ch.

Barman, 2004).The study of migration is one of the major branches of

demography. It is the third demographic component of population change along

with fertility and mortality. Migration can change the size of the population and

also the other compositions like age, sex, language, religion etc. It brings both

quantitative and qualitative changes in the socio -economic and political pattern

of a region.

2.1. Types of migration

In general the field of migration study can be divided into two parts - internal

migration and international migration. Internal migration is when people migrate

within the same country or region, also known as ‘in-migrant’. While the

international migration is when people migrate from one country to another

country, also termed as ‘immigrant’.

The area from which a migrant departs is termed as ‘area of origin’ and the

area at which he arrives is termed as ‘area of destination’. When a large number

of migrants depart from a common area of origin and arrive at a common area

of destination during a particular period of time, is known as ‘migration stream’.

2.2. Who are the illegal migrants?

Unlike a refugee, an illegal migrant is a person who crosses an international

boundary and without any valid document, enters into another country for the

purpose of carrying on any illegal or anti-social activities in that country or for

other economic or political purposes. According to Section 2(b) of The

Socio-Economic and Political Consequence of Illegal Migration

into Assam from Bangladesh


Citizenship Act, 1955, an “illegal migrant” means a foreigner who has entered

into India -

(i) Without a valid passport or other travel documents and such other document

or authority as may be prescribed by or under any law in that behalf; or

(ii) with a valid passport or other travel documents and such other document or

authority as may be prescribed by or under any law in that behalf but remains

therein beyond the permitted period of time.

Illegal migrants have been defined in Assam Accord as those who infiltrated

illegally after 24 December1971. However, the stream that infiltrated illegally

between 1 January 1966 and 24 December 1971 was not to be deported and

was to be given Indian citizenship after a lapse of ten years.

2.3. Historical background of migration

The British developed the tea industry in Assam. The Assamese people

living mostly in Upper Assam and cultivating one crop per year were not

interested in working as labor in the tea gardens. Therefore, the British

encouraged Bengali Muslim peasants from present Bangladesh to move into

Lower Assam for putting virgin land under cultivation. This set in motion a

movement pattern which despite changed conditions, has been continuing to

this day.

After the partition of Bengal in 1905, the over-populated Muslim peasantry

from East Bengal started crossing over to the fertile lands of thinly populated

Brahmaputra and Surma valleys in the Northeast corner of India. The formation

of the All India Muslim League in Dhaka in 1906 encouraged the migration to

increase the Muslim population in Assam for political reasons. The arrival of

immigrants continued even after the creation of Bangladesh due to ethnic

persecution of minorities.

3. Literature Review

There is no dearth of books, articles and research paper regarding the issue

of illegal migration and its consequence. Sanjib Baruah emphasizes how tea

began to play a crucial role in Assam to attract migrants from different parts.

Hazarika (1994) focuses on the rise of insurgency and violence in Assam and

North -East states due to immigration.

There are a number of studies that focus on the socio-ethnic, political, and

economic issues related to migration Weiner (1978) comprehensively analyzed

the social and political conflicts and cleavages that have resulted from the

responses of the indigenous population to migration into Assam.

Chirantan Kumar (2009) established the link between migration and refugee.

He also analyzed the factors which responsible for the large scale migration

from Bangladesh to India and its impact on the demography.

Namrata Goswami (2006) argues that the presence of a large number of



illegal immigrants potentially enables external actors like Pakistan and China

to influence events in the Northeast. The evidence of militant groups from Assam

and other northeastern states being sheltered in Bangladesh and being aided by

Pakistan’s Inter Service Intelligence (ISI) only aggravates this fear. Uddipana

Goswami (2007) reflects on the so-called “lebensraum” theory that sees the

influx of Bangladeshi immigrants as a part of a conspiracy to make Assam a

part of greater Bangladesh.


The objectives of the present paper is to highlight the following issues

i. To examine the factors of illegal migration from Bangladesh to Assam.

ii. To analyze the socio -economic and political consequences of illegal migration.

iii. To propose some suggestions to control the flow of illegal migration.

5. Methodology

The paper is both quantitative and qualitative in nature. It is based on the

secondary data derived from books, journals, articles, websites and government

sources. Observational method is also used for analyzing the data.

6. Result and Discussion

6.1. Contributory Factors of Illegal Migration

i. Increasing pressure on land and mounting unemployment in Bangladesh due

to uncontrolled steep rise in population and high density of population (964

per sq. km, according to 2011 estimate)

ii. The large scale migration from Bangladesh to India has been possible mainly

due to the porous India-Bangladesh border of 4,096 kilometers, the fencing

of which has not been completed so far.

iii. Better economic opportunities across the border

iv. Competitive politics of vote-bank and the patronage extended to them by

political parties/vested political groups in India

v. Presence of strong pro-Bangladesh lobby in India often creates myths and

confuses Indians about the gravity of the problem

vi. Severe floods and cyclones uprooting large segments of population in

Bangladesh.

6.2. Magnitude of Migration

After independence of India, the affect of migration to Assam was the highest.

Illegal migration from Bangladesh is largely responsible for the demographic

transformation of Assam. The claim of massive and continuing migration can

be proved through the high decadal population growth rate of Assam since

1901.




Table 1. Decadal Population Growth Rate of Assam

Period Assam (in %) India in (%)

1901-11 +11.0 +5.8

1911-21 +20.5 -0.3

1921-31 +19.9 +11.0

1931-41 +20.4 +14.2

1941-51 +19.9 +13.3

1951-61 +35.0 +21.6

1961-71 +35.0 +24.8

1971-81 +23.3 +24.7

1981-91 +23.6 +23.5

1991-01 +18.8 +21.3

Source: CMIF, basic statistics relating to Indian Economy

If we compare the decadal growth rate of population in Assam with that of

India, the figures would look almost conclusive that such influx of illegal

migration must have continued throughout the history of Assam.

At present out of total 27 districts of Assam, the districts that have been

facing mostly the crucial problem of illegal migration are -Dhubri,Goalpara,

Barpeta, Morigaon, Nagaon, Dhemaji, Cachar, Karimganj and Hailakandi..

Table 2. Decadal Growth Rate of Nine Districts of Assam

Districts Decadal Growth Decadal growth

rate in 2001(in %) rate in 2011(in %)

Dhubri 22.97 24.40

Goalpara 23.03 22.74

Barpeta 19.62 21.40

Morigaon 21.35 23.39

Nagaon 22.26 22.09

Dhemaji 19.45 20.30

Cachar 18.89 20.17

Karimganj 21.87 20.74

Hailakandi 20.89 21.44

Source- Census Data Assam 2011



The trends of population density in Assam since 1901 are one of the major

indications to explain how illegal migration may create serious problem for

indigenous people. Increasing the density level means more problems of health,

sanitation and housing.

Table 3. Demographic Profile of Assam

Year Population in lakh Density per sq. km.

1901 33 74

1951 80 176

1971 146 186

2001 266 340

2011 311 398

Source –CMIF basic statistics relating to Indian Economy

Again according to the 2011 census data Assam recorded the highest increase

in share of Muslim from 30.9 % (2001) of the state’s population to 34.2%

(2011).

6.3. Social Consequences of Illegal Migration

i. Crisis of Identity

The influx of immigrants created a crisis of identity among the indigenous

Assamese. Their cultural survival will be in jeopardy, their political control

will be weakened and their employment opportunities will be undermined by

such illegal migration. Assamese found that though the immigrants had settled

in Assam , most of them failed to identify themselves with the mainstream. The

recent Bodo -Muslim violence in the BTAD has its root on the issue of illegal

migration.

ii. Environmental Degradation

Large areas of forest land were encroached upon by the immigrants for

settlement and cultivation. The state experienced declining percent of land area

under forest from 39 % in 1951-52 to about 30 % now.

iii. Difficult to identify the Illegal Migrants

Due to the similar language spoken by illegal migrants from Bangladesh

and the indigenous Bengali speaking Muslim of Assam, it becomes difficult to

identify and deport the illegal migration from Assam soil.

iv. Community Tension

The commission on integration and Cohesion found that tension usually

exist with the presence of high levels of migration combine with other forms of

social exclusion like poverty, poor housing etc.




6.4. Economic Consequences

i.Increse Financial Burden

Immigration has increased pressure on the part of state government, as the

government has to increase the expenditure on education and health facilities to

the immigrants.

ii. Displacing Native Workers

There is a fear particularly during a recession that immigrants take jobs

which would otherwise be taken by local people; in particular place and

circumstances there can be competition and conflict.

iii. Decreases Wage Level with the Increase of Population

Illegal immigrants in every year have been adding a good number of people

in Assam. It is one of the main reasons of population explosion. Due to this

there is a possibility of decreasing wage level.

6.5. Political Consequences

i. Assam Agitation

The failure of government to respond the issue of illegal migration led to the

agitation by the Assamese under the leadership of All Assam Gana Sangram

Parishad (AAGSP) and All Assam Student’s Union (AASU). Assam witnessed

governmental instability, sustained civil disobedience campaigns and worst cases

of ethnic violence. Assam accord was the result of this agitation.

ii. Illegal Voters

Most of the Bangladeshi immigrants have got their names enlisted in the

voting list illegally, thereby claiming themselves as citizens of the state. The

immigrant’s population act as a vote bank for the political parties in Assam.

The recent initiative NRC (National Register of Citizens) is meant for the

detection of illegal Bangladeshi migrants. However success of such initiative

will depend on the strong political will.

iii. Issue of Terrorism

Pakistan’s ISI has been active in Bangladesh supporting militant movements

in Assam (Lt Gen S K Sinha, 1998). It is alleged that among the illegal migrants

there are also militants, who enter into Assam to carry out the terrorist activities.

7. Some Recommendations to Meet the Problem

i.The Central Government should appoint a National Immigration Commission

to frame a National Migration Policy and a National Refugee Policy. The

Commission should examine ways of strengthening the Foreigners Act 1946,

as well as feasibility of Identity Cards for both citizens and non-citizens and

Work Permits for migrants.

ii. Border fencing in Assam must be completed forthwith on a war footing. The

existing Border Security Force posts and the BSF water wing should be



strengthened.

iii. Our nationals in the border districts and for that matter in the whole State

should be provided multipurpose photo identity card.

iv. The ongoing NRC updating should be completed without delay and proper

arrangement for the deportation of illegal migrants should be done.

v. The Illegal Migrants Determination by Tribunal (IMDT) Act of b1983 should

be repealed.

8. Conclusion

A Problem which has its historical roots so deep cannot be solved overnight.

The dangerous consequences of large scale illegal migration from Bangladesh,

both for the people of Assam and more for the Nation as a whole, need to be

emphatically stressed. No misconceived and mistaken notions of secularism

should be allowed to come in the way of doing so. Illegal migration from

Bangladesh is no longer a regional problem which can be pushed under the

carpet. These migrants are now spread in several states and distant places such

as Rajasthan, Delhi, Madhya Pradesh, Maharashtra and so on.

This silent and invidious demographic invasion of Assam may result in the

loss of the geo strategically vital districts of Lower Assam. The influx of these

illegal migrants is turning these districts into a Muslim majority region. It will

then only be a matter of time when a demand for their merger with Bangladesh

may be made. Thus it is high time to solve the problems of illegal migration to

save Assamese people in their own land and to save the nation from the threat

of immigrants.n

ReferencesKumar, C. (2009, January 1). Migration and Refugee Issues between India and

Bangladesh. Scholar’s Voice: A New Way of Thinking, 1(1), 64-82.

Das, D. & Rajbonshi, R. (2013). Issue of Illegal Migration from Bangladesh -withspecial reference to Assam. Migration and Assam From Pre-Historic to PresentDay.

Nayak, B.D. & Saikia, B. (2013). Influx of Illegal Migrants and its Socio-Economicand Political consequences of Bangladesi Immigration in Assam, Migrationand Assam from Pre Historic to Present Day.

Godbale, M., (2005). Forwarded in Kumar, B.B. (Ed.) (2005) Illegal Migration fromBangladesh. New Delhi: Concept Publication, 105-106

Gohain, R., Handique, P. & Borpuzari, A. (2013, March). Post-1971 IllegalImmigration from Bangladesh: A Demographic Changed Scenario of Assam.International Journal of Scientific and Research Publications, 3(3)

Sinha, S.K. (1998, November 8). Report on Illegal Migration into Assam. Submitted

to the President of India. Retrived November 8, 1998 from http://www.satp.org/s a t p o r g t p / c o u n t r i e s / i n d i a / s t a t e s / a s s a m / d o c u m e n t s / p a p e r s /illegal_migration_in_assam.htm.




Dutta, B.K. & Das, S.S. (2013, October-December). An Inquiry into the Problem ofIllegal Migration from Bangladesh and its Impact on the Security of India.

International Journal of Research in Social Sciences and Humanities (IJRSSH).

2(IV), Retrieved from http://www.ijrssh.com.Goswami, N. (2006). Illegal Migration in Assam: A Concern for India’s National

Security. IDSA1 Comment.

Hazarika, S. (1994). Strangers of the Mist. New Delhi: Penguin Books.

Baruah, S. (1999). India against Itself: Assam and the politics of Nationality. New

Delhi: Oxford University Press.

Goswami, U. (2007, April). Internal Displacement, Migration, and Policy inNortheastern India. East-West Center Washington Working Papers, 8.




Philosophical Aspect of Bathou Religion of the

Boro CommunityLwithwma SwargiaryAssistant Professor, Deptt. of Philosophy

Baksa Degree College, Baganpara, Baksa, Assam


Abstract: Bathou is the traditional religion and spiritual attitude of theBoro Community.They worship Bwrai Bathou as their Eternal Soul. Thesocio-cultural life of Boros is reflected through Bathou religion. Bathouincludes the distinct culture, tradition, customary laws of Boros whichare invariably linked with one another. The Sijou tree (EuphorbiaSplendens) is worshipped by them as a symbol of Bwrai Bathou at thealtar. Bathou means philosophy of five.Bathou Religion is the social wayof life of the Boro Community. They have five punishable laws to refinethe personal life as well as their Boro society as a whole.Key Words: Boro Community, Bathou Religion, Sijou tree, Five

Philosophy of Bathou Religion, Taboo (Baad)

1. Introduction

The basic foundation of a community rests on its cultural heritage which is

invariably linked with religion. Religion is regarded as the backbone of culture.

It is through religion that the culture of a community is precisely represented.

So, religion is the main theme of culture. Bathou is one of the oldest religion of

the world. It is always attached with the life long process of Boro community.

So far as no record has been found out aboriginally when the Boros took Bathou

as their prime religion. Authors like Ramdas Basumatary content that the Boros

have followed their traditional religion since time immemorial.

Literally, the term Bathou is the combination of two words— Ba and Thou.

Ba means five and Thou means deep. Thus, broadly speaking, the term ‘Bathou’signifies five deep thoughts. The five deep thoughts are five spiritual elements

- the unfurling of five prime materials of the Nature i.e, Ha (Earth), Dwi (water),Bar (Air), Orr (Fire or Sun) and Okhwrang (Sky) are the main ingredients of

the universe. Historian Debnath (2008) writes, “The term ‘Bathou’ is composedof five elements viz Sun, Earth, Air, Water and Sky. Boro (2011) writes,




Vol. 1, No. 1 (2016), 106-113


“Bathouism as is being practised till today with some modifications centresround the worship of Afa Bwrai Bathou. The Bodo followers of the religionbelieve that Afa Bwrai Bathou is the Eternal. Bathou means five principles ofdeep philosophical significance. The Supreme diety known as Afa Bwrai Bathouis the custodian of the five basic elements of creation”. As a result the Bathou

religion and culture of Boro Community is based on Philosophy of Five.

The Creator of five main materials is Bwrai Bathou. Barmahalia (2012)States, “The word ‘Bwrai signifies the oldest or most elderly man in powerand knowledge or the supreme in all respect”. Bwrai means the Master or the

Creator. The Boros worship Bwrai Bathou as their Eternal soul. The original

Creator, Bwrai Bathou is also called ‘SIJOU’. The term ‘Sijou’ is composed

of two words-‘Si’ and ‘Jou’. ‘Si’ means ‘soul of a being’ and ‘Jou’ means the

Supreme Soul’(Paramatma). The Sijou tree is worshipped by Boros as the living

symbol of Bwrai Bathou at the altar.Bwrai Bathou is the Eternal Soul who is Omnipotent, Omnicient and

Omnipresent. Hazowary (2008) writes, “Bwrai Bathou ie, God is the sourceof all power, all strength, all energy and all vitality - physical, mental andspiritual. All greatness is his greatness, all glory is his glory, all goodness inhis goodness”. The powerful Bwrai Bathou has five deities (gods) along with

the five prime ingredients such as Ailang diety for Ha (god of earth), Agrang

diety for Dwi (god of water), Khwila diety for Bar (god of air), Sanjabwrali

diety for Orr or San (god of fire or Sun) and Rajkhumbri diety for Okhwrang

(god of sky). Hence, Bathou religion involves the philosophy of PanchaDarshana or Philosophy of Five spiritual elements.

At the very beginning of worshipping Bwrai Bathou, His followers chant

the mantra five times as follows- “Aaham-Owng-Hring-Khling-Fwd-Se”. It is

the prime Mwnthwr (Mantra) of worship along with Guru AAHAM. The Prakrit

words OWNG for Okhwrang (sky), HRING for Bar (Air), KHLING for Dwi

(water),FWD for Ha (Earth) and SE for San (Sun or Fire) are very significant

in Bathou religion.

Some critics of Bathou religion like Edward Stack and Sidney Endle remarked

it as animistic and its followers as believers in ghosts and spirits with Tantra-

Mantra. Endle (1911) said, “The religion of the Kachari race is distinctly ofthe type commonly known as animistic and its underlying principle ischaracteristically one of the fear and dread”. Supporting Bathou religion

Bhattacharya (1977) remarked, “The Boros are not anismistic. They areworshippers of Bathou, the Supreme God . They have other gods and goddess.They believe in ghost and spirits also. But the concept of the Supreme god ispredominantly remarkable”. Opposing critics view Brahma (1991) writes, “Itis a matter of great regret that they are found short in their study. Beliefs of

Lwithwma Swargiary


Bodos in ghosts and spirits in some cases is not sufficient alone to prove themas animist. Because the belief in ghosts and spirits appear to be associatedwith all the religions of the world. There are certain rites and rituals including‘Tantra-Mantra’(magical method and chanting) which are followed by theHindus, Muslims and Christians also .But why they are not called animist?Because they have supreme God. Same is the case with the Boros. Therefore,Bodos belonging to Bathou religion are not animist”. Hence from the above

quoted view of Bhattacharya and Brahma, it is clear that Boros are not animist,

they belief in the Supreme soul - Bwrai Bathou.

2. Objectives

The main objectives of the study on philosophical aspect of Bathou religion

are as follows:-

(i) To study and access elaborately the significance of philosophical aspect of

Bathou religion deep-rooted in it.

(ii) To study and examine the invariable link between Bathou religion and living

process of Boro community.

(iii) To give resolution for enrichment of Bathou religion so that it confronts

with modern environment and lasts further.

3. Methodology

The study about the philosophical aspect of Bathou religion is carried out

by collection of data from knowledgeable Boro people and discussing in various

places, taken interview from Bathou religious personalities, social workers, old

citizens, from leaders of ABM(All Bathou Mahasabha) other influential persons

of Boro Community.

Moreover, various articles, magazines, research papers, books, journals etc.

fulfilled the needed data on Bathou religion. Thus, primary as well as secondary

data are used for collection of proper broad knowledge about philosophy of

Bathou religion. Descriptive survey method is used in this study.


The indigenous religion of the Boros is Bathou and it is practiced by them

since time immemorial. The Boros worship Bwrai Bathou as their Supreme

Soul whom they believe as the powerful in all respects. Thus, Bathou religion is

a past and parcel of Boro community.

The deep philosophical aspect can be discussed through the structure of

Bathousali where the Boros pray their Oubong Gosai, the Supreme God, Bwrai

Bathou. In this respect, we may note an important, and traditional verse as

below:-

Nwng Saseanw Sathan

Sathamanw Sase

Philosophical Aspect of Bathou Religion of the Boro Community


Rangrashi Maithahaji Gwhwrasi

Barigongtham Fana Fantham

In English version-

There are one in three, three in one

Thou are the creator, nutritor and dissolator

The Tribhuban

Bathousali consists of three parts - (i) Rangsarphuri (Heaven) (ii) Mithaphuri

(Earth) and (iii) Ha-sing-phuri (Hell) - these are called Barigongtham

(Tribhuban). It is believed that Supreme Soul (Bwrai Bathou) is in Rangsar.

So, He is placed (welcomed) as Sijou (the Symbol of Supreme Soul) by

Bagurumba dance to worship Him on the earth (Mithaphuri).

Among the Tribhuban, the term ‘Ha-Sing-Phuri’ have dual meanings. One

is the Hell and other is the ‘Darkness’ i.e, Ha (land) + Sing (dark) + phuri

(place). Thus, the literal meaning of the word Ha-sing-phuri is a ‘place withoutlight’. In Ha, the seed of a plant fertilizes. Similarly, ‘Ha’ also means physique

of a female where an embryo is conceived. So, Ha-sing-phuri means the place

without a light which indirectly resembles to the mother’s womb. Ha-sing-phuri

(mother’s womb) is the place of an embryo. Embryo takes birth in time and

grows in the way of human life. The person in this period of growth lacks

wisdom of the Supreme God. Ha-sing-phuri consists of two parts - one is Mainao

Bindw and other is Bwiswmuthiali. In the word ‘Mainao Bindw’ ‘Mainao’ means

‘feeding’ and ‘Bindw’ means ‘place’. In initial stage, the embryo takes food

from its mother. Again the word ‘Bwiswmuthiali’ means the way of human life

from the birth to the death. Thus, Bwiswmuthiali and Mainao Bindw is altogether

Ha-sing-phuri which is symbolized near and attached to the Bathou alter to the

left end. So, the Bwrai Bathou is in the Rangsar, as Sijou in the Mithaphuri and

as an embryo (soul of being) at a time simultaneously. So, He is One in Three

and Three in One at a time. As a result Rangrasi is in Rangsar, Maithahaji is in

Maithaphuri and Gwhwrasi is in Ha-sing-phuri. The 18 pairs of gurus are shown

in the form of Khangkhla. Khangkhla is a kind of plant in the symbol of death

physique of 18 pairs of Bathou Gurus whom we pay homage honourly. The

soul moves from the Supreme Soul as embryo and it again ends to the Supreme

Soul (Bwrai bathou). The soul converse itself from the starting point and again

ends itself. So, it is proved that the soul is the part of the Supreme Soul.

Lwithwma Swargiary


The five philosophical trend of Bathou religion is expressed by the original

stanza of Boro verse as follows-

Sijou Siri Siriba

Thaigir khonga khongba

Siphung Gudung Gudungba

Mwnsingsing Bwraini Raoa phongba

Subungni Achara Acharba

Bathou Bandw bandwba

This verse means - the Sijou tree (Euphorbia splendens) has five ridges, the

Dillenias indica (Thaigir) fruit has five rinds, the Siphung (Boro flute) has five

holes, Mwnsingsing Guru voices five words (holy sermons), human being has

five principles of way of living , and Bathou have five bonds.

Alike, five ridges of the Sijou tree and five rinds of Thaigir, Bathou is

combination of five vital elements as follows – (i) Ha (Earth):- Human bodies

are built of earth, in physical form as bone, flesh, nails, skin, veins as the part

of the body so far as Bathou philosophy is concerned. Without the earth living

beings are meaningless. (ii) Dwi (water):- Water remains in the human body in

the form of liquid substance such as blood, urine, sweat etc. We can’t survive

without water. (iii) Bar (air):- Human beings breathe in air i.e, Oxyzen and

breathe out Carbon-di-oxide. Without air no living beings can survive. (iv) Orr

(light/fire/sun):- We can observe the form of fire as temperature in the body.

With the help of sunshine new creation is taking place as the process of living

being. Light is manifesting itself in the form of knowledge in human life. (v)

Okhwrang (ether,sky):- It is the vaccum-volume occupied by the physical body.

Thus, due to the presence of these five vital elements in human body, it (human

body) is called micro universe or Sudra Brahmanda. The Sifung or Boro flute

means the boro music that contains five lyricals, the original tune of Bathou.

Boro Bwrai or Mwnsingsing Bwrai’s five holy sermons are –Owng (Peace),

Hring (Control of mind), Khling (Cooperation of mind and body), Fwd



(activeness) and Se (dearer to others).The five principles of human being’s way

of living are - (i) Jwnwm (birth) (ii) Dwisarnai (purifying the newly born child

by holy water) (iii) Haba (marriage) (iv) Gwthwigarnai (rituals of death body)

(v) Bandra (Sradha/Bhoge). According to Bathou religion it has five bonds

mandatory to a human being - (i) Dwrsi bandw (human being is conceived

before birth) (ii) Jwnwm (birth) (iii) Haba (Marriage) (iv) Bwrainai (old age)

(v) Thwinai (Death).

Originally, Boros are not immoral in their nature. They are morally strong

and always peace-loving.The peace-loving nature of Boro people is reflected

through five holy sermons, five holy realizations, five senses of love and lastly

hatred to the five sins. It is said that various religious, moral and spiritual

teachings are supposed to have been taught to Boro people long long ago by the

great holy Profets like Sibwrai, Ahambwrai and Mwnsingsing Bwrai. The Boro

society has certain customs to purify themselves personally as well as socially

by holy water. There are also certain punishable laws for various offences in

the Boro society. These laws are the tools to control themselves in their society.

These laws are termed as Baads or Taboos (Baadkhanti).These Baads are of

five types. These are - (i) Agarbaad (ii) Fongsladbaad (iii) Daokhibaad (iv)

Khawalibaad (v) Khowlwbaad or Laokharbaad.

The convicted people are called ‘Badua’. The philosophical aspect of taboos

(baads) is to control the person as well as the society as a whole which in turn

ensures morality, truthfulness, discipline and peacefulness in the society.

5. Conclusion

The intellectuals of the Boro Community are compelled to face the burning

problems of Boro society as a whole. They are in thought and belief that the

Boro society may be ruined in future gradually if they are not aware of cultural

existence practically against the conspirating agents.

As a result the All Bathou Religions Union (ABRU) was established on 16th

May,1992. Initially Bathou religion was institutionalized for protection,

existence, rigid foundation, revivalisation, expansion with assimilation among

the Boro people. District and regional units are formed along with central sub-

wings like Mainao Afad and Laimwn Afad. The intending preaching groups

like Douri Hanja, Aroj Hanja are also activated. Various seminars and

workshops, discussions are also organized with a view to mobilize the workers

and to revitalize the Bathou religion frequently.

After some active performance, the following outcomes are found which

may be stated as below -

(i) Various Aroj (Hymns) were composed and compilled in books, religious

souvenirs, magazines, journals etc were printed.

Lwithwma Swargiary


(ii) ‘Bathou Thandwi’ the adopted Holy Book of Bathouists is composed clearly

though it is to be reviewed further.

(iii) The confusing terms or words like Bathou, Bwrai Bathou, Bathou Bwrai,

Bathousa, Siva and Sibwrai are clearly discussed in ‘Bathou Thandwi.

(iv) The Bathou Union is now registered to the Government Registration of

Societies as All Bathou Religious Union (ABRU).

(v) Continuation of alert activity are also organized frequently.

(vi) Tuesday of the week is the Holy Bathou Day for Bathouists. It is compulsory

for them to have vegetarian food on that day.

(vii) Bathousali (Bathou Temple) are constructed gradually.

(viii) Some Boro people are also reconverted to their own religion, Bathou.

(ix) Gahai Gwthari (Head Priest) in the central level, Gwthari in the district

level along with Biyab/regional level works continuously as priests.

(x) Achari, Douri and Doushi are the workers of preachings and Aroj also.

(xi) Aroj Hanjas continue their prayer for various Achars and religious messages

are also counselled.

(xii) Branch Organisation of All Bathou Mahasabha (ABM) like Mainao Afad

(Women wing), Laimwn Afad (Youth wing) have been taking initiative

regarding the changes and modification of social customs, tradition and belief.

Thus, till now above mentioned outcomes are found out to preserve Bathou

religion. Like other religion, Bathou religion have also played a significant role

in generating a sense of brotherhood and love among all sections of the society.

For better preservation of Bathou religion and Boro culture, Basumatary (1980)has written the following lines- “All subjects of Philosophy are difficult.Similarly to discuss the Boros’ Bathou philosophy is too, therefore, a hardthing. But, although, hard may be, endeavours, - must be made by the Boros;because it is not a question of ‘bread and butter’ but it is question of ‘life anddeath’ of Boro culture”.n

References

Bathou Publication Board (1990). Gwthar Mwikhun.

Bhattacharya, P. (1977). A Descriptive Analysis of Boro Language,17. Gauhati

University, Publication Department.

Boro, B. (1999). Acharba.

Boro, B. (1984). Gibi Bithai (1st ed.).

Brahma, L.(1993). Religion and Dances of the Bodos.

Debnath, S. (2008). Essays on Cultural History of North Bengal. West Bengal: N.L

Publishers.

Endle, S. (1911). The Kacharis. London: Macmillan and Co. Retrieved February 20,

2013.

Barmahalia, F. (2012). Revivalism of Bathouism among the Bodos, IOSR Journal of

Humanities and Social Science,1(5).



Mwchahary, B. (2012-13). Philosophy of Traditional Bathou Religion of the BoroCommunity, Global Research Methodology Journal, II(7).

Basumatary, R. (1980). Some Ideas on Bathou. Published in Bodosa Souvenir of

Bodo Sahitya Sabha (BSS).

Boro, A. (2011). Bathou Religion : From Traditional Practices Institutionalism.Published in Sijou Jwngma, Bisombi, Dularai Bathou Gouthum, Udalguri Zilla

Afad.

Hazowary, M. (2008). Presidential Address Published in Sijou Sanshri (ed.) by

Bhoumik, B.C., 8th Annual Conference of ABRU, Published By Reception

Committee, Nimua, Baksa, Assam.

Kherkatary, A. and Baro, J. (2015). The Bathou Religion of Bodos : A Study in itsInsight, Asian Journal of Multidisciplinary Studies, 3(4), Retrieved from

www.ajms.co.in


Lwithwma Swargiary


’⁄’»§Ù⁄UÁŸ ŒÙ⁄UÙæUÊÁ⁄U ‚È’È¢ ◊ÈÁ‹Traditional Folk- Medicine of the Bodos

•‹∑§Ê ’‚È◊ÃÊÁ⁄UAlaka Basumatari

Assistant Professor, Deptt. of Bodo

Kokrajhar Govt. College, Kokrajhar, Assam


Abstract: Bodo is an aboriginal tribe of Assam. Bodo people used tolive in symbiosis with the forests, and nature was the main defender tothem in regard to the medicine. The common Bodo people have traditionalmethods of treatment, involving chanting and seasonal beliefs, to variouscommon fever and prevalent diseases among them. They have acquiredthe knowledge of such traditional medicines through trial and errormethods for long ages. In early days their religious beliefs and practicesconcerning health obliged them to repose faith on traditional medicinemen that treated the ailing people by using plant medicines. Almost inevery Bodo village, people having a good knowledge of medicinal plantsand capable of healing diseases by applying medicine obtained from plantsare available. Medicinal plants were widely used at household level as afirst defence against common illnesses.

Study of primary and secondary sources reveals that the tribal peopleof the district were using about 231 plant species for their health treatment.But the arrival of modern method of caring health, and the changingsituation in regard to availability of the medicinal plants due to differentreasons have together greatly affected the rich traditional method of caring

health of the Bodos.Keywords: Tradition, Belief, Folk Medicine, Plants, Modern Medicine

1. ¡ÊªÊÿ¡ÛÊÊÿ (Introduction)

‚È’È¥ ◊ÈÁ‹ÿÊ ‚È’È¥ „ÊÁ⁄U◊ÈÁŸ ªÈ’ÈŸ ◊ÙŸ‚ »§ÙÕÊ⁄U •Ê⁄UÙ ‚◊Ê¡ÊÁ⁄U •Ê‚Ê⁄U-πÊÁãÕÁŸ ◊ÙŸ‚•ÊÿŒÊ– ‚È’È¥ „ÊÁ⁄UÿÊ Á◊ÁÕ¥ªÊ¡Ù¥ ªÙ⁄UÙ’ŸÊŸÒ Á¡© πÊ¥ŸÙ ªÙŸÊ¥ ¡ÊŸÊÿÊfl ◊Êé‹Ê’Ê ◊Êé‹Ê’Ê Œ„ÊÿÊÁ⁄U¡¥ŸÊÿÊfl ªÙ‹ÒŸÊŸÒ ‹Ù◊¡ÊŸÊÿ-‚Ê¡ÊŸÊÿ, ’◊Ê⁄U-•Ê¡Ê⁄U»§Ù⁄Uπı »§Ê„Ê◊ŸÊŸÒ ‹ÊŸÙ Á◊ÁÕ¥ªÊÿÊflŸÙ’ÈÕÈ◊ŸÊŸÒ ◊ÙÛÊÊÿ ’Ê„Êÿ¡ÊŸÊÿ Á’»§Ê¥-‹Êß»§Ê¥, ◊ÈflÊ-’‚ÊŒ»§Ù⁄UπıŸÙ ŒÙ⁄UÙæ ÊÁ⁄U ‚È’È¥ ◊ÈÁ‹ „ÙÛÊÊŸÒ




Vol. 1, No. 1 (2016), 114-122


’È¥ŸÊÿ ¡ÊÿÙ– ’»§Ù⁄U ◊ÈÁ‹ÿÊ ‚◊¡Ù¥ ‹ÙªÙ‚ ‚È’È¥»§Ù⁄UÁŸ ÁªÿÊŸ •Ê⁄UÙ ⁄UÙ¥ªıÁÕÁŸ ª¡⁄U¡Ù¥ ‚◊Ê¡Êfl»‘§„⁄UŸÊŸÒ ‹Ê¡Ê’ÙŒÙ¥– ’πÊÿŸÙ ‚È’È¥ ◊ÈÁ‹ÁŸ ’ÊŸÊÿŸÊÿ •Ê⁄UÙ ’Ê„ÊÿŸÊÿÁŸ ÁªÿÊŸ •Ê⁄UÙ •ÊŒ’-πÊÁãÕ»§Ù⁄UÊ’Ù ŒÙ⁄UÙæÊÁ⁄U– ‚È’È¥ ◊ÈÁ‹»§Ù⁄Uπı ’È„È◊ÁŸ ◊ÙŸ»˝§Ù◊ ŒÙ⁄UÙæ ÊÁ⁄U „ÊÁ⁄U◊È ªÙŸÊ¥ ‚◊Ê¡»§Ù⁄UÁŸª¡⁄UÊfl ‚ÙÁ‹ŸÊÿ ŸÈŸÙ ◊ÙŸÙ– ’⁄U’»§Ù⁄UÊ’Ù ªÙŒÙÁŸ»˝§ÊÿŸÙ ªÈ’ÈŸ ªÈ’ÈŸ ⁄UÙπÙ◊ÁŸ ‚È’È¥ ◊ÈÁ‹»§Ù⁄U’Ê„Êÿ’ÙŒÙ¥– •ÊÁÕπÊ‹ÁŸ Œ„Ê »§Ê„Ê◊ŸÊÿÁŸ ªÙŒÊŸ ⁄UÊ„Ê»§Ù⁄UÊ ‚’»Ò§ŸÊÿÁŸ Á‚ªÊ¥ ◊ÊŸÁ‚»§Ù⁄UÊªÊfl’Ê-ªÊfl ‚◊Ê¡Êfl ’Ê„Êÿ’ÙŸÊÿ ‚È’È¥ ◊ÈÁ‹ÁŸ ª¡⁄U¡Ù¥ŸÙ Œ„Êπı »§Ê„Ê◊ŸÊŸÒ ‹Ê’ÙŸÙ ŸÊ¡ÊŒÙ¥◊ÙŸ–’Ò»§Ù⁄U ◊ÈÁ‹»§Ù⁄Uπı Á’‚Ù⁄UÙ Ÿπ’⁄UÊfl ◊ÙÛÊÊÿÁŸ •ŸªÊÿÒ’Ù πÊÁÕ-πÊ‹ÊÿÊfl ÕÊŸÊÿ „Êª˝Ê-’¥ª˝Ê,ŒÒ◊Ê-ŒÒ‚Ê, »§ÙÕÊ⁄U, ŒÈÁé‹»§Ù⁄UÁŸ»˝§Êÿ ’ÈÕÈ◊Ù◊ÙŸ– ◊ÊŸÁ‚»§Ù⁄UÊ ’Ê„ÊÿŸÊÿ ‚È’È¥ ◊ÈÁ‹ÿÊ Á’‚Ù⁄UÁŸ‚◊Ê¡ÊÁ⁄U •Ê⁄UÙ „ÊÁ⁄U◊ÈflÊÁ⁄U Á¡©¡Ù¥ ∞¥ªÊ⁄U‹ÊÿŸÙ „ÊÿÒ ‚Ù◊ÙãŒÙ Œæ– ¡ÊÿÁŸ ÕÊπÊÿ ŒÙ⁄UÙæÊÁ⁄U Œ„Ê»§Ê„Ê◊ŸÊÿ ⁄UÊ„ÊÿÊfl ‚◊¡Ù¥ ‹ÙªÙ‚ ’Ù„Ò’ÙŸÊÿ ’Ò ◊ÊŸÁ‚»§Ù⁄UÁŸ ‚◊Ê¡ÊÁ⁄U, „ÊÁ⁄U◊ÈflÊÁ⁄U •Ê⁄UÙ ŒÙ„Ù⁄UÙ◊ÊÁ⁄U»§ÙÕÊÿŸÊÿ»§Ù⁄UÊ ªÙ⁄UÙ’çU‹ŸÊŸÒ ÕÊŸÊÿ ŸÈŸÙ ◊ÙŸÙ– ªÈ’ÈŸ »§Ê‚¸ÁÕ¥, ‚◊Ê¡Êfl ’Ê„Êÿ¡ÊŸÊÿ ◊ÊπÊ‚⁄UÙπÙ◊ÁŸ ‚È’È¥ ◊ÈÁ‹»§Ù⁄UÊ ‚È’È¥ »§ÙÕÊÿŸÊÿ¡Ù¥ ‚Ù◊ÙãŒÙ Œ¥é‹Ê’Ù ’»§Ù⁄U Á’ÁªÿÊŸÊÁ⁄U’Ù–

’⁄U’»§Ù⁄UÊ ‚Ê-‚ÊŸ¡Ê ÷Ê⁄UÃÁŸ ◊ÙŸ‚ »§Ù‹⁄UÊÁ⁄U (ethnic) •Ê⁄UÙ ⁄UÊflÊÁ⁄U ◊Ê„ÊÁ⁄U– Á’‚Ù⁄UŸÙ ’•ÙŸ‚Ù‹Êfl ⁄UÊÿ¡Ù ¡Ê¡ÛÊÊÿ ÁªÁ’ ‚È’È¥ »§Ù‹⁄U– Á’‚Ù⁄UÙ ‚Ê-‚ÊŸ¡Ê ÷Ê⁄UÃÁŸ ªÈ’ÈŸ ªÈ’ÈŸ ⁄UÊÿ¡ÙÁŸª¡⁄UÊfl •Ê‚Ê◊ÊflŸÙ ’ÿÁŸ∫Èÿ’Ù ’Ê¥Á‚Ÿ Œ¥ – ’ÁŸ •ŸªÊÿÒ’Ù ‚ÙŸÊ’ ’¥ª‹, Ÿ¬Ê‹, ÷ÈÃÊŸ,’Ê¥‹ÊŒ‡ÊÁŸ πÊÿ‚ ¡ÊÿªÊ»§Ù⁄UÊfl Á¡© πÊ¥ŸÊŸÒ Œ¥– •ÊÁÕπÊ‹ÁŸ •‚’Á◊ÿÊ •Ê⁄UÙ ªÈ’ÈŸ „ÊÁ⁄U◊ÈflÊÁ⁄UŒÙ⁄UÙæÊfl ’ „ÊÁ⁄U◊ÈÁŸ Á’„Ù◊ÊÿÊ ‚È¡ÊÕÊflÒ– Á’‚Ù⁄UÙ ’È‹ÈZ-’ÈÕÈ⁄U „ÊÿŸÁŸ ÁªÁŒ⁄U »§Ù‹⁄UÊÁ⁄U •Ê⁄UÙ⁄UÊflÊÁ⁄U ◊Ê„ÊÁ⁄U»§Ù⁄UÁŸ ª¡⁄UÊfl ◊ÙŸ‚– ’⁄U’»§Ù⁄Uπı ÷Ê⁄UÃ ‚¥Á’Á¡⁄UÁŸ Œ’ÁÕ »§ÊÁ⁄UÿÊfl „ÊÿŸÊÁ⁄U „ÊÁ⁄UÁ„‚Ê’Ò ¡ÊÿªÊ „ÙŒÙ¥– wÆvv ◊ÊßÕÊßÁŸ ‚È’È¥ ‚ÊŸπÙ ’ÊÿÁŒé‹Ê ŒÈ‹Ê⁄UÊÿ ÷Ê⁄UÃ•Êfl ªÊ‚Ò ‚Êvz,y,~y ’⁄’ ⁄UÊfl ⁄UÊÿ‹ÊÿªÊ ◊ÊŸÁ‚»§Ù⁄U Œ¥– wÆÆx ◊ÊßÕÊßÁŸ»§Êß ’⁄’ ⁄UÊflπı ÷Ê⁄UÃÁŸ ‚¥Á’Á¡⁄UÁŸŒÊßŸÁÕ »§ÊÁ⁄UÿÊfl’Ù ‚Ù‚ÛÊÊÿ ¡ÊŒÙ¥–

’⁄’»§Ù⁄UÁŸ ÕÊª˝Ê ¡ÊÿªÊÿÊ ‚Ù◊πÙ⁄U Á◊ÁÕ¥ªÊ¡Ù¥ ‚ÊÇ‹Ù’¡ÊŸÊÿ– Á’‚Ù⁄UÁŸ Á¡© πÊ¥ŸÊÿÁŸ⁄UÊ„ÊÿÊ’Ù ŒÈ»§ÊflÁ‹ Á◊ÁÕ¥ªÊπıŸÙ ªÈÁŒ πÊ‹Ê◊ŸÊŸÒ ¡ÊπÊ¥’ÙŸÊÿ– Á’‚Ù⁄UÙ „Ê‹ πŒÊ‹¡Ù¥ •Ê’ÊŒ◊ÊflŸÊŸÒ ¡Ê’ÙŒÙ¥– ’ÁŸ •ŸªÊÿÒ’Ù ŸÊ „◊ŸÊÿ, •◊Ê, ŒÊ©, ◊Ù‚ı Á»§Á‚ŸÊÿ, ◊Ò„È⁄U πÊ‹Ê◊ŸÊÿ,ªÿ-πÊãÕÊ‹ ªÊÿŸÊÿ, Á¡ ŒÊŸÊÿ, ŒÊ◊ŸÊÿ-ŒŸÊÿ, ◊Ù‚ÊŸÊÿ-◊È‚È⁄UŸÊÿ, ¡ÊŸÊÿ- ‹Ù¥ŸÊÿ, •Ê‚Ê⁄U»§ÊÁ‹ŸÊÿ, ŒÙ„Ù⁄UÙ◊ »§ÊÁ‹ŸÊÿÁŸ ª¡⁄U¡Ù¥ Á’‚Ù⁄UÁŸ „ÊÁ⁄U◊ÈflÊ dÊ dÊÿÒ ŸÈ¡Ê‚Ê⁄UÙ– ªÙŒÙÁŸ»˝§ÊÿŸÙ’⁄’»§Ù⁄U¡Ù¥ Á‚Á’’Ù¡ÊŸÊÿ ªÈÁŒ ŒÙ„Ù⁄UÙ◊ÁŸ ◊Èæ Ê ¡ÊŒÙ¥ “’ÊÕı”– ’ÊÕıÁŸ Á’ÕÊπı Ÿ’ÁŸ Á‚â‹ÊÁŸ‚Ê-‚ÊŸ¡Ê π’ŸÊÿÊfl ªÊÿ‚ÛÊÊŸÒ ª¡⁄UÊfl ‚Ù⁄UÁ¡ÁŸ Ÿ⁄U‚ÙŸ ◊„⁄UÒ »§Ê¥‚ Á‚¡ı Á’»§Ê¥ ªÊÿŸÊŸÒ ’ÁŸªÈÁŒÿÊfl •’¥‹Ê©Á⁄U ∞’Ê ’ÊÕı ’Ù⁄UÊÿπı •Ê⁄U¡ ªÊ’ŸÊÿ ¡ÊÿÙ– ’⁄’ Á»§‚Ê»§Ù⁄UÊ ¡ÙŸÙ◊ÁŸ»˝§ÊÿÕÒ¡ÊÁ‚◊ Á◊ÁÕ¥ªÊ¡Ù¥ ‚Ù◊ÙãŒÙ ‹ÊÁπŸÊÿ¡Ù¥ ‹ÙªÙ‚ ’ ŒÙ„Ù⁄UÙ◊ÁŸ ª¡⁄U¡Ù¥ŸÙ Á¡© πÊ¥’ÙŒÙ¥◊ÙŸ–‚Ù◊πÙ⁄U Á◊ÁÕ¥ªÊ Á’πÊπı Á’ÕÊ πÊ‹Ê◊ŸÊŸÒ ¡ÊπÊ¥’ÙŸÊÿ ’⁄U’»§Ù⁄UÁŸ ŒÊßŸÁ¡ ¡ıπÙãŒÙ•ÊŸÙªÊÁ◊ÿÊfl ÕÊŸÊŸÒ Á¡© πÊæÙ– Á’‚Ù⁄UÁŸ ªÊÁ◊»§Ù⁄UÁŸ ‚È¥¡Ù’ ⁄UÊ„ÊÿÊ ªÙÇ‹Ò‚ÙŸÊÿ◊ÙŸ, ‚Ù‹Ù¥ÕÊß•Êfl©Ÿ ¡ÊŸÊŸÒ ÕÊŸÊÿ◊ÙŸ, •Ê⁄UÙ •Ê’ÊŒÊŸÙ Á’‚Ù⁄UÁŸ ÕÊ¥ŸÊŸÒ ÕÊŸÊÿÁŸ ªÊ„Êÿ Á¡© ⁄UÊ„Ê ¡ÊŸÊÿ‹Êÿ’⁄’ Á»§‚Ê»§Ù⁄UÁŸ ⁄UÊ¥πÊÁãÕ Á’ÁÕæ Ê ŒÊflªÊ„ÊÿÒ◊ÙŸ– ’»§Ù⁄U ªÊ‚ÒÁŸ ¡Ê©ŸÊfl Á’‚Ù⁄UÙ Œ„ÊÿÊfl



‚Ù◊Á¡ŸÊÿ ’ÊÿÁŒ Á»§‚Ê-Á»§‹Ê‹’ Ÿæ Êé‹ÊŸÙ ÁªÁŒ⁄U ’◊Ê⁄U-•Ê¡Ê⁄U, ‹Ù◊¡ÊŸÊÿ-‚Ê¡ÊŸÊÿ»§Ù⁄Uπı’Ù ‚È’È¥ ◊ÈÁ‹ÁŸ ª¡⁄U¡Ù¥ŸÙ ‚ÙπÊŸÊŸÒ ‹Ê’ÙŸÙ ªÙŸÊ¥ ¡ÊŒÙ¥◊ÙŸ–

’⁄U’»§Ù⁄UÁŸ ª¡⁄UÊfl ‚È’È¥ ◊ÈÁ‹ÿÊ ªÈflÊ⁄UÒ ’Ê„Êÿ¡Ê’ÙŒÙ¥é‹Ê’Ù ŸÊÕÊÿ ’»§Ù⁄UÁŸ ‚ÊÿÊfl ŸÊÿ‚¥ŸÊÿÊŒÊÁ‚◊’Ù ¡Ù’Ù⁄U ß‚‹’ÕÊ⁄U– ÷’Ÿ ŸÊÁ¡¸, ßãº˝◊Ê‹ÃË ŸÊ¡Ê¸⁄UË ◊ÙŸÁŸ Á‹⁄UÁ’ŒÊ¥ÁŸ ª¡⁄U¡Ù¥ ’⁄’»§Ù⁄UÁŸ‚È’È¥ ◊ÈÁ‹ÁŸ ‚ÊÿÊfl ÕÈŸ‹ÊÿÊÁ⁄U ⁄U’ÕÊß ◊ÙŸÙé‹Ê’Ù ’ÁŸ ‚ÊÿÊfl »§ÊÁ⁄UπÊÁãÕÿÊÁ⁄U ŸÊßÁ’Á¡⁄UŸÊÿÊv~~ ◊ÊßÕÊÿÊfl‚Ù Á’⁄Uãº˝ ∑§È◊Ê⁄U ’˝±◊ÁŸ „Ê’Ê¡Ù¥ ¡ÊªÊÿ¡ŸÙ– ’˝±◊•Ê ’⁄’»§Ù⁄UÁŸ „ÊÁ⁄UÿÊÁ⁄U‹Êß»§Ê¥ (ethno-botany) ÁŸ ‚ÊÿÊfl ªÊflÁŸ ŸÊÿÁ’Á¡⁄U¡ÛÊÊÿ¡Ù¥ ◊ÙŸ¡ÛÊÊÿ ’ÊÁŒé‹Ê ’⁄U’»§Ù⁄UÁŸª¡⁄UÊfl ÁªÁŒ⁄U-Á»§‚ÊÿÒ ªÊ‚Ò ◊ÙŸ vyx ‚Ù ◊ÈÁ‹ ‹Êß»§Ê¥ÁŸ ’Ê„ÊÿÙ (’˝±◊, v~~)– ’ÁŸ ©ŸÊfl¬ÊÁ≈UÁ⁄U •Ê⁄UÙ ’‚È◊ÃÊ⁄UË (2002) ◊ÙŸ¡Ù¥ ‹ÙªÙ ŸÊ¥ŸÊŸÒ Á’ÕÊæÊ ªÈflÊ⁄UÁ‚ŸÒ ŸÊÿÁ’Á¡⁄UŸÊŸÒ ◊ÙŸÙÁŒ’⁄’»§Ù⁄UÊ ªÊfl‚Ù⁄UÁŸ Á¡©•Êfl ªÊ‚Ò ◊ÙŸ wxv ‚Ù ◊ÈÁ‹ ‹Êß»§Ê¥ ’Ê„ÊÿÙ–2. ŸÊÿÁ’Á¡⁄UŸÊÿÁŸ ŸÙ¡Ù⁄U»§Ù⁄U (Objectives of the study)

’ ŸÊÿÁ’Á¡⁄UŸÊÿÊ ’⁄U’»§Ù⁄UÁŸ ŒÙ⁄UÙæÊÁ⁄U ‚È’È¥ ◊ÈÁ‹ÁŸ ª¡⁄U¡Ù¥ Œ„Ê ¡ÙÕÙŸ ‹ÊŸÊÿ ∞’Ê ’◊Ê⁄U-•Ê¡Ê⁄U»§Ù⁄Uπı ◊Ê’ÊÁŒÿÒ ‚ÙπÊŸÊŸÒ ‹ÊŸÙ ŸÊ¡ÊŸÊÿ ¡ÊÿÙ, ◊Ê ⁄UÙπÙ◊ÁŸ ’⁄UÊ◊Êfl ◊Ê’ÊÁŒ ◊ÈÁ‹’Ê„ÊÿŸÊŸÊÿ ¡ÊÿÙ, ◊ÈÁ‹»§Ù⁄Uπı ’’ÁŸ»§˝Êÿ ’ÈÕÈ◊ŸÊÿ ¡ÊÿÙ, ’»§Ù⁄Uπı ‚Ù⁄U ∞’Ê ‚Ù⁄UÁŸ ª¡⁄U¡Ù¥’Ê„ÊÿŸÊÿ ¡ÊÿÙ, ’ÁŸ ‚Ù◊ÙãŒÒ „ÊÁ⁄U◊ÈflÊÁ⁄U •Ê⁄UÙ ‚◊Ê¡ÊÁ⁄U ŸÙ¡Ù⁄U¡Ù¥ ŸÊÿÁ’Á¡⁄UŸÊÿ ¡ÊŒÙ¥– ’ÁŸ•ŸªÊÿÒ’Ù ‚È’È¥ ◊ÈÁ‹ÁŸ ‚ÊÿÊfl ’⁄U’»§Ù⁄UÁŸ ŒÙ„Ù⁄UÙ◊ÊÁ⁄U •Ê⁄UÙ ‚◊Ê¡ÊÁ⁄U ‚ÊÛÊÊÿ »§ÙÕÊÿŸÊÿÁŸªÙ„Ù◊Ê ◊Ê’ÊÁŒÿÒ ªÙÇ‹ÒŒÙ¥, •ÊÁÕπÊ‹Êfl ‚È’È¥ ◊ÈÁ‹ÁŸ ’Ê„ÊÿŸÊÿÊ ŒÊ¡Ê’ÕÊÿÊÁ⁄U ŸÊ ŒÊŸπ’ÕÊÿÊÁ⁄U¡Ê’ÙŒÙ¥, ’»§Ù⁄Uπı πÈªÊ •Ê⁄UÙ Á‹⁄UŸÊÿ ⁄U’ÕÊß»§Ù⁄UÁŸ „»§Ê¡Ê’Ò ŸÊÿÁ’Á¡⁄UŸÙ ŸÊ¡ÊŸÊÿ ¡ÊŒÙ¥–

ªÊÁ◊ÿÊÁ⁄U ’⁄U”»§Ù⁄UÊ ◊Ê ¡Ê„ÙŸÁŸ ÕÊπÊÿ ‚È’È¥ ◊ÈÁ‹ÁŸ ‚ÊÿÊfl ◊Ê’ÊÁŒÿÒ ‚ÙŸÊ⁄U’ÙŸÊ¥ŒÙ¥, ’’ ’’¡ÊÿªÊÿÊfl ◊Ê’ÊÁŒ ¡ÊÕÙÁŸ ‚È’È¥ ◊ÈÁ‹πı ’Ê¥Á‚ŸÒ ◊ÙÛÊÊÿ ¡ÊÿÙ ’»§Ù⁄UÁŸ ‚ÊÿÊfl ◊ÙŸ‚ Á’Á¡⁄UÕÊß„ÙŸÊÿ¡Ù¥ ‹ÙªÙ‚ŸÙ •ÊÁÕπÊ‹Êfl ◊ÊŸÁ‚»§Ù⁄UÁŸ Œ„Ê »§Ê„Ê◊ŸÊÿÁŸ ⁄UÊ„Ê-‹Ê◊Ê •Ê⁄UÙ »§ÙÕÊÿŸÊÿ»§Ù⁄UÊ‚Ù‹Êÿ’Ù’Êÿ ŸÊ◊Ê, ‚Ù‹Êÿ’ÙŒÙ¥é‹Ê ◊Ê ◊Ê ¡Ê„ÙŸÁŸ ÕÊπÊÿ ‚Ù‹Êÿ’ÙŸÙ „◊ŒÙ¥ ’»§Ù⁄UÁŸ Á’Á¡⁄UŸÊÿ„ÙŸÙ ŸÊ¡ÊŸÊÿ ¡ÊŒÙ¥–

¡Ù’ŸÊÿÊfl, ŒÊÁŸ Œ„Ê »§Ê„Ê◊ŸÊÿÁŸ ªÙŒÊŸ ⁄UÊ„Ê»§Ù⁄UÊ ‚È’È¥ ◊ÈÁ‹»§Ù⁄Uπı »§Ù¡Ù’dÊ¥ŸÙ „ÊªıŸÊ◊Ê ’ÁŸ ‚ÊÿÊfl ◊ÙŸ‚ ŸÙ¡Ù⁄UÊÁ⁄U Á’Á¡⁄UŸÊÿ „ÙŸÙ •Ê⁄UÙ ’⁄U’»§Ù⁄UÁŸ ŒÙ⁄UÙæÊÁ⁄U ‚È’È¥ ◊ÈÁ‹ ’Ê„ÊÿŸÊÿÁŸÁ’ÁÕ¥ (trend) ’ÙŸÙ ŸÊ¡ÊŸÊÿ ¡ÊŒÙ¥–3. •ÊŒ’-πÊÁãÕ (Methodology)

’ ŸÊÿÁ’Á¡⁄UŸÊÿÊfl ªÊ„ÊÿÒ »§Ù⁄U◊ÊÿŸÊÿ •ÊŒ’ (Descriptive method) •Ê⁄UÙ »§ÊÁ⁄πÊÁãÕÿÊÁ⁄UÁ’Á¡⁄UŸÊÿ •ÊŒ’ (Analytical method) »§Ù⁄Uπı ’Ê„ÊÿŸÊÿ ¡ÊŒÙ¥– ◊„⁄UÒ ªÈ’ÈŸ ªÈ’ÈŸ •ÙŸ‚Ù‹ÁŸ’⁄’»§Ù⁄UÊ ‚È’È¥ ◊ÈÁ‹ ’Ê„ÊÿŸÊŸÒ ŒÙ⁄UÙæÊÁ⁄U πÊÁãÕ¡Ù¥ Á¡© πÊ¥’ÙŸÊÿ, ◊ÈÁ‹ ’ÊŸÊÿŸÊÿÁŸ ’Ê„ÊªÙ»§Ù⁄U•Ê⁄UÙ ªÈ’ÈŸ ªÈ’ÈŸ ◊„⁄UÁŸ ◊ÈÁ‹»§Ù⁄UÊ ◊Ê’ÊÁŒÿÒ ’Ê„Êÿ¡ÊŒÙ¥◊ÙŸ, ’»§Ù⁄Uπı πÊ¥ŸÊÿ »§Ù⁄U‹Êß (Primary

data) ÕÊπÊŸÊÿ »§Ù⁄U‹Êß (secondary data) ÁŸ „»§Ê¡Ê’Êfl ŸÊÿÁ’Á¡⁄UŸÊÿ ¡ÊŒÙ¥– ’ ÕÊ¥Áππı◊Êfl»§È¥ŸÙ »§ÙÕÊ⁄U ’⁄UÊÿŸÊÿ „Ê’Ê’Ù (field survey) ŒÒŒÛÊÊÿ ¡ÊŒÙ¥– ’ÿÊfl ªÊÁ◊ÿÊÁ⁄U •ÙŸ‚Ù‹ÊflÕÊŸÊÿ ◊ÊπÊ‚ ◊ÈÁ‹ ’ÊŸÊÿŸÙ ªÙ⁄UÙ¥ ◊ÊŸÁ‚»§Ù⁄Uπı ‹ÙªÙ „◊ŸÊÿ¡Ù¥ ‹ÙªÙ‚ŸÙ ªÙŒÙÁŸ ’ÊÕ˝Ê



Á◊ÁÕŸÊÿ •Ê⁄UÙ ‚È’È¥ ◊ÈÁ‹¡Ù¥ Á¡© ’ÊÇ‹Êÿ„Ù’ÙŸÊÿ ◊ÊπÊ‚ ‚È’È¥»§Ù⁄UÁŸ»§˝Êÿ’Ù ÁªÿÊŸ ‹ÊŸÊÿ¡ÊŒÙ¥– ’ÁŸ •ŸªÊÿÒ’Ù ŒÙ⁄UÙ¥ ŒÒŒŸ’ÙŸÊÿ ◊ÊπÊ‚ •ÙŸ‚Ù‹ÁŸ ªÈŸÈ ◊ÊŸÁ‚»§Ù⁄Uπı ‹ÙªÙ „◊ŸÊŸÒ‚Êfl⁄UÊÿ‹ÊÿŸÊÿÁŸ ª¡⁄U¡Ù¥ ‚◊Ê¡ÊÁ⁄U „ÊÁ⁄U◊ÈÁŸ ‚Ù‹Êÿ’ÙŸÊÿ»§Ù⁄UÁŸ Á’ÁÕ¥πı ŸÙ¡Ù⁄U „ÙŸÊÿ ¡ÊŒÙ¥–4. ¡Ê©Ÿ •Ê⁄UÙ ‚Êfl⁄UÊÿŸÊÿ (Results and Discussion)

∑§. ‚È’È¥ ◊ÈÁ‹ •Ê⁄UÙ ªÊÁ◊ÿÊÁ⁄U •ÙŸ‚Ù‹ÁŸ ’⁄U’»§Ù⁄UÁŸ ª¡⁄UÊfl ÕÊŸÊÿ ‚Ù◊ÙãŒÙ’⁄U’»§Ù⁄UÊ ’ÊÇ‹Êÿ’ÙŸÊÿ ‚◊¡Ù¥ ‹ÙªÙ‚ ’ÊÿÁŒ ⁄UÙ¥◊ÙŸÕÊß»§Ù⁄UÁŸ ª¡⁄U¡Ù¥ ‚È’È¥ ◊ÈÁ‹ ’Ê„ÊÿŸÊÿÁŸ

‚ÊÿÊfl ªÈflÊ⁄U ÁªÿÊŸ •Ê⁄UÁ¡ŸÊŸÒ ‹Ê’ÙŒÙ¥– πÊ¥ŸÊÿ •Ê⁄UÙ ÕÊπÊŸÊÿ »§Ù⁄U‹Êß »§È¥πÊ»§Ù⁄UÁŸ»§˝Êÿ◊ÙÛÊÊÿ ’ÊÁŒé‹Ê ªÊÁ◊ÿÊÁ⁄U „Êª˝Ê •ÙŸ‚Ù‹Êfl ÕÊŸÊŸÒ Á¡© πÊ¥ªÊÁ‚ŸÙ ÕÊ’ÙŸÊÿ ’⁄U’»§Ù⁄UÁŸ •ŸªÊÿÒ’ÙªÊ‚Ò ¡ÊÿªÊÿÊflŸÙ ÕÊŸÊÿ ’⁄’»§Ù⁄UÊ Á»§‚Ê-Á»§‚ı •Ê⁄UÙ ÁªÁŒ⁄U ’⁄UÊ◊»§Ù⁄Uπı ÁªÁ’ÿÊflŸÙ ‚È’È¥◊ÈÁ‹ÁŸ ª¡⁄U¡Ù¥ »§Ê„Ê◊ŸÙ ŸÊ¡Êª˝ÙŸÊÿ ¡ÊÿÙ (’˝±◊,v~~; ’˝±◊ •Ê⁄UÙ ‹ÙªÙ»§Ù⁄U, wÆÆw) –ªÊÁ◊ÁŸ •ŸªÊÿÒ’Ù •ÊÁÕπÊ‹Êfl ŸÙªÙ⁄UÊfl ÕÊ»Ò§ŸÙ ‹ÊŸÊÿ ◊ÊπÊ‚ ªÙ⁄UÙ¥-ªÙ⁄UÊ»§Ù⁄UÊ’Ù ‚È’È¥ ◊ÈÁ‹ÁŸ’Ê„ÊÿŸÊÿ •Ê⁄UÙ »§ÙÕÊÿŸÊÿÁŸ»§˝Êÿ ¡ÊŸªÊ⁄U ¡ÊŸÙ „ÊÿÊπÒ– ªÙ¡ı•Êfl ◊È¥π’ŸÊÿ ◊ÙÛÊÒ „Ê’ÊÿÊfl⁄UÊÿπÊ¥ŸÊÿ ◊ÈÁ‹»§Ù⁄UÁŸ •ŸªÊÿÒ’Ù ’◊Ê⁄U-•Ê¡Ê⁄U, πÒ»§ÙŒ-•Ê»§ÙŒÁŸ»§˝Êÿ ⁄UÊ„Ê ◊ÙÛÊÙ ªÈ’ÈŸ ªÈ’ÈŸ⁄UÙπÙ◊ÁŸ ‚È’È¥ ◊ÈÁ‹»§Ù⁄Uπı ªÈ’ÈŸ ªÈ’ÈŸ •ÊŒ’, Ÿ◊»§Ù⁄UÁŸ ª¡⁄U¡Ù¥ ’⁄’ ‚◊Ê¡Êfl ’Ê„Êÿ’ÙŒÙ¥–π. ’◊Ê⁄U-•Ê¡Ê⁄Uπı ‹ÊŸÊŸÒ ‚◊Ê¡ÊÁ⁄U »§ÙÕÊÿŸÊÿ •Ê⁄UÙ ‚È’È¥ ◊ÈÁ‹

’⁄’ ‚◊Ê¡Êfl ◊ÊŸÁ‚ ‹Ù◊¡ÊŸÊÿ •Ê⁄UÙ ’⁄UÊ◊-•Ê¡Ê⁄Uπı ‹ÊŸÊŸÒ ‚◊Ê¡ÊÁ⁄UÁŸ »§ÙÕÊÿŸÊÿ»§Ù⁄Uπı◊ÙÛÊÒ ’Ê„ÊªÙÿÊfl ⁄UÊÛÊÙ „ÊÿÙ- ◊ÙŸ‚ÿÊ ’ÙÕÙ⁄UÁŸ ªÙ„Ù◊Êfl ‹Ù◊¡ÊŸÊÿ •Ê⁄UÙ ªÈ’ÈŸÊ ªÊÁ¡˝ ªÙ„Ù◊Êfl‹Ù◊¡ÊŸÊÿ– ’ÁŒŸÙ »§Ê„Ê◊ŸÊÿÁŸ ⁄UÊ„Êπı’Ù ◊ÙÛÊÒ ‹Ê◊Ê¡Ù¥ ÕÊ¥ŸÊÿ ŸÈŸÙ ◊ÙŸÙ– Á’‚Ù⁄UÁŸ »§ÙÕÊÿŸÊÿÊfl’ÙÕÙ⁄UÁŸ ªÙ„Ù◊Êfl ‹Ù◊¡ÊŸÊÿÊ ’ÙÕÙ⁄U ‚Ù‹ÊÿŸÊÿ»§Ù⁄UÁŸ ¡Ê„ÙŸÊfl ¡ÊŸÊÿ, ¡Êÿπı ‚È’È¥ ◊ÈÁ‹•Ê⁄UÙ ªÙŒÊŸ ◊ÈÁ‹»§Ù⁄U¡Ù¥ »§Ê„Ê◊ŸÙ ŸÊ¡ÊŸÊÿ ¡ÊÿÙ– ŸÊÕÊÿ ªÊÁ¡˝ ªÙ„Ù◊Êfl ªÙÇ‹ÒŸÊŸÒ ‹Ù◊¡ÊŸÊÿ„ÙÛÊÊ ‚ÊÛÊÊÿ»§Ù⁄UÊ Ÿ’π⁄UÁŸ ◊ÙŒÊÿ ŸÊ⁄UŸÊÿ ŸæÊé‹Ê ’Ê„⁄UÊÁŸ ªÊÁ¡˝ ªÙ„ÙÁŸ, (¡Êÿπı “ŒÊÿŸÊ”„ÙÛÊÊ »§ÙÕÊÿŸÊÿ ¡ÊÿÙ) ¡Ê„ÙŸÊfl ¡ÊŸÊÿ „ÙÛÊÊ »§ÙÕÊÿŸÊÿ ¡ÊÿÙ– ’ ⁄UÙπÙ◊ ‹Ù◊¡ÊŸÊÿπıÁ’‚Ù⁄U Ÿ’π⁄UÊfl »§È¡Ê „ÙŸÊÿ ŸæÊé‹Ê •¡ÊÁŸ ª¡⁄U¡Ù¥ ’ÊÿÁŒ •Ê‚Ê⁄U»§Ù⁄U ∞’Ê ‚È’È¥ ◊ÈÁ‹ÁŸ„»§Ê¡Ê’Ò »§Ê„Ê◊ŸÙ ŸÊ¡ÊŸÊÿ ¡ÊÿÙ– ’ÁŒŸÙ Ÿ’π⁄UÁŸ ‚Ù⁄U’Ê ‚È’ÈæÊ ªÙ’Êfl‚◊ ‹‹Êÿ ‹‹Êÿ‹Ù◊¡Ê’Êÿ ÕÊÿÙé‹Ê, ŒÊÄÃÊ⁄U •Ê⁄UÙ •¡ÊÁŸ ª¡⁄U¡Ù¥’Ù »§Ê„Ê◊ŸÙ „ÊŸÊÿ ¡ÊÿÊé‹Ê ’πı Á’‚Ù⁄UŸ’ÁŸ ◊ÙŒÊÿ ŸÊ⁄UŒÙ¥ ŸæÊé‹Ê ŒÊÿŸÊ ⁄UÊÿŒÙ¥ „ÙÛÊÊŸÒ ‚ÊÛÊÊÿ ∞’Ê »§ÙÕÊÿŸÊÿ ¡ÊÿÙ– ’πı ‚ÙπÊŸÙŸ’ÁŸ ’ÊÕı ªÈÁŒÿÊfl ªÙ’Ê¥ ◊ÈflÊ-’‚ÊŒ ‹ÊŸÊŸÒ •Ê‚Ê⁄UÁŸ ª¡⁄U¡Ù¥ π⁄UÊÿ »§Ù’Ù¸ »§ÊÁ‹ŸÊŸÒ ’⁄UÊ◊»§Ê„Ê◊ŸÙ ŸÊ¡Ê’ÙŸÊÿ „ÈŒÊÿÊ ‚◊Ê¡ÊÁ⁄U »§ÙÕÊÿŸÊÿÁŸ Á’ÁŒÁãÕ»§Ù⁄U–

◊ÊŸÁ‚ÁŸ •ŸªÊÿÒ’Ù ’⁄U’»§Ù⁄UÊ Á¡© πÊ¥ŸÊÿÊfl ªÊfl‚Ù⁄U¡Ù¥ ‚Ù◊ÙãŒÙ ªÙŸÊ¥ Á¡’-¡ÈŸÊ⁄UÁŸÿÊfl¡ÊŸÊÿ ’⁄UÊ◊»§Ù⁄Uπı ‚È’È¥ ◊ÈÁ‹ÁŸ ª¡⁄U¡Ù¥ »§Ê„Ê◊ŸÊŸÒ „ÙŸÙ ŸÊ¡Ê’ÙŒÙ¥– Á’ÁŒÁãÕ ’ÊÁŒÿÒ, ŒÊfl’⁄UÊ◊ ¡ÊÿÙé‹Ê ¡ı Á»§ÁÕπÊ ªÙ‚Êπı ∞¥πÈ⁄U, •Ù¥πÊ◊»§Ù⁄UÊfl ‹ªÊÿŸÊŸÒ „ÙŸÊÿ ¡ÊÿÙ– •◊Ê»§Ù⁄UÊ•ÊŒÊ⁄U ¡Ê’ÊæÒ ¡ÊÿÙé‹Ê ‚Õ’ŸÊ Á’‹Êÿ/Á’ªÈ⁄Uπı ŒÇ‹ŸÊŸÒ •Á»˝§/ªÈãŒÒ¡Ù¥ ‹ÊªÊÿŸÊŸÒ „ÙŸÊÿ ¡ÊÿÙ–ª. ’⁄’»§Ù⁄UÁŸ ‚È’È¥ ◊ÈÁ‹ ’Ê„ÊÿŸÊÿ •Ê⁄UÙ ’ÊŸÊÿŸÊÿ

Á◊ÁÕ¥ªÊ¡Ù¥ ªÙ⁄UÙ’çU‹ŸÊ Á¡© πÊ¥’ÙŸÊÿ ’⁄U’»§Ù⁄UÊ ªÙŒÙÁŸ»§˝ÊÿŸÙ ’ÊÿÁŒÁ‚ŸÊ ¡ÊÕÙÁŸ ◊ÈÁ‹



Á’»§Ê¥ •Ê⁄UÙ ◊ÈflÊ-’‚ÊŒ»§Ù⁄Uπı Á‚ŸÊÿŸÊŸÒ ‹Ê’ÙŒÙ¥– ’»§Ù⁄UÁŸ ’ÊŸÊÿŸÊÿ •Ê⁄UÙ ’Ê„ÊÿŸÊÿÁŸ•ÊŒ’-ÁªÿÊŸ»§Ù⁄Uπı’Ù •Ê⁄UÁ¡ŸÊŸÒ ‹Ê’ÙŸÙ ⁄UÙ¥ŒÙ¥– ‚⁄UÊ‚ŸdÊÿÒ ªÊ‚Ò’Ù ◊ÊŸÁ‚»§Ù⁄UÊŸÙ ‚È’È¥ ◊ÈÁ‹πı’ÊŸÊÿŸÙ •Ê⁄UÙ ’Ê„ÊÿŸÙ ⁄UÙ¥ŸÊÿÁŸ •ŸªÊÿÒ’Ù ª¥»§Ê ªÊÁ◊ ∞’Ê •ÙŸ‚Ù‹Êfl ‚Ê’Á‚ŸÒ Á‚ŸÊÿŸÊŸÒ’ÊŸÊÿŸÙ •Ê⁄UÙ ’Ê„ÊÿŸÙ ⁄UÙ¥ª˝Ê ◊ÊπÊ‚ ◊ÊŸÁ‚»§Ù⁄U Œæ– ¡Êÿ»§Ù⁄Uπı ’⁄U’ ‚◊Ê¡Êfl “•¡Ê” „ÙÛÊÊŸÒ’È¥ŸÊÿ ¡ÊÿÙ– ’ •¡ÊÁŸ „»§Ê¡Ê’ÒŸÙ ‚⁄UÊ‚ŸdÊ ◊ÊŸÁ‚»§Ù⁄UÊ ªÊfl‚Ù⁄U ⁄UÙ¥S‹Ê’Ò ∞’Ê Á◊ÁÕS‹Ê’Ò’⁄UÊ◊ÁŸ ◊ÈÁ‹»§Ù⁄Uπı ’Ê„Êÿ’ÙŒÙ¥– ’⁄’ ‚◊Ê¡Êfl •¡Ê •Ê⁄UÙ ‚⁄UÊ‚ŸdÊ ◊ÊŸÁ‚»§Ù⁄U¡Ù¥ ’Ê„Êÿ¡ÊŸÊÿ◊ÈÁ‹»§Ù⁄Uπı ŸÊÿŸÊŸÒ ªÊ„ÊÿÊfl „ÙŸÊÿ ’ÊÁŒ ◊ÊπÊ‚ ’Ê„ÊªÙ»§Ù⁄UÊfl ⁄UÊÛÊÙ „ÊÿÙ-

‚È’È¥ ◊ÈÁ‹

◊ÙãÕÙ⁄U ªÙŸÊ¥ ‚È’È¥ ◊ÈÁ‹ ◊ÙãÕÙ⁄U ªÒÿÒ ‚È’È¥ ◊ÈÁ‹

v. •¡Ê¡Ù¥ ’Ê„Êÿ¡ÊŸÊÿ ‚È’È¥ ◊ÈÁ‹ v. •¡Ê¡Ù¥ ’Ê„Êÿ¡ÊŸÊÿ ‚È’È¥ ◊ÈÁ‹

w. ŒÙ„Ù⁄UÙ◊¡Ù¥ ‹Ùé’Ê ªÙŸÊ¥ w. ‚⁄UÊ‚ŸdÊ ‚È’È¥»§Ù⁄U¡Ù¥ ’Ê„Êÿ¡ÊŸÊÿ

x. ŒÙ„Ù⁄UÙ◊¡Ù¥ ‹Ùé’Ê ªÒÿÒ x. ‚◊Ê¡ÊÁ⁄U »§ÙÕÊÿŸÊÿ¡Ù¥ ‚Ù◊ÙãŒÙ ªÙŸÊ¥ ‚È’È¥ ◊ÈÁ‹»§Ù⁄U

◊ÙãÕÙ⁄U ªÙŸÊ¥ ‚È’È¥ ◊ÈÁ‹πı ªÊ„ÊÿÒ •¡Ê»§Ù⁄UÁŸ ª¡⁄U¡Ù¥ ’Ê„ÊÿŸÊÿ ¡ÊÿÙ– ’ÁŸ ª¡⁄UÊfl’Ù◊ÊπÊ‚ÿÊ ŒÙ„Ù⁄UÙ◊¡Ù¥ ‹Ùé’Ê ªÙŸÊ¥ •Ê⁄UÙ ◊ÊπÊ‚ÿÊ ŒÙ„Ù⁄UÙ◊¡Ù¥ ‹Ùé’Ê ªÒÿÊ‹Ê‚ŸÙ ’Ê„Êÿ¡ÊÿÙ–Á’ÁŒÁãÕ ’ÊÁŒÿÒ, ªÙ‹Ò¸ ªÕ’•Ê „⁄UπÊ’ ©ŒÒ ‚ÊŸÊŸÒ, ’ÊÇŒÊflŸÊŸÒ ∞’Ê ‹Ù◊¡ÊŸÊŸÒ ªÊ’’Êÿ ÕÊŒÙ¥é‹Ê•¡Ê ‹ÊÿŸÊÿ ¡ÊÿÙ– ’πı •¡ÊÿÊ •ÊŸŒÊ‚ πÊ‹Ê◊ŸÊ ‹Ù◊¡ÊŸÊÿ Ÿ’π⁄UÁŸ ’ÊÕı ªÈÁŒÿÊfl¡S‹¥ŸÊŸÒ ‹’ÕÊ‚ ŒÒ ªÙÕÊ⁄Uπı ‚ÊÁãÕ ’ÊŸÊÿŸÊŸÒ, ’πı ‚Ê⁄UdÊ¥ŸÊŸÒ ◊ÙãÕÙ⁄U ⁄UÊÿÒ ⁄UÊÿÒ πÈãŒÈ¥ ªÙ¡Ê/ªÙ‚Ù◊¡Ù¥ πÊÁ‚ÁŸ/’ÙãŒÙ¥ ‚ÊŸÊŸÒ ªÙŒÙŸÊ/¡ÊÁã¡/•ÊπÊÿÊfl πÊŸÊŸÒ „ÙÿÙ– ’ÁŒŸÙ ŒÒ ¡ÊÁ⁄UŸÊÿ,ÕÊfl ¡ÊÁ⁄UŸÊÿ, ’‚⁄U ¡ÊÁ⁄UŸÊÿ, ÕÊÁ’‚ ’ÊŸÊÿŸÊÿ ’ÊÿÁŒ»§Ù⁄UÊ •¡Ê¡Ù¥ ’Ê„Êÿ¡ÊŸÊÿ ◊ÙãÕÙ⁄U ªÙŸÊ¥‚È’È¥ ◊ÈÁ‹– »§Ê‚¸ÁÕ¥, „ÊÕÊÿÊfl ∞ê»§ı •⁄UÙé‹Ê, ÕÊÁ‹⁄U ‹ÊÿÊfl »§ÊãÕÊfl ∞ê’ÈÁŸ •ÊÕÊ ‹ÊŸÊŸÒ◊ÙãÕÙ⁄U ⁄UÊÿÒ ⁄UÊÿÒ ∞ê»§ıπı ’π”ŸÊŸÒ »§Ê„Ê◊ŸÙ ŸÊ¡ÊŸÊÿÊ •¡Ê¡Ù¥ ‹Ùé’Ê ªÙŸÊ¥, ŸÊÕÊÿ ŒÙ„Ù⁄UÙ◊¡Ù¥‚Ù◊ÙãŒÙ ªÒÿÊ–

◊ÙãÕÙ⁄U ªÒÿÒ ‚È’È¥ ◊ÈÁ‹ÿÊ •¡Ê •Ê⁄UÙ ‚⁄UÊ‚ãdÊ ‚È’È¥, ◊ÙÛÊÒ’Ù „Êã¡ÊÁŸ ◊ÊŸÁ‚¡Ù¥ŸÙ ’Ê„Êÿ¡ÊÿÙ–Á’ÁŒÁãÕ ’ÊÁŒÿÒ, Á¡÷Ê ‹ÊflŸÊŸÒ ªÈ¡È‹È’Êÿ ÕÊŒÙ¥é‹Ê •¡ÊÁŸÿÊfl ‹ÊÿŸÊÿ Á»§ÕÙ’ÁŸ ÕçU‹Ê ◊ÈÁ‹ªÊÛÊÊÿ ¡ÊÿÙ– ’ ◊ÈÁ‹ÿÊfl ŸÊÕÊÿ ◊È¥’Ù ◊ÙãÕÙ⁄U ªÒÿÊ– ¡’ÕÊÿ¡ÊŸÊÿ ◊ÈÁ‹»§Ù⁄UÊ ¡ÊŒÙ¥- v. »§ÊãÕÊfl∞ê’È Á’¡ı ◊ÙãÕÊ◊ w. ’ÒÁª˝ ‚È ◊ÙãÕÊ◊ x. ◊ÊÿÁ¡ÁÕ ÕÈ∫Ê‚ y. ‹flÊ⁄Uπı ŒÊŸ‚”ŸÊŸÒπÈªÊÁÕ¥¡ÊÿÁŸ ’Ê„ÊªÙ ‚’‚– ’»§Ù⁄Uπı ¡’ÕÊÿŸÊŸÒ Á»§ÕÙ’Êfl ‚ÙŸÊŸÒ, πÈãŒÈ¥ ªÙ¡Ê¡Ù¥ πÊÕŸÊŸÒÁ¡÷ÊÁŸ ÕÊπÁÕ ªÙŒÙŸÊÁŸ ’Ê„ÊªÙÿÊfl »§ÙŸÊ¥ŸÊŸÒ πÊŸÊŸÒ „ÙŸÊÿ ¡ÊÿÙ– ’πı ‚#Ê πÈŸ‚ ªÊÛÊÊ¥ªı–’Ê⁄UÊ „Ê◊Œ’ŸÊÿ ◊ÙŸÊé‹Ê »§Ê‹ÊÕÊ◊ ªÊÛÊÊÿ ¡ÊÿÙ–

‹Êfl ‹Êfl ÁπŸÊÿ ¡Êé‹Ê ÕÊÁ‹⁄U •ÊÁÕÿÊÁŸ Á’»§Ê¥πı ŒÊŸ»§ÊÿŸÊŸÒ, ’ÁŸ •ÊÕÊπı π’ŸÒπ’ÕÊ◊‚Ù ∑§Ê¬πÊfl‚ÿÒ ‹Ù¥ŸÊŸÒ »§Ê„Ê◊ŸÊÿ ¡ÊÿÙ– ◊ÙŒÙ◊Ê ◊ÊŸ‹È-◊ÊŸ‹Ê, Á‚Õ⁄U-Á‚‹Ê ¡ÊÿÙé‹ÊπÈŸÕÊß Á»§ÕÊß, ÁŸ◊, ÕÈ‹È¢Á‚ Á’‹Êß»§Ù⁄Uπı ŒÁÇ‹ŸÊŸÒ ŒÒ¡Ù¥ ª‹ÊÿŸÊŸÒ ŒÈªÒŸÊÿ ◊ÈÁ‹»§Ù⁄UÊ ◊ÙãÕÙ⁄U



ªÒÿÊ‹Ê‚ŸÙ ‚⁄UÊ‚ŸdÊ ‚È’È¥»§Ù⁄U¡Ù¥ ’Ê„Êÿ¡ÊŸÊÿ ‚È’È¥ ◊ÈÁ‹–»§Ê‚¸ÁÕ¥, ŸÙ¡Ù⁄U „Ùé‹Ê ŸÈŸÙ ◊ÙŸÙÁŒ, ◊ÙãÕÙ⁄U ªÙŸÊ¥ •Ê⁄UÙ ◊ÙãÕÙ⁄U ªÒÿÒ, ’»§Ù⁄U ªÊ‚Ò ‚È’È¥

◊ÈÁ‹»§Ù⁄U¡Ù¥ ‹ÙªÙ‚ ‚È’È¥ »§ÙÕÊÿŸÊÿ»§Ù⁄UÊ Á‚ÕÊ’ŸÊŸÒ Œ¥Œ⁄UÙ– •Ê⁄UÙ’Êfl, ‚◊Ê¡ÊÁ⁄U »§ÙÕÊÿŸÊÿ¡Ù¥‚Ù◊ÙãŒÙ ªÙŸÊ¥ ◊ÊπÊ‚ ‚È’È¥ ◊ÈÁ‹»§Ù⁄UÊ ’ÙÕÙ⁄U •Ê⁄UÙ »§Ù⁄U’Ù¡Ù¥’Ù ‚Ù◊ÙãŒÙ Œ¥– Á’ÁŒÁãÕ ’ÊÁŒÿÒ,’⁄’ Á‚Å‹Ê»§Ù⁄UÊ ◊ÊªÙ »§Ù⁄U’ÙÁŸ ‚ÊŸ‚ Á‚ªÊæÊflŸÙ ¡ÿÒ ‹ÙªÙ ŸÊ¥ŸÊŸÒ ªÊÁ◊ÁŸ ‚Ù⁄UÁªÁŒæÊflÕÊŸÊÿ „Êª˝Ê •Ê⁄UÙ »§ÙÕÊ⁄UÁŸ»§˝Êÿ ‚’ŸÊ»§ÈÁ‹, L§»§Ê»§ÈÁ‹, ◊ÊŸÊ◊ÈÁŸ, Á‚¥Áª˝, ◊ÙπÙŸÊ, •Ê‚’, ÁŸ◊,’ÊÁ‚Áπ⁄U, ’ÊÿÁŒÁ‚ŸÊ Á’‹Êß»§Ù⁄Uπı πÊ¥ŸÊŸÒ ŒÁÇ‹ŸÊŸÒ Á’ŒÒ ÁŒ„ÈÛÊÊŸÒ ‹ÊŸÊ ◊ÊªÙÁŸ ÁªÁ’ ‚ÊŸÁŸ‚Ù⁄UÊ¥»§Ê-◊Ê»§ÊÿÊflŸÙ ’ Á’ŒÒ¡Ù¥ ¡ÿÒ ªÊÕÙŸÊfl π⁄’ ‹Ù’ŸÊÿ ¡ÊÿÙ◊ÙŸ– Á’‚Ù⁄UÁŸ ‚ÊÛÊÊÿ ’ÊÁŒé‹Ê,’Ù‚Ù⁄UÁŸ ’ ÁŒŸÊfl Á’ÁŒ πÊ‹Ê◊é‹Ê Œ„ÊÁŸ ªÊ‚Ò ’⁄UÊ◊-•Ê¡Ê⁄U»§Ù⁄UÊ ŒÒ¡Ù¥ ªÙ¡Êfl‹ÊæÙ •Ê⁄UÙπÊŸÊÿÊ ŒÒ◊Ê’ÊÁŒ ªÙ‹Êfl ¡ÊÿÙ– ’ ‚◊Ê¡ÊÁ⁄U •Ê‚Ê⁄UÊfl ªÈ’ÈŸ ◊ÙŸ‚ »§ÙÕÊÿŸÊÿ’Ù „Ê’ŸÊŸÒŒ¥»§ÊÿÙ; ’ÿÙ ¡ÊŒÙ¥ ‚Ù⁄U’Ê ◊ÊŸÁ‚ÿÊ ◊ÊªÙÁŸ ¡ÊªÊÿŸÊÿ ÁŒŸÊfl, »§ÈæÊflŸÙ Á‚πÊ⁄UŸÊŸÒ ŒÈªÒÿÊé‹Ê»Ò§ªı ¡ÙŸÙ◊Êfl Á’ÿÙ ŒÊflπÊ ¡ÊÿÙ–

’ÁŒŸÙ ’Ù‚Ù⁄U ªÙŒÊŸÁŸ ÁªÁ’ ‚ÊŸÊfl „Ê¥ªÊ⁄U¡Ù¥ ÕÊflªÈ’Ò¡Ù¥ ‹ªÊÿŸÊŸÒ ◊Ù‚ıÁŸ ◊ÙŒÙ◊Êfl »§Õ’πÊ-»§Õ’Áπ »§ÙÕÊ ÕÈŸÊ „ÙŸÊŸÒ, ‹Êfl, »§ÊãÕÊfl, „Ê‹ŒÒ»§Ù⁄Uπı ª‹ ª‹ Á»§‚Ê Á»§‚Ê »§ÊçU‹ŸÊŸÒÕflÙ‹Êfl ◊Ê‹Ê ‚ÈŸÊŸÒ ªÙŒÙŸÊÿÊfl ªÊŸ„ÙŸÊŸÒ, ◊ÙπÙŸÊ, ÕÊ⁄UÊß, ÁŒÁÇ‹Á‹ÁÕ, ⁄UÊÿŒÙ¥, ’ÊÿÁŒ Á’‹Êß•Ê⁄UÙ Á’¡ı»§Ù⁄Uπı πÊÕÈ◊ŸÊŸÒ ◊Ù‚ıÁŸ ◊ÙŒÙ◊Êfl ’È¡˝Êfl ’È¡˝Êfl „ÙŸÊŸÒ ŒÒ◊Ê•Êfl ÕÈπÒÿÙé‹Ê ◊Ù‚ıŸÊfl¡ÊŸÊÿ ŒÈ◊Ê‹, ’⁄UÊ◊-•Ê¡Ê⁄U»§Ù⁄UÊ ªÒÿÊ ¡ÊŸÊŸÒ ◊Ù‚ıÿÊ ’‹Œ ’‹Œ ¡ÊÿÙ „ÙÛÊÊŸÒ »§ÙÕÊÿŸÊÿ•Ê⁄UÙ ÕÈπÒŸÊÿ ¡ÊÿÙ–– ’ ÁªÁ’ ‚ÊŸÊflŸÙ ’ÊÿÁŒÁ‚ŸÊ ªÙπÊ-ªÙπÒ •Ù¥Á∫»§Ù⁄U ’ÈÕ◊ŸÊŸÒ ¡ÊŸÊÿÊ’Ù’⁄UÊ◊ÁŸ»˝§Êÿ ’Ê⁄Uª’ŸÙ ŸÊ¡ÊŸÊÿÁŸ •ŸªÊ ¡’Ù ŸæÊ–

’⁄U’»§Ù⁄U¡Ù¥ ’Ê„Êÿ¡ÊŸÊÿ ◊ÈÁ‹ Á’»§Ê¥ÁŸ „ÊÁ⁄U ∞’Ê ¡ÊÕÙπı ∞⁄UÒ’ÊÁŒ ⁄UÊÛÊÙ „ÊÿÙ-∑§. ªÊ¥‚Ù „ÊÁ⁄UÁŸ ◊ÈÁ‹π. ¡ÊflÕÈ’ Á’»§Ê¥ „ÊÁ⁄UÁŸ ◊ÈÁ‹ª. ’ãŒÙ¥ „ÊÁ⁄UÁŸ ◊ÈÁ‹ÉÊ. ÁªÁŒ⁄U Á’»§Ê¥ „ÊÁ⁄UÁŸ ◊ÈÁ‹–

ÉÊ. ªÈ’ÈŸ ªÈ’ÈŸ ¡ÊÿªÊÁŸ»˝§Êÿ ’ÈÕÈ◊¡ÊŸÊÿ ‚È’È¥ ◊ÈÁ‹ÁŸ ◊È¥»§Ù⁄Uv. Ÿ’ •Ê⁄UÙ Ÿ’ÁŸ ‚Ù⁄UÁªÁŒ¥ÁŸ»˝§Êÿ ’ÈÕÈ◊ŸÊŸÒ ◊ÙÛÊÊÿ ◊ÈÁ‹ÁŸ ◊È¥»§Ù⁄UÊ ¡ÊŒÙ¥- ÕÈ‹È¢Á‚, „Êÿ¡¥,

„Ê‹ŒÒ, ¡ÙÇ‹ÊflÁ⁄U, ÁŸ◊, ◊S‹Ê, ‚Ê◊’˝Ê◊ ªÈ»§È⁄U, ªÿ-»§ÊÕÒ, »§ÁŒŸÊ, Á‚¡ı, ’ÊŸ‹È ’ÙŒŒÙŸ,•ÊªÙ⁄UÁ‚ÕÊ, ŒÈÁ’˝ Á’‹Êß, ◊„ÁãŒ, πÊ¥Á‚¥‚Ê, ªÙ’Ù⁄UÁπ, ‚◊»§˝Ê◊, »§ÊÃ ªÊ¡Ê, πÙ⁄UŒÒ, ßÁãŒ,◊Êÿ‚ÈŸÁº˝, ¡ÊÕ˝ÊÁ‚, ŒÊÁ‹ ÁªÁŒ⁄U, ’‚⁄U, „Ê, ŒÒ, ◊Êß⁄U¥, ¡’Ê »§È‹, πÈãŒÈ¥ •ÊflÊ, •ÊªÙ⁄UÁ‚ÕÊ,»§È‹ ŒÊflŒÒ, ¡ÊÕ˝ÊÁ‚, „Ê¥‚Ù ªÊ⁄UÊ◊Êÿ, ©‚È◊Ò, »§ÁŒŸÊ, ŸÊdÊÿ π⁄’, ªÊ⁄UÊ◊Êÿ/πÊ⁄U‹Ê¥πÊ⁄U,◊ÒÕ˝È§,’ÈÕÈflÊ, ‚¡’ŸÊ, Á‚, »§Ê⁄Uı, ŒÊflŒÒ, ŒÊfl, ŒÊfl ’Œ⁄U/◊¡◊, „Ê¥‚Ù, Á‚ŸŒÈ⁄U, ¡flÊÁ⁄U, »Ò§‚Ê ª’ÕÊ,Á‚ÁŸ, Á‚πÊ, ÕÈ’-ÕÈŸÊ, ’ÊÿÁŒ ’ÊÿÁŒ–

w. „Êª˝ÊÿÊfl ◊ÙÛÊÊÿ ◊ÈÁ‹ÁŸ ◊È¥»§Ù⁄UÊ ¡ÊŒÙ¥- πÊ⁄U’πÊãŒÊÿ, »‘§Ÿ‹ πÈªÊ, ‚»§ÊÁ‹, ‚‹πÊ, •Ê◊‹Êÿ,ÁŒ¥ÁπÿÊ, •Ê‚’ Á’»§Ê¥, ‚Õ’ŸÊ, ŸÙ⁄UÁ‚¥, ◊ÙπÙŸÊ, ¡ÈŸÊ⁄U Áπ, ‚Ê‹ ŒÊflπÈ◊Ò, »§Ê⁄U’ÁπÿÊ,



‹flÊ⁄U, ÁπÁ»§ ’ãŒÙ¥, Á‚Á∫, ‚Ê¥ª˝◊Ê, ∞ãŒÊ, ª¥ªÊ⁄U ÕÊßÁ‚’, Á‚⁄’ÃÊ, ’ÒÁª˝, Á‚◊Á»˝§, ŒÊflπÊπÊ◊çU‹Êß, ¡Ê⁄U◊ÊŸ Á’‹Êß, Áª‹Ê, »‘§Ÿ‹ πÈªÊ, ÁŒ¥ÁπÿÊ, πÊÿ‹Ê, ◊ÒÕÊ Á‚Å‹Ê, ÷Êfl⁄UÊ,‹Ê»§Ê ‚Êßπ’, ‚È◊Á‹, ‚Ã’ŸÊ, ÕÊÿπÊ, ÕÊÿÁª⁄U, ©ŸŒÈ⁄U ◊Ê‹Ê, ÁÕŸS‹Ê¥, •ıflÊ, πÙŒÙ◊,•ÊŒÈ◊’˝Ê, „ÈπŸ, •◊Ê ◊Å‹Ê, •ÊªÙ⁄UÁ‚ÕÊ, ’⁄U ◊ÙŒÒ, ◊Ò‚È¥πÊ, ÕÊ⁄UÊß, πÊL§πÊ, ◊ÙŸÊ◊ŒÊÁ⁄U,»§ÊãÕÊfl ∞ê’È, „ÊÃ ¡⁄UÊ, Œıd◊, ’ÊÁ‚Áπ⁄U, ’„‹, ’Ê¥Áª˝‹flÊ, π⁄UÊŒÊÁ»§Ÿ, ’È⁄UÊfl©Œ, πÈãÕÊßÁ»§ÕÊß, •‹’Œ⁄U, ÕÊÁ‹⁄U •ÊÁÕÿÊ, ŒÊfl‚Ê ◊Ù∫’, ’ÊÿÁŒ ’ÊÿÁŒ–

x. »§ÙÕÊ⁄UÊfl ∞’Ê ŒÈÁé‹ÿÊfl ◊ÙŸª˝Ê ◊ÈÁ‹ÁŸ ◊È¥»§Ù⁄UÊ ¡ÊŒÙ¥- ‚’ŸÊ»§ÈÁ‹, L§»§Ê»§ÈÁ‹, ’¥»§Ê¥ ⁄UÊπ’,◊ÊŸÊ◊ÈÁŸ, Á‚¥Áª˝, ∑§ÊÁòÊ ªÙ‚Ù◊, ŒÊfl¡¥ ¡Ù‹Ê, •ÊÁŒÁŒªÊ, πÊÁã‚¥‚Ê, ŒÊflÁd •ÊÁÕ¥, ’ÊÿÁŒ’ÊÿÁŒ–

y. ŒÒ ∞’Ê Á‚ŒÙ◊Ê ¡ÊÿªÊÿÊfl ◊ÙŸª˝Ê ◊ÈÁ‹»§Ù⁄UÁŸ ◊È¥»§Ù⁄UÊ ¡ÊŒÙ¥- ◊ÊãŒ, ¡ãÕ’πÊ, „Ê¥‚Ù ªÊ⁄UÊ◊Êÿ,∞‹Ê¥Á‚, •Ê‹ÊÁ⁄U ªÙ¡Ê, Á‚’˝È, ¡Ê’Ád, ŸÙ‹Ù ¡’⁄UÊ, Á’‚ Á’»§Ê¥, ¡‹¥ªÊ ’ÊÀ≈UÈ, ŒÊfl ◊flÊ•Êÿ,‚Ê◊È, πÊ¥∫Êß, πÊ‚fl, ŸÊ, ŸÊπÊ¥Áπ‹Ê ’ÊÿÁŒ ’ÊÿÁŒ– ’»§Ù⁄U ªÊ‚Ò ◊ÈÁ‹»§Ù⁄Uπı ◊ÙÛÊÊÿ •Ê⁄UÙ’Ê„ÊÿŸÊÿπı ŸÊÿŸÊŸÒ ’⁄’ ‚◊Ê¡Êfl ’Ê„Êÿ¡ÊŸÊÿ ‚È’È¥ ◊ÈÁ‹»§Ù⁄UÁŸ ª¡⁄UÊfl Ÿ’ •Ê⁄UÙ Ÿ’ÁŸ‚Ù⁄UÁªÁŒ¥ πÊÁÕ-πÊ‹ÊÿÊfl ÕÊŸÊÿ „Êª˝Ê-’¥ª˝ÊÁŸ»˝§Êÿ ’ÈÕÈ◊ŸÊŸÒ ◊ÙÛÊÊÿ ◊ÈÁ‹ Á’»§Ê¥»§Ù⁄Uπı ’Ê¥Á‚ŸÒŸÈŸÙ ◊ÙŸÙ– ŸÈŸÙ ◊ÙÛÊÊÿ ’ÊÁŒé‹Ê, ’⁄U’»§Ù⁄UÊ „Êª˝Ê-’¥ª˝ÊÿÊfl ÕÊŸÊÿ ◊ÈÁ‹ Á’»§Ê¥»§Ù⁄UπıŸÙ Ÿ’ÁŸ‚Ù⁄UÁªÁŒæÊfl’Ù ªÊÿŸÊŸÒ ‹Ê’ÙŒÙ¥– ’πÊÿŸÙ ’Ê¥Á‚Ÿ ◊ÈÁ‹ ‹Êß»§Ê¥»§Ù⁄UπıŸÙ Ÿ’ •Ê⁄UÙ „Êª˝Ê,◊ÙÛÊÒ’Ù ¡ÊÿªÊÿÊfl ◊ÙÛÊÊÿ ¡ÊÿÙ– »§Ê‚¸ÁÕ¥, ’Ê¥Á‚Ÿ ◊ÈÁ‹»§Ù⁄UÊŸÙ •Ù¥Á∫’Ù ‚¥ŸÊŸÒ ¡Ê¡ÊÿÙ–

æ. ‚È’È¥ ◊ÈÁ‹¡Ù¥ »§Ê„Ê◊¡Êª˝Ê ’⁄UÊ◊ÁŸ ◊È¥»§Ù⁄U‚⁄UÊ‚ŸdÊÿÒ ’⁄U’»§Ù⁄UÊ ‚È’È¥ ◊ÈÁ‹ÁŸ ª¡⁄U¡Ù¥ ‚ÙπÊŸÊ ‹Ê’ÙŸÙ ŸÊ¡ÊŸÊÿ ’⁄UÊ◊ÁŸ ◊È¥»§Ù⁄Uπı

Á»§‚Ê •Ê⁄UÙ ÁªÁŒ⁄U, ’ ◊ÙÛÊÒ ’Ê„ÊªÙ•Êfl ⁄UÊÛÊÙ „ÊÿÙ- Á»§‚Ê ’⁄UÊ◊ÁŸ ◊È¥»§Ù⁄UÊ ¡ÊŒÙ¥- ª’ªÊ ◊ÙÛÊÊÿ,ªÈ¡ÈŸÊÿ, π⁄’‚ÊŸÊÿ, Áπ‹ÈŸÊÿ, ŒÙ⁄U‚ÙŸ ’⁄UŸÊÿ, ’ıŸÊÿ, π⁄’ ÁªÁŒ¥ŸÊÿ, ©ŒÒ ‚ÊŸÊÿ, ©ŒÒ ŒÈŸÊÿ,ªÙ’ÊŸÊÿ, ◊ÙŒÙ◊ ‚ÊŸÊÿ, Œ’’πÊ, „ÊÕÊÿ ‚ÊŸÊÿ, ªÈÇ‹Ê, πÊŸÊÿ ªŸÊÿ, „ÊÕÊÿ ◊ÙŒÙ◊ ’ÈŸÊÿ,◊ÊŸ‹ÈŸÊÿ, ÕÒ ªŸÊÿ, ÕÒ ¡◊Ê ¡ÊŸÊŸÒ ◊ÊÛÊÊÿ, •Ê¡ÙŸÊÿ, ÁŒªÈŸ, ŒÈ⁄U’‹ ◊ÙÛÊÊÿ ’ÊÿÁŒ ’ÊÿÁŒ–

ÁªÁŒ⁄U ’⁄UÊ◊ÁŸ ◊È¥»§Ù⁄UÊ ¡ÊŒÙ¥- „Ê⁄UÊ ’ÊÿŸÊÿ, „ÊÁÕ ÁŒªÈŸ, ŸÊ⁄U¥ªÊ ªÊ⁄UÊÿ, Á‚¥ ‚ÊŸÊÿ, Áπ‹Ê◊ÊªŸÊÿ, •⁄U πÊ◊ŸÊÿ, ŒÊ„Êÿ ¡ÊŸÊÿ, Á’πÊ ‚ÊŸÊÿ, πÈ¡ÊÁ‹, πÈL§, ÁπŸÊÿ ¡ÊŸÊÿ, πÙ◊Ê ‚ÊŸÊÿ,ªÈª˝Ê/ªÈÁª˝ ¡ÊŸÊÿ, Á¡’Ê ‹ÊflŸÊÿ, ◊Ù∫Ê πÊÿÊ ŸÊ¥ŸÊÿ, ◊ªŸ ⁄UÙ◊ÙŸÊÿ, Á¡’ı ‚ıŸÊÿ, ‚Ò◊Ê-◊ÊflÁ¡ •⁄UŸÊÿ, •Ê„Ê⁄U •Ù¥πÊ⁄UÒ ¡ÊŸÊÿ, ‹ÁãÕ ’⁄UŸÊÿ, ◊ªŸ „ÊÁÿ ¡ÊŸÊÿ, Á‚Õ⁄U ’⁄UŸÊÿ, »§⁄’‹Õ’

’⁄UŸÊÿ, ◊ÙŒÙ◊ ‚ÊÅ‹ÊÿŸÊÿ ¡ÊŸÊÿ, ¡Ê¥πŸ ¡ÊŸÊÿ, »§ÈflÊÁÕ ¡ÊŸÊÿ, ŸÊÁ⁄U’Êª˝Ê ¡ÊŸÊÿ, ªÈ¥ª˝’’ÊÿŸÊÿ ’ÊÿÁŒ ’ÊÿÁŒ–ø. ‚È’È¥ ◊ÈÁ‹ÁŸ ◊„⁄U •Ê⁄UÙ ⁄UÙπÙ◊»§Ù⁄U

ªÊÁ◊ÿÊÁ⁄U ’⁄U’»§Ù⁄UÊ ’⁄UÊ◊ ŸÊÿÒ ’⁄UÊ◊ ◊ÈÁ‹ ’ÊŸÊÿŸÊÿ •Ê⁄UÙ ’Ê„ÊÿŸÊÿÊfl ¡Ù’ÙŒ •ÊπÊ-»§ÊπÊ– ’’’Ê ’ÊÁŒ ’⁄UÊ◊Êfl ◊ÙŸ‚‹’ ⁄UÙπÙ◊ÁŸ ◊ÈÁ‹πı ’Ê„ÊÿŸÊÿ ¡ÊÿÙ– ŸÊÕÊÿ ’’’Ê ’ÊÁŒÿÊfl¡”ÕÊÿÒ ’ÊŸÊÿŸÊÿ ◊ÈÁ‹πı ’Ê„ÊÿŸÊÿ ¡ÊÿÙ– ◊ÈÁ‹»§Ù⁄Uπı ªÙÕÊæÒ ŸæÊé‹Ê »§ÈŒÈ¥ŸÊŸÒ ¡ÊflŸ πÊ‹Ê◊ŸÊŸÒ’Ê„ÊÿŸÊÿ ¡ÊÿÙ– ’ÁŸ •ŸªÊÿÒ’Ù ◊ÊπÊ‚ ⁄UÙπÙ◊ÁŸ ◊ÈÁ‹ ’ÊŸÊÿŸÊÿ»§Ù⁄UÊfl ‚◊Ê¡ÊÁ⁄U •Ê⁄UÙ



ŒÙ„Ù⁄UÙ◊ÊÁ⁄U »§ÙÕÊÿŸÊÿ»§Ù⁄UÁŸ Ÿ◊-πÊÁãÕ»§Ù⁄U’Ù „Ê’»§ÊŒ⁄UŸÊŸÒ ÕÊÿÙ– ‚È’È¥ ◊ÈÁ‹ÁŸ ◊„⁄U»§Ù⁄UÊ¡ÊŒÙ¥-v. πÈªÊ¡Ù¥ ¡Ê¡ÊŸÊÿ— Á’ŒÒ ◊„⁄UÁŸ, ŒÒ¡Ù¥ ◊Ÿ’¡ÊŸÊÿ Á»§Õ⁄U ◊„⁄UÁŸ •Ê⁄UÙ ªÈãº˝Ê ◊„⁄UÁŸ–w. ŸÊ¡ÊŸÊÿ: ◊ÙŒÙ◊, π⁄’, •ÊÁÕ¥, •ÊπÊÿÊfl »§ÈŸ¡ÊŸÊÿ ∞’Ê ŸÊ¡ÊŸÊÿ (◊‹◊) ◊„⁄UÁŸ–x. »§ÈŸ¡ÊŸÊÿ: ŒÈπÈ ◊ÙÛÊÊÿ/ ‚ÊŸÊÿ ¡ÊÿªÊÿÊfl πÊÕ’ŸÊŸÒ, „◊ŸÊŸÒ/ŒÊ»§’ŸÊŸÒ ‹Ê¡ÊŸÊÿ ‹ÊŒ˝Ê

∞’Ê ©ŸÁÇ‹ŸÊÿ ŒÒ¡Ù¥ ª‹ÊÿŸÊŸÒ »§Èπ’¡ÊŸÊÿ/‹Ù’¡ÊŸÊÿ •Ê◊ÕÊ ◊„⁄UÁŸ–y. πÊŸÊŸÒ ‹Ê¡ÊŸÊÿ: ªÙŒÙŸÊ, ¡ÊÁã¡, •ÊπÊÿÊfl πÊŸÊŸÒ ‹Ê¡ÊŸÊÿ (πÊÁ‚ÁŸ, ’ÙãŒÙ¥, Á»§ÕÙ’,

ÕÊÁ’‚) ŒÈL§¥ ◊„⁄UÁŸ–’»§Ù⁄U ◊ÈÁ‹»§Ù⁄Uπı ’ÊŸÊÿŸÊÿÊfl Á’»§Ê¥-‹Êß»§Ê¥ÁŸ Á’‹Êß, ’ãŒÙ¥, Á»§ÕÊß, Á’ªÈ⁄U, ’ÊÅ‹Ê,

Á’’Ê⁄U, Á’¡ı, ⁄UÙŒÊ, ŒŸÕÊ, ’Œ⁄U, Á’Á¡⁄U, ‚È, ’ª⁄U, Á’Õ’»§Ù⁄Uπı ’Ê„ÊÿŸÊÿ ¡ÊÿÙ– ’ÁŸ•ŸªÊÿÒ’Ù Á¡’-¡ÈŸÊ⁄UÁŸ ◊ÙŒÙ◊ , ◊¡◊, „Ê⁄UÊ, ‚È, Á’Å‹Ù, ªÊ¥, Áπ, „Ê‚ÈŒÒ, ÕÒ, Á’ªÈ⁄U ’ÊÿÁŒ»§Ù⁄U•Ê⁄UÙ ◊ÊπÊ‚ ◊ÈflÊ-’‚ÊŒ»§Ù⁄Uπı ‚È’È¥ ◊ÈÁ‹ Á„‚Ê’Ò ’⁄’ ‚◊Ê¡Êfl ’Ê„ÊÿŸÊÿ ¡ÊÿÙ– ’»§Ù⁄UÁŸª¡⁄UÊfl Á’‹ÊßπıŸÙ ’Ê¥Á‚ŸÒ ’Ê„ÊÿŸÊÿ ŸÈŸÙ ◊ÙŸÙ–¿. ‚È’È¥ ◊ÈÁ‹ÁŸ ‚ÊÿÊfl ªÙŒÊŸ ◊ÈÁ‹ÁŸ ªÙ„Ù◊

ªÊÁ◊ÿÊÁ⁄U •Ê⁄UÙ ŸÙªÙ⁄UÊÁ⁄U ’⁄’ ‚◊Ê¡Êfl ªÙ‹Êfl ‚◊ÁŸ»˝§ÊÿŸÙ ’Ê„Êÿ’Ù¡ÊŸÊÿ ‚È’È¥ ◊ÈÁ‹ÁŸ‚ÊÿÊfl •ÊÁÕπÊ‹Êfl ªÈ’ÈŸ ªÈ’ÈŸ Á’ÁÕ¥ÁŸ»˝§Êÿ ªÙ„Ù◊ πÙÅ‹ÒªÊÁ‚ŸÙ ÕÊŸÊÿπı ŸÈŸÙ ◊ÙãŒÙ¥– ’Á’ÁÕ¥»§Ù⁄UÊ ¡ÊŒÙ¥- ªÈ’ÈŸÊÁ⁄UÁŸ „ÊÁ⁄U◊È •Ê⁄UÙ ŒÙ„Ù⁄UÙ◊»§Ù⁄UÊ ’⁄’»§Ù⁄UÁŸ ª¡⁄UÊfl „Ê’‚Ÿ»Ò§ŸÊÿ– ’ÁŸ¡Ê©ŸÊfl ÁŒŸÒ ’⁄U’»§Ù⁄UÁŸ ŒÙ⁄UÙæ ÊÁ⁄U ‚È’È¥ ◊ÈÁ‹ÁŸ ’Ê„Êÿ¡ÊŸÊÿÊ π◊Êÿ’ÙŸÙ „◊ŒÙ¥– »§Ê‚ÁÕ¥, ¡ıªÊŸÊÿªÙŒÊŸ ◊ÈÁ‹ÁŸ ªÙ„Ù◊– ’ÁŸ •ŸªÊÿÒ’Ù ‚È’È¥ ◊ÈÁ‹ ’Ê„ÊÿŸÊÿÊ π◊Êÿ’ÙŸÊÿÁŸ ◊ÊπÊ‚ ¡Ê„ÙŸ»§Ù⁄UÊ¡ÊŒÙ¥-v. „Êª˝Ê »§Ù¡Ù’dÊ¥ŸÊÿw. ‚Ù‹Ù¥ÕÊÿÊfl ¡ıªÊŸÊÿx. ’Ê„ÊÿŸÊÿ •Ê⁄UÙ ’ÊŸÊÿŸÊÿÁŸ ÁªÿÊŸ»§Ù⁄Uπı Á‹⁄UŸÊÿ ◊„⁄UÊfl ŒÙÛÊÙ ⁄UÙæÒ–y. ‚⁄UπÊ⁄UÊ Œ„Ê ¡ÙÕÙŸÁŸ »§Ê‚¸ ªÊÁ◊ ªÊÁ◊ ÕÊ¥ŸÊŸÒ Œ„Ê »§Ê„Ê◊ŸÊÿÁŸ ⁄UÊ„Ê πÊ‹Ê◊ŸÊÿ–

’»§Ù⁄U ¡Ê„ÙŸÁŸ ÕÊπÊÿŸÙ ŒÙ⁄UÙæÊÁ⁄U ‚È’È¥ ◊ÈÁ‹ÁŸ ¡ÊÿªÊÿÊ ’⁄U’ ‚◊Ê¡Êfl ‚’‹Ê¥ŒÙ¥ „ÙÛÊÊŸÒ’È¥ŸÙ „ÊÿÙ–5. »§Ù¡Ù’ŸÊÿ (Conclusion)

’⁄U’»§Ù⁄UÊ ŒÙ⁄UÙæÊÁ⁄U ‚È’È¥ ◊ÈÁ‹ÁŸ ‚ÊÿÊfl ‚ÙŸÊ⁄UŸÊŸÒ ªÙŒÙÁŸ»˝§ÊÿŸÙ Á¡© πÊ¥’ÙŒÙ¥◊ÙŸé‹Ê’ÙªÈ’ÒÿÒ „Êª˝Ê ¡Ù’dÊ¥‹Ê¥ŸÊÿÁŸ ¡Ê©ŸÊfl ‚È’È¥ ◊ÈÁ‹»§Ù⁄Uπı ªÙ‹Ò¸ÿÒ ◊ÙŸ¡Ù’ŸÙ „ÊŸÊÿ ¡ÊÁ‹ÿÊ–¡ÊÿÁŸ ÕÊπÊÿ ªÙ’Ê¥ ¡ÊÕÙÁŸ ◊ÈÁ‹»§Ù⁄UÊŸÙ ¡Ù¥ÁŸ ª¡⁄UÁŸ»˝§Êÿ ªÒÿÊ ¡Ê‹Ê¥ŒÙ¥– •Ê⁄UÙ’Êfl ªÙŒÊŸ¡Ù‹ÒÁŸ ◊ÊŸÁ‚»§Ù⁄UÊ ’»§Ù⁄U ◊ÈÁ‹πı Á‚ŸÊÿŸÊÿ, ’Ê„ÊÿŸÊÿ, •Ê⁄UÙ ’ÊŸÊÿŸÊÿÁŸ ÁªÿÊŸ»§Ù⁄Uπı‚Ù‹Ù¥ŸÙ ◊ÙÛÊÊÿÁŸ •Ê¥πÊ‹Êfl ’Ê„ÊÿŸÙ ⁄UÙæÒ ¡Ê‹Ê¥ŒÙ¥– ◊ÊŸÙŸÊ ªÙŒÙÁŸ»˝§ÊÿŸÙ „Êª˝Ê •ÙŸ‚Ù‹»§Ù⁄UÊfl⁄UÊÿ¡Ù ¡Ê’ÙŸÊÿ ’⁄’ ‚È’È¥»§Ù⁄UÁŸ ª¡⁄UÊfl »§⁄UÊÿŸÊÿ •Ê⁄UÙ Á‹⁄UŸÊŸÒ ŒÙÛÊÊÿÁŸ ⁄UÊ„Ê ¡ÊÿÒ‹Êÿ ’»§Ù⁄UÁŸÁªÿÊŸ»§Ù⁄UÊ ⁄U’ÕÊßÁŸ ◊„⁄U ◊ÙŸÒÿÊfl ªÙ◊Ù⁄U‹Ê¥ŸÙ ‹Ê◊Ê ‹Ê‹Ê¥ŒÙ¥– ◊π’ŸÙ ªÙŸÊ¥ÁŒ, •ÊÁÕπÊ‹Êfl



‚Ù‹Ù¥ÕÊÿ ◊ÙÛÊÊÿÁŸ ©ŸÊfl’Ù ŸÊÕÊÿ ’⁄UÊ◊πı Á‚ŸÊÿŸÊŸÒ ◊ÈÁ‹ ’ÊŸÊÿŸÊÿÁŸ ¡’πÊ, •ÊŒ’,ÁªÿÊŸ»§Ù⁄Uπı ‚Ê’Á‚ŸÒ ⁄UÙ¥Á‚Ÿª˝Ê ◊ÊπÊ‚ •¡Ê»§Ù⁄UÁŸ»§˝Êÿ ‚Ù¥ŸÊŸÒ Á’¡Ê’ ◊„⁄UÒ ÁŒ„ÈÛÊÙ „ÊŸÊÿ¡ÊÿÊπÒ– ’ÁŸ •ŸªÊÿÒ’Ù ªÙŒÊŸ ◊ÈÁ‹πı ¡⁄UÒ’ÊÁŒÿÒ ÕÈ◊ŸÊŸÊŸÒ ¡Ù⁄UÕÊÿÁŸ ‚◊πı πÊŸÊŸÒ „ÙπÊŸÊÿ¡ÊÿÙ ‚È’È¥ ◊ÈÁ‹ÁŸ ’‹ÊÿÊfl ’ πÊ’Èπı ’ÊŸÊÿŸÊŸÒ ‹ÊŸÙ ⁄UÙæ ÊπÒ– ¡ÊŸÙ „Êªı ’πÊÿŸÙ ’Ê¥Á‚Ÿ◊ÈÁ‹πıŸÙ ªÙÕÊæÒŸÙ ∞’Ê ÕÊ’Ò ’Ê„ÊÿŸÊ¥ªı ¡ÊÿÙ– ªÈ’ÈŸ »§Ê‚¸ÁÕ¥, ‚⁄UπÊ⁄UÊ ªÊÁ◊ Á‚¥ Á‚æ Êfl’ÙÕÊ¥‹ÊÿŸÊŸÒ Œ„Ê ¡ÙÕÙŸ ‹ÊŸÊÿ •Ê⁄UÙ »§Ê„Ê◊ŸÊÿÁŸ ‚È’ÈL§Ÿ •Ê⁄UÙ „»§Ê¡Ê’ „ÒŒÙ¥é‹Ê’Ù ŸÊ¥ªıÁ‚’Ê¥◊ÙŸÒ‹Êÿ ◊Êé‹Ê’Ê ◊Êé‹Ê’Ê ªÊÁ◊ÿÊÁ⁄U»§Ù⁄UÁŸ ‚È’È¥ ◊ÈÁ‹ÁŸ ‚ÊÿÊfl‚Ù Á»§Ÿ ‚ÙŸÊ⁄UÁ»§ÛÊÙ ªÙŸÊ¥¡ÊŸÊÿπı ŸÈŸÙ ◊ÙãŒÙ¥– ’⁄UÊ»§Ê‚¸ÁÕ¥ ŸÙªÙ⁄UÊfl ÕÊŸÊÿ ‹πÊ ªÙ⁄UÙ¥ ◊ÊπÊ‚ ’⁄’»§Ù⁄UÊ ‚È’È¥ ◊ÈÁ‹πı∞»§Ê-∞ŸÒ ’Ê„ÊÿŸÊÿÁŸ •ŸªÊÿÒ ªÙŒÊŸ ◊ÈÁ‹¡Ù¥‚Ù ’Ê¥Á‚ŸÒ Œ„Ê »§Ê„Ê◊ŸÙ ªÙ‚Ù ¡ÊŸÊÿπı ŸÈŸÙ◊ÙãŒÙ¥– ⁄UÙπÊÿÒ ’È¥ŸÙ ÕÊæÙé‹Ê Á»§‚Ê-Á»§‚ı ’⁄UÊ◊»§Ù⁄Uπı ‚È’È¥ ◊ÈÁ‹ÁŸ ª¡⁄U¡Ù¥ŸÙ »§Ê„Ê◊ŸÊ ‹ÊŸÙŸÊ¡ÊŸÊÿÊ ◊Ù¡Ê¥– ◊ÊŸÙŸÊ ’»§Ù⁄U ◊ÈÁ‹ÁŸ ª¡⁄U¡Ù¥ Œ„ÊÁŸ ªÈ’ÈŸ ¡ÊÿªÊ»§Ù⁄UÊfl ◊ÈÁ‹ÁŸ ªÊÁ¡˝ ªÙ„Ù◊πÙÅ‹ÒŒ⁄UŸÊÿÁŸ ÁªŸÊ¥ªı ÕÊÿÊ–n

„»§Ê¡Ê’ ‹ÊŸÊÿ ⁄U’ÕÊÿ»§Ù⁄U (References)

ŸÊ¡Ë¸, ÷’Ÿ (wÆÆx). ’⁄U’-∑§‚Ê⁄UËÁŸ ‚◊Ê¡ •Ê⁄UÙ „ÊÁ⁄U◊È. Kajalgaon : Chirang Publication

Board.

ŸÊ⁄U¡Ê⁄UË, ßãŒ˝◊Ê‹ÃË (wÆÆ). ◊ÊÿŸÊfl ’⁄UÊÿŸÊÿ, ªÈflÊ„Ê≈UË — ŸÊ⁄U¡Ê⁄UË ¬Êé‹∑‘§‚Ÿ–’˝±◊, Á’⁄Uãº˝ ∑È§◊Ê⁄U, ¬Ê≈UË⁄UË, ’˝±◊ÊŸãŒ •Ê⁄UÙ ’‚È◊ÃÊÁ⁄U, „UÊÃË (wÆÆw). ’⁄U’ÁŸ ◊ÈÁ‹ Á’»§Ê¥-

‹Êß»§Ê¥. Bodo Publication Board, Bodo Sahitya Sabha.

Brahma, B. K. (1996). Ethno-Botany of the Bodos, Ph.D. Thesis, Gauhati University,

Guwahati.

Brahma, K. (1989). Aspects of Social Customs of the Bodos, Guwahati: Bina Library.




•‚◊ËÿÊ ‚ÊÁ„àÿ ∑§ ßÁÃ„Ê‚ ∑§Ê ⁄Ù◊ÊÁã≈∑§ ÿÈª — ∞∑§ •äÿÿŸ(‚Ÿ˜ 1889-1940 ßZ. Ã∑§)

Romantic Era of the History of Assamese Literature: A Study

(1889-1940)

¡ÿãÃ ∑È§◊Ê⁄ ’Ù⁄ÙJayanta Kumar Bodo

Associate Professor, Deptt. of Hindi



Abstract: The Romantic Era of Assamese literature generally begins inthe year of 1889 from the publication of Jonaki1 magazine. Romantic eraor Romanticism2 seen as a Literature movement in the Assamese Literaturemostly in the field of poetry. The era is known as a ‘renaissance’ inAssamese literature. The movement was started from an association name“Assamiya Bhasa Unnati Sadhani Sabha”. In the decade of eighties (80)of nineteen centaury, some students from Assam gone to Calcutta(presently Kolkata) for their higher studies, and they form the ‘A.B.U.S.S’on the 25th August of 1888 in the heart of Calcutta. All the studentsbelong to Assam started to meet and get together on every Saturday in aweek for gossiping and discussion on various matters of literature. Agroup of twenty (20) students of this association spread the romanticmoods, new themes and technique of English literature to the AssameseLiterature. Among the students of the association ‘Chandra KumarAgarwala’, ‘Hemchandra Goswami’ and ‘Lakshminath Bezbaruwa’ playeda important role in that purpose. The three fellows known as a ‘Trimurti’in the History of Assamese Literature of Romantic Era. ‘Chandra KumarAgarwala’ was the first editor of the ‘Jonaki’ magazine.

Keywords: Jonaki, Romanticism, Renaissance.

1. ¬Á⁄øÿ•‚◊ËÿÊ ‚ÊÁ„àÿ ∑§ ßÁÃ„Ê‚ ◊¢ ⁄Ù◊Ê¢Á≈∑§ ÿÈª ∑§Ê •¬ŸÊ ∞∑§ ÁflÁ‡Êc≈ ◊„àfl ⁄„Ê „Ò– ⁄Ù◊ÊÁã≈∑§

‚ÊÁ„àÿ ◊Í‹Ã— ∑§ÁflÃÊ ¬⁄ •ÊœÊÁ⁄Ã „Ò– ∑§ÁflÃÊ „Ë ß‚ œÊ⁄Ê ∑§ ¬ˇÊ ◊¢ ÕË– ß‚∑§Ê •Á÷¬˝Êÿ ÿ„∑§ºÊÁ¬ Ÿ„Ë¢ „Ò Á∑§ ß‚ ÿÈª ◊¢ ‚ÊÁ„àÿ ∑§Ë •ãÿ ÁflœÊ•Ù¢ ◊¢ ¡Ò‚ ‹ÉÊÈ∑§ÕÊ, ©¬ãÿÊ‚, ŸÊ≈∑§ •ÊÁº◊¢ ß‚∑§Ê ¬˝÷Êfl Ÿ„Ë¢ ¬«∏Ê– ⁄Ù◊ÊÁã≈∑§ ‚ÊÁ„àÿ ∑§Ë Á∑˝§ÿÊ •ı⁄ ¬˝ÁÃÁ∑˝§ÿÊ ∑§◊Ùfl‡Ê ‚ÊÁ„àÿ ∑§Ë




Vol. 1, No. 1 (2016), 123-129



‹ª÷ª ‚÷Ë ÁflœÊ•Ù¢ ◊¢ ¬Á⁄‹ÁˇÊÃ „ÙÃÊ „Ò– Á∑§ãÃÈ ∑§ÁflÃÊ ∑§ ˇÊòÊ ◊¢ ß‚∑§Ê ‚»§‹ L§¬ •Áœ∑§ÁºπÊß¸ ¬«∏ÃÊ „Ò– •‚◊ËÿÊ ‚ÊÁ„àÿ ∑§Ë •ãÿ ÁflœÊ•Ù¢ ¬⁄ ‹πŸ ∑§Ê ∑§Êÿ¸ •ı⁄ •ÊœÈÁŸ∑§ ∑§‹Ê∑§ı‡Ê‹ ⁄Ù◊ÊÁã≈∑§ ÿÈª ‚ „Ë ¬˝Ê⁄ê÷ „ÙÃÊ „Ò– ß‚ ÿÈª ∑§ ¬Ífl¸ •‚◊ËÿÊ ‚ÊÁ„àÿ ◊¢ “◊äÿ ÿÈª” ∑§Ê‚◊ÿ ⁄„Ê, Á¡‚∑§ ∑§ãº˝ ◊¢ flÒcáÊfl œ◊¸ ÕÊ– ¬⁄flÃË¸ •‚◊ËÿÊ ‚ÊÁ„àÿ ◊¢ ∞∑§ •ı⁄ ÿÈª ¬Á⁄‹ÁˇÊÃ„ÙÃÊ „Ò Á¡‚ “•L§áÊÙºÿ ÿÈª” [3] ∑§ ŸÊ◊ ‚ ¡ÊŸÊ ¡ÊÃÊ „Ò– ß‚ ÿÈª Ÿ ß¸‚Êß¸ œ◊¸ ∑§Ê ¬˝øÊ⁄ L§¬Ë¬Õ ∑§Ù ¿Ù«∏∑§⁄ ¬˝∑Î§Ã •Õ¸ ◊¢ ∞∑§ œ◊¸-ÁŸ⁄¬ˇÊ ¬⁄ê¬⁄Ê ∑§Ù SÕÊÁ¬Ã ∑§⁄Ÿ ∑§Ê ¬˝ÿÊ‚ Á∑§ÿÊ–⁄Ù◊ÊÁã≈∑§ ÿÈª Ÿ •‚◊ËÿÊ ‚ÊÁ„àÿ ∑§Ù ∞∑§ ŸflËŸ ¬Õ ∑§Ê ÷Ë ¬˝º‡Ê¸Ÿ Á∑§ÿÊ–2. ©g‡ÿ

•‚◊ËÿÊ ‚ÊÁ„àÿ ∑§ ßÁÃ„Ê‚ ◊¢ ⁄Ù◊ÊÁã≈∑§ ∑§Ê√ÿœÊ⁄Ê ∑§Ë ∞∑§ ‹ê’Ë •flÁœ ⁄„Ë „Ò– ‹ª÷ª¬øÊ‚ fl·¸ (1889-1940) ∑§Ë ∞∑§ ‹ê’Ë •flÁœ ∑§Ù •‚◊ËÿÊ ‚ÊÁ„àÿ ¡ªÃ ◊¢ ⁄Ù◊ÊÁã≈∑§ ÿÈª∑§ ŸÊ◊ ‚ ¡ÊŸÊ ªÿÊ– ÿÊÁŸ ∑§Ë ¬Ê°ø º‡Ê∑§Ù¢Ã∑§ ⁄Ù◊ÊÁã≈∑§ œÊ⁄Ê ∑§Ù •‚◊ËÿÊ ∑§Ê√ÿ ◊¢ ºπŸ ∑§ÙÁ◊‹ÃÊ ⁄„Ê „Ò– Á„ãºË ‚ÊÁ„àÿ ◊¢ ⁄Ù◊ÊÁã≈∑§ ÿÈª ∑§Ê; ‚Ÿ˜ 1920 ß¸. ‚ ‚Ÿ˜ 1936 ß¸. ∑§ ¬˝Ê⁄ê÷∑§Ê‹ÊflÁœ ∑§Ù ◊ÊŸÊ ªÿÊ– •‚◊ËÿÊ ⁄Ù◊ÊÁã≈∑§ ∑§Ê√ÿ œÊ⁄Ê ∑ ÁòÊ◊ÍÁÃ¸ ∑§ÁflÿÙ (øãº˝∑È§◊Ê⁄•ª⁄flÊ‹Ê, „◊øãº˝ ªÙSflÊ◊Ë •ı⁄ ‹ˇ◊ËŸÊÕ ’¡’L§flÊ) ∑§Ê ∞∑§ ‚È◊œÈ⁄ ‚¢ª◊ „Ò– ß‚ ÿÈª ◊¢“¡ÙŸÊ∑§Ë”, “’Ê°„Ë” ŸÊ◊∑§ ¬ÁòÊ∑§Ê•Ù¢ ∑§Ê ¬˝∑§Ê‡ÊŸ ¬˝Ê⁄ê÷ „È•Ê– ∆Ë∑§ ß‚Ë ÷Ê°ÁÃ Á„ãºË ‚ÊÁ„àÿ ∑§⁄Ù◊Ê¢Á≈∑§ ÿÈª ◊¢ øÊ⁄ ∑§ÁflÿÙ¢ ¡ÿ‡Ê¢∑§⁄ ¬˝‚ÊÊº, ‚ÈÁ◊òÊÊŸãºŸ ¬¢Ã, ◊„ÊºflË fl◊¸Ê •ı⁄ ‚Íÿ¸∑§Ê¢ÃÁòÊ¬Ê∆Ë “ÁŸ⁄Ê‹Ê” •ÊÁº ∑§Ê •ÊÁfl÷Ê¸fl „È•Ê– Á¡‚ Á„ãºË ¿ÊÿÊflÊº ∑§ øÊ⁄ SÃê÷ ÷Ë ∑§„Ê° ¡ÊÃÊ „Ò–•‚◊ËÿÊ ‚ÊÁ„àÿ ∑§ ⁄Ù◊ÊÁã≈∑§ ∑§Ê√ÿÙ¢ ∑§Ù Á„ãºË ∑§ ‚ÊÕ ¡Ù«∏∑§⁄ ºπÊ ¡Ê∞ ◊ÁáÊ∑§Ê¢øŸ ÿÙª’ŸÃÊ– •Ã— •Á÷¬˝Êÿ ÿ„Ë „Ò Á∑§ •‚◊ËÿÊ ⁄Ù◊ÊÁã≈∑§ ∑§Ê√ÿ •¬Ÿ •Ê¬ ◊¢ ÁflÁ‡Êc≈ „Ò– ß‚∑§Ê•äÿÿŸ •Ê¡ ÷Ë •¬ÁˇÊÃ „Ò–3. ‡ÊÙœ ÁflÁœ

¬˝SÃÈÃ ‹π ∑§Ë Áfl·ÿ flSÃÈ ∑§ •äÿÿŸ ∑§ Á‹∞ Áfl‡Ê‹·áÊÊà◊∑§ ¬hÁÃ ∑§Ù •¬ŸÊÿÊ ªÿÊ „ÒÃÕÊ ÿ„ Áfl·ÿ ‚◊ËˇÊÊà◊∑§ÃÊ ¬hÁÃ ∑§Ë ÷Ë ◊Ê¢ª ⁄πÃÊ „Ò–3.1 ‡ÊÙœ ‚Ê◊Êª˝Ë

¬˝SÃÈÃ •Ê‹π ∑§Ë ‡ÊÙœ ‚Ê◊Êª˝Ë ÁflÁflœ ¬˝∑§Ê⁄ ∑§ ‹πÙ¢ •ı⁄ ‚ÊÁ„àÿ ∑§ ‚fl¸ˇÊáÊ ∑§ •ÊœÊ⁄¬⁄ ¬˝ÊåÃ Á∑§ÿÊ ªÿÊ ªÿÊ „Ò– •‚◊ËÿÊ ‚ÊÁ„àÿ ∑§ ÁflÁflœ ª˝ãÕÙ¢ ◊¢ ‚ •Ê‹π ∑§Ù ¬È⁄Ê ∑§⁄Ÿ ∑§Á‹∞ ∑§Ê»§Ë ◊g Á◊‹Ë „Ò–4. •‚◊ËÿÊ ‚ÊÁ„àÿ ∑§ ßÁÃ„Ê‚ ∑§Ê ⁄Ù◊ÊÁã≈∑§ ÿÈª

•‚◊ËÿÊ ‚ÊÁ„àÿ ◊¢ “⁄Ù◊ÊÁã≈∑§” ‡Êéº ∑§ÁflÃÊ ∑§ Áfl‡Ê· ∑§Ê√ÿœÊ⁄Ê ∑§ Á‹∞ ¬˝ÿÙª Á∑§ÿÊ ¡ÊÃÊ„Ò– ÿ„ Áfl‡Ê·áÊ •‚◊ËÿÊ ‚ÊÁ„àÿ ◊¢ •¬Ÿ SflL§¬ ∑§Ù ÁflSÃÊ⁄ ∑§⁄ ⁄„Ê ÕÊ– ÿ„ ÃÙ S¬c≈ „Ù ªÿÊ„Ò Á∑§ ¡ÙŸÊ∑§Ë ¬ÁòÊ∑§Ê ∑§ ◊Êäÿ◊ ‚ •‚◊ËÿÊ ‚ÊÁ„àÿ ◊¢ ⁄Ù◊ÊÁã≈∑§ ÿÈª ∑§Ê ‚ÍòÊ¬ÊÃ „ÙÃÊ „Ò– ¬⁄ãÃÈ∑È§¿ ‹Ùª ¡Ò‚- “÷Ù‹ÊŸÊÕ ºÊ‚”, “⁄◊Ê∑§ÊãÃ øıœ⁄Ë” •ı⁄ “∑§◊‹Ê∑§ÊãÃ ÷^ÊøÊÿ¸” •ÊÁº ß‚ˇÊáÊË ∑§Ë ∑§ÁflÃÊ ∑§Ù ß‚ ÿÈª ‚ ∑È§¿ •Ù⁄ •Êª ‹ ¡ÊÃ „Ò– ©¬ÿÈ¸ÄÃ ÃËŸÙ¢ √ÿÁÄÃÿÙ¢ ∑§Ù “¬Ífl¸¡ÙŸÊ∑§Ë ÿÈª” ÿÊ “¬Ífl¸ ⁄Ù◊ÊÁã≈∑§ ÿÈª” (¬˝Ê∑˜ ¡ÙŸÊ∑§Ë ÿÈª) ∑§Ë ∑§Áfl ∑§ L§¬ ◊¢ øøÊ¸ ∑§Ë ¡ÊÃË „Ò–


“÷Ù‹ÊŸÊÕ ºÊ‚” •ı⁄ “⁄◊Ê∑§ÊãÃ øıœ⁄Ë” ∑§Ë ¬˝Á‚Áh ÿ„Ë¢ ⁄„Ë „Ò Á∑§ ßŸ ºÙŸÙ¢ Ÿ „Ë ‚’‚ ¬„‹•‚◊ËÿÊ ∑§Ê√ÿ ◊¢ “•Á◊òÊÊˇÊ⁄ ¿ãº” ∑§Ê ¬˝ÿÙª Á∑§ÿÊ ÕÊ– “◊ÈÄÃ∑§ ¿ãº” ∑§Ù „Ë •‚◊ËÿÊ ◊¢“•Á◊òÊÊˇÊ⁄ ¿ãº” ∑§„Ê° ¡ÊÃÊ „Ò–

“÷Ù‹ÊŸÊÕ ºÊ‚” ∑§Ê “‚ËÃÊ„⁄áÊ ∑§Ê√ÿ” •ı⁄ “⁄◊Ê∑§ÊãÃ øıœ⁄Ë” ∑§Ë “•Á÷◊ãÿÈ⁄ ’œ ∑§Ê√ÿ”ß‚∑§ üUÊc∆ ©ºÊ„⁄áÊ „Ò– ßŸ∑§ ¬‡øÊÃ˜ ∑§◊Ê‹Ê∑§ÊãÃ ÷^ÊøÊÿ¸ ∑§Ê S◊⁄áÊ ∞∑§ ¬˝ÁÃ÷Ê‡ÊÊ‹Ë ∑§Áfl ∑§L§¬ ◊¢ ∑§Ë ¡ÊÃË „Ò– ©Ÿ∑§Ë ∑§ÁflÃÊ•Ù ◊¢ „Ë ‚’‚ ¬„‹ ¬Ê‡øÊàÿ ÁfløÊ⁄œÊ⁄Ê •Á÷√ÿÄÃ „È•Ê „Ò–•‚◊ËÿÊ ‚ÊÁ„àÿ ∑§ ßÁÃ„Ê‚ ◊¢ ∑§◊‹Ê∑§ÊãÃ ÷^ÊøÊÿ¸ ∞∑§ ŸflËŸ ÿÈª ∑§ ‚ê’Ê„∑§ •ı⁄ “¬Ífl¸⁄Ù◊ÊÁã≈∑§ ÿÈª” ∑§ ¬˝Á‚h ∑§Áfl ∑§ L§¬ ◊¢ ªáÊŸÊ ∑§Ë ¡ÊÃË „Ò– ©ã„Ù¢Ÿ “•L§áÊÙºÿ ÿÈª” (¬Ífl¸⁄Ù◊ÊÁã≈∑§ ÿÈª) “¡ÙŸÊ∑§Ë ÿÈª” (⁄Ù◊ÊÁã≈∑§ ÿÈª) ∑§ ◊äÿ ∞∑§ ‚ÃÈ ∑§Ê ∑§Ê◊ Á∑§ÿÊ „Ò– “•L§áÊÙºÿÿÈª” ∑§ ¬‡øÊÃ˜ øãº˝∑È§◊Ê⁄ •ª⁄flÊ‹Ê (1867-1938), ‹ˇ◊ËŸÊÕ ’¡’L§flÊ (1864-1938)

•ı⁄ „◊øãº˝ ªÙSflÊ◊Ë (1872-1928) ∑§Ù “¡ÙŸÊ∑§Ë ÿÈª” ∑§ ÁòÊ◊ÍÁÃ¸ ∑§Áfl ∑§ L§¬ ◊¢ ¬Á⁄ÁøÃ „Ÿ‹ª– ßŸ◊ ‚ øãº˝∑È§◊Ê⁄ •ª⁄flÊ‹Ê ∑§Ù “•‚◊ËÿÊ ‚ÊÁ„àÿ ∑§ ⁄Ù◊ÊÁã≈∑§ ÿÈª” ∑§Ê ¬˝flÃ¸∑§ ◊ÊŸÊ¡ÊÃÊ „Ò–

•‚◊ËÿÊ “¡ÙŸÊ∑§Ë” ¬ÁòÊ∑§Ê (‚Ÿ˜ 1889 ß¸¢) ∑§ ¬˝Õ◊ •¢∑§ ◊¢¢ øãº˝∑È§◊Ê⁄ •ª⁄flÊ‹Ê ∑§Ë“’Ÿ∑È°§fl⁄Ë” ŸÊ◊∑§ ∑§ÁflÃÊ ¬˝∑§ÊÁ‡ÊÃ „Èß¸– ß‚ ∑§ÁflÃÊ ∑§Ù •‚◊ËÿÊ ‚ÊÁ„àÿ ∑§Ë ¬˝Õ◊ ⁄Ù◊ÊÁã≈∑§∑§ÁflÃÊ ∑§ L§¬ ◊¢ SflË∑§Ê⁄ Á∑§ÿÊ ¡ÊÃÊ „Ò– ß‚ ∑§ÁflÃÊ ‚ „Ë •‚◊ËÿÊ ⁄Ù◊ÊÁã≈∑§ ‚ÊÁ„àÿ ∑§Ë‡ÊÈL§flÊÃ „ÙÃË „Ò– “¬˝ÁÃ◊Ê” øãº˝∑È§◊Ê⁄ •ª⁄flÊ‹Ê ∑§Ë ¬˝Õ◊ ∑§Ê√ÿ ‚¢∑§‹Ÿ „Ò •ı⁄ ºÍ‚⁄Ë “’ËŸ’⁄ÊªË”–“¬˝ÁÃ◊Ê” ∑§Ê ¬˝∑§Ê‡ÊŸ ‚Ÿ˜ 1913 ◊¢ •ı⁄ “’ËŸ’⁄ÊªË” ∑§Ê ¬˝∑§Ê‡ÊŸ ‚Ÿ˜ 1927 ◊¢ „È•Ê– ßŸ∑§Ë⁄øŸÊ•Ù¢ ∑§Ë ‚¢ÅÿÊ ∑§◊ „Ò, Á∑§ãÃÈ ‹ˇ◊ËŸÊÕ ’¡’L§flÊ Ÿ ©Ÿ∑§ ∑§Ê√ÿ ‚¢∑§‹Ÿ ¬˝ÁÃ◊Ê ∑§ ‚ê’ãœ◊¢ ∑§„°Ê „Ò Á∑§ “¬˝ÁÃ◊ÊπÁŸ ‚L§ Á∑§ãÃÈ ÁŸ÷Ê¡ ‚ÙŸ⁄”– •Õ¸ÊÃ˜ ÁŸÁ‡øÃ L§¬ ‚ ¬˝ÁÃ◊Ê ∑§Ê√ÿ‚¢∑§‹Ÿ ¿Ù≈Ë „Ò ¬⁄ãÃÈ fl„ Áfl‡ÊÈh ‚ÙŸ ∑§Ë „Ò– ©Ÿ∑§Ë “ÁŸÿ⁄” (•Õ¸ÊÃ˜ •Ù‚), “◊ÊœÈ⁄Ë”, “Ã¡Ë◊Ê‹Ê”,“’Ÿ∑È°§fl⁄Ë” •ÊÁº ∑§ÁflÃÊ•Ù¢ ◊¢ ‚ıãºÿ¸ ∑§Ê •ŸÈ∆Ê ¬˝∑§Ê‡Ê ¬˝ÁÃ»§Á‹Ã „È•Ê „Ò– ∞∑§ ‚»§‹ ∑§ÁflÃÊ’„ÈÃ ∑§◊ ∑§Áfl „Ë ∑§⁄ ¬ÊŸ ◊¢ ‚ˇÊ◊ „Ò ß‚ ÊòÊ ◊¢ øãº˝∑È§◊Ê⁄ •ª⁄flÊ‹Ê ∑§Ù ∑§Ê»§Ë ‚»§‹ÃÊ Á◊‹Ë„Ò– ◊ÊŸflÃÊ’Ùœ øãº˝∑È§◊Ê⁄ •ª⁄flÊ‹Ê ∑§Ë ∑§ÁflÃÊ•Ù¢ ∑§Ë ¬˝◊Èπ Áfl‡Ê·ÃÊ ⁄„Ë „Ò– ◊ÊŸflÃÊ’Ùœ©Ÿ∑§ ∑§ÁflÃÊ•Ù¢ ◊¢ Á¡‚ ¬˝∑§Ê⁄ ¬˝S»È§Á≈Ã „È•Ê flÒ‚Ê •ãÿ •‚◊ËÿÊ ∑§ÁflÿÙ¢ ∑§Ë ∑§ÁflÃÊ•Ù¢ ◊¢•Ê¡ Ã∑§ ºπŸ ∑§Ù Ÿ„Ë¢ Á◊‹Ê–

•ª⁄flÊ‹Ê ∑§ ¬‡øÊÃ˜ ‹ˇ◊ËŸÊÕ ’¡’L§flÊ ∑§Ù •‚◊ËÿÊ ⁄Ù◊ÊÁã≈∑§ ∑§Áfl ∑§ L§¬ ◊¢S◊⁄áÊ Á∑§ÿÊ ¡ÊÃÊ „Ò– •‚◊ËÿÊ ‚ÊÁ„àÿ ∑§ ⁄Ù◊ÊÁã≈∑§ •ÊãºÙ‹Ÿ ∞fl¢ ¡ÙŸÊ∑§Ë ÿÈª ∑§ ÁòÊ◊ÍÁÃ¸∑§ÁflÿÙ¢ ◊¢ •ãÿÃ◊ ∑§Áfl „Ò– ’¡flL§flÊ¡Ë ∑§Ê ¬˝Õ◊ ∑§Ê√ÿ ‚¢∑§‹Ÿ “∑§º◊∑§Á‹” ∑§ ŸÊ◊ ‚ ‚Ÿ˜1919 ß¸¢. ◊¢ ¬˝∑§ÊÁ‡ÊÃ „È•Ê– ’Êº ◊¢ ßœ⁄-©œ⁄ ¬˝∑§ÊÁ‡Ê∑§ ∑§ÁflÃÊ•Ù¢ ∑§Ù ‚¢∑§Á‹Ã ∑§⁄ “¬ºÈ◊∑§Á‹” ŸÊ◊ ‚ ∞∑§ ∑§ÁflÃÊ ‚¢∑§‹Ÿ ÃÒÿÊ⁄ Á∑§ÿÊ ªÿÊ „Ò– ’¡flL§flÊ Ÿ ‹ª Ÿ ‹ª÷ª ‚Ù ‚ ‹∑§⁄∞∑§ ‚Ù ’Ë‚ ∑§ÁflÃÊ•Ù¢ ∑§Ë ⁄øŸÊ ∑§Ë „Ò– ’¡flL§flÊ ∑§Ë ∑§ÁflÃÊ•Ù¢ ◊¢ ¬˝◊-¬˝ËÁÃ, ŸËÁÃ-©¬º‡Ê,•ÊäÿÊÁà◊∑§ ÷Êfl, ¡ÊÃËÿÃÊ ∑§Ê ÷Êfl ∞fl¢ √ÿ¢Çÿ •ÊÁº Áfl‡Ê·ÃÊ∞° ºπŸ ∑§Ù Á◊‹ÃË „Ò– ßŸÁfl‡Ê·ÃÊ•Ù¢ ∑§Ù ∑§ãº˝ ◊¢ ∑§⁄ ©Ÿ∑§Ë ∑§ÁflÃÊ•Ù¢ ∑§Ù øÊ⁄ ÷ÊªÙ¢ ◊¢ Áfl÷ÊÁ¡Ã Á∑§ÿÊ ¡Ê ‚∑§ÃÊ „Ò- v.

•‚◊ËÿÊ ‚ÊÁ„àÿ ∑§ ßÁÃ„Ê‚ ∑§Ê ⁄Ù◊ÊÁã≈∑§ ÿÈª — ∞∑§ •äÿÿŸ (‚Ÿ˜ 1889-1940 ßZ. Ã∑§)Romantic Era of the History of Assamese Literature: A Study (1889-1940)


¬˝◊-¬˝ËÁÃ ¬⁄ •ÊœÊÁ⁄Ã ∑§ÁflÃÊ, w. ¡ÊÃËÿ ÷Êfl ’Ùœ ∑§Ë ∑§ÁflÃÊ, x. ŸËÁÃ ∞fl¢ œ◊¸ ¬⁄ •ÊœÊÁ⁄Ã∑§ÁflÃÊ, y. √ÿ¢Çÿ ∑§ÁflÃÊ– ßŸ◊¢ ‚ ¬˝Õ◊ ºÙ Áfl‡Ê·ÃÊ•Ù¢ ∑§Ë ∑§ÁflÃÊ•Ù¢ ∑§ ¬˝áÊÿŸ ◊¢ •Áœ∑§‚»§‹ÃÊ ¬˝ÊåÃ ∑§Ë „Ò– ©Ÿ◊¢ ‚ ∑È§¿ ∑§ÁflÃÊ•Ù¢ ∑§ ‚ê’ãœ ◊¢ •‚◊ËÿÊ ‚ÊÁ„àÿ ∑§ ÁflmÊŸ “◊„‡fl⁄Ÿ•Ùª” Ÿ ∑§„°Ê ÕÊ Á∑§- “‚ÙŸ¬ÊŸË⁄ ¿¬Êß¸ ’ãœÊß¸ ÉÊÈ’‹ªËÿÊ”– •Õ¸ÊÃ˜ ©Ÿ ∑§ÁflÃÊ•Ù¢ ∑§Ù ‚ÙŸ∑§Ê ¬ÊŸË ø…∏Ê ∑§⁄ ◊…∏„ÊŸ ‹Êÿ∑§ „Ò– ‹ˇ◊ËŸÊÕ ’¡’L§flÊ ∞∑§ ∞‚ ‚ÊÁ„àÿ∑§Ê⁄ „Ò Á¡ã„Ù¢Ÿ•‚◊ËÿÊ ¡ÊÃËÿ ¡ËflŸ ∑§Ù ªÁÃ ¬˝ºÊŸ ∑§⁄Ÿ ∑§ Á‹∞ •Áfl⁄Ê◊ ∞fl¢ •Õ∑§ ¬˝ÿÊ‚ Á∑§ÿÊ „Ò– ©Ÿ∑§ºÙ ∑§Ê√ÿ ª˝¢Õ „Ò ¬„‹Ê “∑§º◊∑§Á‹” (v~vx) ’¡’L§flÊ ¡Ë º˜flÊ⁄Ê ⁄ÁøÃ “∑§ÁflÃÊ „ÿ ÿÁº„•Ù∑§, Ÿ„ÿ ÿÁº Ÿ„•Ù∑§” [4] (•Õ¸ÊÃ˜ ∑§ÁflÃÊ „È•Ê ÃÙ „È•Ê, Ÿ„Ë¢ ÃÙ Ÿ„Ë¢) ∑§„∑§⁄ Á‹πË ªß¸∑§ÁflÃÊ•Ù¢ ∑§Ê ∞∑§ ◊„àfl¬ÍáÊ¸ ‚¢∑§‹Ÿ „Ò– Á¡‚◊¢ “‚πË⁄ ¬˝ÁÃ”, “◊ß¸ŸÊ”, “Á¬˝ÿÃ◊Ê”, “÷˝◊”,“’Ê°„Ë”, “øãº˝” (ªËÃ), “∑È§Á‹” (ªËÃ), “•Ê◊Ê⁄ ¡ã◊÷ÍÁ◊” (ªËÃ), “◊Ù⁄ º‡Ê” (ªËÃ) “Á’„È”,“¬˝◊”, “œŸ’⁄ •ÊL§ ⁄ÃŸË” •ÊÁº ∑§ÁflÃÊÿ¢ ‚¢∑§Á‹Ã „Ò– ©Ÿ∑§ ºÍ‚⁄ ◊„àfl¬ÍáÊ¸ ∑§Ê√ÿ ‚¢∑§‹Ÿ“∑§º◊∑§Á‹” ◊¢ “•‚◊ ‚¢ªËÃ”, “’˝±◊¬ÍòÊ ‚¢ªËÃ”, “‚¢ãäÿÊ”, “Á¬˝ÿÃ◊Ê”, “∑§ÁflÃÊ”, “’‚ãÃ”,“¡Ê⁄, ¬ºÈ◊ ¬ÊÃ⁄ ¬ÊŸË”, “ÁflüUÊÎ¢π‹”, Á’⁄„”, “’⁄ºÒÁø‹Ê”, “œÍÁ‹”, “’Ê°„Ë”, “‚Êª⁄ ‚¢ªËÃ” •ÊÁº∑§ÁflÃÊÿ¢ ‚¢∑§Á‹Ã „Ò– “∑§º◊∑§Á‹” ©Ÿ∑§ ◊ÎàÿÈ ∑§ ¬‡øÊÃ˜ ¬˝∑§ÊÁ‡ÊÃ ∑§Ê√ÿ ‚¢∑§‹Ÿ „Ò–

•‚◊ËÿÊ ⁄Ù◊ÊÁã≈∑§ ∑§Ê√ÿ œÊ⁄Ê ∑§Ë ¬˝Õ◊ SÃ⁄ ∑§ ∑§Áfl ∑§ L§¬ ◊¢ „◊øãº˝ ªÙSflÊ◊Ë ∑§Ê ÷ËŸÊ◊ Á‹ÿÊ ¡ÊÃÊ „Ò– „◊øãº˝ ªÙSflÊ◊Ë “¡ÙŸÊ∑§Ë ÿÈª” •Õ¸ÊÃ˜ “•‚◊ËÿÊ ⁄Ù◊ÊÁã≈∑§ ÿÈª” ∑§ ÁòÊ◊ÍÁÃ¸∑§Áfl ◊¢ ‚ ∞∑§ „Ò– ©Ÿ∑§Ë ∞∑§ ◊ÊòÊ ∑§Ê√ÿ ‚¢∑§‹Ÿ “»È§‹⁄ ‚Ê∑§Ë” ‚Ÿ˜ v~Æ| ß¸¢. ◊¢ ¬˝∑§ÊÁ‡ÊÃ „Èß¸–ß‚ ‚¢∑§‹Ÿ ∑§Ë ∑§ÁflÃÊÿ¢ “¡ÙŸÊ∑§Ë” •ı⁄ “•Ê◊Ê⁄’ãœÈ” ¬ÁòÊ∑§Ê ◊¢ •∑§‚⁄ ¬˝∑§ÊÁ‡Ê∑§ „ÙÃË ⁄„ÃËÕË– ¡ÙŸÊ∑§Ë ∑§ ¬˝Õ◊ fl·¸ ∑§ ºÍ‚⁄ ◊¢ •¢∑§ ◊¢ “∑§Ê∑§Ù •ÊL§ Á„ÿÊ ÁŸÁfl‹Ê©” (•Õ¸ÊÃ˜ Á∑§‚Ë •Ù⁄NUºÿ Ÿ„Ë ’Ê≈UÈ°ªÊ–) ∑§ÁflÃÊ ∑§ ◊Êäÿ◊ ‚ ß‚ ÿÈª ◊¢ ¬˝fl‡Ê Á∑§ÿÊ– ß‚Ë ∑§Ù ¡ÙŸÊ∑§Ë ÿÈª ∑§Ë ¬˝Õ◊¬˝◊ ¬⁄ •ÊœÊÁ⁄Ã ∑§ÁflÃÊ ∑§ L§¬ ◊¢ SflË∑§Ê⁄ Á∑§ÿÊ ¡ÊÃÊ „Ò– ⁄Ù◊ÊÁã≈∑§ ÿÈª ∑§ ∑§Áfl „◊øãº˝ ∑§ËÁfl‡Ê·ÃÊ ÿ„ ⁄„Ë „Ò Á∑§ “©ã„Ù¢Ÿ •‚◊ËÿÊ ∑§ÁflÃÊ ◊¢ øÃÈÕ¸º‡ÊË ∑§ÁflÃÊ ÿÊ ‚Ÿ≈ ‡ÊÒ‹Ë ◊¢ ∑§Ê√ÿÁ‹πŸ ∑§Ë ¬⁄ê¬⁄Ê ∑§Ë ŸË¢fl «Ê‹Ë”– ¡ÙŸÊ∑§Ë ◊¢ ¬˝∑§ÊÁ‡ÊÃ „◊øãº˝ ªÙSflÊ◊Ë ∑§Ë ∑§ÁflÃÊ “Á¬˝ÿÃ◊Ê⁄ÁøÁ∆” (•Õ¸ÊÃ˜ Á¬˝ÿÃ◊ ∑§Ë Áø_Ë) ‡ÊË·¸∑§ ∑§Ë ∑§ÁflÃÊ “‚Ÿ≈ ‡ÊÒ‹Ë” ◊¢ Á‹πË ªß¸ ¬˝Õ◊ •‚◊ËÿÊ∑§ÁflÃÊ „Ò– •‚◊ËÿÊ ⁄Ù◊ÊÁã≈∑§ ÿÈª ∑§ ¬˝Õ◊ SÃ⁄ ∑§ ∑§ÁflÿÙ¢ ∑§ •‹ÊflÊ •ı⁄ •ãÿ ∑È§¿ ∑§ÁflÿÙ¢∑§Ù ß‚◊¢ ºπÊ ¡Ê ‚∑§ÃÊ „Ò– ¡Ò‚- ¬kŸÊÕ ªÙ„Êß¸’L§flÊ, ◊Á»§¡ÈÁgŸ •Ê„◊º „Ê¡ÊÁ⁄∑§Ê, •ÊŸãºøãº˝•ª⁄flÊ‹Ê •ı⁄ Á„Ã‡fl⁄ ’⁄’L§flÊ •ÊÁº– ¬kŸÊÕ ªÙ„Êß¸’L§flÊ ∑§ ÃËŸ ∑§Ê√ÿ ª¢Õ „Ò- “‹Ë‹Ê∑§Ê√ÿ”,“»È§‹⁄ øÊŸÁ∑§”, •ı⁄ “¡È⁄ÁŸ” •ÊÁº– “ôÊÊŸ◊ÊÁ‹ŸË” ◊Á»§¡ÈÁgŸ •Ê„◊º „Ê¡ÊÁ⁄∑§Ê ∑§Ê ∞∑§◊ÊòÊ∑§Ê√ÿ ª˝¢Õ „Ò– “Á¡Á‹∑§ŸË” •ÊŸãºøãº˝ •ª⁄flÊ‹Ê ∑§Ê ∞∑§Ê◊ÊòÊ ∑§Ê√ÿ ª˝ãÕ „Ò– “◊Ê‹ø” •ı⁄“ø∑È§‹Ùÿ” ÿ ºÙŸÙ Á„Ã‡fl⁄ ’⁄’L§flÊ ∑§Ë “‚Ÿ≈ ‡ÊÒ‹Ë” ◊¢ ⁄ÁøÃ ∑§Ê√ÿ ª˝ãÕ „Ò¢–

⁄ÉÊÈŸÊÕ øıœ⁄Ë •‚◊ËÿÊ ⁄Ù◊ÊÁã≈∑§ ÿÈª ∑§ ÁmÃËÿ SÃ⁄ ∑§ •ª˝áÊË ∑§Áfl „Ò– ⁄ÉÊÈŸÊÕ ∞∑§ ¬˝∑Î§ÁÃ¬˝◊Ë ∑§Áfl ⁄„ „Ò– ©ã„Ù¢Ÿ •¬Ÿ “ø«∏Êß¸” (•Õ¸ÊÃ˜ ÁøÁ«∏ÿÊ°) ∑§Ê√ÿ ‚¢∑§‹Ÿ ∑§ ◊Êäÿ◊ ‚ •‚◊ËÿÊ⁄Ù◊ÊÁã≈∑§ ∑§Ê√ÿ ∑§Ù· ∑§Ù ‚È‡ÊÙÁ÷Ã ∑§⁄ ÁºÿÊ– L§¬∑§, ÿ◊∑§, ©¬◊Ê, •ŸÈ¬˝Ê‚ •ÊÁº •‹¢∑§Ê⁄Ù¢ ‚ÿÈÄÃ ©Ÿ∑§Ë ∑§ÁflÃÊ•Ù¢ ∑§ ‚ÊœÊ⁄áÊ ‹ˇÊáÊ •ı⁄ Áfl‡Ê·ÃÊ∞° ⁄„Ë „Ò– “‚Êº⁄Ë”, “ºÁ„∑§Ã⁄Ê”, “∑§Ã∑§Ë



∑§Ê⁄’Ê‹Ê” •ı⁄ “Ÿfl◊ÁÀ‹∑§Ê” •ÊÁº ⁄ÉÊÈŸÊÕ øıœ⁄Ë ∑§Ë ∑§Ê√ÿ ⁄øŸÊÿ¢ „Ò– ß‚ SÃ⁄ ∑§ ∞∑§ •ãÿüUÊc∆ ∑§Áfl “ºÈª¸‡fl⁄ ‡Ê◊¸Ê” „Ò– ÁŸ—‚ãº„ fl ∞∑§ •‚◊ËÿÊ ºÊ‡Ê¸ÁŸ∑§ ∑§Áfl „Ò– ºÈª¸‡fl⁄ ‡Ê◊¸Ê ∑§Ë÷Ê°ÁÃ ŸË‹◊ÁáÊ »È§∑§Ÿ ∑§Ù ÷Ë ºÊ‡Ê¸ÁŸ∑§ ∑§Áfl ∑§ L§¬ ◊¢ ¡ÊŸÊ ¡ÊÃÊ „Ò– ©Ÿ∑§Ë ∑§ÁflÃÊ•Ù¢ ∑§Ë ∞∑§Áfl‡Ê·ÃÊ ÿ„ „Ò Á∑§ ©ã„Ù¢Ÿ „◊‡ÊÊ ‚àÿ •ı⁄ ‚Èãº⁄ ∑§Ù ∞∑§ „Ë ¬ÊòÊ ◊¢ ⁄πŸ ∑§Ê ¬˝ÿÊ‚ Á∑§ÿÊ „Ò–ºÈª¸‡fl⁄ ‡Ê◊Ê¸ ∑§ ¬‡øÊÃ˜ ß‚ SÃ⁄ ∑§ ∞∑§ •ãÿ ÁflÁ‡Êc≈ ∑§Áfl “•Áê’∑§ÊÁªÁ⁄ ⁄Êÿøıœ⁄Ë” „Ò– ©Ÿ∑§∑§Ê√ÿ ◊¢ ºÙ Áfl‡Ê·ÃÊÿ¢ ¬Á⁄‹ÁˇÊÃ „ÙÃË „Ò– ¬„‹Ë Áfl‡Ê·ÃÊ “Áfl¬ÀflË ÁøãÃŸœÊ⁄Ê” •ı⁄ ºÍ‚⁄ËÁfl‡Ê·ÃÊ “⁄„Sÿ◊ÿ •ÊäÿÊÁà◊∑§ÃÊ ∑§Ë •Á÷√ÿÁÄÃ”– Áflº˝Ù„Êà◊∑§ÃÊ ÁøãÃŸ •ı⁄ Sflº‡Ê ¬˝◊ ∑§Ë•¬Ífl¸ ‚◊Ê„Ê⁄ÃÊ ©Ÿ∑§Ë ∑§ÁflÃÊ•Ù¢ ◊¢ ‡ÊÁÄÃ‡ÊÊ‹Ë L§¬ ◊¢ ¬˝S»È§Á≈Ã „È•Ê „Ò– ©Ÿ∑§Ë “ÃÈÁ◊” (•Õ¸ÊÃÃÈ◊) ∑§ÁflÃÊ ◊¢ ∞∑§ ¬˝◊Ë ∑§Ë ÿıflŸ ∑§ SflåŸ ∑§ ◊Êäÿ◊ ‚ •ŸãÃ ∑§ ¬˝ÁÃ ¬˝◊ ÷ÊflŸÊ ∑§Ù•Á÷√ÿÄÃ Á∑§ÿÊ ªÿÊ „Ò– ©Ÿ∑§Ë Á¬˝ÿÊ ∑§Ê L§¬ Á∑§‚ ¬˝∑§Ê⁄ ∑˝§Á◊∑§ L§¬ ‚ œË⁄-œË⁄ Áfl∑§Á‚Ã„Ù∑§⁄ ÁflÁflœ SÃ⁄Ù¢ ∑§ ◊Êäÿ◊ ‚ „ÙÃ „Èÿ ÷ªflÊŸ ∑§ ¬˝◊ ◊¢ ¬Á⁄áÊÃ „ÙÃÊ „Ò ©‚∑§Ê ÁflÁøòÊ fláÊ¸Ÿ©Ÿ∑§Ë ∑§ÁflÃÊ “ÃÈÁ◊” ◊¢ „È•Ê „Ò– •Áê’∑§ÊÁªÁ⁄ ⁄Êÿøıœ⁄Ë ∑§Ë ∑È§¿ ⁄øŸÊÿ¢ „Ò¢ ¡Ò‚- “ÃÈÁ◊”,“flËŸÊ”, “•ŸÈ÷ÍÁÃ”, “’ãºÙ Á∑§ ¿ãº⁄”, “º‡Êß¸ ÷ªflÊŸ”, •ı⁄ “flºŸÊ⁄ ©À∑§Ê” •ÊÁº–

⁄Ù◊ÊÁã≈∑§ ∑§ÁflÿÙ¢ ◊¢ •‚◊ËÿÊ ∑§Áfl ÿÃËãº˝ŸÊÕ ºÍfl⁄Ê ∑§Ê ÷Ë ŸÊ◊ Á‹ÿÊ ¡ÊÃÊ „Ò– ©Ÿ∑§Ë∑§ÁflÃÊÿ¢ ‚⁄‹ •ı⁄ NUºÿS¬‡ÊË¸ „Ò– ©Ÿ∑§Ë ∑§ÁflÃÊÿ¢ ◊œÈ⁄, ∑§Ù◊‹, ∑§L§áÊ ⁄‚ ‚ ÿÈÄÃ •ı⁄•Êà◊∑§Áãº˝Ã „Ò– ÿÃËãº˝ŸÊÕ ºÍfl⁄Ê •‚◊ËÿÊ ∑§Ê√ÿ ¡ªÃ ◊¢ “¬˝◊ ∑§ ∑§Áfl” ∑§ L§¬ ◊¢ ¬Á⁄ÁøÃ „Ò–©Ÿ∑§Ë ∑§ÁflÃÊÿ¢ √ÿÁÄÃªÃ ¬˝◊ ∑§Ë ŸËÁ¡ •ŸÈ÷ÍÁÃÿÙ¢ •ı⁄ ∑§L§áÊ ⁄‚ ∑§Ë •Á÷√ÿÁÄÃÿÙ¢ ‚ ÷ËªÊ„È•Ê „Ò– ©Ÿ∑§Ë ∑§ÁflÃÊ•Ù¢ ◊¢ ¬˝◊ ∑§Ë Áfl»§‹ÃÊÿ¢ ∑§L§áÊ ªÁ‹Ã „ºÿ ◊¢ „Ê„Ê∑§Ê⁄ ∑§⁄ ©∆ÃË „Ò–∑§Áfl ∑§ øÊ⁄Ù¢ •Ù⁄ Á‚»¸§ •ı⁄ Á‚»¸§ ‡ÊÈãÿÃÊ •ı⁄ •ÃËÃ ∑§Ë S◊ÎÁÃÿÊ° „Ë ‡Ê· ⁄„ ªÿË „Ò– ©ŸS◊ÎÁÃÿÙ¢ ∑§Ù ÷È‹Ê ºŸÊ „Ë ©Ÿ∑§ ¡ËflŸ ◊¢ ©‚‚ ©’⁄Ÿ ∑§Ê ∞∑§ ◊ÊòÊ ©¬Êÿ ⁄„ ªÿÊ „Ò– ∑§÷Ë-∑§÷Ëÿ„ ÷Ë ºπÊ ªÿÊ „Ò Á∑§ ß‚ ¬˝∑§Ê⁄ ∑§Ë •Á÷√ÿÁÄÃÿÙ¢ ∑§ fl¡„ ‚ ©ã„¢ ÁŸ⁄Ê‡ÊÊflÊºË, ¬‹ÊÿŸflÊºË∑§„∑§⁄ ‚ê’ÙÁœÃ Á∑§ÿÊ ¡ÊŸ ‹ªÊ– “•Ê¬ÙŸÙ⁄‚È⁄”, (•Õ¸ÊÃ˜ •¬ŸÙ ∑§Ê ‚È⁄”), “’Ÿ»È§‹”, •ı⁄“◊⁄◊⁄ ‚È⁄” (SŸ„ ∑§Ê ‚È⁄), ©Ÿ∑§Ë •ãÿÃ◊ ∑§Ê√ÿ ⁄øŸÊ „Ò–

“’Ÿ»È§‹” ∑§Ê√ÿ ⁄øŸÊ ∑§ Á‹∞ ©ã„¢ ‚Ÿ˜ v~zz ß¸¢. ◊¢ “‚ÊÁ„àÿ •∑§Êº◊Ë” ∑§ ¬È⁄S∑§Ê⁄ ‚‚ê◊ÊÁŸÃ Á∑§ÿÊ ªÿÊ– ºÍfl⁄Ê ¡Ë „Ë ¬˝Õ◊ •‚◊ËÿÊ ‚ÊÁ„àÿ∑§Ê⁄ „Ò Á¡ã„¢ “‚ÊÁ„àÿ •∑§Êº◊Ë¬È⁄S∑§Ê⁄” ¬˝ÊåÃ „È•Ê– •‚◊ËÿÊ ⁄Ù◊Ê¢Áã≈∑§ ∑§Ê√ÿ ∑§ ¬˝‚¢ª ◊¢ ⁄àŸ∑§ÊãÃ ’⁄∑§Ê∑§ÃË ∑§Ê ŸÊ◊ ÷ËÁ‹ÿÊ ¡ÊÃÊ „Ò– fl„ •‚◊ËÿÊ ∑§Ê√ÿ ‚ÊÁ„àÿ ¡ªÃ ◊¢ “‡ÊflÊ‹Ë ∑§Áfl” ∑§ ŸÊ◊ ‚ ¬˝Á‚h „Ò– ©Ÿ∑§∑§Ê√ÿ ◊¢ •Á÷√ÿÄÃ ¬˝◊ ∑§÷Ë ºÁ„∑§ ¬˝◊ ∑§Ù •ÁÃ∑˝§◊áÊ ∑§⁄Ã „Èÿ ‚ê¬ÍáÊ¸ Áfl‡fl ∑§Ù ‚◊ÊÁ„Ã ∑§⁄Á‹ÿÊ „Ò •ı⁄ ∑§÷Ë ◊ÊŸflËÿ SÃ⁄ ‚ „ÙÃ „Èÿ •ÃËãº˝Ëÿ Ã∑§ ¬„È°ø ªÿÊ „Ò– ºÊ‡Ê¸ÁŸ∑§ÃÊ ∑§Ë „À∑§Ë÷ÊflŸÊ ©Ÿ∑§Ë ∑È§¿Î-∑È§¿ ∑§ÁflÃÊ•Ù¢ ◊¢ ªê÷Ë⁄ „Ù ©∆Ë „Ò¢– “Ã¬¸Ÿ”, “‡ÊflÊ‹Ë” •ı⁄ “øãº˝„Ê⁄” ©Ÿ∑§ËÃËŸ ∑§Ê√ÿ ⁄øŸÊÿ¢ „Ò¢– ŸÁ‹ŸË’Ê‹Ê ºflË •‚◊ËÿÊ ⁄„SÿflÊºË ∑§Ê√ÿœÊ⁄Ê ∑§Ë üUÊc∆ ∑§flÁÿòÊË „Ò–•¬ŸË √ÿÁÄÃªÃ ¡ËflŸ ∑§Ë ∑§L§áÊÊ „Ë ©Ÿ∑§ ∑§Ê√ÿ ◊¢ ⁄„SÿflÊºË ÷ÊflŸÊ ©÷⁄∑§⁄ •ÊÿË „Ò–⁄„SÿflÊºË ÷ÊflŸÊ „Ë ©Ÿ∑§ ∑§Ê√ÿ ¬˝áÊÿŸ ∑§Ê ◊Í‹ ©g‡ÿ ⁄„Ê „Ò– ŸÁ‹ŸË’Ê‹Ê ºflË ∑§Ë ∑§Ê√ÿÊà◊∑§^Ác≈∑§ÙáÊ •ı⁄ •ÁÃãº˝ËÿÃÊflÊºË ’ŸŸ ∑§ ¬Ë¿ ªËÃÊ, ©¬ÁŸ·º˜, •‚◊ËÿÊ flÒcáÊfl ‚ÊÁ„àÿ •ı⁄



⁄flËãº˝ŸÊÕ ∑§Ë ∑§ÁflÃÊ•Ù¢ •ÊÁº ∑§ •äÿÿŸ Ÿ ßãœŸ ∑§Ê ∑§Ê◊ Á∑§ÿÊ– ©ã„¢ “¬küUÊË” ∑§Ë ©¬ÊÁœ ‚•ı⁄ “‚ÊÁ„àÿ •∑§Êº◊Ë” ∑§Ë ¬Í⁄S∑§Ê⁄ ‚ ÷Ë ‚ê◊ÊÁŸÃ Á∑§ÿÊ ªÿÊ– “‚¬ÙŸ⁄ ‚È⁄” (•Õ¸ÊÃ˜ ‚¬ŸÙ¢∑§Ê ‚È⁄), “‚ÁãœÿÊ⁄ ‚È⁄” (•Õ¸ÊÃ˜ ‚ãäÿÊ ∑§Ê ‚È⁄), “¬⁄‡Ê◊ÁáÊ” (•Õ¸ÊÃ˜ ¬Ê⁄‡Ê◊ÁáÊ), “•À∑§ÊŸ¢ºÊ”,“•¢ÁÃ◊‚È⁄”, “ÿÈªºflÃÊ”, “¡ÊªÎÁÃ” •ÊÁº ∑§Ê√ÿ ⁄øŸÊÿ¢ „Ò¢– ¡Ù ©Ÿ∑§Ë ∑§Ê√ÿ ∑§ÊŸŸ ∑§Ù ‚È‡ÊÙÁ÷Ã∑§⁄ÃË „¢Ò–

•‚◊ËÿÊ ⁄Ù◊ÊÁã≈∑§ ∑§Ê√ÿ ∑§Ê ÃÎÃËÿ SÃ⁄ ¬ÃŸ ∑§Ê ÿÈª „Ò– Á¡‚ •‚◊ËÿÊ ‚ÊÁ„àÿ ◊¢“⁄◊ãÿÊ‚flÊº⁄ •flˇÊ⁄” ∑§Ê ÿÈª ∑§„ ∑§⁄ ¬È∑§Ê⁄Ê ªÿÊ– ß‚ ‚◊ÿ ∑§Ë ∑§ÁflÃÊÿ¢ ˇÊáÊ-ˇÊáÊ ⁄Ù◊ÊÁã≈∑§ÁfløÊ⁄ œÊ⁄Ê ‚ „≈Ÿ ‹ªË ÕË– ÖÿÙÁÃ¬˝‚Êº •ª⁄flÊ‹Ê, ªáÊ‡Ê ªÙªß¸, ºfl∑§ÊãÃ ’L§flÊ ß‚ SÃ⁄ ∑§©À‹πŸËÿ ∑§Áfl „Ò– ÖÿÙÁÃ¬˝‚Êº ∑§Ë ∑§ÁflÃÊ•Ù¢ ◊¢ Sflº‡Ê ∑§ ¬˝ÁÃ •ŸÈ⁄Êª •ı⁄ ¬˝ªÁÃ‡ÊË‹ÁøãÃŸ œÊ⁄Ê, ‚ıãºÿ¸’Ùœ, ◊ÊŸflÃÊ’Ùœ, ‡ÊÙ·áÊ ∑§ ¬˝ÁÃ ÉÊÎáÊÊ ∑§Ê ÷Êfl •Á÷√ÿÄÃ „ÙŸ ‹ªÊ ÕÊ–“ªáÊ‡Ê ªÙªÙß¸” ∑§ ∑§Ê√ÿ ◊¢ ¬˝◊ ∑§ L§¬ ∑§Ê º‡Ê¸Ÿ „ÙÃ „Ò– ªáÊ‡Ê ªÙªÙß¸ ∑§Ë ∑§ÁflÃÊ•Ù¢ ◊¢ÿÃËãº˝ŸÊÕ ºÈfl⁄Ê ∑§Ë Ã⁄„ ◊œÈ⁄, ∑§Ù◊‹ •ı⁄ ∑§L§áÊÊ ∑§Ë ÷ÊflŸÊ ¬Á⁄‹ÁˇÊÃ „ÙÃË „Ò– Á∑§ãÃÈ ªÙªß¸∑§Ê ¬˝◊ ÃÈ‹ŸÊà◊∑§ ^Ác≈∑§ÙáÊ ºÈfl⁄Ê ‚ •Áœ∑§ ßÁãº˝ÿª˝Ê±ÿ •ı⁄ ¬˝◊ ∑§Ê ºÁ„∑§ •Ê∑§·¸áÊ •Áœ∑§ÁºπÃÊ „Ò– ºfl∑§ÊãÃ ’L§flÊ “‚¢Áœ ∑§Ê‹” ∑§ ∑§Áfl ∑§ L§¬ ◊¢ ¡ÊŸ ¡ÊÃ „Ò– “‚Êª⁄ ºÁπ¿UÙ” ©Ÿ∑§Ë∞∑§◊ÊòÊ ∑§Ê√ÿ ‚¢∑§‹Ÿ „Ò– ÿ„ ∑§Ê√ÿ ‚¢∑§‹Ÿ •‚◊ËÿÊ ‚ÊÁ„àÿ ∑§Ë •ŸÈ¬◊ ⁄øŸÊ•Ù¢ ◊¢ ‚ ∞∑§„Ò– ºfl∑§ÊãÃ ’L§flÊ ∑§Ê ∞∑§ ¬Ò⁄ ÁmÃËÿ Áfl‡flÿÈh ∑§ ‚◊ÿ ∑§Ë ⁄Ù◊ÊÁã≈∑§ øË…∏Ë ¬⁄ •ı⁄ ºÍ‚⁄Ë ¬Ò⁄ÿÈh ∑§ ¬‡øÊÃ˜ ∞∑§ ŸflËŸ ÿÈª ∑§ ‚Ù¬ÊŸ ¬⁄ ⁄πÊ „È•Ê ÕÊ– •‚◊ËÿÊ ∑§Ê√ÿ ‚ÊÁ„àÿ ∑§ ßÁÃ„Ê‚◊¢ ©ã„¢ ∞∑§ “ÃÊ◊Á‚∑§ ∑§Áfl” ∑§Ë ‚¢ôÊÊ ‚ •Á÷Á„Ã Á∑§ÿÊ ¡ÊÃÊ „Ò– ©Ÿ∑§Ë ∑§ÁflÃÊ•Ù¢ ◊¢ ßÁãº˝ÿ¡ÁŸÃ¬˝◊ ©÷⁄ ∑§⁄ ‚Ê◊Ÿ •ÊÿÊ „Ò– •‚◊ËÿÊ ∑§ÁflÃÊ ∑§ ˇÊòÊ ◊¢ ©ã„Ù¢Ÿ ŸflËŸ ¿ãº •ı⁄ •ÊœÈÁŸ∑§ ∑§‹Ê∑§ı‡Ê‹ ∑§ ¬˝ÿÙª ‚ ÿÈªÊãÃ⁄ ∑§Ë ‚ÎÁc≈ ∑§Ë „Ò– ºfl∑§ÊãÃ ’L§flÊ ∑§Ë ∑§ÁflÃÊ•Ù¢ ‚ „Ë “•‚◊ËÿÊ⁄Ù◊ÊÁã≈∑§ ∑§Ê√ÿ ∑§Ë ‚◊ÊÁåÃ ∑§Ë ‚ÍøŸÊ ∑§Ê ‚¢∑§Ã” Á◊‹ÃÊ „Ò– ◊Í‹Ã— ºfl∑§ÊãÃ ’L§flÊ ‚¢∑˝§ÊÁãÃ∑§Ê‹ ∑§ ∑§Áfl ∑§ ‚ÊÕ-‚ÊÕ ŸflËŸ ÿÈª ∑§ ¬Õ ¬˝º‡Ê¸∑§ ÷Ë „Ò– ©Ÿ∑§Ë ∑§ÁflÃÊ•Ù¢ ◊¢ •ÊœÈÁŸ∑§ÃÊ∑§Ë ‚ÍøŸÊ •Áœ∑§ Á◊‹ÃÊ „Ò– Á¡‚ ∑§Ê⁄áÊ ©ã„¢ “∞∑§ ÿÈªº˝c≈Ê” ∑§„Ê ¡ÊŸ ‹ªÊ– •ÊœÈÁŸ∑§ÃÊ ∑§Ë‚Ê⁄Ë Áfl‡Ê·ÃÊÿ¢ ©Ÿ∑§ ∑§Ê√ÿ ◊¢ Áfll◊ÊŸ „Ò–©¬‚¢„Ê⁄

©¬ÿ¸ÈÄÃ Áfl‡‹·áÊ ∑§ •ÊœÊ⁄ ¬⁄ ÿ„ ∑§„Ê° ¡Ê ‚∑§ÃÊ „Ò Á∑§ ‚Ÿ˜ v~ ßZ. ‚ v~yÆ ßZ. Ã∑§ ∑§•‚◊ËÿÊ ‚ÊÁ„àÿ ∑§ Áfl‡Êº˜ ∞fl¢ ’Î„º ∑§Ê‹ πá« ∑§Ù •‚◊ËÿÊ ‚ÊÁ„àÿ ∑§ ⁄Ù◊ÊÁã≈∑§ ÿÈª ∑§ L§¬◊¢ •äÿÿŸ Á∑§ÿÊ ¡ÊÃÊ „Ò– ‹ª÷ª zv fl·¸ ∑§Ê ∑§Ê»§Ë ‹ê’Ê ‚◊ÿ •‚◊ËÿÊ ‚ÊÁ„àÿ ◊¢ ⁄Ù◊ÊÁã≈∑§ÿÈª ∑§ ŸÊ◊ ‚ ¡ÊŸÊ ªÿÊ– ß‚ ÿÈª ∑§Ë ‚◊ËˇÊÊ ‚ ÁflÁflœ ¬„‹È „◊Ê⁄ ‚Ê◊Ÿ ©÷⁄ ∑§⁄ •ÊÃÊ „Ò–ÁmÃËÿ Áfl‡flÿÈh ∑§ ¬‡øÊÃ˜ ß‚ ∑§Ê√ÿœÊ⁄Ê ∑§Ë ‚◊ÊÁåÃ ∑§Ë ‚ÍøŸÊ Á◊‹ÃË „Ò– ÿ„ ÿÈª •‚◊ËÿÊ‚ÊÁ„àÿ ¡ªÃ ◊¢ ∞∑§ ∑§Ê√ÿ •ÊãºÙ‹Ÿ ∑§ L§¬ ‚◊ÊŸ ©÷⁄ ∑§⁄ •ÊÿÊ– ß‚ ‚ÊÁ„Áàÿ∑§ •ÊãºÙ‹Ÿ∑§Ê Áfl∑§Ê‚ ∑§‹∑§ûÊÊ ∑§ ∑§Ù‹¡Ù¢ ◊¢ •äÿÿŸ⁄Ã •‚◊ ∑§ ÁfllÊÁÕ¸ÿÙ¢ Ÿ Á∑§ÿÊ– øãº˝∑È§◊Ê⁄•ª⁄flÊ‹Ê, „◊øãº˝ ªÙSflÊ◊Ë •ı⁄ ‹ˇ◊ËŸÊÕ ’¡’L§flÊ ßŸ ÃËŸ ¬˝◊Èπ •‚◊ËÿÊ ∑§ÁflÿÙ¢ ∑§Ë◊„àfl¬ÍáÊ¸ ⁄„Ë „Ò– “¡ÙŸÊ∑§Ë” ¬ÁòÊ∑§Ê Ÿ ÷Ë ßŸ •ÊãºÙ‹Ÿ ∑§Ù Áfl∑§Á‚Ã ∑§⁄Ÿ ◊¢ ∑§Ê»§Ë ÿÙªºÊŸ



ÁºÿÊ–n

¬Êº Á≈å¬áÊËv. ‚Ÿ˜ v~~ ß¸. ◊¢ ¬˝∑§ÊÁ‡ÊÃ ¬ÁòÊ∑§Ê „Ò– ¡Ù ¿— fl·Ù¢ ∑§ ¬˝∑§Ê‡ÊŸ ∑§ ’Êº ’ãº „Ù ªÿÊ– Á»§⁄ ‚Ÿ˜

v~Æv ◊¢ ¬ÈŸ— ¬˝∑§ÊÁ‡ÊÃ „È•Ê– ß‚ ¬ÁòÊ∑§Ê ∑§ ¬˝Õ◊ ‚ê¬Êº∑§ øãº˝∑È§◊Ê⁄ •ª⁄flÊ‹Ê Õ– Á¡‚•‚◊ËÿÊ ⁄Ù◊ÊÁã≈∑§ ∑§Ê√ÿ œÊ⁄Ê ∑§ ¬˝flÃ¸∑§ „ÙŸ ∑§Ê üUÊÿ ¡ÊÃÊ „Ò–

w. Romanticism (also the Romantic era or the Romantic period) was an artistic

literary, and intellectual movement that originated in Europe towards the end

of the 18th century and in the most areas was at its peak in approximate

period from 1800 to 1850. It was partly a reaction to the Industrial Revolution,

the aristocratic social and political norms of the Age of Enlightenment, and

the scientific rationalization of nature. Romanticism- Wikipedia, the free

encyclopedia online.

3. The name of the first Assamese journal published in the year 1846.

y. ÷ÍÁ◊∑§Ê (∑§º◊∑§Á‹ ‚), ’¡’L§flÊ, ª˝ãÕÊfl‹Ë, (ÃÎÃËÿ πá«), ‚ê¬Êº∑§, ŸªŸ ‡Êß∑§ËÿÊ,x.

‚ãº÷¸ ª˝ãÕ —‡Ê◊¸Ê, ‚àÿãº˝ŸÊÕ (wÆÆv). •‚◊ËÿÊ ‚ÊÁ„àÿ⁄ ‚◊¢ÊˇÊÊà◊∑§ ßÁÃflÎÁûÊ– ¬˝∑§Ê‡Ê∑§ —U ¬˝ÁÃ÷Ê ºflË,

ªÈflÊ„Ê≈Ë–’Ù⁄Ê, „◊ (wÆvx). ⁄◊ãÿÊ‚flÊº— •‚◊ËÿÊ ∑§ÁflÃÊ •ÊL§ ∑È§Á⁄¡Ÿ ¬˝œÊŸ ∑§Áfl– ¬˝∑§Ê‡Ê∑§ — •¡ÿ

∑È§◊Ê⁄ ºûÊ, ªÈflÊ„Ê≈Ë — S≈È«ã≈ S≈Ù⁄–’L§flÊ, „◊øãº˝ (v~ÆÆ, wÆvv). „◊∑§Ù·– ¬˝∑§Ê‡Ê∑§- ÁºflÊŸãºÊ ’L§flÊ, ªÈflÊ„Ê≈Ë — „◊∑§Ù‡Ê

¬˝∑§Ê‡ÊŸ–‡Êß∑§ËÿÊ, ŸªŸ (wÆvÆ). ’¡’L§flÊ ª˝ãÕÊfl‹Ë– ªÈflÊ„Ê≈Ë — ’Ÿ‹ÃÊ–




•‚◊ËÿÊ flÒcáÊflÿÈªËŸ ‚ÊÁ„Uàÿ — U•ŸÈflÊŒ ‚¢S∑Î§ÁÃ ∑§ flÊÃÊÿŸ ‚Asamīīīīīyāāāāā Vaiîîîîî]avayugīīīīīn Sāāāāāhitya : Anuvāāāāād Sanskriti ke Batayan se

Ÿ¢ÁŒÃÊ ⁄UÊ¡’¢‡ÊËNandita Rajbongshi

Assistant Professor, Deptt. of Hindi



Abstract: There is a co-relation between literature and culture like waterand wave. Literature is influenced by culture and culture is found inliterature. It is said that the poet is a creator “∑§Áfl◊¸ŸË·Ë¬Á⁄U÷ÍSflÿ¢÷Í”. Hispersonality is like Prajāpati. He has vital role towards culture. In thehistory of Hindi literature Ādi kāl, bhakti kāl is influenced by loikikSanskrit, Upaniîad etc. Rīti kāl is also influenced by laikik Sanskrit,vairāgya shatak, etc. In modern period, Hindi literature is influenced byEnglish, Bengali, Marathi, etc. The poet collects experience from the pastand great thoughts. This collection of experience is a kind of translationin the form of word to word translation or them of a subject. In facttranslation is based on “àÿÊª’, ª„U’ ©U¬ˇÊáÊËÿ •Á„U „UÊ≈U∑§ ÃÎáÊ ∑§Ë ŸÊß¸”. In thisprocess all time excellent thought is collected. In the translation culture,what is the significant role of Asomīyā Vaiî]av Yugīn literature is discussed.Keywords: Literature and Culture, Translation

1. ÷ÍÁ◊∑§ÊÔ•ŸÈflÊŒ ‚¢S∑Î§ÁÃ ∑§Ê flø¸Sfl ÷ÁÄÃ‚ÊÁ„Uàÿ ∑§ •Ê‹ê’Ÿ ∞fl¢ •ÊüÊ◊ ∑§ ◊äÿ L§Áø∑§⁄U ∞fl¢

‚„U¡÷Êfl ‚ flÁáÊ¸Ã „UÒ– ÷ÄÃ ÷ªflÊŸ ∑§Ê ªÈáÊÊŸÈflÊŒ ∑§⁄UÃÊ „Ò •ÕÊ¸ÃÔ ÷ªflÊŸ ‚ ‚ê’h M§¬, ªÈáÊ,‡ÊË‹ ßàÿÊÁŒ ’ÊÃÙ¢ (flÊŒ) ∑§Ù ÷Êfl¡ªÃ ◊¢ •flÃÁ⁄UÃ ∑§⁄U (•ŸÈ) •ÕÊ¸Ã˜ ©U‚∑§ ¬‡øÊÃÔ (¬Ë¿U)ªÊŸ ◊¢ ÁŸ◊ÇŸ „UÙ ¡ÊÃÊ „UÒ– ÿ„UË ªÈáÊÊŸÈflÊŒ „UÒ– ⁄UÊ¡ŸÒÁÃ∑§ ŒÎÁc≈U ‚ ‚Ë◊ÊÃ¢ ¬˝Œ‡ÊÙ¢ ◊¢ •ŸÈflÊŒ ∑§Ë¬˝øÈ⁄UÃÊ ŒÎÁc≈UªÙø⁄U „UÙÃË „UÒ– ÿ„UÊ° ‹Ùª Ám÷Ê·Ë „UÙÃ „UÒ– ÷ÊflÊÁ÷√ÿÁÄÃ ÃÕÊ √ÿÊ¬Ê⁄U ∑§ Á‹∞ •¬ŸË◊ÊÃÎ÷Ê·Ê ∑§ ‚ÊÕ ‚◊Ë¬flÃË¸ ¬˝Œ‡Ê ∑§Ë ÷Ê·Ê ∑§Ù ÷Ë ‚Ëπ ‹Ã „UÒ •ı⁄U ŒÒŸÁãŒŸ ∑§Êÿ¸ ∑§Ê ÁŸflÊ¸„U∑§⁄UÃ „Ò– flSÃÈÃ— Áfl‡fl ∑§Ù ¬˝Êÿ— ‚÷Ë ÷Ê·Ê•Ù¢ ◊¢ •ŸÈflÊŒ ¬⁄Uê¬⁄UÊ ∑§Ë ∞ÁÃ„UÊÁ‚∑§ ¬Îc∆U÷ÍÁ◊




Vol. 1, No. 1 (2016), 130-137


ŒÎÁc≈UªÃ „UÙÃË „UÒ– ß¸‚Ê ‚ ‹ª÷ª ÃËŸ „U¡Ê⁄U fl·¸ ¬Ífl¸ •‚ËÁ⁄UÿÊ ∑§ ⁄UÊ¡Ê ‚Ò⁄UªÙŸ •¬Ÿ ’„ÈU÷Ê·Ê-÷Ê·Ë ‚Ê◊˝ÊÖÿ ◊¢ •¬Ÿ flË⁄UÃÊ¬ÍáÊ¸ ∑§ÊÿÙZ ∑§Ë ÉÊÙ·áÊÊ ÁflÁ÷ãŸ ÷Ê·Ê•Ù¢ ◊¢ ∑§⁄UÊÿÊ ∑§⁄UÃ Õ– ß‚∑§•ÁÃÁ⁄UÄÃ ÿÍŸÊŸ, ⁄UÙ◊, •⁄U’, S¬Ÿ, ¡◊¸ŸË, »˝§Ê¢‚, ß¢Ç‹Ò«U •ÊÁŒ ◊¢ ÷Ë •ŸÈflÊŒ Á∑§∞ ªÿ „UÒ– ßŸ÷Ê·Ê•Ù¢ ◊¢ Áfl‡Ê·Ã— ¬˝Ê⁄¢UÁ÷∑§ •ŸÈflÊŒ ’ÊßÁfl‹ ∑§Ê „UË „ÈU•Ê „UÒ– ÷Ê⁄UÃËÿ •ŸÈflÊŒ ¬⁄Uê¬⁄UÊ ¬⁄UŒÎÁc≈U¬ÊÃ ∑§⁄UŸ ‚ S¬c≈U „UÙÃÊ „UÒ Á∑§ ‚¢S∑Î§Ã, ¬ÊÁ‹, ¬˝Ê∑Î§Ã-•¬÷˝¢‡Ê ◊¢ •ŸÈÁŒÃ ª˝ãÕ √ÿÊfl„UÊÁ⁄U∑§ôÊÊŸ ∑§ ª˝¢ÕÙ¢ ∑§Ë ÃÈ‹ŸÊ ◊¢ ∑§◊ „UÒ– ß‚∑§Ê ◊ÈÅÿ ∑§Ê⁄UáÊ ÿ„U „UÒ Á∑§ •ŸÈflÊŒ Á∑§‚Ë ©Uà∑Î§c≈U ôÊÊŸ ∑§ÊÁ∑§ÿÊ ¡ÊÃÊ „UÒ– ¬˝ÊøËŸ ∑§Ê‹ ◊¢ ÷Ê⁄UÃ ôÊÊŸ-ÁflôÊÊŸ ∑§Ë ŒÎÁc≈U ‚ Áfl‡fl ∑§Ê Á‚⁄U◊ı⁄U ÕÊ– flÒÁŒ∑§‚¢S∑Î§Ã ∑§Ë ⁄UøŸÊ∞° •¬ıL§·ÿ „UÒ– ‚¢S∑Î§Ã ◊¢ ©U¬‹éœ ªÁáÊÃ, Œ‡Ê¸Ÿ, •ÊÿÈfl¸Œ, ‚¢ªËÃ ÃÕÊ ŸËÁÃÁfl·ÿ∑§ •Ÿ∑§ ÷Ê⁄UÃËÿ ª˝¢Õ Áfl‡fl ∑§Ë ÁflÁ÷ãŸ ÷Ê·Ê•Ù¢ ◊¢ M§¬Ê¢ÃÁ⁄UÃ „ÈU∞– ß‚∑§ •ÁÃÁ⁄UÄÃ÷Ê⁄UÃËÿ •ŸÈflÊŒ-¬⁄Uê¬⁄UÊ ◊¢ ÁflŒ‡ÊË ‚¢S∑Î§ÁÃ ‚ ÷Ë ∑È§¿U Ãàfl •Êà◊‚ÊÃ Á∑§∞ ªÿ, ¡Ò‚ ÷Ê⁄UÃËÿÖÿÙÁÃ· ¬⁄Uê¬⁄UÊ ◊¢ ⁄UÊÁ‡Ê ∑§Ë ◊ÊãÿÃÊ ’’Ë‹ÙÁŸÿŸ ‚¢S∑Î§ÁÃ ‚ •ÊªÁ◊Ã „UÒ– ÖÿÊÁ◊ÁÃ ◊¢ ÿÍŸÊŸË¬˝÷Êfl ÷Ë ß‚Ë ¬˝∑§Ê⁄U „UÒ– flŒÙ¢ ∑§ ÁflÁ÷ãŸ ÷Ê·Ê•Ù¢ ◊¢ •ŸÈflÊŒ ‚ê¬ãŸ „ÈU∞– ‹ıÁ∑§∑§ ‚ÊÁ„Uàÿ ◊¢ßŸ∑§ ÷Ê·ÊãÃ⁄UáÊ ŒÎÁc≈UªÃ „UÙÃ „UÒ– ÿ ÷Êcÿ ÿÊ ÁŸfl¸øŸ ‚ÒhÊÁãÃ∑§ ŒÎÁc≈U ‚ ‡ÊéŒÊŸÈflÊŒ „UË „UÒ– ¬ÊÁ‹∞fl¢ ¬˝Ê∑Î§Ã ∑§Ë œÊÁ◊¸∑§ ⁄UøŸÊ•Ù¢ ∑§ ◊Í‹ ◊¢ ÷ÊflÊŸÈflÊŒ ∑§Ê flø¸Sfl „UÒ– •ÊœÈÁŸ∑§ ÷Ê⁄UÃËÿ ÷Ê·Ê•Ù¢◊¢ ÃÙ •ŸÈflÊŒ ‚¢S∑Î§ÁÃ ∑§Ê Áfl∑§Ê‚ ’„ÈU•ÊÿÊ◊Ë „UÒ ∞fl¢ ÿ„U •àÿãÃ ÁˇÊ¬˝ªÁÃ ‚ ‚ê¬ãŸ „ÈU•Ê „UÒ–S¬c≈U „UÒ Á∑§ ‚Ê¢S∑Î§ÁÃ∑§ •ÊŒÊŸ ¬˝ŒÊŸ ∑§ Á‹∞ •ŸÈflÊŒ ‡ÊÁÄÃ „UÒ–

«UÊÚ0 „U¡Ê⁄UË ¬˝‚ÊŒ ÁmflŒË ∑§ •ŸÈ‚Ê⁄U ◊ÊŸfl ∑§Ë üÊc∆U ‚ÊœŸÊ∞° ‚¢S∑Î§ÁÃ ∑§ •ãÃª¸Ã •ÊÃË „UÒ–ß‚ ¬˝∑§Ê⁄U ‚¢S∑Î§ÁÃ ∑§Ê ∑§ãº˝ Á’ãŒÈ ◊ŸÈcÿ ∑§Ê •ÊøÊ⁄U-ÁfløÊ⁄U „UÒ •ÕÊ¸ÃÔ ÿÈª-ÿÈª ‚ ÁflÁ÷ãŸ‹Ù∑§ªÃ ªÈáÊÙ¢ ∑§Ù œÊ⁄UáÊ ∑§⁄UŸ flÊ‹ ‚◊Ê¡ ∑§Ë ‚¢S∑§Ê⁄U¡ãÿ ◊ÊãÿÃÊ•Ù¢ ∑§Ù ©U‚ ‚◊Ê¡ ∑§Ë‚¢S∑Î§ÁÃ ∑§„UÊ ¡Ê ‚∑§ÃÊ „UÒ– ß‚ ¬˝∑§Ê⁄U ÷Ê·Ê, ‹Ù∑§÷Ê·Ê, ‚ÊÁ„Uàÿ, ⁄U„UŸ-‚„UŸ, πÊŸ-¬ÊŸ, fl‡Ê-÷Í·Ê, ◊È„UÊfl⁄UÙ¢-‹Ù∑§ÙÁÄÃÿÊ°, ‹Ù∑§Áfl‡flÊ‚ •ÊÁŒ ‚÷Ë ‚¢S∑Î§ÁÃ ∑§ „UË ÁflÁflœ •ÊÿÊ◊ „UÒ– ¬⁄UãÃÈ¬˝SÃÈÃ ‡ÊÙœ-¬òÊ ◊¢ √ÿflNUÃ •ŸÈflÊŒ ‚¢S∑Î§ÁÃ Áfl‡Ê· •Õ¸ ∑§Ë ‚¢flÊÁ„U∑§Ê „UÒ– ÿ„U ∞∑§ ‚ÊÁ„UÁàÿ∑§•Á÷œÊ „UÒ Á¡‚∑§Ê •Áœ¬˝Êÿ „UÒ ‚ÊÁ„Uàÿ ‚Í¡Ÿ ◊¢ •ŸÈflÊŒ ∑§Ë ¬˝Á∑˝§ÿÊ, ÷ÍÁ◊∑§Ê ÃÕÊ ÿÙªŒÊŸ–2. •ŸÈflÊŒ ¬⁄Uê¬⁄UÊ ◊¢ •‚◊ËÿÊ flÒcáÊfl ‚ÊÁ„Uàÿ

¬¢º˝„UflË ‡ÊÃÊéŒË ∑§ •Ê‚-¬Ê‚ ‚◊ª˝ ÷Ê⁄UÃfl·¸ ◊¢ flÒcáÊfl •ÊãŒÙ‹Ÿ ∑§Ê ¬˝÷Êfl ŒÎÁc≈UªÙø⁄U „UÙÃÊ„UÒ– •‚◊ËÿÊ ‚ÊÁ„Uàÿ ß‚∑§Ê •¬flÊŒ Ÿ„UË¢ „UÒ– ‚ŸÔ 1490 ‚ 1700 ß¸0 Ã∑§ ∑§Ë •flÁœ ∑§Ù•‚◊ËÿÊ ‚ÊÁ„UàÿÁÃ„UÊ‚∑§Ê⁄UÙ¢ Ÿ ∞∑§ Sfl⁄U ‚ flÒcáÊflÿÈªËŸ ‚ÊÁ„Uàÿ ∑§ ŸÊ◊ ‚ ¬˝flÎàÿÊà◊∑§ ŒÎÁc≈U ‚SflË∑§Ê⁄U Á∑§ÿÊ „UÒ– •‚◊ ¬˝ÊãÃ ∑§ ‚ãŒ÷¸ ◊¢ flÒcáÊfl œ◊¸ ∑§ ¬˝øÊ⁄U-¬˝‚Ê⁄U „UÃÈ œÊÁ◊¸∑§ ª˝¢ÕÙ¢ ∑§Ë¬˝Ê¢ÃËÿ ÷Ê·Ê ◊¢ ¬˝SÃÈÁÃ „ÈUß¸ Á¡‚‚ •‚◊ËÿÊ flÒcáÊfl ‚ÊÁ„Uàÿ ¬˝∑§Ê‡Ê ◊¢ •ÊÿÊ– ÿ„U ¬˝SÃÈÁÃ ◊Í‹Ã—•ŸÈflÊŒ¬⁄U∑§ ¬˝ÿÊ‚ ∑§ ◊Êäÿ◊ ‚ „UË ‚¢÷fl ÕË– ‚ÊÁ„Uàÿ∑§Ê⁄U ∑§Ê Ám÷Ê·Ë, „UÙŸÊ ß‚∑§Ë •ÁŸflÊÿ¸‡ÊÃ¸ ÕË– ß‚∑§ •ŸÈ¬Ê‹Ÿ ◊¢ •ŸÈflÊŒ-¬˝Á∑˝§ÿÊ ∑§ •ãÃª¸Ã ‡ÊéŒÊŸÈflÊŒ ∑§Ë ÃÈ‹ŸÊ ◊¢ ÷ÊflÊŸÈflÊŒ ∑§Ê•Áœ∑§ ¬˝ÿÙª „UÙŸÊ ÃÕÊ ˇÊòÊËÿ ‚¢S∑Î§ÁÃ ‚ •ŸÈflÊŒ ∞fl¢ ¬˝∑§Ê⁄UÊ¢Ã⁄U ‚ Áflflëÿ ‚ÊÁ„Uàÿ ∑§Ê•Êå‹ÊÁflÃ „UÙ ¡ÊŸÊ ‚„U¡ ∞fl¢ ŸÒ‚Áª¸∑§ ¬˝ÁÃ»§‹Ÿ ÕÊ– ÃÊà¬ÿ¸ ÿ„U „UÒ Á∑§ •ŸÈflÊŒ ‚¢S∑Î§ÁÃ Ÿ



•‚◊ËÿÊ flÒcáÊfl ÿÈªËŸ ‚ÊÁ„Uàÿ∑§Ê⁄UÙ¢ ∑§Ù ‚ÊÁ„Uàÿ ⁄UøŸÊ ∑§Ë ÁŒ‡ÊÊ ∞fl¢ Œ‡ÊÊ ÁŸÁŒ¸c≈U ∑§⁄UŸ ◊¢©Uà¬˝⁄U∑§ ∑§Ê ∑§Êÿ¸ Á∑§ÿÊ „UÒ–

ß‚ ÿÈª ∑§ ¬˝ÁÃÁŸÁœ ‚ÊÁ„Uàÿ∑§Ê⁄U „UÒó üÊË◊¢Ã ‡Ê¢∑§⁄UŒfl, ◊ÊœflŒfl, •ŸãÃ ∑§ãŒ‹Ë, ⁄UÊ◊-‚⁄USflÃË, ∑¢§‚ÊÁ⁄U ∑§Áfl •ÊÁŒ– flÒcáÊfl ‚ÊÁ„Uàÿ ∑§ •ãÃª¸Ã ∑§Ê√ÿ, ŸÊ≈U, ªËÃ •ÊÁŒ ÁflœÊ∞° •ÊÃË„UÒ– ÿ ‚◊SÃ ⁄UøŸÊ∞° ¬˝Êÿ— ÷ÊªflÃ, ⁄UÊ◊ÊÿáÊ, ◊„UÊ÷Ê⁄UÃ ∞fl¢ ÁflÁ÷ãŸ ¬È⁄UÊáÊÙ¢ ¬⁄U „UË •ÊœÊÁ⁄UÃ „UÒ–ß‚∑§ •ÁÃÁÄÃ ∑È§¿U ◊ıÁ‹∑§ ⁄UøŸÊ∞° ÷Ë ©U¬‹éœ „UÒ– ’⁄UªËÃ, •Ù¡Ê¬ÊÁ‹, •¢∑§ËÿÊ ŸÊ≈U, øÁ⁄UÃ¬ÈÁÕ •ÊÁŒ ∑§ÁflÿÙ¢ ∑§Ë Sfl∑§Ëÿ ⁄UøŸÊ∞° „UÒ–2.1 üÊË◊ŒÔ÷ÊªflÃ

•‚◊ËÿÊ flÒcáÊflÿÈªËŸ ‚ÊÁ„Uàÿ ∑§Ê ‚flÊ¸Áœ∑§ ◊„Uàfl¬ÍáÊ¸ ©U¬¡Ë√ÿ ª˝¢Õ „UÒ– •Ã— ß‚ ª˝¢Õ ∑§•ŸÈflÊŒ ¬⁄U Á∑¢§ÁøÃ ÁfløÊ⁄U ∑§⁄UŸÊ ‚◊ËøËŸ „UÙªÊ– ÷ÊªflÃ ∑§ ¬˝◊Èπ •ŸÈflÊŒÙ¢ ∑§Ù SÕÍ‹Ã— ŒÙ÷ÊªÙ¢ ◊¢ ©UÁÀ‹ÁπÃ Á∑§ÿÊ ¡Ê ‚∑§ÃÊ „Ò– ∞∑§ ÃÙ fl •ŸÈflÊŒ∑§ ¡Ù flÒcáÊfl ¬˝÷Êfl ‚ ◊ÈÄÃ Õ– ßŸ∑§mÊ⁄UÊ •ŸÈÁŒÃ üÊË◊ŒÔ÷ÊªflÃ ∑§ •¢‡ÊÙ¢ ◊¢ ‹ıÁ∑§∑§ÃÊ ∑§Ë •ŸÈªÍ¢¡ „UÒ– ÷ÊªflÃ ∑§ Œ‡Ê◊ S∑§ãœ ∑§•ŸÈflÊŒ∑§ ¬ËÃÊê’⁄U ∑§Áfl ∑§Ê ŸÊ◊ ß‚ ¬˝∑Î§ÁÃ ∑§ ⁄UøŸÊ∑§Ê⁄UÙ¢ ◊¢ Áfl‡Ê·Ã— ⁄UπÊ¢Á∑§Ã Á∑§ÿ ¡ÊŸ ÿÙÇÿ„UÒ–

ŒÍ‚⁄U ¬˝∑§Ê⁄U ∑§ •ŸÈflÊŒ∑§Ù¢ ◊¢ ÷ÁÄÃ÷Êfl, ¬ÍáÊ¸¬˝áÊÁÃ ÃÕÊ ‚◊¬¸áÊ ∑§Ê ‚Êª⁄U Á„U‹Ê⁄U¢ ◊Ê⁄UÃÊ „UÒ–©UŸ∑§ üÊË◊ŒÔ÷ÊªflÃ ©UŸ∑§ •Ê⁄UÊäÿ üÊË∑Î§cáÊ ∑§ Áflª˝„U ‚ ⁄¢Uø◊ÊòÊ ÷Ë ∑§◊ Ÿ„UË¢ „UÒ– ß‚ ∑§ÙÁ≈U ∑§⁄UøŸÊ∑§Ê⁄UÙ¢ ◊¢ •ŸÈflÊŒ ÃÕÊ •ŸÈ‚Î¡Ÿ ∑§ ‹ˇÊáÊ •àÿãÃ S¬c≈U „UÒ ÃÕÊ üÊË◊Ã¢ ‡Ê¢∑§⁄UŒfl ß‚ ¬˝flÎÁûÊ∑§Ë ⁄UøŸÊ•Ù¢ ∑§ ¬˝ÁÃÁŸÁœ ⁄UøŸÊ∑§Ê⁄U „UÒ– ©Uã„UÙ¢Ÿ ÷ÊªflÃ ∑§ ¬˝Õ◊, ÁmÃËÿ, ·c∆U (•¡ÊÁ◊‹©U¬ÊÅÿÊŸ), •c≈U◊ (’Á‹¿U‹Ÿ, •◊ÍÃ ◊ÕŸ), Œ‡Ê◊, ∞∑§ÊŒ‡Ê, mÊŒ‡Ê ∑§Ê •ŸÈflÊŒ Á∑§ÿÊ– Œ‡Ê◊◊Í‹ ÷ÊªflÃ ∑§ ©UŸøÊ‚fl¢ •äÿÊÿ Ã∑§ ∑§Ê „UË •ŸÈflÊŒ „UÒ– ß‚◊¢ ’Ê‹ ∑Î§cáÊ ∑§ ¡ã◊ ‚ ‹∑§⁄U∑¢§‚ flœ ∑§ ’ÊŒ “ªÙ¬Ë-©Uhfl ‚¢flÊŒ” Á◊‹ÃÊ „UÒ– ÿ„UÊ° ∑Î§cáÊ ∑§ ’Ê‹ ‹Ë‹Ê, ◊Ê„UÊàêÿ, ÷ÄÃ ∑§¬˝ÁÃ ∑§L§áÊÊ ÃÕÊ ÷ÄÃ ∑§Ê ¬˝◊ ‚ÁãŸÁflc≈U „UÒ– ∞∑§ÊŒ‡Ê •ı⁄U mÊŒ‡Ê S∑§ãœ ∑§ •ŸÈflÊŒ ◊¢ ‡Ê¢∑§⁄UŒflŸ •‚◊ËÿÊ ¬Ê∆U∑§Ù¢ ∑§Ù ŒÎÁc≈U ◊¢ ⁄Uπ∑§⁄U •ŸÈflÊŒ Á∑§ÿÊ– ÿÙª, äÿÊŸ ∑§ fláÊ¸Ÿ ∑§ SÕÊŸ ¬⁄U ÷ÁÄÃ∑§ flŒÊãÃ Ãàfl ¬⁄U Áfl‡Ê· äÿÊŸ •Ê∑§Á·¸Ã Á∑§ÿÊ ªÿÊ „UÒ– ∞∑§ÊŒ‡Ê S∑§ãœ ◊¢ ∑Î§cáÊ-©hfl ‚¢flÊŒ,∑Î§cáÊ ∑§Ê flÒ∑È§¢∆U-¬˝ÿÊáÊ, ÿŒÈ∑È§‹-ÁflŸÊ‡Ê fláÊ¸Ÿ, ¬Ê¢«UflÙ¢ ∑§Ê ◊„UÊ¬˝SÕÊŸ •ÊÁŒ ∑§Ê ‚◊ÊÿÙ¡ŸÁ∑§ÿÊ ªÿÊ „UÒ– ∑Î§cáÊ ∑§ flÒ∑È§¢∆U ¬˝ÿÊáÊ ∑§ ’ÊŒ ∑§Ë ÉÊ≈UŸÊ•Ù¢ ∑§Ê ‚◊ÊÿÙ¡Ÿ ∑§⁄UŸ ∑§ ¬Ë¿U ¬Ê∆U∑§Ù¢∑§Ë ©Uà∑¢§∆UÊ ÁŸflÊ⁄UáÊ ∑§Ê „UË ¬˝ÿÙ¡Ÿ „UÒ–

üÊË◊¢Ã ‡Ê¢∑§⁄UŒfl Áfl⁄UÁøÃ ∑§ËÃ¸Ÿ-ÉÊÙ·Ê flÒcáÊfl ‚ÊÁ„Uàÿ ∑§Ê ∑§ËÁÃ¸SÃê÷ „UÒ– ∑§ËÃ¸Ÿ •‚◊ËÿÊ‚◊Ê¡ ◊¢ ‚flÊ¸Áœ∑§ ¡ŸÁ¬˝ÿ ¡ŸÁ¬˝ÿ ⁄UøŸÊ „UÒ– ß‚◊¢ ŸflœÊ ÷ÁÄÃ ∑§ ‚÷Ë ‚ÊœŸÙ¢ ∑§Ê ‚◊Êfl‡Ê „UÒÃÕÊ ©U‚◊¢ ÷Ë üÊfláÊ •ı⁄U ∑§ËÃ¸Ÿ ∑§Ù •àÿÁœ∑§ ◊„Uàfl ÁŒÿÊ ªÿÊ „UÒ– ß‚∑§Ê ◊Í‹ÊœÊ⁄U ÷ÊªflÃ ÃÕÊ¬È⁄UÊáÊ „UË „UÒ– Áfl‡Ê· ‹ÿ’hÃÊ ∑§ ‚ÊÕ •ŸÈflÊŒ ÿ„UÊ° ⁄UÊªÊà◊∑§ÃÊ ÃÕÊ ‚¢ªËÃ◊ÿÃÊ ∑§Ê •ŸÈflÃË¸Á‚h „ÈU•Ê „UÒ–

ªÈáÊ◊Ê‹Ê ÷ÊªflÃ ∑§Ê ‚Ê⁄U „UÒ– •‚◊ËÿÊ ‚¢S∑Î§ÁÃ Áfl‡Ê·Ã— flÒcáÊfl ¬˝÷ÊÁflÃ ‚¢S∑Î§ÁÃ ◊¢ ªÈáÊ◊Ê‹Ê∑§Ê SÕÊŸ ÷ÁÄÃ∑§Ù‡Ê ∑§Ë ÷Ê°ÁÃ „UÒ– ∑§‹fl⁄U ∑§Ë ŒÎÁc≈U ‚ ÿ„U ‹ÉÊÈª˝¢Õ ©U‚ ªÊª⁄U ∑§Ë ÷Ê°ÁÃ „UÒ Á¡‚‚



Á„U‹Ù⁄U¢ ◊Ê⁄UÃÊ „ÈU•Ê flÒcáÊfl ÿÈªËŸ ‚ÊÁ„Uàÿ ∑§Ê ‚Á⁄Uà‚Êª⁄U ¿U‹∑§ ¬«∏UÊ „UÒ– ÿ„U 377 ¬ŒÙ¢ ∑§Ê ‹ÉÊÈª˝¢Õ „UÒ– ß¸‡fl⁄U ‹Ë‹Ê •ı⁄U ªÈáÊ-S◊⁄UáÊ ∑§ Á‹∞ ß‚ Á‹πÊ ªÿÊ „UÒ– ©U‚◊¢ ÁflcáÊÈ ∑§ ‚„Ud ŸÊ◊Ù¢ ‚’ÿÊ‹Ë‚ ŸÊ◊Ù¢ ∑§Ê S◊⁄UáÊ Á∑§ÿÊ ªÿÊ „UÒ Á¡‚◊¢ ‚flÊ¸Áœ∑§ Á¬˝ÿ ŸÊ◊ „UÒ ∑Î§cáÊ– ß‚∑§Ê ©UÀ‹π¬øÊ‚ ’Ê⁄U Á∑§ÿÊ „UÒ– ß‚∑§ •ÁÃÁ⁄UÄÃ ⁄UÊ◊ ∑§Ê ¬˝ÿÙª ‚ûÊÊß¸‚ ’Ê⁄U, ◊Êœfl ∑§Ê ¿Ué’Ë‚, „UÁ⁄UøıÁ’‚, ŒÊ◊ÙŒ⁄U ÇÿÊ⁄U„U, ŸÊ⁄UÊÿáÊ Œ‚, ÷ªflãÃ •ı⁄U ªÙ¬Ê‹ ∑§Ê ¬˝ÿÙª Ÿı ’Ê⁄U, ø∑˝§¬ÊÁáÊ ∑§Ê¬˝ÿÙª ‚ÊÃ, ‹ˇ◊Ë¬ÁÃ •ÊL§ ¬ÈL§· ¿—U, ◊È⁄UÊÁ⁄U øÊ⁄U, ÿŒÈ¬ÁÃ, ∑§‡Êfl •ÊL§ ÷ÄÃ’à‚‹ øÊ⁄U, ß¸‡fl⁄U,flŸ◊Ê‹Ë ÃËŸ, ŒÒfl∑§Ë ŸãŒŸ, üÊËflà‚, ÿŒÈ⁄UÊÿ, NU·Ë∑§‡Ê ŒÙ ’Ê⁄U, ∑§◊‹‹ÙøŸ, •ëÿÈÃ, •ŒÔ÷ÈÃ,´§Áh (ÁflcáÊÈ‚„UdŸÊ◊ ◊¢ §h „UÒ), ªÙflœ¸ŸœÊ⁄UË, fl¢‡ÊËflÊÿŸ, Áfl‡flê÷⁄U, flŒÊãÃ ªÊÿ∑§, ¡ªÃŸÊÿ∑§,„U¢‚, ‚ŒÊÁ‡Êfl ∑§Ê ¬˝ÿÙª ∞∑§ ’Ê⁄U „ÈU•Ê „UÒ– ß‚∑§ •ÁÃÁ⁄UÄÃ ÁŸ⁄¢U¡Ÿ üÊË◊¢Ã ‡Ê¢∑§⁄UŒfl¡Ë mÊ⁄UÊ Sflÿ¢¬˝ŒûÊ ŸÊ◊ „UÒ– ªÈáÊ◊Ê‹Ê ∑§Ë ∑È§¿U ¬¢ÁÄÃÿÊ° ŒÎc≈U√ÿ „UÒó

ÉÊÙ·Ê ⁄UÊ◊ ÁŸ⁄¢U¡Ÿ ¬ÊÃ∑§ ÷¢¡Ÿ–Ÿ◊Ù ŸÊ⁄UÊÿáÊ ‚¢‚Ê⁄U ∑§Ê⁄UáÊ–÷∑§Ã ÃÊ⁄UáÊ ÃÙ◊Ê⁄U ø⁄UáÊ––ÃÈÁ◊ ÁŸ⁄¢U¡Ÿ ¬ÊÃ∑§ ÷¢¡Ÿ–ŒÊŸfl ª¢¡Ÿ ªÙÁ¬∑§Ê ⁄¢U¡Ÿ–– (¬Œ 1,2)

•‚◊ËÿÊ flÒcáÊflÿÈªËŸ ‚ÊÁ„Uàÿ ∑§ ‚flÊÁœ∑§ ‚◊Õ „USÃÊˇÊ⁄UÙ¢ ◊¢ ◊ÊœflŒfl •ª¬Ê¢ÄÃÿ ‚ÊÁ„Uàÿ∑§Ê⁄U∑§ M§¬ ◊¢ ¬˝ÁÃÁc∆UÃ „UÒ– ◊ÊœflŒfl Áfl⁄UÁøÃ •Ÿ∑§ ª˝¢ÕÙ¢ ◊¢ ⁄UÊ¡‚Íÿ ∑§Ê√ÿ ∑§Ê ©À‹π ∑§⁄UŸÊ¬˝Ê‚¢Áª∑§ „UÙªÊ– ÿ„U ÷ÊªflÃ ∑§ Œ‡Ê◊ S∑§ãœ ∑§ ‚ûÊ⁄U ‚ ‹∑§⁄U ¬ø„UûÊ⁄Ufl¢ •äÿÊÿÙ¢ ¬⁄U •ÊœÊÁ⁄UÃ„UÒ– ’Ëø-’Ëø ◊¢ ◊„UÊ÷Ê⁄UÃ ∑§ ‚÷Ê¬fl¸ ∑§Ê Áflfl⁄UáÊ ∑§ÕÊ ◊¢ ⁄UÙø∑§ÃÊ ’…∏UÊŸ ◊¢ ‚◊Õ¸ „UÒ– üÊË∑Î§cáÊ∑§Ê mÊ⁄U∑§Ê ‚ ßãº˝¬˝SÕ Ã∑§ ¡ÊŸ ∑§Ê Áflfl⁄UáÊ, ÷Ëc◊-¡⁄UÊ‚ãœ ∑§Ê ÿÈh, ¬Ê¢«UflÙ¢ ∑§Ë ‚÷Ê ◊¢Á‡Ê‡ÊÈ¬Ê‹ ∑§ ªÁfl¸Ã fløŸ •àÿãÃ „UË ⁄U‚Ê‹ •ı⁄U ∑§Áflàfl¬ÍáÊ¸ „UÒ– ÿ„U ÁøòÊáÊ ÁøûÊ⁄¢U¡∑§ •ı⁄UflË⁄Uàfl√ÿ¢¡∑§ „UÒ ¡Ù ÷ÁÄÃ⁄U‚ ‚ ’⁄UÊ’Ù⁄U „UÒ– ß‚ ª˝¢Õ ◊¢ •ŸÈflÊŒ ÃÕÊ •ŸÈflÊŒ ‚¢flÁc≈UÃ •ŸÈ‚Î¡Ÿ∑§Ë ¬˝flÎÁûÊ ∑§Ê ◊ÁáÊ∑§Ê¢øŸ ‚¢ÿÙª „ÈU•Ê „UÒ–2.2 ⁄UÊ◊ÊÿáÊ

⁄UÊ◊ÊÿáÊ ∑§Ù ©U¬¡Ë√ÿ ª˝¢Õ ’ŸÊ∑§⁄U flÒcáÊflÿÈªËŸ •‚◊ËÿÊ ‚ÊÁ„Uàÿ ◊¢ ¬˝øÈ⁄U ◊ÊòÊÊ ◊ ‚ÊÁ„Uàÿ‚Î¡Ÿ „ÈU•Ê „UÒ– ßŸ ©U¬¡Ë√ÿ ª˝¢ÕÙ¢ ◊ ‚¢S∑Î§Ã ÷Ê·Ê ÃÕÊ ÁflÁ÷ãŸ ÷Ê⁄UÃËÿ ÷Ê·Ê•Ù¢ ◊¢ ¬˝ÊåÃ⁄UÊ◊ÊÿáÊÙ¢ ∑§Ù •ãÃ÷¸ÈÄÃ Á∑§ÿÊ ªÿÊ „UÒ– flSÃÈÃ— •‚◊ ∑§Ë ¡ÊÃËÿ ‚¢S∑Î§ÁÃ ◊¢ Áfll◊ÊŸ ÃŒÔÿÈªËŸ‹Ù∑§ÃàflÙ¢ ∑§Ê •‚◊ËÿÊ flÒcáÊflÿÈªËŸ ⁄UÊ◊ ‚ÊÁ„Uàÿ ◊¢ ¬ÍáÊ¸ ‚◊Ê„UÊ⁄U „ÈU•Ê „UÒ– ß‚ ∑§ÙÁ≈U ∑§ ¬˝ÁÃÁŸÁœ⁄UøŸÊ∑§Ê⁄UÙ¢ ◊¢ ŒÈªÊ¸’⁄U ∑§ÊÿSÕ, üÊË◊¢Ã ‡Ê¢∑§⁄UŒfl, ◊ÊœflŒfl ∞fl¢ •ŸãÃ ∑§ãŒ‹Ë ∑§ ŸÊ◊ Áfl‡Ê· M§¬‚ ©UÀ‹πŸËÿ „UÒ– ŒÈªÊ¸’⁄U ∑§ÊÿSÕ mÊ⁄UÊ ⁄UÁøÃ ªËÁÃ ⁄UÊ◊ÊÿáÊ flÊÀ◊ËÁ∑§ ⁄UÊ◊ÊÿáÊ ∑§Ê •ŸÈflÊŒ Ÿ„UË¢’ÁÀ∑§ ◊Êœfl ∑§ãŒ‹Ë ∑Î§Ã ⁄UÊ◊ÊÿáÊ ∑§Ê ‚¢S∑§⁄UáÊ „UÒ– ß‚◊¢ ©Uã„UÙ¢Ÿ •ª˝Ê¢Á∑§Ã •flÊÀ◊Ë∑§Ëÿ∑§ÕÊ•Ù¢ ∑§Ù SÕÊŸ ÁŒÿÊ „UÒó»§ÀªÈ ŸŒË ◊¢ Œ‡Ê⁄UÕ ∑§Ê Á¬¢«UŒÊŸ, Œá«U∑§Ê⁄Uáÿ ◊¢ •ÿÙäÿÊ ◊ÊÿÊŸª⁄UË∑§Ê ‚Î¡Ÿ, ⁄UÊ◊ ‚ËÃÊ ∑§Ê øı¬«∏U π‹ŸÊ ÃÕÊ ‚ËÃÊ ∑§Ê ◊ãŒÙŒ⁄UË ∑§Ë ∑§ãÿÊ ∑§ M§¬ ◊¢ fláÊ¸Ÿ ∑§⁄UŸÊ•ÊÁŒ– ⁄UÊ◊ ∑§Ê ‚ËÃÊ ∑§ ¬˝ÁÃ ‚¢Œ„U Á∑§ flŸflÊ‚ ∑§c≈U Ÿ ‚„U ¬ÊŸ ∑§ ∑§Ê⁄UáÊ ‚ËÃÊ Ÿ Sflë¿UÊ ‚



©UŸ∑§Ê àÿÊª Á∑§ÿÊ, ø∑§flÊ-ø∑§flË ∑§ flÊÃÊ¸‹Ê¬ ◊¢ ⁄UÊ◊ ∑§ ¬˝ÁÃ ¬Á⁄U„UÊ‚ M§¬ ◊¢ √ÿÄÃ „ÈU•Ê „UÒ–ÿ ‚’ ©U‚ ‚◊ÿ ∑§ ‹Ù∑§¬˝øÁ‹Ã ¡ŸÁfl‡flÊ‚ ¬⁄U •ÊœÊÁ⁄UÃ „UÒ– ß‚◊¢ •‚◊ËÿÊ ‚¢ªËÃ ∑§Ë ⁄UÊª⁄UÊÁªŸËÿÙ¢ ∑§Ê ÁŸŒ‡Ê¸Ÿ „UÒ– ß‚◊¢ ‡ÊÙ∑§ ÃÕÊ ‚¢Œ„U ∑§Ê ‚¡Ëfl ÁøòÊáÊ ‹ıÁ∑§∑§ ¬Îc∆U÷ÍÁ◊ ¬⁄U ‚ê¬ãŸ„ÈU•Ê „UÒ– »§‹Ã— ◊Êœfl ∑§ãŒ‹Ë ⁄UÊ◊ÊÿáÊ ∑§Ê M§¬ÊãÃ⁄UáÊ ∞fl¢ ÷Ê·ÊãÃ⁄UáÊ •ŸÈ‚Î¡Ÿ ŸÊ◊∑§ •ŸÈflÊŒ‚¢S∑Î§ÁÃ ∑§ ¬˝÷Êfl ‚ SÕÊŸËÿ ∞fl¢ ¬˝Ê¢ÃËÿ ⁄U¢ª øÃŸÊ ‚ ¬Á⁄U¬ÍáÊ¸ „UÙ ªÿÊ „UÒ–

üÊË◊¢Ã ‡Ê¢∑§⁄UŒfl Ÿ “©UûÊ⁄UÊ∑§Ê¢«U ⁄UÊ◊ÊÿáÊ” ∑§Ê •ŸÈflÊŒ Á∑§ÿÊ „UÒ– ß‚◊¢ ◊Í‹ ©UûÊ⁄UÊ∑§Ê¢«U ∑§Ê∑§ÕÊ‚Ê⁄U ©U¬‹éœ „UÒ– ‚ËÃÊ ÁŸflÊ¸‚Ÿ, ⁄UÊ◊ mÊ⁄UÊ •‡fl◊œ ÿôÊ, ‹fl-∑È§‡Ê ∑§Ê ⁄UÊ◊ÊÿáÊ ªÊŸ, ‚ËÃÊ∑§Ê ¬ÊÃÊ‹ ¬˝fl‡Ê •ı⁄U ⁄UÊ◊ÊÁŒ ∑§Ê Sflª¸ ¬˝fl‡Ê „UË ◊Í‹ ∑§ãº˝ Á’ãŒÈ „UÒ– ß‚◊¢ ©U¬¡Ë√ÿ ª˝¢ÕÙ¢ ∑§Ë ÷Êfl∞fl¢ ‚ÊÁ„UÁàÿ∑§ ªÁ⁄U◊Ê •àÿãÃ ¬˝÷Êfl¬ÍáÊ¸ ⁄UËÁÃ ‚ •ŸÍÁŒÃ „ÈUß¸ „UÒ–

◊ÊœflŒfl Ÿ •ÊÁŒ∑§Ê¢«U ⁄UÊ◊ÊÿáÊ ∑§Ê ¬˝áÊÿŸ Á∑§ÿÊ „UÒ– ÿ„U flÊÀ◊ËÁ∑§ ⁄UÊ◊ÊÿáÊ ÃÕÊ ’¢ª‹Ê ∑§Ë∑Î§ÁûÊflÊ‚ ⁄UÊ◊ÊÿáÊ ¬⁄U •ÊœÊÁ⁄UÃ „UÒ– ÿ„U ‚ÊÁ„UÁàÿ∑§ ŒÎÁc≈U ‚ ©UûÊ◊ ∑§ÙÁ≈U ∑§Ê ª˝¢Õ „UÒ– ß‚∑§ •ÊœÊ⁄U¬⁄U ÿ„U ÁŸÁfl¸flÊ„U M§¬ ‚ ∑§„UÊ ¡Ê ‚∑§ÃÊ „UÒ Á∑§ ‚¢S∑Î§Ã, ’¢ª‹Ê ÃÕÊ •‚◊ËÿÊ ÷Ê·Ê ¬⁄U ©UŸ∑§Ëª„U⁄UË ¬∑§«∏U „UÒ– ©UŸ∑§Ë ∑§Ê√ÿ¬˝ÁÃ÷Ê ∑§Ê ‚¢ÿÙª ¬Ê∑§⁄U •ÊÁŒ∑§Ê¢«U ⁄UÊ◊ÊÿáÊ ÷Ê·ÊŸÈflÊŒ ÃÕÊ ÷ÊflÊŸÈflÊŒ∑§ •¢‡ÊÙ¢ ◊¢ ÷Ë ◊ıÁ‹∑§ ‚Î¡Ÿ ‚Ê ⁄U‚ÊSflÊŒŸ ¬˝ÊåÃ „UÙÃÊ „UÒ–

•ŸãÃ ∑§ãŒ‹Ë Ÿ “◊„UË⁄UÊfláÊ flœ” •ı⁄U “‚ËÃÊ ∑§Ê ¬ÊÃÊ‹ ª◊Ÿ” ŸÊ≈U Á‹πÊ „UÒ– ÿ ª˝¢Õ⁄UÊ◊ÊÿáÊ ∑§ ¬˝ÁˇÊåÃ •¢‡ÊÙ¢ ÃÕÊ ‹Ù∑§Áfl‡flÊ‚ ¬⁄U •ÊœÊÁ⁄UÃ „UÒ– ÁflÁ÷ãŸ ⁄UÊ◊ÊÿáÊÙ¢ ∑§Ù •ÊœÊ⁄U’ŸÊ∑§⁄U •‚◊ËÿÊ ◊¢ ‚ÊÁ„Uàÿ-‚Î¡Ÿ ∑§Ë ¬⁄Uê¬⁄UÊ ◊¢ •ŸÈflÊŒ ∑§Ù ŒÎÁc≈UªÃ ⁄Uπ∑§⁄U ∞∑§ Ãâÿ •àÿãÃªı⁄Ufl¬ÍáÊ¸ „UÒó ⁄UÊ◊ ∑§ÕÊ ◊Ê‹Ê ◊¢ ‚È◊M§ M§¬ ◊¢ ¬˝ÁÃÁc∆UÃ ÃÈ‹‚Ë ∑Î§Ã ⁄UÊ◊øÁ⁄UÃ◊ÊŸ‚ ∑§Ê•ÊœÈÁŸ∑§ ÷Ê⁄UÃËÿ ÷Ê·Ê•Ù¢ ◊¢ ‚fl¸¬˝Õ◊ •‚◊ËÿÊ ◊¢ üÊË∑§Ê¢Ã ‚Íÿ¸Áfl¬˝ mÊ⁄UÊ ‚ŸÔ 1796 ß¸0 ◊¢•ŸÈflÊŒ ‚ê¬ãŸ „ÈU•Ê– ÿ„U •‚◊ËÿÊ ÷Ê·Ê ‚ÊÁ„Uàÿ ∑§Ë Ÿ ∑§fl‹ ‚◊ãflÿË ÃÕÊ •Êà◊‚ÊÃ ∑§⁄UŸ∑§Ë ¬˝flÎÁûÊ ∑§Ê ©Uà∑Î§c≈U ©UŒÊ„U⁄UáÊ „UÒ •Á¬ÃÈ flÒcáÊfl‚ÊÁ„Uàÿ ∑§ ‚Î¡Ÿ ◊¢ •ŸÈflÊŒ ‚¢S∑Î§ÁÃ ∑§ ¬˝ÁÃ¡ÊªM§∑§ÃÊ ∑§Ê ¬˝◊ÊáÊ ÷Ë „UÒ–2.3 ¬È⁄UÊáÊ

flÒcáÊfl ÿÈªËŸ •‚◊ËÿÊ ‚ÊÁ„Uàÿ ¬⁄U ¬È⁄UÊáÊÙ¢ ∑§Ê ¬˝÷ÍÃ ¬˝÷Êfl „UÒ– •Ã— ¬È⁄UÊáÊÙ¢ ∞fl¢ ¬È⁄UÊáÊ ∑§Ë∑§ÕÊ•Ù¢ ∑§ •ŸÈflÊŒ ∑§Ë ÷ÍÁ◊∑§Ê flÒcáÊfl ÿÈªËŸ ‚ÊÁ„Uàÿ ∑§Ù ‚◊Îh ∑§⁄UŸ ◊¢ ÃÕÊ ©U‚∑§Ë üÊËflÎÁh∑§⁄UŸ ◊¢ ‚∑§Ê⁄UÊà◊∑§ „UÒ– ¬ËÃÊê’⁄U ∑§Áfl ∑Î§Ã ™§·Ê ¬Á⁄UáÊÿ „UÁ⁄Ufl¢‡Ê ÁflcáÊÈ¬È⁄UÊáÊ ∑§ 116 ‚ 128

•äÿÊÿÙ¢ ∑§Ê •ŸÈflÊŒ „UÒ– ÿ„U ÷ÊflÊŸÈflÊŒ „UÒ– ß‚◊¢ ◊Í‹ Áfl·ÿflSÃÈ ∑§Ë ¬˝SÃÈÁÃ ∑§ ‚ÊÕ ŸflËŸÁfl·ÿÙ¢ ∑§Ê ‚¢ÿÙ¡Ÿ „UÒ– ∑§Ê◊‚ŸÊ, ÿÁˇÊáÊË •ı⁄U ∑§ÙÁ∑§‹Ê œÊß ∑§Ê ∑§Êÿ¸∑§‹Ê¬ ÃÕÊ •ÁŸL§h ∑§ÊÁfl⁄U„U, ŒÈπ ◊¢ ‚ãÿÊ‚Ë „UÙŸ ∑§Ë øc≈UÊ ∑§Áfl ∑§Ë ◊ıÁ‹∑§ ©UŒÔ÷ÊflŸÊ „UÒ– ©Uã„UÙ¢Ÿ ◊Ê∑¸§á«Uÿ ¬È⁄UÊáÊ ∑§Ê•ŸÈflÊŒ Á∑§ÿÊ „UÒ ÃÕÊ Ÿ‹-Œ◊ÿãÃË •ÊÅÿÊŸ ÷Ë ⁄UøÊ „UÒ–

∑§Áfl ¬ËÃÊê’⁄U ∑§ •ÁÃÁ⁄UÄÃ ◊Ÿ∑§⁄U, ŒÈªÊ¸’⁄U •ÊL§ ‚È∑§Áfl ŸÊ⁄UÊÿáÊ ¬È⁄UÊáÊÙ¢ ∑§ •ŸÈflÊŒ ∑§‚ãŒ÷¸ ◊¢ Áfl‡Ê· ¬˝Á‚h „UÒ– ßã„UÙ¢Ÿ ◊Ÿ‚Ê ∑§Ê√ÿ ∑§Ê ¬˝áÊÿŸ Á∑§ÿÊ „UÒ– ßŸ∑§Ë ⁄UøŸÊ•Ù¢ ◊¢ ◊Ÿ‚Ê ÿÊ¬ŒÔ◊Ê ‚¬¸ŒflË ∑§Ê ◊Ê„UÊàêÿ flÁáÊ¸Ã „UÒ ◊Í‹Ã— ÿ„U ’˝±◊flÒflÃ¸, ¬ŒÔ◊¬È⁄UÊáÊ ÃÕÊ ’©U‹Ê •ÊÅÿÊŸ ∑§Ê÷ÊflÊŸÈflÊŒ „UÒ– Áfl‡Ê·∑§⁄U ◊Ÿ∑§⁄U •ı⁄U ŒÈªÊ¸’⁄U ∑§Ë ⁄UøŸÊ•Ù¢ ◊¢ •‚◊ËÿÊ ‚◊Ê¡ ¡Ëfl¢Ã „UÙ ©U∆UÊ „UÒ–



ÿÈflÃË •ÊÿÃË ∑§ ’Ê‹ ‚flÊ°⁄UŸÊ, ’∑È§‹ ◊Ê‹ÃË •ÊÁŒ ∑§Ê ¬Á⁄UœÊŸ, ∑§áÊ¸ ◊¢ ◊∑§⁄U ∑È§¢«U‹, ª‹ ◊¢ª¡◊ÙÁÃÿÙ¢ ∑§Ë ◊Ê‹Ê, „UÊÕ ◊¢ ∑§ÿÍ⁄U ∑¢§∑§áÊ, •¢ªÈÁ‹ ◊¢ •¢ªÍ∆UË, ¬Ò⁄UÙ¢ ◊¢ ŸÈ¬È⁄U •ı⁄U ©U¤ÊÊ¢Á≈U •ÊÁŒ•‹¢∑§Ê⁄U, ªÈflÊ ¬ÊŸ Œ∑§⁄U •èÿÕ¸ŸÊ ∑§⁄UŸ ∑§Ë ¬⁄Uê¬⁄UÊ ∑§Ê ÷Ë ßŸ∑§Ë ⁄UøŸÊ•Ù¢ ◊¢ S¬c≈U ÁøòÊáÊÁ◊‹ÃÊ „UÒ– ÿ„UÊ° •ŸÈflÊŒ ‚¢S∑Î§ÁÃ ∞fl¢ ‚Ê◊ÊÁ¡∑§ ‚¢S∑Î§ÁÃ ‚ÊÁ„Uàÿ ∑§ •ÊüÊÿ ◊¢ ∞∑§Ê∑§Ê⁄U „UÙ ªÿË„Ò–

ŸÊ⁄UÊÿáÊ Œfl ∑§Ê ¬k¬È⁄UÊáÊ Áfl‡ÊÊ‹∑§Êÿ ª˝¢Õ „UÒ– ÿ„U •‚◊ ∑§ ∑§Ê◊M§¬, ªÙflÊ‹¬Ê⁄UÊ, Œ⁄Uª¢ ˇÊòÊ◊¢ ‚flÊ¸Áœ∑§ ¬˝øÁ‹Ã „UÒ– ß‚◊¢ ÷Ë •‚◊ËÿÊ ‚◊Ê¡ ∑§Ê ¬ÍáÊ¸ ÁŸŒ‡Ê¸Ÿ Á◊‹ÃÊ „UÒ– •‚◊ËÿÊ ⁄U„UŸ-‚„UŸ, πÊŸ-¬ÊŸ ∑§Ê ÁflSÃÎÃ fláÊ¸Ÿ ßŸ ª˝ãÕÙ¢ ◊¢ „ÈU•Ê „UÒ– ŸÊ⁄UÊÿáÊ Œfl Ÿ ¬È⁄UÊáÊ ∑§Ë ⁄UøŸÊ ∑§Ë „UÒÁ∑§ãÃÈ fl ◊Í‹Ã— flÒcáÊfl •ÊãŒÙ‹Ÿ ∑§ ¬˝÷Êfl ‚ ◊ÈÄÃ ⁄UøŸÊ∑§Ê⁄U „UÒ– ©UŸ∑§Ë ⁄UøŸÊ ‚ÊÁ„UÁàÿ∑§ ÃàflÙ¢ÃÕÊ ‹Ù∑§ÊÁ÷◊ÈπË ‚Ê¢S∑Î§ÁÃ∑§ ÃàflÙ¢ ∑§Ê ‚◊Êfl‡Ê „UÒ– ÿ„UË ∑§Ê⁄UáÊ „UÒ Á∑§ •ŸÈflÊŒ ∑§Ë ŒÎÁc≈U ‚ ÿ„Uª˝¢Õ •ÁÃ‡Êÿ ÷ÊflÈ∑§ÃÊ ‚ „U≈U∑§⁄U •¬ˇÊÊ∑Î§Ã •Áœ∑§ ‹ıÁ∑§∑§ ÃÕÊ ÿÕÊÕ¸ ¬⁄U •ÊœÊÁ⁄UÃ „UÒ– üÊË◊¢Ã‡Ê¢∑§⁄UŒfl Ÿ ◊Ê∑¸§á«Uÿ ¬È⁄UÊáÊ ∑§ ‚åÃ◊-•c≈U◊ •äÿÊÿ ∑§ •ŸÈflÊŒ ∑§ M§¬ ◊¢ „UÁ⁄Uøãº˝ ©U¬ÊÅÿÊŸ∑§Ë ⁄UøŸÊ ∑§Ë „UÒ– „UÁ⁄Ufl¢‡Ê ÃÕÊ ÷ÊªflÃ ∑§Ë ∑§ÕÊ•Ù¢ ∑§ •ÊœÊ⁄U ¬⁄U L§ÁÄ◊áÊË „U⁄UáÊ ÃÕÊ ÷ÁÄÃ ¬˝ŒË¬∑§Ë ⁄UøŸÊ ∑§Ë ªÿË „Ò– ÷ÊªflÃ ÃÕÊ flÊ◊Ÿ ¬È⁄UÊáÊ ∑§ •ŸÈflÊŒ ¬⁄U ∑§Áãº˝Ã “÷ÁÄÃ ⁄UàŸÊ∑§⁄U”, “ÁŸÁ◊-ŸflÁ‚h ‚¢flÊŒ”, •ŸÊÁŒ¬ÊÃŸ •ÊÁŒ •ÊÅÿÊŸÙ¢ ∑§Ë ¬˝SÃÈÁÃ „ÈUß¸ „UÒ–

üÊË◊¢Ã ‡Ê¢∑§⁄UŒfl ∑§ ¿—U •¢Á∑§ÿÊ ŸÊ≈U ¬àŸË¬˝‚ÊŒ, ∑§ÊÁ‹ÿŒ◊Ÿ, ∑§Á‹ªÙ¬Ê‹, L§ÁÄ◊áÊË„U⁄UáÊ,¬ÊÁ⁄U¡ÊÃ „U⁄UáÊ •ı⁄U üÊË⁄UÊ◊Áfl¡ÿ ∑§ Áfl·ÿflSÃÈ ÷Ë ¬È⁄UÊáÊ ∑§ „UË „UÒ¢ ÃÕÊ ÷ÊflÊŸÈflÊŒ ßŸ∑§Ë ‚¢⁄UøŸÊ∑§Ë ◊Í‹ øÃŸÊ „UÒ–

◊ÊœflŒfl ∑§Ë ŸÊ◊-ÉÊÙ·Ê ∞∑§ „U¡Ê⁄U ÉÊÙ·Ê•Ù¢ (ÁflŸÿ, ÷ÁÄÃ, ‹Ë‹ÊªÊáÊ) ∑§Ë flÎ„UŒ ⁄UøŸÊ „UÒ–ß‚◊¢ ‚ ¿—U ‚ı ÉÊÙ·Ê∞° ÁflÁ÷ãŸ ¬È⁄UÊáÊÙ¢ ∑§ ÷ÁÄÃ ¬˝œÊŸ ‡‹Ù∑§Ù¢ ∑§Ê •‚◊ËÿÊ •ŸÈflÊŒ „UÒ– •ŸÈflÊŒ„UÙŸ ¬⁄U ÷Ë ßŸ ÉÊÙ·Ê•Ù¢ ◊¢ Áfl·ÿ-flSÃÈ ∑§Ù •Êà◊‚ÊÃ ∑§⁄U ⁄UøŸÊ∑§Ê⁄U Ÿ ©UŸ∑§Ë ¬˝SÃÈÁÃ ß‚ ¬˝∑§Ê⁄U‚ ∑§Ë „Ò Á∑§ ª˝¢Õ ◊ıÁ‹∑§ ‚Î¡Ÿ ∑§Ê ⁄U‚ÊSflÊŒŸ ∑§⁄UÊÃÊ „UÒ– ©UŒÊ„U⁄UáÊÊÕ¸ ∞∑§ ÉÊÙ·Ê ¬˝SÃÈÃ „UÒó

◊ÈÁÄÃÃ ÁŸS¬Î„U Áÿ≈UÙ ‚Á„U ÷∑§Ã∑§ Ÿ◊Ù⁄U‚◊ÿÙ ◊ÊªÙ„UÙ ÷∑§ÁÃ–

‚◊SÃ-◊SÃ∑§-◊ÁáÊ ÁŸ¡ ÷∑§Ã⁄U fl‡ÿ÷¡Ù „UŸ Œfl ÿŒÈ¬ÁÃ––

ŸÊ⁄U ⁄UÊ◊-∑Î§cáÊ-ŸÊ◊ ŸÊfl ÷fl-Á‚ãœÈ ÃÁ⁄U¬Êfl ¬⁄U◊¬Œ ¬Ê¬Ë ÿÃ–

‚ŒÊŸãŒ ‚ŸÊÃŸ „UŸÿ ∑Î§cáÊ∑§ ‚ŒÊ©U¬Ê‚Ê ∑§⁄UÙ„U°Ù NUŒÿÃ–– (ŸÊ◊-ÉÊÙ·Ê, ¬Œ 2,2)

2.4 ◊„UÊ÷Ê⁄UÃ‚¢S∑Î§Ã ÷Ê·Ê ◊¢ ⁄UÁøÃ ◊„UÊ÷Ê⁄UÃ Áfl‡fl ‚ÊÁ„Uàÿ ∑§Ë fl„U •ŸÈ¬◊ ∑Î§ÁÃ „UÒ Á¡‚◊¢ ∑§ÕÊ•Ù¢ ∑§Ê

Áfl‡ÊÊ‹ ÷á«UÊ⁄U ‚È⁄UÁˇÊÃ „UÒ– ß‚ ’Ê⁄U ◊¢ ÷Ê⁄UÃËÿ ‚Ê¢S∑Î§ÁÃ∑§ ‚ãŒ÷¸ ◊¢ ÿ„U ©UÁÄÃ ‚fl¸ÁflÁŒÃ „UË „UÒÁ∑§ “ÿãŸ÷Ê⁄UÃ-ÃãŸ÷Ê⁄UÃ”– flÒcáÊfl ÿÈªËŸ •‚◊ËÿÊ ‚ÊÁ„Uàÿ ◊¢ ◊„UÊ÷Ê⁄UÃ ∑§ •Ÿ∑§ •ÊÅÿÊŸ



•ŸÍÁŒÃ „ÈU∞ „UÒ– ⁄UÊ◊‚⁄USflÃË ŸÊ◊∑§ ⁄UøŸÊ∑§Ê⁄U Ÿ ◊„UÊ÷Ê⁄UÃ ∑§Ê •‚◊ËÿÊ •ŸÈflÊŒ ¬˝SÃÈÃ Á∑§ÿÊ „UÒ–ÿ„U •ŸÈflÊŒ •Ÿ∑§ ⁄UøŸÊ∑§Ê⁄UÙ¢ ÿÕÊó ∑¢§‚ÊÁ⁄U ∑§Áfl, ÁfllÊ¬¢øÊŸŸ •ı⁄U ªÙ¬ËŸÊÕ ¬Ê∆U∑§ ∑§‚¢ÿÈÄÃ ¬˝ÿÊ‚ ∑§Ê ‚◊flÃ M§¬ „UÒ– ß‚ ¬˝∑§Ê⁄U ‚ ÿ„U •ŸÈflÊŒ ‚¢S∑Î§ÁÃ ◊¢ ≈UË◊fl∑¸§ ∑§Ë ÿÙ¡ŸÊ ∑§¬˝Ê⁄¢Á÷∑§ ©UŒÊ„U⁄UáÊÙ¢ ◊¢ ‚ ∞∑§ „UÒ– ß‚◊¢ •ÊÁŒ ¬fl¸, ‚÷Ê ¬fl¸, flŸ ¬fl¸, Á’⁄UÊ≈U ¬fl¸ ∑§Ê ∑§Ëø∑§-flœ¬ÿ¸ãÃ fláÊ¸Ÿ, ©UlÙª ¬fl¸, ÷Ëc◊ ¬fl¸ ∑§Ê •Áœ∑§Ê¢‡Ê, º˝ÙáÊ ¬fl¸, ∑§áÊ¸ ¬fl¸, ªŒÊ ¬fl¸ •ı⁄U ‡ÊÊÁãÃ ¬fl¸∑§ ‚ÊÁflòÊË •ÊÅÿÊŸ ∑§Ê ‚Ê⁄UÊŸÈflÊŒ ŒÎc≈U√ÿ „UÒ– ß‚◊¢ ¬˝àÿ∑§ ¬fl¸ Sflÿ¢ ◊¢ ¬ÍáÊ¸ ß∑§Êß¸ ¬˝ÃËÃ „UÙÃ „UÒ–ßŸ◊¢ ‚⁄U‹ ¬˝ÊÜÊÔ¡‹ ÷Ê·Ê ◊¢ SÕÊŸËÿ ¬Á⁄Ufl‡Ê ∑§Ù ©U÷Ê⁄U ∑§⁄U •ãÃS¬¸‡ÊÙ¸ ÁøòÊáÊ Á∑§ÿÊ ªÿÊ „UÒ–ŒÒŸÁãŒŸ ¡ËflŸ ◊¢ ©U¬ÿÙªË ‡ÊéŒÊfl‹Ë, ‚ÊŒÎ‡ÿ◊Í‹∑§ ©UŒÊ„U⁄UáÊÙ¢ ∑§ ◊Êäÿ◊ ‚ ŸËÁÃ-œ◊¸ ∑§Ê•ÊŒ‡Ê¸ ¡Ÿ‚◊ÈŒÊÿ ∑§ ‚ê◊Èπ ©U¬ÁSÕÃ Á∑§ÿÊ ªÿÊ „UÒ– øÁ⁄UòÊ ÁŸ◊Ê¸áÊ ◊¢ •ÊŒ‡Ê¸ ◊ÊŸŒá«U ∑§ ‚ÊÕ‚◊ÊŸÊãÃ⁄U ⁄UËÁÃ ‚ ‚„U¡ÊÃ ¬˝flÎÁûÊ •ı⁄U •ŸÈ÷ÍÁÃ ∑§Ù ÷Ë ◊„Uàfl ÁŒÿÊ ªÿÊ „UÒ–

⁄UÊ◊‚⁄USflÃË Ÿ ◊„UÊ÷Ê⁄UÃ, ¬È⁄UÊáÊ ¬⁄U •ÊœÊÁ⁄UÃ flœ∑§Ê√ÿó „U¢‚∑§Ê∑§Ë, ÿÊ◊‹ ‚¢Á„UÃÊ, Á‡Êfl⁄U„USÿ∑§Ê ¬˝áÊÿŸ Á∑§ÿÊ– ß‚∑§ •ÁÃÁ⁄UÄÃ Áfl¡ÿ ¬fl¸, ◊ÁáÊøãº˝ ÉÊÙ· ¬fl¸, ¬Èc¬„U⁄UáÊ ¬fl¸, ∑§Ê‹∑È§é¡‡ÊÙ·∑§ flœ, ÷Ë◊ ’ÊáÊÊ‚È⁄U flœ, ∑È§‹Êø‹-flœ, ¡¢ÉÊÊ‚È⁄U-flœ, ¬Ê¢øÊ‹Ë flœ, Á‚ãœÈ⁄UÊ-¬fl, √ÿÊ‚ÊüÊ◊,•‡fl∑§áÊ¸ ∑§Ê ÿÈh, π≈UÊ‚È⁄U flœ, √ÿ¢¡Ÿ ¬fl¸ •ÊÁŒ ª˝¢Õ ◊„UÊ÷Ê⁄UÃ ∑§ flŸ ¬fl¸ ∑§Ù •ÊœÊ⁄U ’ŸÊ∑§⁄U‚ÎÁ¡Ã „ÈU∞ „UÒ–2.5 ÁŸc∑§·¸

ÁŸc∑§·¸Ã— •‚◊ËÿÊ ‚ÊÁ„Uàÿ ∑§ flÒcáÊfl ÿÈª ◊¢ ¬˝◊ÈπÃ— ŒÙ œÊ⁄UÊ∞° ŒÎÁc≈UªÃ „UÙÃË „UÒóflÒcáÊfl⁄UøŸÊ∑§Ê⁄UÙ¢ mÊ⁄UÊ ⁄UÁøÃ ‚ÊÁ„Uàÿ ÃÕÊ flÒcáÊfl ¬˝÷Êfl ‚ ◊ÈÄÃ ⁄UøŸÊ∑§Ê⁄UÙ¢ ∑§Ê ‚ÊÁ„Uàÿ– Áfl·ÿ ∑§ ©Uà‚∑§ •ÊœÊ⁄U ¬⁄U ßã„U¢ œÊÁ◊¸∑§, ‹ıÁ∑§∑§ ÃÕÊ ◊ıÁ‹∑§ ÃËŸ ÷ÊªÙ¢ ◊¢ Áfl÷ÄÃ ∑§⁄UŸÊ ‚◊ËøËŸ „UÙªÊ–÷ÊªflÃ, ⁄UÊ◊ÊÿáÊ, ∑§ËûÊ¸Ÿ, ŸÊ◊-ÉÊÙ·Ê, •¢∑§ËÿÊŸÊ≈U, ¤ÊÈ◊È⁄UÊ, •Ù¡Ê¬ÊÁ‹ ÃÕÊ ’⁄UªËÃ •ÊÁŒ ⁄UøŸÊ∞°flÒcáÊflÿÈªËŸ ‚ÊÁ„Uàÿ ∑§ ÁŸ◊Ê¸áÊ ◊¢ ¬Îc∆UÊœÊ⁄U ∑§ M§¬ ◊¢ ªáÊŸËÿ „UÒ– flÒcáÊfl ∑§ÁflÿÙ¢ Ÿ ÷ÁÄÃ ∑§¬˝øÊ⁄UÊÕ¸ ÃÕÊ flÒcáÊflÃ⁄U ¬˝÷Êfl ‚ ◊ÈÄÃ ⁄UøŸÊ∑§Ê⁄UÙ¢ ∑§Ù •ÊœÊ⁄U ’ŸÊ∑§⁄U ‚ÊÁ„Uàÿ ‚Î¡Ÿ ◊¢ ÁŸÿÊ◊∑§Ãàfl ∑§ M§¬ ◊¢ ªÈáÊÊŸÈflÊŒ, ‡ÊéŒÊŸÈflÊŒ, ÷ÊflÊŸÈflÊŒ ÃÕÊ •ŸÈflÊŒ ¬˝÷ÊÁflÃ •ŸÈ‚Î¡Ÿ ∑§Ù ‚ÊÁ„Uàÿ⁄UøŸÊ ∑§Ê ◊Êäÿ◊ ’ŸÊÿÊ „UÒ– ß‚ Á’ãŒÈ ¬⁄U ‚ÊÁ„Uàÿ •ı⁄U ‚¢S∑Î§ÁÃ ∑§ ª¢ªÊ-ÿ◊ÈŸË ‚¢ª◊ ◊¢ •ŸÈflÊŒ‚¢S∑Î§ÁÃ ∑§Ë flÊÇœÊ⁄UÊ ‚⁄USflÃË Áfll◊ÊŸ „UÒ– •ŸÈflÊŒ ∑§ ¬Ë¿U flÒcáÊfl ∑§ÁflÿÙ¢ ∑§Ê ◊„UÊŸÔ ©Ug‡ÿ ÿ„U„UÒ Á∑§ SòÊË-‡ÊÍº˝ ◊¢ üÊfláÊ ∑§ ◊Êäÿ◊ ‚ ¬⁄U◊ Ãàfl ∑§Ê ‚¢÷Œ ¬„ÈU°øó

•ÊL§ ∞∑§ ¡ªÃ-ß¸‡fl⁄U •ÊôÊÊ œ⁄UÊ–∑§ÕÊ ’ãœ ∞∑§π¢«U ÷ÊªflÃ ∑§⁄UÊ...ÃÊÃ ∑§Áfl ‚Èª◊ ∑§Á⁄U•Ù ÷ÊªflÃ–SòÊË ‡ÊÍº˝ ‚fl¸‹Ù∑§ ’È¡ ÿŸ ◊Ã––

•ŸÈflÊŒ ∞fl¢ ‚¢S∑Î§ÁÃ ∑§ √ÿÈà¬ÁûÊ¬⁄U∑§ •ÕÙZ ∑§Ê •Á÷¬˝Êÿ ‚¢ˇÊ¬ ◊¢ ÿ„UË „UÒ Á∑§ ∞∑§ ÷Ê·Ê ◊¢Á∑§‚Ë ∑§ mÊ⁄UÊ ∑§„UË ªß¸ ’ÊÃ ∑§Ê Á∑§‚Ë ŒÍ‚⁄UË ÷Ê·Ê ◊¢ ¬ÈŸ—∑§ÕŸ •ÕÊ¸ÃÔ M§¬ÊãÃ⁄U „UË ¬˝ÊÿÙÁª∑§‚ãŒ÷¸ ◊¢ •ŸÈflÊŒ „UÒ ÃÕÊ Á¡Ÿ øc≈UÊ•Ù¢ mÊ⁄UÊ ◊ŸÈcÿ •¬Ÿ ¡ËflŸ ∑§ ‚◊SÃ ˇÊòÊÙ¢ ◊¢ ∑§Êÿ¸√ÿÊ¬Ê⁄U‚ê¬ãŸ ∑§⁄UÃÊ „UÒ ©UŸ øc≈UÊ•Ù¢ ∑§Ê √ÿÊfl„UÊÁ⁄U∑§ M§¬ „UË ‚¢S∑Î§ÁÃ „UÒ– ‚ÊÁ„Uàÿ ‚Î¡Ÿ ◊¢ ßŸ∑§ ÿÙª ‚



•ŸÈflÊŒ ‚¢S∑Î§ÁÃ ¬˝ÊŒÈ÷Í¸Ã „UÙÃË „UÒ– •‚◊ËÿÊ ‚ÊÁ„UàÿÁÃ„UÊ‚∑§Ê⁄U «UÊÚ0 ‚àÿãº˝ŸÊÕ ‡Ê◊Ê¸ Ÿ flÒcáÊfl‚ÊÁ„Uàÿ ¬⁄U ‚ÊœÊ⁄UáÊÃ— •ŸÈflÊŒ ∑§Ê ¬˝÷Êfl ‚¢∑§ÁÃÃ Á∑§ÿÊ „Ò Á∑§ãÃÈ •‚◊ËÿÊ ‚ÊÁ„Uàÿ ◊¢ ¬˝∑Î§Ã•ŸÈflÊŒ ‚ÊÁ„Uàÿ ∑§Ê •÷Êfl ◊ÊŸÊ „UÒ– ¬˝SÃÈÃ ‡ÊÙœ ¬òÊ ◊¢ ßŸ∑§ ‚¢∑§Ã Á’ãŒÈ ¬⁄U flÒcáÊfl ÿÈªËŸ•ÁS◊ÃÊ ∑§Ê ª„UŸ •äÿÿŸ ∑§⁄UŸ ∑§ ¬‡øÊÃÔ ÿ„U ∑§„UŸÊ ÿÈÁÄÃ‚¢ªÃ ÃÕÊ Ã∑¸§¬ÍáÊ¸ „UÒ Á∑§ •‚◊ËÿÊflÒcáÊfl ÿÈªËŸ ‚ÊÁ„Uàÿ ∑§Ê •ŸÈflÊŒ ‚¢S∑Î§ÁÃ ◊¢ Sfl∑§Ëÿ ◊„Uàfl „UÒ–n

‚ãŒ÷¸ ª¢Õ‡ÊÊ‹Ò, ¬k⁄UÊ◊ (2002). ªÈáÊ◊Ê‹Ê (‡Ê¢∑§⁄UŒfl), •ŸÈ⁄UÊœÊ ¬˝∑§Ê‡ÊŸ, ¬˝Õ◊ ‚¢S∑§⁄UáÊ–◊ÊœflŒfl (2000). ŸÊ◊-ÉÊÙ·Ê, ªÈflÊ„UÊ≈UË — ‹Êÿ‚¸ ’È∑§ S≈UÊÚ‹–ŒÊ‚, ¬˝flËáÊ øãº˝ (1994). ŒÈªÊ¸’⁄UË ⁄UÊ◊ÊÿáÊ, ªÈflÊ„UÊ≈UË — flÊáÊË ¬˝∑§Ê‡ÊŸ–‡Ê◊Ê¸, ‚àÿãº˝ŸÊÕ (1994). •‚◊ËÿÊ ‚ÊÁ„Uàÿ⁄U ‚◊ËˇÊÊà◊∑§ ßÁÃflÎûÊ, ªÈflÊ„UÊ≈UË — flÊáÊË ¬˝∑§Ê‡ÊŸ–ªÙSflÊ◊Ë, ÿÃËŸ (1995) •‚◊ËÿÊ ÷Ê·Ê •ÊL§ ‚ÊÁ„Uàÿ⁄U ßÁÃ„UÊ‚, ªÈflÊ„UÊ≈UË — ‹Êÿ‚¸ ’È∑§ S≈UÊÚ‹–◊Êªœ, ∑Î§cáÊŸÊ⁄UÊÿáÊ ¬˝‚ÊŒ (1985). •‚◊ ¬˝ÊãÃËÿ ⁄UÊ◊ ‚ÊÁ„Uàÿ, flÊ⁄UÊáÊ‚Ë — Á„UãŒË Áfl∑§Ê‚

¬Ë∆U–’L§flÊ, Á’Á⁄¢UÁø ∑È§◊Ê⁄U •ı⁄U ‡Ê◊Ê¸, ‚àÿãº˝ŸÊÕ. ◊Ÿ‚Ê ∑§Ê√ÿ⁄U ¬ÊÃÁŸ–ÁÃflÊ⁄UË, ÷Ù‹ÊŸÊÕ (2002). •ŸÈflÊŒÁflôÊÊŸ, ‡ÊéŒ∑§Ê⁄U ¬˝∑§Ê‡ÊŸ–

‚„UÊÿ∑§ ¬ÁòÊ∑§Ê‚È◊Ÿ, ⁄UÊ◊ŸÊÕ (1973). ‚ê◊‹Ÿ-¬ÁòÊ∑§Ê, ‹Ù∑§ ‚¢S∑Î§ÁÃ Áfl‡Ê·Ê¢∑§–




⁄U„USÿflÊŒ ∑§Ê SflM§¬ ∞fl¢ Á„UãŒË ‚ÊÁ„Uàÿ ◊¢©U‚∑§Ê ¬˝ÁÃ»§‹Ÿ

Rahasyavāāāāād ka Swarūūūūūp eba+ Hindi Sāāāāāhitya mein

Uskāāāāā Pratifalan

∑§⁄U’Ë ÃÊ‹È∑§ŒÊ⁄UKarabi Talukdar

Guest Faculty, Deptt. of Hindi



Abstract: The meaning of the word ‘Rahasyavād’ is mysticism in English.Mysticism is not very ancient in the field of literature but its existence isbeing proved in the field of mind, wisdom and philosophy. Not only in theancient epic like ‘ gveda’ but also in Vedic literature the term like •mÒÃ(non dual) was used. The main characteristic of mystic literature is theenthusiasm of knowing the unseen and realising the idea of existence ofunseen. In Hindi literature the idea of mysticism is found in the middleperiod i.e. Madhyakāl of Hindi literature among the writings of Siddha,Nath and the Nirgu]a Upāsak. After that we found the characteristic ofmysticism in the period of Romantism i.e. the Chhayavaad. The mainmystic poets of Hindi romantism were Mahadevi Verma, Suryakant Tripathi‘Nirala’, Jayshankar Prasad and Sumitranandan Pant. We can say thatthe mysticism in modern literature is deeply expressed in the period ofChhayavaad.Keywords: Mysticism, Literature, Romantism, Modern Hindi Literature

1. ÷ÍÁ◊∑§Ê∑§Ê√ÿ ⁄UøŸÊ ∑§Ë •Ÿ∑§ ¬˝øÁ‹Ã ¬hÁÃÿÙ¢ ◊¢ ⁄U„USÿflÊŒ ∞∑§ ◊„Uûfl¬ÍáÊ¸ ¬hÁÃ „UÒ– ⁄U„USÿflÊŒË

∑§Ê√ÿœÊ⁄UÊ ◊¢ ⁄UøÁÿÃÊ ÿÊ ∑§Áfl ∑§Ë ŒÎÁc≈U ¡ËflŸ •ı⁄U ¡ªÃÔ ∑§ √ÿÄÃ ÊòÊ ‚ „U≈U∑§⁄U ©U‚∑§ •√ÿÄÃ¬ˇÊ ∑§Ë •Ù⁄U „UÙ ¡ÊÃË „UÒ ¡Ù Á∑§ √ÿÄÃ ∑§ ÷ËÃ⁄U •ÙÃ-¬˝ÙÃ „UÒ– √ÿÄÃ •ı⁄U ŒÎ‡ÿ ∑§ ÷ËÃ⁄U •√ÿÄÃ•ı⁄U •ŒÎ‡ÿ √ÿÊ¬∑§ Ãàfl ∑§Ù ŒÍ…∏UŸ ∑§Ê ¬˝ÿàŸ ◊ÊŸfl ∑§Ë •àÿãÃ ¬È⁄UÊÃŸ øc≈UÊ „UÒ– ∑§Ê√ÿ ∑§ ˇÊòÊ




Vol. 1, No. 1 (2016), 138-145


◊¢ ◊ŸÈcÿ ∑§Ê ÿ„U ¬˝ÿÊ‚ øÊ„U ’„ÈUÃ •Áœ∑§ ¬˝ÊøËŸ Ÿ „UÙ ¬⁄UãÃÈ ’ÈÁh •ÕflÊ Œ‡Ê¸Ÿ ∑§ ÊòÊ ◊¢, „U◊Ê⁄UŒ‡Ê ◊¢ ß‚∑§Ë ‚ûÊÊ ’„ÈUÃ ¬˝ÊøËŸ „UÒ– Áfl‡fl ∑§ ¬˝ÊøËŸÃ◊ ª˝ãÕ ´§ÇflŒ ◊¢ „UË Ÿ„UË¢, •Á¬ÃÈ flÒÁŒ∑§‚ÊÁ„Uàÿ ∑§ •ãÿ ¬˝’ãœÙ ◊¢ ÷Ë ß‚ ¬˝∑§Ê⁄U ∑§Ë •mÒÃ◊Í‹∑§ •ı⁄U ⁄U„USÿÊà◊∑§ ÁfløÊ⁄UœÊ⁄UÊ •Ÿ∑§SÕÊŸÙ ¬⁄U ©U¬‹éœ „UÙÃË „UÒ– ÷Ê⁄UÃËÿ ‚ÊœŸÊ ∑§ ôÊÊŸˇÊòÊ ◊¢ ÿ„U •mÒÃ◊Í‹∑§ ⁄U„USÿ-÷ÊflŸÊ ’⁄UÊ’⁄Uø‹ÃË ⁄U„UË– ªËÃÊ ◊¢ flÁáÊ¸Ã Áfl‡fl-M§¬ ∑§Ë ∑§À¬ŸÊ ß‚Ë •mÒÃ◊Í‹∑§ ⁄U„USÿ ÷ÊflŸÊ ∑§Ê ø⁄U◊Áfl∑§Ê‚ „UÒ–2. ⁄U„USÿflÊŒ ∑§Ê SflM§¬

⁄U„USÿ-÷ÊflŸÊ ◊ŸÈcÿ ∑§Ë ∞∑§ •àÿãÃ SflÊ÷ÊÁfl∑§ ◊ŸÙflÎÁûÊ „UÒ •ı⁄U ß‚∑§Ê ¬˝∑§Ê‡ÊŸ œ◊¸, Œ‡Ê¸Ÿ,‚ÊœŸÊ, ÷ÁÄÃ •ı⁄U ‚ÊÁ„Uàÿ ◊¢ ¬˝Êÿ— ‚fl¸òÊ „ÈU•Ê „UÒ– •¢ª˝¡Ë ‚ÊÁ„Uàÿ •ı⁄U „U◊Ê⁄U •ÊœÈÁŸ∑§ Á„UãŒË‚ÊÁ„Uàÿ ◊¢ ÿ„U ⁄U„USÿ-÷ÊflŸÊ ∞∑§ ÁŸÁ‡øÃ •ı⁄U ‚È√ÿflÁSÕÃ M§¬ ‹∑§⁄U ø‹Ë– M§¬ ∑§Ë ß‚ÁŸÁ‡øÃ √ÿflSÕÊ ∑§Ë ‚◊ÈÁøÃ ‚ÒhÊÁãÃ∑§ SflË∑Î§ÁÃ ∑§ ∑§Ê⁄UáÊ Á¡‚ ∑§Ê√ÿœÊ⁄UÊ ◊¢ ß‚∑§Ê ÁflÁœflÃ‚ÒhÊÁãÃ∑§ •ŸÈ‚⁄UáÊ Á∑§ÿÊ ªÿÊ fl„U ∑§Ê√ÿœÊ⁄UÊ ⁄U„USÿflÊŒË ∑§Ê√ÿœÊ⁄UÊ ∑§„UË ¡ÊŸ ‹ªË– Á„UãŒË‚ÊÁ„Uàÿ ∑§ •ÊœÈÁŸ∑§ ÿÈª ◊¢ Á¡Ÿ ∑§Ê⁄UáÊÙ¢ ‚ ©ÁŒÃ „UÙ∑§⁄U ⁄U„USÿ ÷ÊflŸÊ Ÿ ∑§Ê√ÿ ◊¢ flÊŒÊŸÈªÃ M§¬œÊ⁄UáÊ Á∑§ÿÊ, •ı⁄U ©U‚‚ Á¡‚ ¬˝∑§Ê⁄U ∑§ ∑§Ê√ÿ ∑§Ë ‚ÎÁc≈U „ÈUß¸ ©U‚ ¬˝∑§Ê⁄U ∑§ ∑§Ê√ÿ ∑§Ê ¬Á⁄Uøÿ ¬˝ÊåÃ∑§⁄UŸ ‚ ¬Ífl¸ flÊŒÊŸÈªÃ ⁄U„USÿ-÷ÊflŸÊ ÿÊ ⁄U„USÿflÊŒ ∑§ SflM§¬ ∑§Ê „UË ÁflfløŸ ∑§⁄ ‹ŸÊ •Áœ∑§‚◊ËøËŸ ¬˝ÃËÃ „UÙÃÊ „UÒ–

⁄U„USÿflÊŒ ‡ÊéŒ “⁄U„USÿ” •ı⁄U “flÊŒ” ŒÙ ‡ÊéŒÙ¢ ‚ Á◊‹∑§⁄U ’ŸÊ „UÒ– •◊⁄U∑§Ù‡Ê ∑§ •ŸÈ‚Ê⁄U“⁄U„U‚” ‡ÊéŒ ∑§Ê •Õ¸ „UÒó ∞∑§ÊãÃ, ÁŸ¡¸Ÿ, ªÈåÃ •ı⁄U ©U‚‚ ‚ê’ÁãœÃ flSÃÈ “⁄U„USÿ” (⁄U„UÁ‚÷fl= ⁄U„USÿ¢) ∑§„U‹ÊÃË „UÒ– ß‚ ¬˝∑§Ê⁄U “⁄U„USÿ” ∑§Ê •Õ¸ „UÒ “∞∑§ÊãÃ ‚ê’ÁãœÃ Áfl·ÿ”– flŒ =√ÿÄÃÊÿÊ¢flÊÁø (√ÿÄÃ ÷Ê·áÊ) œÊÃÈ ‚ ‚¢ôÊÊÕ¸∑§ “œÜÊÔ” ‹ªÊ∑§⁄U “©UëÿÃ •ŸŸ ßÁÃflÊŒ—” ∑§ •ŸÈ‚Ê⁄U “flÊŒ”‡ÊéŒ ÁŸc¬ãŸ „UÙÃÊ „UÒó Á¡‚∑§ mÊ⁄UÊ ∑È§¿U ∑§„UÊ ¡Êÿ– Á∑§ãÃÈ “flÊŒ” ‡ÊéŒ •¬Ÿ ‚Ê◊Êãÿ •Õ¸ ◊¢ Ÿ¬˝ÿÈÄÃ „UÙ∑§⁄U √ÿfl„UÊ⁄U ◊¢ Áfl‡Ê· •Õ¸ ◊¢ M§…∏U „UÙ ªÿÊ „UÒ– ‡ÊÊSòÊÙ¢ ∑§ •ãÃª¸Ã ¬˝øÁ‹Ã fl ◊Ã flÊŒ∑§„U‹ÊÃ „UÒ Á¡Ÿ∑§Ë SÕÊ¬ŸÊ ÿÈÁÄÃÿÙ¢ •ı⁄U ¬˝◊ÊáÊÙ¢ mÊ⁄UÊ ÁflÁœ¬Ífl¸∑§ ∑§Ë ¡ÊÃË „UÒ, ¡Ò‚ ŒÎÁc≈U ‚ÎÁc≈UflÊŒ, ÁflflÃ¸flÊŒ, ¬˝Ê◊ÊáÿflÊŒ •ÊÁŒ– •Ã— ⁄U„USÿflÊŒ ∑§Ê √ÿÈà¬ÁûÊªÃ •Õ¸ „ÈU•Ê fl„U ◊ÃflÊŒ Á¡‚◊¢©UŸ ’ÊÃÙ¢ ∑§Ê ©UÀ‹π „UÙ Á¡ã„U¢ ‚’ ‹Ùª Ÿ„UË¢ ¡ÊŸÃ „UÒ– Á∑§ãÃÈ „U◊Ê⁄U ¬˝∑Î§Ã ¬˝‚¢ª ◊¢ “⁄U„USÿflÊŒ”∑§Ê ÿ„U √ÿÈà¬ÁûÊªÃ •Õ¸ ÖÿÙ¢ ∑§Ê àÿÙ¢ Ÿ„UË¢ Á‹ÿÊ ªÿÊ „UÒ– ∑§Ê√ÿ ∑§ ‚¢’¢œ ◊¢ ⁄U„USÿflÊŒ ∞∑§ Áfl‡Ê·¬˝∑§Ê⁄U ∑§Ë ∑§Ê√ÿœÊ⁄UÊ ∑§ ‚¢’¢œ ◊¢ „UË ¬˝ÿÈÄÃ „UÙÃÊ „UÒ– Á¡‚ ∑§Ê√ÿ ◊ ⁄UøÁÿÃÊ ÿÊ ∑§Áfl ∑§Ë ŒÎÁc≈U¡ËflŸ •ı⁄U ¡ªÃ ∑§ √ÿÄÃ ˇÊòÊ ‚ „U≈U∑§⁄U ©U‚∑§ •√ÿÄÃ ¬ˇÊ ∑§Ë •Ù⁄U, ¡Ù Á∑§ √ÿÄÃ ∑§ ÷ËÃ⁄U•ÙÃ ¬˝ÙÃ „UÒ, „UÙ ¡ÊÃË „UÒ ©U‚ ⁄U„USÿflÊŒË ∑§Ê√ÿ ∑§„UÃ „UÒ–1 ŒÎ‡ÿ ¡ªÃ ∑§ ÁflÁflœ ŸÊ◊ M§¬Ù¢ ◊√ÿÊåÃ ∞∑§ •ªÙø⁄U Ãàfl ∑§ ÷ÊflÊà◊∑§ •Ê÷Ê‚Ù¢ ∑§ ‚ê¬ãŸ ∑§Ê√ÿ Á„UãŒË ‚ÊÁ„Uàÿ ∑§ ◊äÿÿÈª ∑§ÁŸªÈ¸áÊ ¬¢ÕË ∑§Ê√ÿ ◊¢, ÿlÁ¬, ¬˝ÊåÃ „UÙÃ „UÒ, ¬⁄UãÃÈ “⁄U„USÿflÊŒ” ‡ÊéŒ ∑§Ê ¬˝ÿÙª •Ê⁄U¢÷ ◊¢ ©UŸ ∑§Ê√ÿÙ¢∑§ Á‹∞ Ÿ„UË¢ „UÙÃÊ ÕÊ– Á„UãŒË ∑§Ê√ÿ ∑§ ˇÊòÊ ◊¢ ß‚ ‡ÊéŒ ∑§Ê ¬˝ÿÙª ‚ŸÔ 1920 ∑§ ¬Ífl¸ ∑§„UË¢ ŒπŸ◊¢ Ÿ„UË •ÊÃÊ– 20 flË¢ ‡ÊÃÊéŒË ∑§ ÁmÃËÿ Œ‡Ê∑§ ◊¢ ¡’ ’°ª‹Ê •ı⁄U •¢ª˝¡Ë ‚ÊÁ„Uàÿ ∑§ ¬˝÷Êfl ‚Á„UãŒË ◊¢ ¿UÊÿÊflÊŒ ∑§Ê ¬˝ø‹Ÿ „ÈU•Ê Ã’ ©U‚∑§Ë •Ê‹ÙøŸÊ-¬˝àÿÊ‹ÙøŸÊ ∑§ ¬˝‚¢ª ◊¢ ß‚ ‡ÊéŒ ∑§Ê



¬˝ø‹Ÿ •Ê⁄U¢÷ „ÈU•Ê– ∑§flËãº˝ ⁄UflËãº˝ ∑§Ë ªËÃÊÜ¡‹Ë ∑§ ∑§Ê√ÿ ∑§Ù Œ‡ÊË-ÁflŒ‡ÊË ÁflmÊŸÙ¢ Ÿ“Á◊ÁS≈U∑§” ∑§„UÊ •ı⁄U ©U‚ ¬˝∑§Ê⁄U ∑§ ∑§Ê√ÿ ∑§Ë ¬˝◊Èπ Áfl‡Ê·ÃÊ “Á◊ÁSÃÁ‚Ö◊” ∑§„U‹Êß¸– ©U‚∑§•ŸÈ∑§⁄UáÊ ¬⁄U Á„UãŒË ◊¢ ¡Ù Ÿß¸ ∑§Ê√ÿœÊ⁄UÊ “¿UÊÿÊflÊŒ” ∑§ ŸÊ◊ ‚ ø‹Ë ©U‚∑§Ë ∞∑§ ¬˝flÎÁûÊ Áfl‡Ê·∑§ Á‹∞ ⁄U„USÿflÊŒ ‡ÊéŒ ∑§Ê ¬˝ÿÙª Á„UãŒË ◊¢ ø‹ ¬«∏UÊ–

⁄U„USÿflÊŒË ∑§Ê√ÿ ∑§Ë ◊Í‹ Áfl‡Ê·ÃÊ ∑§Áfl ∑§Ë ¬⁄UÙˇÊ ∑§ ¬˝ÁÃ Á¡ôÊÊ‚Ê, ÷Êfl ∑§ mÊ⁄UÊ ©U‚ ¬⁄UÙˇÊ‚ûÊÊ ∑§Ê •Ê÷Ê‚ ŒπŸÊ, ©U‚∑§ ¬˝ÁÃ •‚Ë◊ flŒŸÊ •ı⁄U ©U‚◊ ÃÊŒÊà◊ÿ ∑§Ë •ŸÈ÷ÍÁÃ „UÒ– •ÊœÈÁŸ∑§Á„UãŒË ∑§Ê√ÿ ◊¢ ¡Ù ⁄U„USÿflÊŒ ©U¬‹éœ „UÙÃÊ „UÒ ©U‚ ¬⁄U ÷Ê⁄UÃËÿ Œ‡Ê¸ŸÙ¢ ∑§Ë ⁄U„USÿ÷ÊflŸÊ, ◊äÿ∑§Ê‹ËŸÁŸªÈ¸áÊ ¬¢ÕË ÃÕÊ ¬Ê‡øÊàÿ ⁄U„USÿflÊŒË ∑§Ê√ÿ ∑§Ê ‚Áê◊Á‹Ã ¬˝÷Êfl ¬«∏UÊ „UÒ–

•ÊœÈÁŸ∑§ Á„UãŒË ⁄U„USÿflÊŒË ∑§Ê√ÿ ∑§Ê ∞∑§ •ı⁄U Áfl‡Ê· ªÈáÊ ¬˝∑Î§ÁÃ ∑§Ë •Ù⁄U ©U‚∑§Ë Áfl‡Ê·ŒÎÁc≈U „UÒ– •Ê¡ ∑§ ⁄U„USÿflÊŒË ∑§ÁflÿÙ¢ Ÿ ¬˝∑Î§ÁÃ ∑§ ÷ËÃ⁄U ∞∑§ •ãÃ‡øÃŸÊ ∑§Ê (spirit) Œ‡Ê¸ŸÁ∑§ÿÊ „UÒ– ¬˝∑Î§ÁÃ ∑§ ©U¬ÊŒÊŸÙ¢ ◊¢ ¬⁄UÙˇÊ ‚ûÊÊ ∑§ •Ê÷Ê‚ ∑§Ù ŒπŸ ∑§Ë ¬˝flÎÁûÊ ∑§Ë ¬˝⁄UáÊÊ ◊äÿÿÈªËŸ‚Í»§Ë ∑§Ê√ÿ ‚ ÷Ë Á◊‹Ë „UÒ–

‚¢ˇÊ¬ ◊ •Ê¡ ∑§ ⁄U„USÿflÊŒ ◊¢ ÿ „UË Áfl‡Ê·-Áfl‡Ê· ¬˝flÎÁûÊÿÊ° ¬Á⁄U‹ÁˇÊÃ „UÙÃË „UÒ– ßŸ ‚’∑§Ê‚◊Ê„UÊ⁄U ∑§⁄U∑§ „U◊ ß‚ ¬˝∑§Ê⁄U ∑§„U ‚∑§Ã „UÒ Á∑§ ⁄U„USÿflÊŒ ∑§ •ãÃª¸Ã ∑§Áfl ∑§Ë ŒÎÁc≈U ¬˝àÿˇÊ ¡ªÃÔ‚ „U≈U∑§⁄U ¬⁄UÙˇÊ ∑§Ë •Ù⁄U „UÙ ¡ÊÃË „UÒ •ı⁄U ¬⁄UÙˇÊ ∑§Ë •Ù⁄U ©U‚∑§Ë ÿ„U ¬˝ÁÃ¬ÁûÊ ÷ÊflŸÊ◊ÿË „UÙÃË„UÒ– ¬˝∑Î§ÁÃ ∑§ ¬˝ÁÃ NUŒÿ ∑§Ê ‚ìÊÊ •ŸÈ⁄UÊª, ‹ıÁ∑§∑§ Áfl·◊ÃÊ•Ù ‚ ¬⁄U Á∑§‚Ë ⁄U„USÿ◊ÿ •ôÊÊÃ Œ‡Ê◊¢ ‡ÊÊ¢ÁÃ-‹Ê÷ ∑§⁄UŸ ∑§Ë ∑§Ê◊ŸÊ, ◊ÊŸflÃÊflÊŒË ŒÎÁc≈U∑§ÙáÊ ‚ ¬⁄U◊ •ÊŸãŒ◊ÿ •ÊŒ‡Ê¸ ∑§Ë ∑§À¬ŸÊ,’ıÁh∑§ ÁflôÊÊŸflÊŒ ∑§Ê Áfl⁄UÙœ, •ÊÁŒ ß‚∑§Ë ◊ÈÅÿ ¬˝flÎÁûÊÿÊ° „UÒ– ÿ ‚◊SÃ ⁄U„USÿÊà◊∑§ •Ê÷Ê‚’ıÁh∑§ Á∑˝§ÿÊ mÊ⁄UÊ Ÿ„UË¢, •Á¬ÃÈ SflÊŸÈ÷ÍÁÃ (intuition) mÊ⁄UÊ ¬˝ÊåÃ „UÙÃ „UÒ ÃÕÊ “ªÍ°ª ∑§Ù ªÈ«∏U” ∑§ËÃ⁄U„U •ÁŸfl¸øŸËÿ ÃÕÊ •„U¢ ÁflÁ‡Êc≈U „UÙÃ „UÒ– ß‚∑§Ë ¬˝⁄UáÊÊ ∑§ SòÊÙÃ ÷Ê⁄UÃËÿ •ı⁄U ¬Ê‡øÊàÿ ŒÙŸÙ¢„UË „UÒ– ŒÍ‚⁄UË Ã⁄U»§ ⁄U„USÿflÊŒ ∑§ ∑§‹Ê¬ˇÊ ∑§Ë Áfl‡Ê·ÃÊ•Ù¢ ∑§Ê •äÿÿŸ ∑§⁄UŸ ‚ ôÊÊÃ „UÙÃÊ „UÒ Á∑§ß‚ œÊ⁄UÊ ◊¢ Á„UãŒË ÷Ê·Ê ∑§Ë •Á÷√ÿ¢¡ŸÊ ¬˝áÊÊ‹Ë ∑§Ê ∞∑§ ∞ÁÃ„UÊÁ‚∑§ Áfl∑§Ê‚ „ÈU•Ê– flSÃÈ ∑§Ë‚Íˇ◊ÃÊ ∑§ •ŸÈM§¬ „UË ‡ÊÒ‹Ë ∑§Ë ‚Íˇ◊ÃÊ ÷Ë „UÒ– ‹ˇÊáÊÊ •ı⁄U ¬˝ÃË∑§-ÿÙ¡ŸÊ Ÿ ÷Ê·Ê ◊ ŒÈL§„U‚Ê¢∑§ÁÃ∑§ÃÊ ∑§Ù ¡ã◊ ÁŒÿÊ „UÒ– ß‚ ∑§À¬ŸÊ-¬˝œÊŸ ‹ÊˇÊÁáÊ∑§ flÒÁøòÿ •ı⁄U ¬˝ÃË∑§ ÿÙ¡ŸÊ ¬⁄U∑˝§Ùø ∑§ •Á÷√ÿ¢¡ŸÊflÊŒ ∑§Ê ¬˝÷Êfl „UÒ Á¡‚∑§ ∑§Ê⁄UáÊ, ∑§„UË¢-∑§„UË¢ •¬ŸË ÷Ê·Ê ∑§Ë ¬˝∑Î§ÁÃ ∑§ÁflL§h, ‹ˇÊáÊÊ ∑§Ê ÁflSÃÊ⁄U „UÙ ªÿÊ „UÒ– ßŸ ŒÙŸÙ¢ ∑§ „UÙÃ „ÈU∞ ÷Ë ⁄U„USÿflÊŒ ∑§Ê ∑§‹Ê¬ˇÊ ¡Ò‚Ê‚◊Îh „UÒ flÒ‚Ë ‚◊ÎÁh ¬„U‹ ∑§÷Ë Á„UãŒË ◊¢ Ÿ„UË¢ ŒπŸ ◊¢ •ÊÃË–3. Á„UãŒË ‚ÊÁ„Uàÿ ◊¢ ⁄U„USÿflÊŒ

flÒÁŒ∑§ ‚ÊÁ„Uàÿ ◊¢ •mÒÃ Ãàfl •ı⁄U ©U‚¬⁄U •ÊœÊÁ⁄UÃ ◊œÈ⁄U ⁄U„USÿ-÷ÊflŸÊ ∑§Ë ©U¬‹Áéœ „UÙÃË „UÒ–ßŸ∑§Ê •ÊœÊ⁄U ‹∑§⁄U ◊äÿ-∑§Ê‹ ∑§ Á‚hÙ, ŸÊÕÙ¢ ÃÕÊ ÁŸªÈ¸ÁáÊÿ ‚¢ÃÙ¢ •ı⁄U ‚ÍÁ»§ÿÙ¢ Ÿ ⁄U„USÿ-÷ÊflŸÊ ∑§Ê •ŸÈ‚⁄UáÊ Á∑§ÿÊ •ı⁄U •¬ŸË ⁄UøŸÊ•Ù¢ ◊¢ ÷Ë ⁄U„USÿflÊŒË ⁄¢Uª •ÊŸ ÁŒÿÊ– Á∑§ãÃÈ ÿ„U⁄U„USÿ-÷ÊflŸÊ „U◊Ê⁄U ôÊÊŸ ˇÊòÊ Ã∑§ „UË ‚ËÁ◊Ã ⁄U„UË, ∑§Ê√ÿ ÿÊ ÷ÊflŸÊ ∑§ ˇÊòÊ ◊¢ Ÿ„UË¢ •Ê ‚∑§Ë–„U◊Ê⁄UÊ ¬È⁄UÊŸÊ ‚ÊÁ„Uàÿ ‡ÊÒ‹Ë •ı⁄U flSÃÈ ŒÙŸÙ¢ ◊¢ √ÿÄÃflÊŒË „UÙŸ ∑§ ∑§Ê⁄UáÊ ⁄U„USÿ-÷ÊflŸÊ ‚ ‚fl¸ÕÊŒÍ⁄U ⁄U„UÊ– Á‚hÙ¢ ◊¢ ⁄U„USÿ÷ÊflŸÊ ∑§Ê ¬ÿÊ¸åÃ Áfl∑§Ê‚ „ÈU•Ê– •Êª ø‹∑§⁄U Á„UãŒË ‚ÊÁ„Uàÿ ◊¢ ∑§’Ë⁄U

⁄U„USÿflÊŒ ∑§Ê SflM§¬ ∞fl¢ Á„UãŒË ‚ÊÁ„Uàÿ ◊¢ ©U‚∑§Ê ¬˝ÁÃ»§‹ŸRahasyavāāāāād ka Swarūūūūūp eba+ Hindi Sāāāāāhitya mein Uskāāāāā Pratifalan


ÃÕÊ •ãÿ ‚ãÃ ∑§ÁflÿÙ¢ ∑§ mÊ⁄UÊ Á¡‚ ⁄U„USÿflÊŒË ∑§Ê√ÿ ∑§Ë ‚ÎÁc≈U „ÈUß¸ ©U‚ ¬⁄U Á‚hÙ¢ ∑§Ê ¬ÿÊ¸åÃ¬˝÷Êfl ¬«∏UÊ– Á‚hÙ¢ ∑§Ë flÊáÊË ◊¢ ‚Ê◊ÊãÿÃÿÊ ⁄U„USÿÊà◊∑§ ¬˝flÎÁûÊ ∑§ Œ‡Ê¸Ÿ „UÙÃ „UÒ– Á‚hÙ¢ ∑§Ë ÿ„U⁄U„USÿ÷ÊflŸÊ •Áœ∑§Ê¢‡Ê ◊¢ ‚ÊœŸÊà◊∑§ „UÒ– ßŸ◊ ÷ÊflŸÊ ∑§Ë fl„U ⁄U◊áÊËÿÃÊ, ¡Ù ‚ÈãŒ⁄U ∑§Ê√ÿ ∑§Ù¡ã◊ ŒÃË „UÒ, Ÿ„UË¢ ¬Á⁄U‹ÁˇÊÃ „UÙÃË– Á‚hÙ¢ ∑§ mÊ⁄UÊ ¬˝øÊÁ⁄UÃ ß‚ ⁄U„USÿ◊Êª¸ ∑§Ê ßÃŸÊ ¬˝÷Êfl „U◊Ê⁄UŒ‡Ê ∑§Ë ◊äÿ∑§Ê‹ËŸ ‚ÊœŸÊ ¬⁄U ¬«∏UÊ Á∑§ ¡’ Á‚hÙ¢ ∑§Ê ¬˝÷Êfl Ÿc≈U „UÙ ªÿÊ •ı⁄U ∑§’Ë⁄U Ÿ •¬ŸÊÁŸªÈ¸áÊ-◊Êª¸ ø‹ÊÿÊ Ã’ ‚◊SÃ ‚ãÃ ∑§ÁflÿÙ¢ Ÿ Á‚hÙ¢ ∑§Ë ß‚ ⁄U„USÿ ¬˝flÎÁûÊ ∑§Ù •¬ŸÊÿÊ–

12 flË¢ ‡ÊÃÊéŒË ∑§ •Ê‚-¬Ê‚ ∑§ ‚◊ÿ ◊¢ Á‚hÙ¢ ∑§ ‚ê¬˝ŒÊÿ ◊¢ •Ÿ∑§ Áfl∑Î§ÁÃÿÊ° •Ê ªß¸ ÕË•ı⁄U ©UŸ∑§Ê ¬˝÷Êfl º˝ÈÃ ªÁÃ ‚ ˇÊËáÊ „UÙŸ ‹ª ªÿÊ ÕÊ– ©U‚Ë ‚◊ÿ ∑È§¿U ÁfløÊ⁄UflÊŸ ◊„UÊà◊Ê•Ù¢ Ÿ•¬Ÿ ∑§Ù ß‚ ¬⁄Uê¬⁄UÊ ‚ •‹ª ∑§⁄∑§ •¬ŸÊ ÁŸ¡Ë ‚ê¬˝ŒÊÿ ø‹ÊÿÊ– ß‚ ‚ê¬˝ŒÊÿ ∑§Ê ŸÊ◊ ŸÊÕ-‚ê¬˝ŒÊÿ „UÒ •ı⁄U ªÈL§ ªÙ⁄UπŸÊÕ ß‚∑§ •ÊÁŒ ¬˝flÃ¸∑§ „UÒ– ßŸ∑§Ë ‚ÊœŸÊ •ãÃ◊È¸πË „UÒ •ı⁄U flÊáÊË•≈U¬≈UË ¬„U‹Ë-‚Ë– •ãÃ— ‚ãœŸÊ ∑§Ë ⁄U„USÿ◊ÿË ÁflÁflœ Á∑˝§ÿÊ•Ù¢ ∑§ M§¬∑§ ßŸ∑§Ë flÊáÊË ◊¢¬ÿÊ¸åÃ ◊ÊòÊÊ ◊¢ Á◊‹Ã „UÒ– ⁄U„USÿ-¬˝flÎÁûÊ ∑§Ë ¬⁄Uê¬⁄UÊ ◊¢, •Êª ø‹∑§⁄U, ∑§’Ë⁄U, ŸÊŸ∑§, ŒÊŒÍ, ◊‹Í∑§ŒÊ‚ •ÊÁŒ ÁŸªÈ¸áÊÙ¬Ê‚∑§ ‚ãÃ ÃÕÊ ∑È§Ã’Ÿ, ◊¢¤ÊŸ, ¡Êÿ‚Ë •ÊÁŒ ¬˝◊ÊÅÿÊŸ ∑§Áfl „ÈU∞ ¡Ù Á„UãŒË‚ÊÁ„Uàÿ ∑§Ë ⁄U„USÿflÊŒË ∑§Ê√ÿœÊ⁄UÊ ◊¢ ∞∑§ ¬˝◊Èπ SÕÊŸ ⁄UπÃ „UÒ– ÿÁŒ ∑§Ê√ÿ ∑§ ÊòÊ ◊¢ ⁄U„USÿ flÊŒËœÊ⁄UÊ ∑§Ë •flÃÊ⁄UáÊÊ ∑§Ë ŒÎÁc≈U ‚ ÁfløÊ⁄U Á∑§ÿÊ ¡Ê∞ ÃÙ Á„UãŒË ‚ÊÁ„Uàÿ ◊¢ ÿ„U ∑§Êÿ¸ ‚’‚ ¬„U‹∑§’Ë⁄U Ÿ „UË Á∑§ÿÊ–

∑§’Ë⁄U Ÿ •¬Ÿ ¬¢Õ ◊¢ Á‚hÙ¢ •ı⁄U ŸÊÕÙ¢ ∑§Ë •ãÃ— Ãàfl, ¬Òªê’⁄UË ∞∑§‡fl⁄UflÊŒ, flÒcáÊflÙ¢ ∑§Ë•Á„U¢‚Ê •ı⁄U ¬˝¬ÁûÊflÊŒ •ÊÁŒ •ãÿ ÃàflÙ¢ ∑§Ù ÷Ë ª˝„UáÊ Á∑§ÿÊ– ∑§’Ë⁄U ∑§ ’ÊŒ ŒÊŒÍ, ŸÊŸ∑§,œ◊¸ŒÊ‚, ¬‹≈ÍU, ⁄UÒŒÊ‚, ŒÁ⁄UÿÊ ‚Ê„U’, ◊‹Í∑§ŒÊ‚, ‚ÈãŒ⁄UŒÊ‚ •ÊÁŒ •Ÿ∑§ ‚¢Ã ∑§Áfl ß‚Ë ¬⁄Uê¬⁄UÊ◊¢ „ÈU∞– ∑§’Ë⁄U ∑§Ë ŒÎÁc≈U ◊¢ ÷Ë ∞∑§ •mÿ Ãàfl „UË ‚fl¸òÊ √ÿÊåÃ „UÒ, ¡Ò‚Ê Á∑§ ÷Ê⁄UÃËÿ •mÒÃ-flŒÊãÃ◊¢ ◊ÊŸÊ ªÿÊ „UÒ¢–

∑§’Ë⁄U ∑§Ë ‚ÊœŸÊà◊∑§ ⁄U„USÿ÷ÊflŸÊ, ‚ÍÁ»§ÿÙ¢ ∑§ ¬◊ Ãàfl ∑§ ÿÙª ‚ „UË SflÊ÷ÊÁfl∑§ ⁄U„USÿ÷ÊflŸÊ,∑§Ê M§¬ œÊ⁄UáÊ ∑§⁄U ‚∑§Ë ÕË– ‚ÍÁ»§ÿÙ¢ ∑§ mÊ⁄UÊ Á„UãŒË ∑§Ê√ÿ ◊¢ ⁄U◊áÊËÿ •ı⁄U ∑§Ê√ÿÙ¬ÿÙªË⁄U„USÿflÊŒ ‚ÎÁc≈U „ÈUß¸– ∑È§Ã’Ÿ, ◊¢¤ÊŸ, ¡Êÿ‚Ë, ©U‚◊ÊŸ, Ÿ’Ë, ∑§ÊÁ‚◊‡ÊÊ„U, ŸÍ⁄U◊È„Uê◊Œ •ÊÁŒ¬˝Á‚h ‚ãÃ ß‚ ¬⁄Uê¬⁄UÊ ◊¢ „ÈU∞– ¡Êÿ‚Ë Ÿ •¬Ÿ ’Î„UÃÔ ¬˝’ãœ-∑§Ê√ÿ “¬ŒÔ◊ÊflÃ” ∑§Ë ⁄UøŸÊ◊‚ŸflË ¬hÁÃ ◊¢ ∑§Ë– ¡Êÿ‚Ë ∑§ ⁄U„USÿflÊŒ ∑§Ê ◊ÈÅÿ M§¬ ©UŸ∑§ mÊ⁄UÊ ÁŸL§Á¬Ã ¬◊ ∑§Ë ß¸‡fl⁄UÙã◊ÈπÃÊ„UÒ– ©Uã„UÙŸ ¬⁄U◊ ‚ÈãŒ⁄U M§¬ ◊ ∑§Ê√ÿÙ¬ÿÙªË ‚flÊ¸X¬ÍáÊ¸ ⁄U„USÿflÊŒ ∑§Ë ‚ÎÁc≈U Á„UãŒË ∑§ÁflÃÊ ◊¢‚fl¸¬˝Õ◊ ∑§Ë „UÒ– “¬ŒÔ◊ÊflÃ” ∑§ •Ê⁄U¢÷ ◊¢ „UË fl Á‚¢„U‹ª…∏U ∑§Ë “¬ıÁ⁄UÿÙ¢” ∑§ √ÿÊ¡ ‚ ‡Ê⁄UË⁄U ∑§÷ËÃ⁄U ÷Ë ©U‚ Œ‡ÊÊ ∑§Ù, ¡Ù „U∆UÿÙª-‚ê◊Ã „UÒ, ¬˝∑§≈U ∑§⁄UÃ „UÒó

“Ÿ flı π¢«U Ÿı ¬⁄UË, •ı Ã„U° ’ÖÊ˝ ∑§flÊ⁄U–øÊÁ⁄U ’‚⁄U ‚ı¢ ø…∏U ‚Ã ‚ı ©UÃ⁄ÒU ¬Ê⁄U––Ÿı ¬ı⁄UË ¬⁄U Œ‚◊ ŒÈ•Ê⁄UÊ– Ã Á„U ¬⁄U’Ê¡ ⁄UÊ¡-ÉÊÁ⁄UÿÊ⁄UÊ––”Á„UãŒË ‚ÊÁ„Uàÿ ∑§ •ÊœÈÁŸ∑§ ∑§Ê‹ ◊¢ ÷Ê⁄UÃãŒÈ „UÁ⁄U‡øãº˝ ∑§ ‚◊ÿ ‚ „UË ŸflËŸ ¬˝flÎÁûÊÿÙ¢ ∑§Ê

©UŒÿ „UÙŸÊ •Ê⁄U¢÷ „UÙ ªÿÊ– ßŸ ¬˝flÎÁûÊÿÙ¢ ◊¢ ∑§Áfl¡ŸÙ¢ ∑§ NUŒÿ ∑§Ë fl„U •∑È§‹Ê„U≈U, ¡Ù Á∑§ ¬È⁄UÊŸ



⁄UËÁÃ ∑§Ê√ÿ ∑§Ë ‡ÊÊSòÊËÿ ¬⁄Uê¬⁄UÊ•Ù¢ ∑§ Ã¢ª ÉÊ⁄U ‚ ÁŸ∑§‹∑§⁄U ©Uã◊ÈÄÃ •ı⁄U Sflë¿UãŒ flÊÃÊfl⁄UáÊ ◊¢‚Ê°‚ ‹Ÿ ∑§ Á‹∞ ÕË, ¬˝∑§≈U „UÙ ⁄U„UË ÕË– ÷Ê⁄UÃãŒÈ ∑§ ¡ËflŸ-∑§Ê‹ ◊¢ „UË üÊËœ⁄U ¬Ê∆U∑§ Ÿ¢, NUŒÿ∑§Ë Sflë¿U ªÁÃ ∑§Ê •ŸÈ‚⁄UáÊ ∑§⁄UÃ „ÈU∞, ◊ÊŸfl •ı⁄U ¬˝∑Î§ÁÃ ∑§ ˇÊòÊ ◊¢ •¬ŸË ‚⁄U‹ •ı⁄U •∑Î§ÁòÊ◊÷ÊflœÊ⁄UÊ ∑§Ù ¬˝flÊÁ„UÃ Á∑§ÿÊ– ß‚Ë „UÊÁŒ¸∑§ ÷Êfl-¬˝flÊ„U ∑§ ’Ëø ∑§„UË¢-∑§„UË¢ ¬Ê∆U∑§ ¡Ë ∑§Ë flÎÁûÊ•àÿãÃ SflÊ÷ÊÁfl∑§ M§¬ ‚ ⁄U„USÿÊà◊∑§ ÷Ë „UÙ ªß¸ „UÒ– ∑§Ê√ÿ ∑§Ë ß‚ Sflë¿UãŒ œÊ⁄UÊ ∑§ ø‹Ÿ ∑§∑È§¿U ‚◊ÿ ¬‡øÊÃÔ „UË ÁmflŒË ¡Ë ∑§Ë ŸË⁄U‚ ßÁÃflÎûÊÊà◊∑§ÃÊ ∑§ Áfl⁄UÙœ ◊¢ ¿UÊÿÊflÊŒ ∑§Ê •Êª◊Ÿ„ÈU•Ê– ‚ŸÔ 1913 ◊¢ ⁄UflËãº˝ŸÊÕ ∆UÊ∑È§⁄U ∑§Ë “ªËÃÊÜ¡Á‹” ∑§Ê ¡’ ¬˝Õ◊ ’Ê⁄U ¬˝∑§‡ÊŸ „ÈU•Ê, Ã’ ∑È§¿U∑§Áfl ¿UÊÿÊflÊŒË ‡ÊÒ‹Ë ◊¢ ¬⁄UÙˇÊ ∑§Ù ‹ˇÿ ’ŸÊ∑§⁄U ªËÃ-⁄UøŸÊ ∑§⁄UŸ ◊¢ ¬˝flÎûÊ „ÈU∞– üÊË ◊ÒÁÕ‹Ë ‡Ê⁄UáÊªÈåÃ •ı⁄U ◊È∑È§≈Uœ⁄U ¬Êá«Uÿ Ÿ ß‚ ŸflËŸ ⁄U„USÿflÊŒË ¬˝flÎÁûÊ ∑§Ê •ŸÈ‚⁄UáÊ ∑§⁄UÃ „ÈU∞ ∑§Ê√ÿ-⁄UøŸÊ∑§Ë– ªÈåÃ ¡Ë ∑§Ë ß‚ ¬˝∑§Ê⁄U ∑§Ë ⁄U„USÿflÊŒË ⁄UøŸÊ•Ù¢ ∑§Ê ∞∑§ ‚¢ª˝„U •Êª ø‹∑§⁄U, “¤Ê¢∑§Ê⁄U” ∑§ ŸÊ◊‚ ¬˝∑§ÊÁ‡ÊÃ „ÈU•Ê– ◊È∑È§≈Uœ⁄U ¬Êá«Uÿ ∑§ ⁄U„USÿflÊŒË ªËÃ ÷Ë “‚⁄USflÃË” ◊¢ ‚◊ÿ-‚◊ÿ ¬⁄U¬˝∑§ÊÁ‡ÊÃ „UÙÃ ⁄U„U– üÊË ¬ŒÈ◊‹Ê‹ ¬ÈãŸÊ‹Ê‹ ’Å‡ÊË ÷Ë ÿŒÊ-∑§ŒÊ ⁄U„USÿflÊŒË ªËÃ Á‹π ÁŒÿÊ∑§⁄UÃ Õ– ©UŸ∑§Ë ŒÙ-∞∑§ ⁄UøŸÊ∞° ‚Ÿ 1915 •ı⁄U 1916 ◊¢ “‚⁄USflÃË” ◊¢ ¬˝∑§ÊÁ‡ÊÃ „Èß¸ ÕË¢– ©U‚Ë‚◊ÿ ⁄UÊÿ ∑Î§cáÊ ŒÊ‚ ∑§Ë ⁄UøŸÊ∞° ÷Ë ‚Ê◊Ÿ •Êß¸–

ß‚Ë ’Ëø, ’Ë‚flË¢ ‡ÊÃÊ√ŒË ∑§ ÁmÃËÿ Œ‡Ê∑§ ◊¢, ß‚ ∑§Ê√ÿœÊ⁄UÊ ◊¢ •flªÊ„UŸ ∑§⁄UŸ ∑§ Á‹∞ ∞∑§•◊⁄U ∑§‹Ê∑§Ê⁄U ∑§Ë ¬˝ÁÃ÷Ê ©UÃ⁄UË– „U◊Ê⁄UÊ •Á÷¬˝Êÿ Sfl— ’Ê’Í ¡ÿ‡Ê¢∑§⁄U “¬˝‚ÊŒ” ¡Ë ‚ „UÒ– ¬˝‚ÊŒ¡Ë Ÿ ¿UÊÿÊ, ⁄U„USÿ ∑§ •◊⁄U ªËÃ ªÊ∞– ‚Íÿ¸∑§ÊãÃ ÁòÊ¬Ê∆UË ÁŸ⁄UÊ‹Ê, ‚ÈÁ◊òÊÊŸ¢ŒŸ ¬¢Ã •ı⁄U ◊„UÊŒflËfl◊Ê¸ ÷Ë ¿UÊÿÊ, ⁄U„USÿ ‹Ù∑§ ∑§ ÷√ÿ ∑§‹Ê∑§Ê⁄U ∑§ M§¬ ◊¢ ¬˝∑§≈U „ÈU∞– «UÊÚ0 ⁄UÊ◊∑È§◊Ê⁄U fl◊Ê¸,„UÁ⁄U∑Î§cáÊ ¬˝◊Ë, ◊ÊπŸ‹Ê‹ øÃÈfl¸ŒË, ’Ê‹∑Î§cáÊ ‡Ê◊Ê¸ ŸflËŸ, Ÿ⁄Uãº˝ ‡Ê◊Ê¸, ©UŒÿ‡Ê¢∑§⁄U ÷^ •ÊÁŒ ß‚œÊ⁄UÊ ∑§ •ãÿ ∑§Áfl „UÒ–

¬˝‚ÊŒ ¡Ë ∑§ ⁄U„USÿflÊŒ ∑§Ê SòÊÙÃ ÷Ê⁄UÃËÿ Œ‡Ê¸Ÿ-Áfl‡Ê·ÃÿÊ ‡ÊÒfl •Êª◊ „UÒ– “∑§Ê◊ÊÿŸË” ◊‚ÊœŸÊ ∑§Ë ‚◊SÃ ¬˝Á∑˝§ÿÊ ‡ÊÒfl •Êª◊ ∑§ •ŸÈ‚Ê⁄U „UÒ– ß‚ Ãàfl ∑§ ¬˝ÁÃ Á¡ôÊÊ‚Ê, flŒŸÊ◊ÿ ¬˝◊,’ÈÁhflÊŒ ∑§Ê Áfl⁄UÙœ •ÊÁŒ ‚÷Ë •Êfl‡ÿ∑§ ’ÊÃ¢ ¬˝‚ÊŒ ¡Ë ∑§ ⁄U„USÿflÊŒ ◊¢ „UÒ– “¬˝◊¬ÁÕ∑§” •ı⁄U“∑§ÊŸŸ-∑È§‚È◊” ◊¢, Á¡Ÿ◊¢ ∑§Ê√ÿ-‡ÊÒ‹Ë ¬È⁄UÊŸ …¢Uª ∑§Ë •ı⁄U fláÊ¸Ÿ flSÃÈ-¬˝œÊŸ „UÒ, ⁄U„USÿflÊŒ ∑§◊ıÁ‹∑§ Ãàfl ¬˝ÊåÃ „UÙŸ ‹ªÃ „UÒ– “¬˝◊¬ÁÕ∑§” ◊¢ ¬˝‚ÊŒ ¡Ë Ÿ ß¸‡fl⁄U ∑§Ë ‹Ë‹Ê ∑§Ê ÁflÁøòÊÃÊ ∑§ÊS¬c≈U fláÊ¸Ÿ Á∑§ÿÊ „UÒó

“‹Ë‹Ê◊ÿ ∑§Ë •ÔŒÔ÷ÈÃ ‹Ë‹Ê Á∑§‚‚ ¡ÊŸË ¡ÊÃË „UÒ–”ß‚∑§ ©U¬⁄UÊãÃ ‚ŸÔ 1927 ◊¢ “¤Ê⁄UŸÊ” ∑§Ê ¡Ù ÁmÃËÿ ‚¢S∑§⁄UáÊ ÁŸ∑§‹Ê ©U‚◊¢ ¬˝‚ÊŒ ¡Ë Ÿ

¿UÊÿÊflÊŒË ‡ÊÒ‹Ë ∑§Ù •¬ŸÊÿÊ– ¿UÊÿÊflÊŒ ∑§Ê •Êfl⁄UáÊ ¬„UŸ∑§⁄U ¬˝‚ÊŒ ¡Ë ∑§Ë ⁄U„USÿ-÷ÊflŸÊ•Áœ∑§ ‚Íˇ◊, ‚¢flŒŸ‡ÊË‹ •ı⁄U √ÿÊ¬∑§ „UÙ∑§⁄U •¬Ÿ flÊSÃÁfl∑§ M§¬ ◊¢ ‚Ê◊Ÿ •Êß¸– “‹„U⁄U” ◊¢•Ê∑§⁄U ∑§Áfl ∑§Ë •Á÷√ÿÁÄÃ ¬˝ı…∏UÃ⁄U •ı⁄U ⁄U„USÿ-÷ÊflŸÊ •Áœ∑§ ÁŸÁŒ¸c≈U „UÙ ¡ÊÃË „UÒ– ∑§Áfl ∑§ ◊Ÿ◊¢ ¡Ù ÁŸ⁄UÊ‡ÊÊ •ı⁄U Áfl·ÊŒ „UÒ ©UŸ∑§Ê ‚◊ÊœÊŸ ∑§Áfl ∑§Ù Á∑§‚Ë •ŸãÃ ŒÍ⁄U Œ‡Ê ◊¢ Á◊‹ÃÊ „UÒ– •Ã—•¬ŸË ¡ËflŸ-Ÿı∑§Ê ∑§ ∑§áÊ¸œÊ⁄U ‚ ∑§Áfl ¬˝ÊÕ¸ŸÊ ∑§⁄UÃÊ „UÒ Á∑§ ◊È¤Ê fl„UË¢ ‹ ø‹ó

“‹ ø‹ fl„UÊ° ÷Í‹ÊflÊ Œ∑§⁄U ◊⁄U ŸÊÁfl∑§ œË⁄U-œË⁄U



Á¡‚ ÁŸ¡¸Ÿ ◊¢ ‚Êª⁄U-‹„U⁄UË •ê’⁄U ∑§ ∑§ÊŸÙ¢ ◊¢ ª„U⁄UËÁŸ‡ø‹ ¬˝◊-∑§ÕÊ ∑§„UÃË „UÙ Ã¡ ∑§Ù‹Ê„U‹ ∑§Ë •flŸË ⁄U–”

“•Ê°‚È” ∑§ ©U¬⁄UÊãÃ, ¬˝‚ÊŒ ¡Ë ∑§Ë „UË Ÿ„UË¢ •Á¬ÃÈ ‚◊SÃ Á„UãŒË-‚ÊÁ„Uàÿ ∑§Ë •àÿ¢Ã ©Uà∑Î§c≈U•ı⁄U ¬˝ÁÃÁc∆UÃ ⁄UøŸÊ, “∑§Ê◊ÊÿŸË” •ÊÃË „UÒ– ∑§Ê◊ÊÿŸË ◊¢ •Ê⁄¢U÷ ◊¢ ‚Ê◊Êãÿ •√ÿÄÃ ‚ûÊÊ ‚‚ê’ÁãœÃ ⁄U„USÿ ‚ •Ê„UÃ „UÙ∑§⁄U √ÿÁÄÃ ∑§ ◊Ÿ ◊¢ ∑§ıÃÈ„U‹ •ı⁄U Á¡ôÊÊ‚Ê ∑§Ê ÷Êfl ©Uà¬ãŸ „UÙÃÊ„UÒó

“∑§ıŸ? „ÈU•Ê ÿ„U ¬˝‡Ÿ •øÊŸ∑§ •ı⁄U ∑È§ÃÈ„U‹ ∑§Ê ÕÊ ⁄UÊ¡–”•ÊœÈÁŸ∑§ ⁄U„USÿflÊŒË ∑§Ê√ÿœÊ⁄UÊ ◊¢ ÁŸ⁄UÊ‹Ê ¡Ë ∑§Ê •¬ŸÊ ◊„Uûfl¬ÍáÊ¸ SÕÊŸ „UÒ– ÁŸ⁄UÊ‹Ê ¡Ë ∑§Ë

“¬Á⁄U◊‹” ∑§ ¬¢øflÃË ¬˝‚¢ª ◊¢ ∞∑§ •Ù⁄U ÃÙ ⁄UÊ◊ ∑§ ◊Èπ ‚ ŒÊ‡Ê¸ÁŸ∑§ Ãàfl ÁŸL§¬áÊ ∑§⁄UÊÿÊ „UÒ, •ı⁄UŒÍ‚⁄UË •ı⁄U ‹ˇ◊áÊ ∑§ ◊Èπ ‚ ÷ÁÄÃ ∑§Ë fl⁄UáÿÃÊ ¬˝ÁÃ¬ÊÁŒÃ ∑§⁄UÊß¸ „UÒ– ©Uã„UÙŸ “ÃÈ‹‚Ë ŒÊ‚” ∑§Ê√ÿ¡Ù •àÿãÃ √ÿÄÃ •ı⁄U ’Ê±ÿ-flSÃÈ ÁflœÊŸ πá«U ∑§Ê√ÿ „UÒ ©U‚∑§ ¬˝‚¢ªÙ¢ ◊¢ ⁄U„USÿflÊŒ ∑§Ë©UÔŒÔ÷ÊflŸÊ ’«∏U „UË ‚ÈãŒ⁄UÃÊ ‚ ∑§Ë „UÒ– ÃÈ‹‚ËŒÊ‚ ∑§Ê ™§äfl¸ªÊ◊Ë ◊Ÿ “ŒÍ⁄U, ŒÍ⁄UÃ⁄U, ŒÍ⁄UÃ◊” ¡Ê∑§⁄UÄÿÊ ŒπÃÊ „UÒó

©U‚ ◊ÊŸ‚ ŒÍ⁄U Œ‡Ê ◊¢ ÷Ë, ÖÿÙ¢ ⁄UÊ„ÈUª˝SÃ •Ê÷Ê ⁄UÁfl ∑§Ë–ŒπË ∑§Áfl Ÿ ¿UÁfl, ¿UÊÿÊ-‚Ë, ÷⁄UÃË ‚Ë÷Ê⁄UÃ ∑§Ê ‚êÿ∑§Ô Œ‡Ê∑§Ê‹; Áπ¢øÃÊ ¡Ò‚ Ã◊-‡Ê·¡Ê‹πË¢øÃË, ’Î„UÃÔ ‚ •ãÃ⁄UÊ‹ ∑§⁄UÃË ‚Ë-¬˝∑Î§ÁÃ ∑§ ¬˝ÁÃ ◊ÊÁ◊¸∑§ ⁄U„USÿ-÷ÊflŸÊ ∑§Ë SflÊ÷ÊÁfl∑§ •Á÷√ÿÁÄÃ ∑§ ∑§Ê⁄UáÊ „UË ¬ãÃ ¡Ë

¬˝∑Î§ÁÃ ∑§ ⁄U„USÿflÊŒË ∑§Áfl ◊ÊŸ ¡ÊÃ „UÒ– ¬˝∑Î§ÁÃ ∑§ √ÿÄÃ SflM§¬ ◊¢ ¬¢Ã ¡Ë ∑§Ë ÿ„U ⁄U„USÿ-÷ÊflŸÊ•àÿ¢Ã SflÊ÷ÊÁfl∑§ •ı⁄U ◊ÊÁ◊¸∑§ „UÒ– ©U‚∑§ ¬Œ¸ ◊¢ ∑§Ùß¸ “¿UÁfl◊ÊŸ” Á¿U¬Ê „UÒ ¡Ù ∑§Áfl ∑§ “•’Ùœ,•ôÊÊŸ” NUŒÿ ∑§Ù Á∑§‚Ë •ôÊÊÃ ¬Õ ¬⁄U ¬˝Á⁄UÃ ∑§⁄U ŒÃÊ „UÒó

“Ÿ ¡ÊŸ ∑§ıŸ, •ÿ ¿UÁfl◊ÊŸ!¡ÊŸ ◊È¤Ê∑§Ù •’Ùœ •ôÊÊŸ,‚È¤ÊÊÃ „UÙ ÃÈ◊ ¬Õ •Ÿ¡ÊŸ–»Í§°∑§ ŒÃ Á¿Uº˝Ù¢ ◊¢ ¬˝ÊŸ,•„UÙ! ‚Èπ-ŒÈπ ∑§ ‚„Uø⁄U ◊ıŸ,Ÿ„UË¢ ∑§„U ‚∑§ÃË ÃÈ◊ „UÙ ∑§ıŸ–”2

ß‚∑§ ¬‡øÊÃ ŸÊ◊ •ÊÃÊ „UÒ ◊„UÊŒflË fl◊Ê¸ ∑§Ê– ©UŸ∑§ “ŸË„UÊ⁄U” ∑§ •ÊÁŒ ◊¢ „UË •‚±ÿ ¬Ë«∏UÊ ∑§Œ‡Ê¸Ÿ „UÙÃ „UÒ, Á¡‚ Áflfl‡Ê „UÙ∑§⁄U, ‚„UŸ ∑§⁄UŸÊ „UË ¬«∏U ⁄U„UÊ „UÒó

“Ÿ„UË¢ •’ ªÊÿÊ ¡ÊÃÊ Œfl! Õ∑§Ë ©Uª°‹Ë, „UÒ …UË‹ ÃÊ⁄U,Áfl‡flflËáÊ ◊ •¬ŸË •Ê¡ Á◊‹Ë ÃÙ ÿ„U •S»È§≈U ¤Ê¢∑§Ê⁄U”3

◊„UÊŒflË fl◊Ê¸ ∑§Ê ⁄U„USÿ÷Êfl ©UŸ∑§ ∑§Ê√ÿ ‚¢ª˝„U “ŸË„UÊ⁄U”, “⁄UÁ‡◊”, “ŸË⁄U¡Ê” ÃÕÊ “‚ÊãäÿªËÃ”◊¢ ¬Á⁄U‹ÁˇÊÃ „UÙÃÊ „UÒ– •¬Ÿ Á¬˝ÿÃ◊ ∑§ ¬Õ ∑§Ù •Ê‹ÙÁ∑§Ã ∑§⁄UŸ ∑§ Á‹∞ ¡ËflŸ ∑§Ê ŒË¬ Á‹∞



„ÈU∞ Áø⁄U-Áfl⁄UÁ„UáÊË ¬˝ÃËôÊÊ ◊¢ ’∆UË „UÒó“◊œÈ⁄U-◊œÈ⁄U ◊⁄U ŒË¬∑§ ¡‹–ÿÈª-ÿÈª ¬˝ÁÃÁŒŸ, ¬˝ÁÃ¬‹, ¬˝ÁÃˇÊáÊ, Á¬˝ÿÃ◊ ∑§Ê ¬Õ •Ê‹ÙÁ∑§Ã ∑§⁄U–”ßŸ∑§ •ÁÃÁ⁄UÄÃ ⁄U„USÿflÊŒ ∑§ •ı⁄U ’„ÈUÃ ‚ ∑§Áfl „ÈU∞– Á¡Ÿ◊¢ ‚ ◊ÈÅÿ „UÒ üÊËœ⁄U ¬Ê∆U∑§,

◊ÒÁÕ‹Ë ‡Ê⁄UáÊ ªÈåÃ, ’Œ⁄UËŸÊÕ ÷≈UÔ≈U, ◊È∑È§≈Uœ⁄U ¬Êá«Uÿ, ⁄UÊÿ∑Î§cáÊŒÊ‚, ¬ŒÈ◊‹Ê‹ ¬ãŸÊ‹Ê‹ ’Å‡ÊË,⁄UÊ◊Ÿ⁄U‡Ê ÁòÊ¬Ê∆UË, Á‚ÿÊ⁄UÊ◊‡Ê⁄UáÊ ªÈåÃ, ¬¢. ◊ÊπŸ‹Ê‹ øÃÈfl¸ŒË, ’Ê‹∑Î§cáÊ ‡Ê◊Ê¸ ŸflËŸ, ⁄UÊ◊∑È§◊Ê⁄Ufl◊Ê¸, „UÁ⁄U∑Î§cáÊ ¬˝◊Ë, ©UŒÿ‡Ê¢∑§⁄U ÷≈UÔ≈U, ‚È÷º˝Ê∑È§◊Ê⁄UË øı„UÊŸ, ⁄UÊ◊‡fl⁄U ‡ÊÈ∑§‹ •¢ø‹, Ÿ⁄Uãº˝ ‡Ê◊Ê¸,⁄UÊ◊œÊ⁄UË Á‚„U¢ ÁŒŸ∑§⁄U, ªÙ¬Ê‹Á‚„U¢ Ÿ¬Ê‹Ë •ÊÁŒ–

ªÈåÃ ¡Ë ∑§Ë ∑È§¿U ⁄U„USÿflÊŒË ªËÃÙ¢ ∑§Ê ‚¢∑§‹Ÿ “¤Ê¢∑§Ê⁄U” ŸÊ◊∑§ ¬ÈSÃ∑§ ◊¢ „ÈU•Ê– ⁄UÊÿ∑Î§cáÊ ŒÊ‚¡Ë Ÿ “ªËÃÊÜ¡‹Ë” ∑§ •ÊœÊ⁄U ¬⁄U ⁄U„USÿflÊŒË ªËÃ ¬˝◊Èπ M§¬ ‚ Á‹π „UÒ– ’Å‡ÊË ¡Ë ÷Ë ÿŒÊ-∑§ŒÊ ⁄U„USÿflÊŒË ªËÃÙ¢ ∑§Ë ⁄UøŸÊ ◊¢ „UÊÕ ‹ªÊ ÁŒÿÊ ∑§⁄UÃ Õ– ¡Ò‚ó

“∑§„UÊ° „UÒ ŸÊÕ ÃÈê„UÊ⁄UÊ flÊ‚?πÙ¡ Á»§⁄UÊ ‚’ Œπ Á‹ÿÊ •’ ◊Ò¢ „UÙ ªÿÊ ©UŒÊ‚–”4

¬˝∑Î§ÁÃ-¬˝◊ •ı⁄U ⁄UÊc≈˛UËÿÃÊ ∑§ ÷ÊflÙ¢ ∑§Ë •Á÷√ÿÊÁÄÃ ∑§⁄UÃ „ÈU∞ ⁄UÊ◊Ÿ⁄U‡Ê ÁòÊ¬Ê∆UË ¡Ë Ÿ“¬ÁÕ∑§”, “Á◊‹Ÿ” •ı⁄U “SflåŸ” ŸÊ◊∑§ πá«U∑§Ê√ÿÙ¢ ∑§Ë ⁄UøŸÊ ∑§Ë– ßŸ ∑§Ê√ÿÙ¢ ◊¢ ¬˝∑Î§ÁÃ ∑§⁄U◊áÊËÿ ÁøòÊÙ¢ ∑§Ê fláÊ¸Ÿ ∑§⁄UÃ-∑§⁄UÃ ÁòÊ¬Ê∆UË ¡Ë ∑§Ë flÎÁûÊ ⁄U„USÿ◊ÿ „UÙ¢ ªß¸ „UÒó

“¡ª ∑§Ë •Ê°πÙ¢ ‚ •Ù¤Ê‹ ∑§⁄U ’⁄U’‚ ◊⁄UË ŒÎÁc≈U ©U∆UÊ∑§⁄U,Á¤Ê‹Á◊‹ ∑§⁄UÃ „ÈU∞ ªªŸ ◊¢ ÃÊ⁄UÙ¢ ∑§ ¬Õ ¬⁄U ¬„ÈU°øÊ∑§⁄U,∑§⁄UÃÊ „UÒ ‚¢∑§Ã ŒπŸ ∑§Ù Á¡‚∑§Ê ‚ıãŒ÷¸ ◊ŸÙ⁄U◊?•Ê∑§⁄U ∑§ øÈ¬øÊ¬ ∑§„UË¢ ‚ ÿ„U ‚¢äÿÊ ∑§Ê Ã◊ •ÁÃ Á¬˝ÿÃ◊–”5

øÃÈfl¸ŒË ¡Ë ∑§ ⁄U„USÿflÊŒË ªËÃÙ¢ ◊¢ •ÊäÿÊÁà◊∑§ ÁøãÃŸ ∑§◊ „UÒ •ı⁄U NUŒÿ ∑§ ⁄UÊª ∑§Ê ¬˝∑§Ê‡ÊŸ•Áœ∑§ „UÒ– ŸflËŸ ¡Ë Ÿ •ÊÃÈ⁄U ¬˝◊ ∑§Ë ⁄U◊áÊËÿ •Á÷√ÿÊÁÄÃ ∑§⁄UŸ flÊ‹ ªËÃÙ¢ ∑§Ê ‚¢ª˝„U “•¬‹∑§”•ı⁄U “∑È§¢∑È§◊” ŸÊ◊ ‚ Á∑§ÿÊ– ¬˝◊Ë ¡Ë ÷Ë ⁄U„USÿflÊŒË ∑§Ê√ÿœÊ⁄UÊ ∑§Ê •ÊSÕÊ¬ÍáÊ¸ •ŸÈ‚⁄UáÊ ∑§⁄UŸflÊ‹ ∑§Áfl „UÒ– •√ÿÄÃ, •ôÊÊÃ Á¬˝ÿÃ◊ ∑§ Á‹∞ Á¡ôÊÊ‚Ê •ı⁄U √ÿÊÕÊ-¬ÍáÊ¸ ¬˝◊ ∑§Ê ¬˝∑§Ê‡ÊŸ ¬˝◊Ë¡Ë Ÿ Á∑§ÿÊ „UÒó

“Á∑§‚∑§ •ãÃSÃ‹ ◊¢ ÷⁄U ŒÍ°, •¬ŸË •Ê°πÙ¢ ∑§Ê ‚ãŒ‡Ê,Á∑§‚Ÿ ß‚ ¡ª ◊¢ ŒπÊ „UÒ ◊⁄U Á¬˝ÿÃ◊ ∑§Ê ‡ÊÈ÷ Œ‡Ê–”

©U¬‚¢„UÊ⁄U⁄U„USÿflÊŒ ∑§Ë Áfl‡Ê·ÃÊ∞° flÒÁŒ∑§ flÊæU ◊ÿ ‚ Á◊‹ÃÊ „UÒ ¬⁄U ‚◊ÿ •ı⁄U flÊÃÊfl⁄UáÊ ∑§ ∑§Ê⁄UáÊ

©U‚∑§ SflM§¬ ◊¢ ÕÙ«∏UË ’„ÈUÃ Á÷ãŸÃÊ •Êß¸ „UÒ– ⁄U„USÿ ÷ÊflŸÊ ◊ÊŸflËÿ Sfl÷Êfl ∑§Ê „UË ∞∑§ •¢‡Ê „UÒ•ı⁄U „U◊Ê⁄U Œ‡Ê ◊¢ ÷Ë Œ‡Ê¸Ÿ, ‚ÊœŸÊ •ÊÁŒ ∑§ ˇÊòÊÙ¢ ◊¢ ’⁄UÊ’⁄U ’ŸË ⁄U„UË „UÒ– „U◊Ê⁄U ¬˝ÊøËŸ ∑§Ê√ÿ-‚ÊÁ„Uàÿ ◊¢ ß‚ SÕÊŸ Ÿ„UË¢ Á◊‹Ê ÕÊ– ◊äÿÿÈª ◊ •Ê∑§⁄U ¬Á⁄UÁSÕÁÃÿÙ¢ ∑§ ∑§Ê⁄UáÊ fl„U Á„UãŒË-∑§Ê√ÿ-‚ÊÁ„Uàÿ ◊¢ ÷Ë ¬˝fl‡Ê ∑§⁄UŸ ◊¢ ‚»§‹ „UÙ ‚∑§Ë– ß‚ ¬˝∑§Ê⁄U ÁŸªÈ¸áÊ-÷ÁÄÃ-œÊ⁄UÊ ◊¢ ⁄U„USÿ ÷ÊflŸÊ Ÿ∞∑§ ‚ÈÁŸÁ‡øÃ ‚ÊÁ„UÁàÿ∑§ M§¬ œÊ⁄UáÊ ∑§⁄U Á‹ÿÊ ÕÊ– Á„UãŒË ‚ÊÁ„Uàÿ ◊¢ ⁄U„USÿflÊŒ ∑§Ë •flÃÊ⁄UáÊÊ


144 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUG. 2016

∑§Ê ¬˝Õ◊ üÊÿ ß‚Ë œÊ⁄UÊ ∑§Ù „UÒ– ßŸ◊¢ ÷Ë ¬˝◊◊ÊªË¸ ‚Í»§Ë ∑§ÁflÿÙ¢ Ÿ Á¡‚ ⁄U„USÿflÊŒË ‚ÊÁ„Uàÿ ∑§Ë‚ÎÁc≈U ∑§Ë fl„U ¬˝◊ ∑§Ë ¬Ë⁄U •ı⁄U NUŒÿ ∑§Ë ÃîÊãÿ ∑§Ù◊‹ ÷ÊflŸÊ•Ù¢ ‚ ‚¢’¢ÁœÃ „UÙŸ ∑§ ∑§Ê⁄UáÊ•àÿãÃ ◊ÊÁ◊¸∑§ •ı⁄U NUŒÿª˝Ê„UË „UÒ– ©U‚∑§ ¬‡øÊÃ •ÊœÈÁŸ∑§ ⁄U„USÿflÊŒË ∑§Ê√ÿœÊ⁄UÊ ◊¢ ÷Ë ¬˝‚ÊŒ,¬¢Ã, ÁŸ⁄UÊ‹Ê, ◊„UÊŒflË fl◊Ê¸ ∑§Ê ◊„Uûfl¬ÍáÊ¸ SÕÊŸ „UÒ– ÁŸ⁄UÊ‹Ê ¡Ë ∑§Ê ⁄U„USÿflÊŒ •ÊäÿÊÁà◊∑§ fláÊ¸ŸÙ¢‚ Áfl‡Ê· ‚ê’ãœ ⁄UπÃÊ „UÒ– ◊„UÊŒflË fl◊Ê¸ ∑§Ë Ã⁄U„U ÁŸ⁄UÊ‹Ê ¡Ë Ÿ Áfl⁄U„U •ı⁄U ÷ÊflÈ∑§ÃÊ ∑§Ë ª¢÷Ë⁄U√ÿ¢¡ŸÊ Ÿ„UË¢ ∑§Ë „UÒ– ◊„UÊŒflË ¡Ë ∑§Ë ⁄U„USÿ-÷ÊflŸÊ ∑§ •ãÃª¸Ã ©UŸ∑§Ê •ÊäÿÊÁà◊∑§ ¬˝◊ ÃÕÊÃîÊãÿ flŒŸÊ ∑§Ë •Á÷√ÿÁÄÃ ªËÃÊà◊∑§ „UÒ– •Ê¡ ∑§ ⁄U„USÿflÊŒ ◊¢ ŒÊ‡Ê¸ÁŸ∑§ ŒÎÁc≈U∑§ÙáÊ ∑§Ë ©UŒÊ⁄UÃÊ•ı⁄U √ÿÊ¬∑§ÃÊ „UÒ ¡Ù Á∑§ ◊äÿÿÈªËŸ ⁄U„USÿflÊÁŒÿÙ¢ ◊¢ Ÿ„UË¢ „UÒ– fl •¬Ÿ ‚ê¬˝ŒÊÿ ◊¢ ◊Êãÿ ŒÊ‡Ê¸ÁŸ∑§¬hÁÃ ∑§Ù „UË ‹∑§⁄U ø‹Ã Õ– ÿlÁ¬ ⁄U„USÿ÷ÊflŸÊ •àÿãÃ ¬È⁄UÊŸ¢ ÿÈªÙ¢ ‚ ø‹ÃË ø‹Ë •Ê ⁄U„UË „UÒ¬⁄UãÃÈ ©U‚∑§ ÁflÁ÷ãŸ ÃàflÙ¢ ∑§Ê ÷Êfl ∑§Ë Á¡‚ S¬c≈UÃÊ •ı⁄U ÃËfl˝ÃÊ ∑§ ‚ÊÕ •Ê¡ ª˝„UáÊ Á∑§ÿÊ ªÿÊ„UÒ, ©U‚ ¬˝∑§Ê⁄U ß‚‚ ¬Ífl¸ Ÿ„UË¢– ¬˝∑Î§ÁÃ ∑§ •ŸãÃ-flÒ÷fl ∑§ ¬˝ÁÃ Á¡ÃŸÊ ∑§ıÃÈ„U‹ flÒÁŒ∑§ ∑§Ê‹ ◊¢ÕÊ •Ê¡ ©U‚‚ ∑§„UË¢ •Áœ∑§ „UÒ– •ÊœÈÁŸ∑§ ⁄U„USÿflÊŒ ◊¢ ÷Ê·Ê ∑§Ë •Á÷√ÿ¢¡ŸÊ-‡ÊÁÄÃ ∑§Ê ’«∏UÊ‚ÈãŒ⁄U Áfl∑§Ê‡Ê „ÈU•Ê „UÒ– ⁄U„USÿflÊŒË ∑§Ê√ÿ ∑§‹ÊflÊŒ ∑§ ‹Ù∑§-’Ê±ÿ •ÊŒ‡Ê¸ ∑§Ù ‚Ê◊Ÿ ⁄UπÃÊ „UÒ–n

¬ÊŒ≈UË∑§Ê1. ªı«∏U, Áfl‡flŸÊÕ. •ÊœÈÁŸ∑§ Á„UãŒË ∑§Ê√ÿ ◊¢ ⁄U„USÿflÊŒ–2. ¬¢Ã, ‚ÈÁ◊òÊÊŸ¢ŒŸ. ¬À‹fl, 40–3. fl◊Ê¸, ◊„UÊŒflË. ÿÊ◊Ê, 14. •ôÊÊÃ. (1920, ◊Êø¸). ‚⁄USflÃË–5. ÁòÊ¬Ê∆UË, ⁄UÊ◊Ÿ⁄U‡Ê. SflåŸ, 14

‚¢Œ÷¸ ª¢Õ-‚ÍøËªı«∏U, Áfl‡flŸÊÕ (1996). •ÊœÈÁŸ∑§ Á„UãŒË ∑§Ê√ÿ ◊¢ ⁄U„USÿflÊŒ. ªÊÁ¡ÿÊflÊŒ — •Á◊Ã ¬˝∑§Ê‡ÊŸ–‡Ê◊Ê¸, ÁŸflÊ‚ (2002). Á„UãŒË ‚ÊÁ„Uàÿ ∑§Ê ßÁÃ„UÊ‚. ÁŒÀ‹Ë — •‡ÊÙ∑§ ¬˝∑§Ê‡ÊŸ–⁄UÊÿ, ªÈ‹Ê’ (1993). ⁄U„USÿflÊŒ •ı⁄U Á„UãŒË ∑§ÁflÃÊ. ÁŒÀ‹Ë — ⁄UÊœÊ∑Î§cáÊ ¬˝∑§Ê‡ÊŸ–◊ÊŸfl, Áfl‡flê÷⁄U (2008).◊„UÊŒflË ∑§Ë ⁄U„USÿ-÷ÊflŸÊ. Ÿß¸ ÁŒÀ‹Ë — ⁄UÊ¡∑§◊‹ ¬˝∑§Ê‡ÊŸ–ÁòÊ¬Ê∆UË, ⁄UÊ◊Ÿ⁄U‡Ê (2000). SflåŸ–




˘ÑœÚ±Ô Œ¬ıÊ√¬ı1n∏ª±1 ŒÒÀ˜˘œ˚± Ú±È¬fl¡ [õ∂ √√ Ú] –¤øÈ¬ ’±À˘±‰¬Ú±

Lakshminath Bezbarua’s Prahasana

(Farce) : A Discourse

˜?≈ Œ·±¶§±˜œManju Goswami

Associate Professor, Deptt. of Assamese

Arya Vidyapeeth College, Guwahati, Assam


Abstract: Among the ten main forms of (Rūpakas) of Sanskrit Drama,Farce is the most prominent one. Farces are generally one act playswhich reflects a funny and comic side. The term Prahasana issupplimentary to the English term Farce. In this type of drama, importanceis given to the situation rather than on the character and dialogue.

Towards the later part of the nineteenth century several Assameseprahasana has been written. Hem Chandra Baruah was the pioneer inthis field . Lakshmi Nath Bezbarua too played a leading role in thisaspect. Litikai(1890), Nomal (1913), Pachani (1913), Sikarpati-Nikarpati(1913) etc. are a few of the Prahasana penned by him. Litikai was a fullfledged drama and the rest were one act plays. Simplicity and lightnessare the basic features of prahasanas. Bezbarua through the Prahasanasis trying to depict the life style of the village folk of that period. Theinfluence of Bengali language and Vaiî]avism is reflected in the writingsof Bezbarua towards the latter part of the nineteen century . Similaritiescan be found in the writings of Greek playwrite Aristophanes and Latindramatist Ploutus with that of Bezbarua’s Prahasanas.

Through the Prahasanas Bezbarua’s commitment, alliegance andconsciousness to the society is well and truly reflected.

Keywords: Farce, Prahasana, Simplicity and Lightness

¸—¶‘®Ó¬ Ú±È¬1 √˝√√ø¬ıÒ 1+¬Ûfl¡1 øˆ¬Ó¬1Ó¬ ëõ∂˝√√¸Úí ˝√√í˘ ’Ú…Ó¬˜º ¤˝◊√√ Ú±È¬fl¡ ¤fl¡ ’Ç1 øˆ¬Ó¬1Ó¬ ¸˜±5˝√√˚˛ ’±1n∏ ˝◊√√˚˛±1 õ∂Ò±Ú 1¸ ˝√√í˘ ˝√√±¸…1¸º ’¸˜œ˚˛± ˆ¬±¯∏±Ó¬ ëõ∂˝√√¸Úí ˙sÀÈ¬±fl¡ ˝◊√√—1±Ê√œ ëÙ¬±‰¬«í [Farce]˙sÀÈ¬±1 ¬Ûø1¬Û”1fl¡ ø˝√√‰¬±À¬Û ¬ı…ª˝√√±1 fl¡1± ∆˝√√ÀÂ√º ëÙ¬±‰¬«í [Farce] ˙sÀÈ¬± ˜”˘ÀÓ¬ Œ˘øÈ¬Ú ˆ¬±¯∏±1 ¬Û1±




Vol. 1, No. 1 (2016), 146-153


’±ø˝√√ÀÂ√º Œ˘øÈ¬Ú1 ¬Û1± ˝◊√√ Ù¬1±‰¬œ ˆ¬±¯∏±Ó¬ Œ¸±˜±˚˛ ’±1n∏ Ó¬±1 ¬Û±Â√Ó¬À˝√√ ˝◊√√˚˛±fl¡ ˝◊√√—1±Ê√œ ˆ¬±¯∏±˝◊√√ ¢∂˝√√Ì fl¡À1ºø¬ıøˆ¬iß ¸˜±À˘±‰¬Àfl¡ ëõ∂˝√√¸Úí ¸•ÛÀfl«¡ ˆ¬±À˘˜±Ú Ò±1Ì± √±ø„√√ Òø1ÀÂ√º ˜≈Í¬ÀÓ¬ ëõ∂˝√√¸Úí ˝√√í˘ ¬ı…—·±Rfl¡1‰¬Ú±ñ ŒÒÀ˜˘œ˚˛± Ú±È¬º ·øÓ¬Àfl¡ ¬ı…±¬Ûfl¡ ’Ô«˚≈Mê√ ëŒÒÀ˜˘œ˚˛±í ˙sÀÈ¬±1 ¸˘øÚ ëõ∂˝√√¸Úí ˙sÀÈ¬± ëÙ¬±‰«¬í1õ∂øÓ¬˙s 1+À¬Û Œ¬ıøÂ√ Î¬◊¬ÛÀ˚±·œº1 õ∂˝√√¸ÚÓ¬ ‰¬ø1S1 ¸‘ø©Ü, ¸—˘±¬Û1 ›¬Û1Ó¬ &1n∏Q ’±À1±¬Û fl¡1±Ó¬Õfl¡¬Ûø1ø¶öøÓ¬1 ¸‘ø©Ü Œfl¡Ã˙˘¬Û”Ì«ˆ¬±À¬ı ’ªÓ¬±1Ì± fl¡1±Ó¬À˝√√ Œ¬ıøÂ√ &1n∏Q ø√˚˛± ˝√√˚˛º õ∂˝√√¸ÚÓ¬ ø‰¬ôL±1 Œ‡±1±fl¡Ú±Ô±Àfl¡º ¶ö”˘ ’Ô¬ı± ∆√ø˝√√fl¡ øSê˚˛±1 Ê√ø1˚˛ÀÓ¬ ˝◊√√˚˛±Ó¬ ’±Úµ1 Œ˚±·±Ú Ò1± ˝√√˚˛º ‰¬ø1S ¸‘ø©Ü1 Œ‰¬©Ü±›˝◊√√˚˛±Ó¬ ¬Ûø1˘øé¬Ó¬ Ú˝√√˚˛º ¤˝◊√√ø‡øÚÀÓ¬ õ∂fl‘¡Ó¬ fl¡À˜ø√ ’±1n∏ õ∂˝√√¸Ú1 ¬Û±Ô«fl¡…º2 ’¶§±ˆ¬±øªfl¡ fl¡±˚«-fl¡˘±¬Û ’±1n∏’øÓ¬1ø?Ó¬ fl¡Ô±À1 ¬Ûø1ø¶öøÓ¬1 ›¬Û1Ó¬ øÚˆ¬«1 fl¡ø1 õ∂˝√√¸ÚÓ¬ ˝√√±¸…1¸1 ’ªÓ¬±1Ì± fl¡1± ˝√√˚˛º ø˚À¬ı±1 ‰¬ø1S˝◊√√’±‰¬Uª± ’±‰¬±1-¬ı…ª˝√√±1, fl¡±˚«-fl¡˘±¬Û1 ±ÀÊ√À1 ¬ı«-¸±Ò±1ÀÌ Úfl¡1± fl¡±˜À¬ı±1 fl¡À1 ŒÓ¬ÀÚÀé¬SÓ¬ √√±¸…1À¸√˙«fl¡fl¡ ¬ı± ¬Û±Í¬fl¡fl¡ ˝√√±¸…1¸1 ’±À˜±√ ø√À˚˛º ’Ò…±¬Ûfl¡ øÚfl¡À˘› ø¬ı¸—·øÓ¬ ˝√√“±ø˝√√1 ’±È¬±˝◊√√Ó¬Õfl¡ Î¬±„√√1Î¬◊»¸ ¬ı≈ø˘ ∆fl¡ÀÂ√º3

ÿÚø¬ı—˙ ˙øÓ¬fl¡±1 Œ˙¯∏1 ø¬ÛÀÚ ¸˜-¸±˜ø˚˛fl¡ ¸˜±Ê√1 ¸˜¸…±, ¬ı…øMê√1 ‰¬±ø1øSfl¡ Œ√±¯∏-&Ì ’±ø√fl¡˝√√±¸…-¬ı…—·1 ˜±ÀÊ√À1 Î¬◊„√√±˝◊√√ Œ√‡≈ª±¬ıÕ˘ ’¸˜œ˚˛± ¸±ø˝√√Ó¬…Ó¬ Œfl¡¬ı±‡ÀÚ± õ∂˝√√¸Ú 1‰¬Ú± fl¡1± ∆˝√√øÂ√˘ºŒ˝√√˜‰¬f ¬ı1n∏ª±1 fl¡±Úœ˚˛±1 fl¡œM«√√Ú [1861] ¤˝◊√√ Ò±1±ÀÈ¬±1 õ∂Ô˜ ¬Û√Àé¬¬Ûº ˝◊√√˚˛±1 ¬Û±Â√ÀÓ¬ 1n∏^1±˜ ¬ı1√Õ˘1¬ı„√√±˘-¬ı„√√±˘Úœ õ∂fl¡±˙ ¬Û±˚˛ 1871 ‰¬ÚÓ¬º ¬ı„√√±˘-¬ı„√√±˘Úœ1 ¬Û±Â√Ó¬ øfl¡Â≈√ ¬ıÂ√1 ¤˝◊√√ Œ|Ìœ1 Ú±È¬fl¡1 Ò±1±ÀÈ¬±øô¶ø˜Ó¬ ∆˝√√ ¬ÛÀ1 ˚ø√› ˘ÑœÚ±Ô Œ¬ıÊ√¬ı1n∏ª±, ¬ÛΩÚ±Ô Œ·±˝√√±ø¤û ¬ı1n∏ª± ’±ø√ Ú±È¬…fl¡±1 ¸fl¡À˘ ¤˝◊√√ Œ|Ìœ1Ú±È¬fl¡ 1‰¬Ú±Ó¬ ˚ÀÔ©Ü ’ø1˝√√Ì± Œ˚±·±˚˛º ˘ÑœÚ±Ô Œ¬ıÊ√¬ı1n∏ª±1 ø˘øÓ¬fl¡±˝◊√√ [1889], ≈√·«± õ∂¸±√ ˜øÊ√µ±1¬ı1n∏ª±1 ˜˝√√1œ [1896], ¬ÛΩÚ±Ô Œ·±˝√√±ø¤û ¬ı1n∏ª±1 ·±›“¬ı≈Ï¬ˇ± [1897] ¤˝◊√√ ¸˜˚˛ÀÂ√±ª±1 ¤Àfl¡± ¤Àfl¡±‡ÚÎ¬◊À~‡À˚±·… õ∂˝√√¸Ú1 Î¬◊√±˝√√1Ìº ’¸˜œ˚˛± Ú±È¬… ¸±ø˝√√Ó¬…Ó¬ Ú±È¬…fl¡±1 ¸fl¡À˘ ˝√√±¸…-¬ı…—· Ú±È¬fl¡ 1‰¬Ú±Ó¬ ¤È¬±øÚø«√©Ü fl¡±ø˝√√Úœ ¬ı± ø¬ı¯∏˚˛fl¡ ∆˘ Ú±È¬fl¡ 1‰¬Ú± fl¡1± Ú±˝◊√√º ¸˜±Ê√1 ¬ı…øMê√ Ó¬Ô± ø¬ıøˆ¬iß ø√˙fl¡ Œfl¡f fl¡ø1 Ó¬±Ó¬˝√√±¸…1¸, ’øÓ¬1?Ú, ’¬ı±ô¶ª ’¶§±ˆ¬±øªfl¡ fl¡˜«À1 Ú±È¬… fl¡±ø˝√√ÚœÓ¬ ’ªÓ¬±1Ì± fl¡1± ∆˝√√ÀÂ√º õ∂˝√√¸Ú ¸˜”˝√√Ó¬¸˜±Ê√ Ê√œªÚ1 ˘·ÀÓ¬ ¬ı…øMê√ ø¬ıÀ˙¯∏1 ø¬ı¸—·øÓ¬¬Û”Ì« fl¡±˚«-fl¡˘±¬Û ˝√√±¸…-¬ı…—·1 ˜±ÀÊ√À1 √±ø„√√ Òø1¬ıÕ˘ Œ‰¬©Ü±fl¡1± ˝√√˚˛º øfl¡c Œ¸˝◊√√¬ı≈ø˘ ˙±1œø1fl¡ ¬ı± ˜±Úø¸fl¡ ø¬ı¸—·øÓ¬À˚˛ ˝√√±¸…1¸ ¸‘ø©Ü Úfl¡ø1 fl¡1n∏ÌÓ¬±1À˝√√ ¸‘ø©Ü fl¡À1º

˘ÑœÚ±Ô Œ¬ıÊ√¬ı1n∏ª±˝◊√√ Ú±È¬…fl¡±1 Ê√œªÚ1 ¬Û±Ó¬øÚ Œ˜À˘ ˝√√±¸…1¸±Rfl¡ Ú±È¬Àfl¡À1º 1890 ‰¬ÚÓ¬Œ¬ıÊ√¬ı1n∏ª±1 õ∂Ô˜ ŒÒÀ˜˘œ˚˛± Ú±È¬ ø˘øÓ¬fl¡±˝◊√√ õ∂fl¡±˙ ¬Û±˚˛º ˝◊√√˚˛±1 ¬Û±Â√Ó¬ 1913 ‰¬ÚÓ¬ ŒÓ¬›“1 ŒÚ±˜˘,¬Û±‰¬øÚ ’±1n∏ ø‰¬fl¡1¬ÛøÓ¬ øÚfl¡1 ¬ÛøÓ¬ ¤˝◊√√ øÓ¬øÚ‡Ú Ú±È¬ õ∂fl¡±˙ ¬Û±˚˛º ¤˝◊√√ ‰¬±ø1›‡Ú ŒÒÀ˜˘œ˚˛± Ú±È¬fl¡Àflõ∂˝√√¸Ú1 ˙±1œÓ¬ Ôí¬ı ¬Û±ø1º ’øÓ¬˙˚˛ Ó¬1±— ˆ¬±ª, ¸—‚±Ó¬ø¬ı˝√√œÚ ¬ı± Ú±˜˜±S ¸—‚±Ó¬˚≈Mê√ ‚È¬Ú±, ¬Ûø1ø¶öøÓ¬õ∂Ò±Ú ‘√˙… ’±1n∏ ‰¬ø1S1 ’¶§±ˆ¬±øªfl¡ fl¡±˚«-fl¡˘±À¬Û˝◊√√ Ú±È¬ Œfl¡˝◊√√‡Ú1 ø¬ıÀ˙¯∏ ˘é¬Ìº4

Ú±È¬…fl¡±1 ø˝√√‰¬±À¬Û Œ¬ıÊ√¬ı1n∏ª±˝◊√√ ’±Rõ∂fl¡±˙ fl¡À1 ø˘øÓ¬fl¡±˝◊√√ Ú±È¬fl¡ ‡Ú1 ˜±ÀÊ√À1º 1889 ‰¬Ú1 õ∂Ô˜¬ıÂ√1 õ∂Ô˜ ¸—‡…± ŒÊ√±Ú±fl¡œÓ¬ õ∂fl¡±˙ Œ¬Û±ª± Ú±È¬fl¡ ø˘øÓ¬fl¡±˝◊√√ À1 Œ¬ıÊ√¬ı1n∏ª±˝◊√√ Œ˘‡fl¡ Ê√œªÀÚ± ’±1y fl¡À1ºŒÊ√±Ú±fl¡œ1 õ∂Ô˜ ¸—‡…±1 ¬Û1± ¤fl¡±√˙ ¡Z±√˙ ˚≈È¬œ˚˛± ¸—‡…±Õ˘Àfl¡ ˜≈Í¬ ¤‚±1È¬± ¸—‡…±Ó¬ ëø˘øÓ¬fl¡±˝◊√√íõ∂fl¡±ø˙Ó¬ ˝√√˚˛º5 ÿÚø¬ı—˙ ˙Ó¬±sœ1 Œ¸˝◊√√ ¸˜˚˛ÀÂ√±ª±Ó¬ ˘‚≈-ŒÒÀ˜˘œ˚˛± Ú±È¬fl¡À¬ı±1 ¬Û±Í¬fl¡1 ¬ı±À¬ı Œ¬ıøÂ√Ê√Úøõ∂˚˛ ’±øÂ√˘ ˚ø√› Œ¸˝◊√√ ¸˜˚˛Ó¬ ’¸˜œ˚˛± Ú±È¬… ¸±ø˝√√Ó¬…Ó¬ Œ˜Ãø˘fl¡ Ú±È¬fl¡1 ¸—‡…± ’±øÂ√˘ øÚÀ‰¬˝◊√√ fl¡˜ºŒ¬ıÊ√¬ı1n∏ª±1 ø˘øÓ¬fl¡±˝◊√√ ‡Ú ’±øÂ√˘ ÿÚø¬ı—˙ ˙Ó¬±sœ1 Ó‘¬Ó¬œ˚˛ ‡Ú õ∂˝√√¸Úº ŒÓ¬›“1 ø˘øÓ¬fl¡±˝◊√√ ‡Ú ’±øÂ√˘¬Û”Ì«±e , ’±Ú˝√√±ÀÓ¬, ¬ı±fl¡œ Œfl¡˝◊√√‡Ú ¤fl¡ ’Çœ˚˛± õ∂˝√√¸Úº

ø˘øÓ¬fl¡±˝◊√√ õ∂˝√√¸Ú ‡Ú ¸±Ó¬Ê√Ú Ê√Ò±˜”‡« fl¡fl¡±˝◊√√-ˆ¬±˝◊√√1 ’¶§±ˆ¬±øªfl¡ fl¡±˚«-fl¡˘±À¬ÛÀ1 ¬Û”Ì« ¤øÈ¬ Œ˘±fl¡-fl¡Ô±1 ’±Ò±1Ó¬ 1ø‰¬Ó¬ ¤‡Ú ˝√√±¸…1¸±Rfl¡ Ú±È¬fl¡º øÚÓ¬±˝◊√√, ¸Ó¬±˝◊√√, Œˆ¬±˘±˝◊√√, ˜Ú±˝◊√√, øÓ¬Ó¬±˝◊√√, ¬Û≈˝√√±˝◊√√ ’±1n∏



1¸±˝◊√√ ¤˝◊√√ ¸±ÀÓ¬±È¬± øÚ‰¬˘± ’±1n∏ ’Ê√˘± fl¡fl¡±˝◊√√-ˆ¬±˝◊√√1 fl¡Ô±-¬ıÓ¬1±À1 fl¡±ø˝√√Úœ ’±1y ∆˝√√ÀÂ√º ˜±fl¡-¬ı±À¬Ûfl¡1˜‘Ó≈¬…1 ¬Û±Â√Ó¬ ø¸˝√√“Ó¬1 ≈√‡ fl≈¡˘±˝◊√√-¬Û±ø‰¬À˚˛ ÚÒ1± ∆˝√√ÀÂ√º ø¸˝√√“Ó¬1 fl¡Ô±-¬ıÓ¬1±1 ˜±Ê√ÀÓ¬ ˜˝√√ ¤È¬±˝◊√√ øÚÓ¬±˝◊√√1’±Í≈¬Ó¬ fl¡±À˜±1± ¬ı±À¬ı ø¸˝√√“ÀÓ¬ ˜±fl¡-¬ı±À¬Ûfl¡ ŒÚ±À˝√√±ª± ¬ı±À¬ı ø¸˝√√“Ó¬1 ˙Sn∏ ¬ı±øÏ¬ˇ˘ ˆ¬±ø¬ı ø√À‡Ã˜≈‡1 ˝√√±ø¬ıÓ¬˜˝√√ Òı—¸ fl¡ø1¬ıÕ˘ Œ¸±˜±˘, ŒÊ√±Ú±fl¡ øÚ˙± ¬Ûfl¡± ‰¬¬Û1±øÌfl¡ ’Ô±˝◊√√ ¸±·1 ¬ı≈ø˘ ˆ¬±ø¬ı ¸±ÀÓ¬± ˆ¬±À˚˛ ¸±Ó≈¬ø1¬ıÒø1À˘, 1±øÓ¬¬Û≈ª± ¸±ÀÓ¬±Ê√Ú ˆ¬±À˚˛fl¡ ’±ÀÂ√ ŒÚ ·ÀÌ“±ÀÓ¬ õ∂øÓ¬Ê√ÀÚ øÚÊ√fl¡ ¬ı±√ ø√ ·ÀÌ ’±1n∏ Œ˘‡Ó¬ Â√˚˛Ê√Ú ˝√√˚˛º Œ¸˝◊√√ ¸˜˚˛ÀÓ¬ Ó¬±Ó¬ Œ√Î¬◊1±˜ ¬ı±¬Û≈ Î¬◊¬Ûø¶öÓ¬ Œ˝√√±ª±Ó¬ ¬ı±˜≈ÀÌ ø¸˝√√“Ó¬1 ¸±ÀÓ¬±È¬± ˆ¬±À˚˛fl¡Àfl¡ ·øÌø√À˘ ’±1n∏ ø¸˝√√“Ó¬ ¸±ÀÓ¬±È¬±À˚˛ ¬ı±˜≈Ì1 ‚1Ó¬ ˆ‘¬Ó¬… ∆˝√√ Ô±øfl¡¬ı ˘·œ˚˛± ˝√√˚˛º ¬ı±˜≈Ì1 ‚1Ó¬ ¬ıUª± ∆˝√√ ø¸˝√√“ÀÓ¬Ú±Ú± Ò1Ì1 ’¬Ûfl¡˜« ’±1n∏ ¬ıUª±ø˘ fl¡ø1À˘º ¬ı±˜≈Ì1 ˜±fl¡1 ˜”1Ó¬ Ò±Ú1 Î¬±„√√ø1 Œ¬Û˘±˝◊√√ ¬ı≈Ï¬ˇœ1 ˜‘Ó≈¬… ¬Û˚«ôL‚È¬±À˘º ¬ı±˜≈ÀÌ› ø¸˝√√“Ó¬1 ’¬Ûfl¡˜«1 ¬ı±À¬ı ø¸˝√√“Ó¬fl¡ ˜±ø1¬ıÕ˘ Î¬◊¬Û±˚˛ ø‰¬øôLÀ˘ ’±1n∏ Œ¸˝◊√√˜ÀÓ¬ ·Â√1 Î¬±˘¤È¬± √±ø„√√ Ò1±Ó¬ Â√Ê√Ú ˆ¬±À˚˛fl¡1 ˜‘Ó≈¬… ˝√√í˘º øÓ¬Ó¬±˝◊√√ øfl¡Â≈√ ŒÈ¬„√√1 ’±øÂ√˘ ¬ı±À¬ı ¬ı±ø‰¬ Ô±øfl¡˘º ¬ı±˜≈ÀÌŒÊ√ÀÍ¬1œÀ˚˛fl¡1 ˝√√Ó≈¬ª±˝◊√√ øÓ¬Ó¬±˝◊√√Àfl¡± ø¬ı¯∏ ‡≈ª±˝◊√√ ˜±ø1¬ıÕ˘ ø‰¬øÍ¬ ø√øÂ√˘ ˚ø√› ‰¬Ó≈¬1 øÓ¬Ó¬±À˚˛ Ó¬±Ó¬ ¬ı±˜≈Ì1‡≈˘˙±˘œÀ˚˛fl¡fl¡ Ó¬±Õ˘ ø¬ı˚˛± ø√¬ı ˘±À· ¬ı≈ø˘ ø˘ø‡ ø√À˘º Ù¬˘Ó¬ øÓ¬Ó¬±À˚˛ ¬ı±˜≈Ì1 ‡≈˘˙±˘œÀ˚˛fl¡fl¡ ø¬ı˚˛±fl¡1±À˘º

Œ¬ıÊ√¬ı1n∏ª±˝◊√√ ø˘øÓ¬fl¡±˝◊√√1 Œ˘Ãøfl¡fl¡ fl¡±ø˝√√ÚœÀÈ¬±1 ˜±ÀÊ√À1 1+¬Ûfl¡Ò˜«œ ˆ¬±ª õ∂fl¡±˙ fl¡ø1ÀÂ√º 1+¬Ûfl¡1Œ˚±À·ø√ ¸±Ò±1ÌÀÓ¬ fl¡ø¬ı ¬ı± Ú±È¬…fl¡±À1 ¤Àfl¡±È¬± ¬ıÌ«±Rfl¡ fl¡±ø˝√√Úœ1 ¸˝√√±˚˛Ó¬ Œfl¡±ÀÚ± ÚœøÓ¬ ø˙é¬± ¬ı± ¤Àfl¡±È¬±ø¬ı¯∏˚˛Ó¬ øÚÊ√1 ôL¬ı… õ∂fl¡±˙ fl¡À1º6 ø˘øÓ¬fl¡±˝◊√√Ó¬ ’Ê√˘±-˜”‡« fl¡fl¡±˝◊√√-ˆ¬±˝◊√√ Œfl¡˝◊√√È¬±1 ’¶§±ˆ¬±øªfl¡ fl¡Ô±-¬ıÓ¬1±,’¸eøÓ¬¬Û”Ì« fl¡±˜-fl¡±Ê√, ˜”‡«Ó¬± ’±ø√1 ˜±ÀÊ√À1 ’¸˜œ˚˛± ¸˜±Ê√1 ¤À˘Uª±, ’:, ŒÒ±√1 ¬ÛÂ√˘± ˜±Ú≈˝√√1¶§ˆ¬±ª ’±ø√ Ú±È¬…fl¡±À1 õ∂fl¡±˙ fl¡ø1ÀÂ√º ø˘øÓ¬fl¡±˝◊√√1 ¸±Ò≈ÀÈ¬± Œ¬ıÊ√¬ı1n∏ª±˝◊√√ Œ˚ÀÚ ˆ¬±À¬ı Ê√±øÚøÂ√˘ ŒÓ¬ÀÚˆ¬±À¬ıÀ1˝◊√√ Ú±È¬fl¡œ˚˛ fl¡±ø˝√√Úœ1 ˜±ÀÊ√À1 Ó¬±fl¡ õ∂fl¡±˙ fl¡ø1øÂ√˘º ¤˝◊√√ Ú±È¬fl¡ ‡Ú1 ˜±ÀÊ√À1˝◊√√ ’¸˜œ˚˛± Ú±È¬…¸±ø˝√√Ó¬…Ó¬ ŒÒÀ˜˘œ˚˛± Ú±È¬1 qˆ¬±1y ˝√√˚˛º ¬Û“±À‰¬±È¬± ’Ç1 ˜≈Í¬ 14È¬± √˙«ÚÓ¬ 1‰¬Ú± fl¡1± Ú±È¬‡Ú1 ‰¬Ó≈¬Ô«’ÇÕ˘ Ê√Ò±˜”‡« fl¡fl¡±˝◊√√-ˆ¬±˝◊√√1 ˝√√±À¸…±Vœ¬Ûfl¡ fl¡Ô±À1 fl¡±ø˝√√Úœ-¸—˘±¬Û ’ªÓ¬±1Ì± fl¡ø1 ¬Û=˜ ’ÇÓ¬fl¡±ø˝√√ÚœÀ˚˛ ·øÓ¬ ¸˘±˝◊√√ÀÂ√º ¬ı±˜≈ÀÌ õ∂øÓ¬À˙±Ò¬Û1±˚˛Ì ∆˝√√ ø˚ ¬ı…ª¶ö± ∆˘ÀÂ√ ø¸À˚˛ Ú±È¬fl¡1 ˜”˘ ˆ¬±¬ı±Ô« õ∂fl¡È¬fl¡ø1 Ó≈¬ø˘ÀÂ√º

Ú±È¬fl¡‡ÚÓ¬ ¸±ÀÓ¬±È¬± fl¡fl¡±˝◊√√-ˆ¬±À˚˛ ŒÈ¬±Àfl¡±Ú ∆˘ ˝√√±ø¬ıÓ¬ ˜˝√√ ˜±ø1¬ıÕ˘ Œ˚±ª±, ¬Ûfl¡± ‰¬¬Û1±øÌfl¡ ¸±·1¬ı≈ø˘ ¸“±ÀÓ¬±1±, øÚÊ√fl¡ ¤ø1 ¬ı±fl¡œ Â√˚˛ Ê√Úfl¡ ·øÌ ø¬ıÀ˜±1Ó¬ ¬Û1± ’±ø√ ’øÓ¬1ø?Ó¬ ’±1n∏ ’¶§±ˆ¬±øªfl¡ fl¡±˚«˝◊¬Û±Í¬fl¡-√˙«fl¡fl¡ ’±À˜±√ õ∂√±Ú fl¡ø1¬ı ¬Û±ø1ÀÂ√º

’øÓ¬ øÚ•ß˜±Ú1 —˘±¬Û, s1 ≈¬˘ Î¬◊2‰¬±1Ì, ’¶§±ˆ¬±øªfl¡ fl¡±˚«-fl¡˘±¬Û ’±ø√À˚˛ õ∂˝√√¸Ú ‡ÚÓ¬ √√±¸…1¸1¸‘ø©Ü fl¡ø1¬ı ¬Û±ø1ÀÂ√º õ∂˝√√¸Ú ‡ÚÓ¬ ¬ı…—·ˆ¬±ª1 øÂ√øÈ¬fl¡øÌ ¬ı± ’±“À‰¬±1 ¬Û1± Œ√‡± Ú±˚±˚˛º Ù¬˘¶§1+À¬Û ˝◊√√˚˛±Ó¬ø¬ı˜˘ ˝√√±¸…1¸1 Î¬◊À^fl¡ ∆˝√√ÀÂ√º Œ¸˝◊√√¬ı±À¬ı Œ¬ıÊ√¬ı1n∏ª±1 ¤˝◊√√‡Úfl¡ ¸˝√√ÀÊ√ õ∂˝√√¸Ú ¬ı≈ø˘ fl¡í¬ı ¬Û±ø1º7 ŒÚ±˜˘[1913] Ú±È¬fl¡ ‡ÚÓ¬ ¸±˜±øÊ√fl¡ ¬ı…—·ø‰¬S1 ’±ˆ¬±¸ Ù≈¬øÈ¬ Î¬◊øÍ¬ÀÂ√º Œfl¡ÃÓ≈¬fl¡¬Û”Ì« ‘√˙… Œfl¡˝◊√√È¬±1 Œ˝√√±Ê√± Ú±˝√√1Ù≈¬È≈¬fl¡± ¬ı≈Ï¬ˇ±1 Ú≈˜˘œ˚˛± ¬Û≈ÀÓ¬fl¡1 Ú±˜ ëŒÚ±˜˘í1 Í¬±˝◊√√Ó¬ ¬ı≈Ï¬ˇ±˝◊√√ øÔÓ¬±ÀÓ¬ ¬Û±˝√√ø1 ëŒÚÀ˜˘í Œfl¡ÀÚ√À1 √√í˘ Ó¬±Àfl¡’øÓ¬ 1ø¸fl¡Ó¬±À1 Œ¬ıÊ√¬ı1n∏ª±˝◊√√ Ú±È¬fl¡1 fl¡±ø˝√√ÚœÓ¬ ¸øißøª©Ü fl¡ø1ÀÂ√º

fl¡±ø˝√√Úœ ˜ÀÓ¬ Ú±˝√√1 Ù≈¬È≈¬fl¡± Ú±˜1 Œ˝√√±Ê√± ·“±ª˘œ˚˛± ˜±Ú≈˝√√Ê√Ú ’±1n∏ ∆‚ÌœÀ˚˛fl¡ ¸±Ò±1Ì ¬ı≈øX1 ¤Ê√ÚœøÓ¬À1±Ó¬±, Ú±˜ øÚ‰¬˘œº ŒÓ¬›“À˘±fl¡1 ¬Û±“À‰¬±È¬±Õfl¡ ¸ôL±Ú Ê√ij ˝√√˚˛ ˚ø√› ≈√ˆ¬«±·…¬ı˙Ó¬– ’±È¬±˝◊√√Àfl¡˝◊√√È¬±À˚˛ ˜‘Ó≈¬…˜≈‡Ó¬ ¬ÛÀ1º Œ˙¯∏Ó¬ Œ¬ÛÈ¬À˜±‰¬± ˘í1± ¤È¬± ›¬ÛÊ√±Ó¬ ∆‚ÌœÀ˚˛fl¡ øÚ‰¬˘œÀ˚˛ ø·ø1À˚˛fl¡fl¡ Œ·“±¸±˝◊√√ õ∂ˆ≈¬1 ¬Û1±øÚ˜«±ø˘-õ∂¸±√ ’±1n∏ ˘í1±ÀÈ¬±1 Ú±˜ ¤È¬± ’±øÚ¬ıÕ˘ ¬ÛÍ¬±˚˛º ¬ı≈Ï¬ˇ±› ˚±¬ıÕ˘ ›˘±˚˛º øÚ‰¬˘œÀ˚˛ ¬ı≈Ï¬ˇ±fl¡ ˚±¬ı1¬ı±À¬ı ¸fl¡À˘± Ê√±-Œ˚±·±1 fl¡ø1 ø√À˚˛º ˚±›“ÀÓ¬ ¬ı±È¬Ó¬ ‡±¬ıÕ˘ ¤‡Ú ·±À˜±Â√±Ó¬ ø¬ÛÍ¬±-&Î¬ˇ ’±1n∏ ’±Ú‡Ú

˘ÑœÚ±Ô Œ¬ıÊ√¬ı1n∏ª±1 ŒÒÀ˜˘œ˚˛± Ú±È¬fl¡ [õ∂˝√√¸Ú] – ¤øÈ¬ ’±À˘±‰¬Ú±Lakshminath Bezbarua’s Prahasana (Farce): A Discourse


·±À˜±Â√±Ó¬ Œ·“±¸±˝◊√√ õ∂ˆ≈¬Õ˘ ¤È¬± ø¸øfl¡ ˜±ÚÚœ ø˝√√‰¬±À¬Û ø√ ¬ÛÍ¬±˚˛º Ú±˝√√1 Ù≈¬È≈¬fl¡±1 ‰¬ø1S1 ¤È¬± Œ√±¯∏ Œ˚ŒÓ¬›“ fl¡Ô±À¬ı±1 øÔÓ¬±ÀÓ¬ ¬Û±˝√√À1º Œ·“±¸±˝◊√√1 ›‰¬1 Œ¬Û±ª±Ó¬ Œ¸À˚˛ ŒÓ¬›“ ∆‚ÌœÀ˚˛Àfl¡ Œ·“±¸±˝◊√√Õ˘ ø√˚˛± ¬Û±Úœ·±À˜±Â√± ’±1n∏ ø¸øfl¡1 ¸˘øÚ ø¬ÛÍ¬±-&Î¬ˇ ¬ıg± ·±À˜±Â√± ‡Ú ’±·¬ıÏ¬ˇ±˝◊√√ ˝√√“±ø˝√√˚˛±Ó¬1 ¬Û±S ˝√√˚˛º

’±øÍ¬˚˛±¬ı±1œ ¸S±øÒfl¡±11 ›‰¬1Õ˘ ˚±›“ÀÓ¬ ŒÓ¬›“ õ∂ÔÀ˜ ≈√ª1œ, ˆ¬fl¡Ó¬, ˝√√±øfl¡˜ ’±ø√1 ¸ij≈‡œÚ ∆˝√√ø¬ÛÂ√Ó¬ Œ·“±¸±˝◊√√1 ¬Û1± ˘í1±1 ëŒÚ±˜˘í Ú±˜ ∆˘ ‚1˜≈ª± ˝√√˚˛º øfl¡c ¬ı±È¬ÀÓ¬ ëŒÚ±˜˘í Ú±˜ÀÈ¬± ¬Û±˝√√ø1 ëŒÚÀ˜˘íëŒÚÀ˜˘í ¬ı≈ø˘ ø1ø„√√˚˛±˝◊√√ ’±À˝√√“±ÀÓ¬ Ú±› Œ˜ø˘¬ı Œ‡±Ê√± ¸√±·11 Ú±ª1œ˚˛±1 ˝√√±Ó¬Ó¬ øfl¡˘ ‡±¬ı˘·œ˚˛± ˝√√˚˛º˝◊√√˚˛±1 ¬Û±Â√Ó¬ ëŒÚÀ˜˘í Ú±˜ÀÈ¬± ¬Û±˝√√ø1 ëÚ˝√¬ı1 ˝√√í˘ ‹/ Ú˝√√¬ı1 ˝√√í˘í ¬ı≈ø˘ ø‰¬¤ûø1¬ı Òø1À˘º ˝◊√√Ù¬±À˘ ¬ı1¬ı1n∏ª±‰¬fl¡˘± Œ·±“˝√√±À˚˛ ·±˚˛Ú-¬ı±˚˛ÀÚÀ1 Ú·1 Ù≈¬ø1¬ıÕ˘ ›˘±˝◊√√ ŒÓ¬›“Àfl¡ ˝◊√√øÓ¬øfl¡— fl¡1± ¬ı≈ø˘ ˆ¬±ø¬ı Ú±˝√√1 Ù≈¬È≈¬fl¡±fl¡Œ‰¬±1 øfl¡À˘±ª±ø√ øfl¡˘±À˘º ˝◊√√øÓ¬˜ÀÒ… ‚1 ’±ø˝√√ ¬Û±˝◊√√ Ú±˝√√1 Ù≈¬È≈¬fl¡±˝◊√√ øÚ˜«±ø˘ ˆ¬À1±ª± Œ˜±Ú±ÀÈ¬± Œ¬ı1Ó¬ ’±ø1ÔíÀ˘º ‰≈¬¬ı≈1œ˚˛± qfl≈¡1œ fl¡ø˘Ó¬±øÚ ’±ø˝√√ ˘í1±ÀÈ¬±1 Ú±˜ Œ˜±Ú±ÀÈ¬±Ó¬ Ôfl¡± ¬ı≈ø˘ qøÚ Œ˜±Ú±ÀÈ¬± Œ˜ø˘¬ıÕ˘˘›“ÀÓ¬˝◊√√ øÚ‰¬˘œÀ˚˛ ëŒÚÀ˜˘ ŒÚÀ˜˘í ¬ı≈ø˘ ø‰¬¤ûø1¬ı Òø1À˘º ŒÓ¬øÓ¬˚˛±À˝√√ Ú±˝√√1 Ù≈¬È≈¬fl¡±1 ˘í1±1 Ú±˜ÀÈ¬± ˜ÚÓ¬¬Ûø1˘ ’±1n∏ ∆‚ÌœÀ˚˛fl¡1 ’±·Ó¬ Œ·±“¸±À˚˛ ˘í1±1 Ú±˜ÀÈ¬± ëŒÚÀ˜˘í ø√˚˛± ¬ı≈ø˘ fl¡íÀ˘º

¬Û±À‰“¬±È¬± √˙«ÚÓ¬ Î¬◊¬Û¶ö±¬ÛÚ fl¡1± Ú±È¬fl¡œ˚˛ fl¡±ø˝√√ÚœÀÈ¬± ˜±S ¤ø√ÚÀÓ¬ ‚È¬± fl¡±ø˝√√Úœ1 1+¬Ûº Ú±˝√√1 Ù≈¬È≈¬fl¡±¬ı≈Ï¬ˇ±1 øÔÓ¬±ÀÓ¬ fl¡Ô± ¬Û±˝√√1± ¶§ˆ¬±ª, ¸S1 Œ·“±¸±˝◊√√1 Œˆ¬˜-’±øˆ¬Ê√±Ó¬…, ∆¬ı¯ûª ˆ¬±ª-’±√˙«, ’¸˜œ˚˛± ˆ¬±¯∏±-¸±ø˝√√Ó¬…-¸—¶‘®øÓ¬Ó¬ ¬ı„√√˘± õ∂ˆ¬±ª, Ù¬fl¡1±-Œ˚±Ê√Ú±, ˙s1 ˆ≈¬˘ Î¬◊2‰¬±1Ì, ·œÓ¬-˜±Ó¬ ’±ø√1 õ∂À˚˛±À· ŒÚ±˜˘Ú±È¬‡øÚ ˝√√±¸…1¸1 ’±À¬ıÀ˙À1 ¬Û”Ì« fl¡ø1 Ó≈¬ø˘ÀÂ√º

¸S1 Œ·“±¸±˝◊√√ õ∂ˆ≈¬ ’±1n∏ ˆ¬fl¡Ó¬ ¸fl¡˘1 ˆ¬G±ø˜, ¸S1 ø¬ı¯∏˚˛-¬ı¬ıœ˚˛±1 Î¬◊»Àfl¡±‰¬ Œ˘±ª±1 ’Ó¬¬Û±ø˘,Œ·“±¸±˝◊√√fl¡ ŒÓ¬±¯∏±À˜±√ fl¡ø1 ˆ¬±˘ø1 Œ¬ı±˘±˝◊√√ øÚÊ√ ¶§±Ô«1 ¬ı±À¬ı Î¬◊¬Û±˚˛ ø‰¬ôL± fl¡1± ¬ı…øMê√ ’±ø√1 ˜±ÀÊ√À1¸˜±Ê√1 Œfl¡À1±Ì Œ¬ıÊ√¬ı1n∏ª±˝◊√√ ŒÓ¬›“1 ˝√√±¸…-¬ı…—· Ú±È¬fl¡1 ˜±ÀÊ√À1 Î¬◊„√√±˝◊√√ Œ√‡≈ª±˝◊√√ÀÂ√º ¸SÓ¬ ·± fl¡ø1Î¬◊Í¬± ¬ı„√√˘± ˆ¬±¯∏±1 õ∂‰¬˘ÀÚ± Œ·“±¸±˝◊√√1 ¸—˘±¬Û1 ˜±ÀÊ√À1 ¶Û©Ü ∆˝√√ Î¬◊øÍ¬ÀÂ√ñŒ·“±¸±˝◊√√ – ˜À˚˛ 1‰¬± ¬ı„√√˘± Ú±È¬fl¡ ‡Ú fl¡±ø˘ Œ˙¯∏ ˝√√í˘... fl¡±ø˘À1 ¬Û1± ¸fl¡À˘± øÍ¬fl¡ fl¡ø1 ’±‡1± ø√¬ıÕ˘

˘·±˝◊√√ ø√˚˛±º ¬ı„√√˘± Ú±È¬fl¡ ’˘¬Û ’±·À1 ¬Û1± Òø1À˘À˝√√ ¸fl¡À˘±À1 ˆ¬±˘Õfl¡ ˜≈‡Ó¬ ’±ø˝√√¬ı’±1n∏ Î¬◊2‰¬±1Ì qX ˝√√í¬ıº [Ó‘¬Ó¬œ˚˛√˙«Ú]

¸S1 Œ·“±¸±˝◊√√1 ’˝√√Ç±1 ’±1n∏ ·¬ı« ŒÓ¬›“1 fl¡Ô± ˜±ÀÊ√À1˝◊√√ Ù≈¬øÈ¬ Î¬◊øÍ¬ÀÂ√ñŒ·“±¸±˝◊√√ – ¤1±, ˜±ÒªÀ√Àª 1‰¬Ú± fl¡1± ’Çœ˚˛± ë√øÒ˜ÔÚí ’±1n∏ Œ˜±1 ¤˝◊√√ ¬ı„√√˘± ë√øÔ˜ÔÚí ¤˝◊√√ ≈√‡Ú

ø˜˘±À˘˝◊√√ ¬ı≈øÊ√¬ı ¬Û±ø1¬ı±º Œ˜±1 Ú±È¬1 ¬Û1± fl¡±ø˘ ÚÓ≈¬ÚÕfl¡ 1‰¬Ú± fl¡1± ·œÓ¬ ¤È¬±1 ˜”11 ¤Ù“¬±øfl¡·±›“ qÚ±...

’±À1 Úµ ’±˝◊√√˘, Úµ ’±˝◊√√˘Úµ ’±˝◊√√˘ Uª±º

’±À1 ≈√Ê√Ú Œ˘±fl¡ √±Î¬ˇ±˚˛± ’±ÀÂ√‡±˝◊√√ øfl¡ ŒÚ‡±˚˛ &ª±ººíí [Ó‘¬Ó¬œ˚˛√˙«Ú]

Œfl¡À˝√√“±1±˜ ·±˚˛ÀÚ› Œ·“±¸±˝◊√√fl¡ ŒÓ¬±¯∏±À˜±√ fl¡ø1 ¬ı„√√˘± ˆ¬±¯∏±1 Ú±È¬1 õ∂±Ò±Ú…-Ê√Úøõ∂˚˛Ó¬±fl¡ ’±√1øÌÊ√Ú±˝◊√√ÀÂ√º ŒÓ¬›“1 ¸—˘±¬Û1 ˜±ÀÊ√À1˝◊√√ Ó¬±1 õ∂˜±Ì Œ¬Û±ª± ˚±˚˛º Œ·“±¸±˝◊√√1 ¬ı„√√˘± Ú±È¬ 1‰¬Ú±fl¡ õ∂˙—¸± fl¡ø1ŒÓ¬›“ ∆fl¡ÀÂ√ñ

Œfl¡À˝√√“±1±˜ ·±˚˛Úñ ëë˝√√˚˛ õ∂ˆ≈¬ Ê√·iß±Ôº ¬ı„√√˘± Ú±È¬1 ¬ı1 ŒÓ¬Ê√º ’Çœ˚˛± Ú±È¬1 øÚø‰¬Ú±ÀÓ¬± ø¸Œ˜1À˜1œ˚˛± Ú˝√√˚˛ºíí

ŒÓ¬›“ ’±Àfl¡Ã ∆fl¡ÀÂ√ñ ëë¤˝◊√√ ¬ı±À¬ı˝◊√√ ’±1n∏ Œ¬ıø˘ õ∂ˆ≈¬ Ê√·iß±ÀÔ fl¡1± ¬ı„√√˘± ë¸œÓ¬± ¶§˚˛•§1í ˆ¬±›Ú±Ó¬



˜±Ú≈À˝√√ Ú±˜‚1 ÚÒ1± ∆˝√√ ¬Ûø1øÂ√˘º ’±1n∏ ˜˝√√±¬Û≈1n∏¯∏1 ’Çœ˚˛± ë¸œÓ¬± ¶§˚˛•§1í ˆ¬±›Ú±Ó¬ ŒÓ¬ÀÚ ˜±Ú≈˝√√ Œ˝√√±ª±Œfl¡±ÀÚ fl¡íÓ¬ Œ√ø‡Â√±∑íí [Ó‘¬Ó¬œ˚˛ √˙«Ú]

Î¬◊Mê√ ¸—˘±¬Û ¸˜”˝√√1 ˜±ÀÊ√À1 ÿÚø¬ı—˙ ˙øÓ¬fl¡±1 ’¸˜œ˚˛± ¸˜±Ê√‡ÚÓ¬ ¬ı„√√˘± ˆ¬±¯∏±˝◊√√ Œ˚ ’¸˜œ˚˛±Ê√Ú˜±Ú¸Ó¬ ˚ÀÔ©Ü ¬Ûø1˜±ÀÌ ø˙¬Û±˝◊√√ ∆·øÂ√˘ Ó¬±1 õ∂˜±Ì Œ¬Û±ª± ˚±˚˛º

¸S1 Œ·“±¸±À˚˛ ’±Úøfl¡ Ê√±Ó¬ ˘·±˝◊√√ ¬ı„√√˘± ¸≈À1À1 ·œÓ¬ ·±˝◊√√ÀÂ√º ¤ÀÚ√À1ñ˜˝◊√√Ú± ¸≈1œ˚˛± ¬ı±Ê√Ú ¬ı±ÀÊ√ øfl¡˚˛±’±˝√√± ˝√√“±˚˛ ’±-˝√√±-˝√√±,’±˝√√± ˝√√“±˚˛ ’±-˝√√±-˝√√±,’±˝√√± ˝√√“±˚˛ ’±-˝√√˚˛±-fl¡±ª±º [Ó‘¬Ó¬œ˚˛ √˙«Ú]

¸S1 Œ·“±¸±˝◊√√1 ¤ÀÚ Ê√±Ó¬ ·±˝◊√√ Œ·±ª± ·œÓ¬ qøÚ ¬fl¡Ó¬¸fl¡˘, ŒÓ¬±¯∏±À˜±√fl¡±1œ¸fl¡˘ ’±ÚµÓ¬ ¬ı±·ø1¬ÛÀ1º Œ·“±¸±˝◊√√1 ˜≈‡Ó¬ ¬ı„√√˘≈ª± ·œÓ¬ qøÚ ŒÓ¬±¯∏±À˜±√œ Œfl¡À˝√√“±1±˜, ˜≈ø˝√√1±˜ ¬ı±˚˛ÀÚ ë¸≈µ1 ∆˝√√ÀÂ√ ¸≈µ1∆˝√√ÀÂ√, ÷ù´1 ˙øMê√º ÷ù´1 ˙øMê√º ÷ù´1 ˙øMê√ Ú˝√√íÀ˘ ¤ÀÚ 1‰¬Ú± ŒÚ±˘±˚˛í [Ó‘¬Ó¬œ˚˛ √˙«Ú] ¬ı≈ø˘ Œ·“±¸±˝◊√√1˝◊√√26√±1 ˘·ÀÓ¬ Ó¬±˘ ø˜˘±˝◊√√ÀÂ√º Œ·“±¸±˝◊√√fl¡ ¬ı„√√˘± ·œÓ¬-Ú±È¬ 1‰¬Ú±1 ¬ı±À¬ı ’Ú≈Àõ∂1Ì± Œ˚±·±˝◊√√ÀÂ√º

õ∂˝√√¸Ú ‡ÚÓ¬ ¸±Ò≈1±˜ ¬ı1n∏ª± ¤Ê√Ú Î¬◊ø‰¬Ó¬ ¬ıMê√±º ˚≈·1 ¬Ûø1¬ıM«√√Ú1 ˘·Ó¬ ¸fl¡À˘± √±-√d1 Œ˚ ¸˘øÚ˝√√˚˛ Œ¸˝◊√√ fl¡Ô± ŒÓ¬›“ ¸S1 Œ·“±¸±˝◊√√1 ’±·Ó¬ ŒÓ¬›“ øÚÀ¬ı√Ú fl¡ø1ÀÂ√º Œ·“±¸±˝◊√√fl¡ ŒÓ¬›“ ∆fl¡ÀÂ√ñ ëë’±·1fl¡±˘1 √d1À¬ı±1Ó¬ ¬ı1Õfl¡ Òø1 Ô±øfl¡À˘ ’±øÊ√fl¡±ø˘ Ú‰¬ø˘¬ıº ...’±·1 1±˜› Ú±˝◊√√, ’À˚±Ò…±› Ú±˝◊√√º ’¸˜11Ê√±› Ú±˝◊√√, ¬Û≈1øÌ ’¸˜œ˚˛± ¸˜±Ê√› Ú±˝◊√√ºíí [Ó‘¬Ó¬œ˚˛ √˙«Ú]

¸S ’Ú≈á¬±ÀÚ ¸˜˚˛1 ¬Ûø1¬ıM«√√Ú1 ˘·Ó¬ øÚÊ√Àfl¡ ‡±¬Û ‡≈ª±˝◊√√ ˘í¬ı ˘±ø·¬ıº ˝◊√√˚˛±1 ’Ú…Ô± ˝√√íÀ˘ ¸S’Ú≈á¬±ÚÀ1± ø¬ı¬Û√ñˆ¬ø¬ı¯∏…Ó¬ ’gfl¡±1º8 ¸S ’Ú≈á¬±Ú ’±ø√Ó¬ Œ·“±¸±˝◊√√ õ∂ˆ≈¬1 ›‰¬1Õ˘ ’±øÊ√1 ˆ¬^À˘±fl¡¸fl¡˘ ’±ø˝√√ ’±¸ÚÓ¬ ¬ı˝√√±1 õ∂¸—· ∆˘ Œ·“±¸±˝◊√√ õ∂ˆ≈¬fl¡ ŒÓ¬›“ ’±Àfl¡Ã ∆fl¡ÀÂ√ñ ëëfl¡œM«√√Ú ‚1Ó¬ ¬Û1À˜ù´1’±·ÀÓ¬ Œ˚øÓ¬˚˛± ¸fl¡À˘±À1 ’±¸ÚÓ¬ ¬ıø˝√√¬ıÕ˘ ’øÒfl¡±1 ’±ÀÂ√, ˜Ú≈¯∏… &1n∏1 ’±·Ó¬ÀÚ± ŒÓ¬ÀÚ ’øÒfl¡±1Ú±Ô±øfl¡¬ı1 fl¡±1Ì øfl¡∑íí [Ó‘¬Ó¬œ˚˛ √˙«Ú]

Ó¬≈√¬Ûø1 ¸±Ò≈1±˜ ¬ı1n∏ª±˝◊√√ ¬ıË±p¡Ì-˙”^1 Ê√±Ó¬-¬Û±Ó¬1 ø¬ıÀˆ¬√ ˆ¬„√√± ø˚ Œfl¡˝◊√√¯∏±1 fl¡Ô± ¸S1 Œ·“±¸±˝◊√√1’±·Ó¬ øÚÀ¬ı√Ú fl¡ø1ÀÂ√ Œ¸˚˛± Œ¬ıÊ√¬ı1n∏ª±1 ’ôL11 fl¡Ô±Àfl¡ õ∂fl¡±˙ fl¡ø1ÀÂ√º ¸±Ò≈1±À˜ ∆fl¡ÀÂ√ñ ëë¬ıË±p¡Ì1‚1Ó¬ Ê√ij ˝√√íÀ˘˝◊√√ Œ˚ ¬ıË±p¡Ì ˝√√í¬ı1 ’øÒfl¡±1 ¬Û±˚˛ ¤ÀÚ Ú˝√√˚˛º ¬ıËp¡:±Ú, ¸√±‰¬±1, ¬ÛøªS ’±ø√1 ¡Z±1±˝◊√√À˝√√Ê√±Ó¬1 õ∂Àˆ¬√ ˝√√˚˛º ˙”^˝◊√√ ¸√±‰¬±1 ’±1n∏ ¬ıËp¡:±Ú1 ¡Z±1±˝◊√√ ¬ıË±p¡ÌQ Œ¬Û±ª± ’±1n∏ ¬ıË±p¡ÀÌ› Œ¸˝◊√√À¬ı±1 ø¬ı˝√√œÚ∆˝√√, w©Ü ∆˝√√ ˙”^Q Œ¬Û±ª±1 Î¬◊√±˝√√1Ì Œ¬ı√ÀÓ¬ ’±ÀÂ√ºíí [Ó‘¬Ó¬œ˚˛ √˙«Ú]

Î¬◊Mê√ ¸—˘±¬Ûø‡øÚÀ˚˛ Ê√±Ó¬-¬Û±Ó¬1 ø¬ıÀˆ¬√ ˆ¬±ø„√√ ¸˜±Ê√ Ê√œªÚ1 √±˚˛¬ıXÓ¬±1 ø√˙Õ˘ ’±„≈√√ø˘˚˛±˝◊√√ ø√ÀÂ√ºÚ±È¬fl¡‡ÚÓ¬ Œ¬ıÊ√¬ı1n∏ª±˝◊√√ Ú±˝√√1 Ù≈¬È≈¬fl¡±˝◊√√ ˘í1±1 Ú±˜ Ôí¬ıÕ˘ Œ·“±¸±˝◊√√1 ›‰¬1Õ˘ ’±ø˝√√ Œ·“±¸±À˚˛ ŒÔ±ª±ëŒÚ±˜˘í Ú±˜ ¬Û±˝√√ø1 ëŒÚÀ˜˘í ¬ı≈ø˘ Œfl¡±ª±1 ˜±ÀÊ√À1 ˝√√±¸…1¸1 ¸‘ø©Ü fl¡1±ÀÓ¬˝◊√√ é¬±ôL Ôfl¡± Ú±˝◊√√º ¸˜±Ê√1√±˚˛¬ıXÓ¬±Àfl¡± Î¬◊Ú≈øfl¡˚˛±˝◊√√ ∆·ÀÂ√º S1 Œ·“±¸±˝◊√√, ŒÓ¬±¯∏±À˜±√fl¡±1œ ¬ı…øMê√, S1 √√±øfl¡˜-Œ·“±¸±˝◊√√fl¡ ŒÓ¬±¯∏±À˜±√fl¡ø1 ¶§±Ô«Ó¬ Ú…ô¶ ¬ı…øMê√, Œ·“±¸±˝◊√√ õ∂ˆ≈¬1 ·¬ı«, ’˝√√Ç±1 ’±ø√ ¸˜±Ê√1 ¬ı±ô¶ª ¸Ó¬…fl¡ Œ¬ıÊ√¬ı1n∏ª±˝◊√√ ¬ı…—· ˆ¬±À¬ıõ∂fl¡±˙ fl¡ø1ÀÂ√º Œ¬ıÊ√¬ı1n∏ª±1 ¸˜±Ê√ ¸À‰¬Ó¬ÚÓ¬±1 ˜ÀÚ±ˆ¬±ª ŒÚ±˜˘ Ú±È¬‡øÚÓ¬ ¸≈µ1 ˆ¬±À¬ı õ∂fl¡±˙ ¬Û±˝◊√√ÀÂ√º

¬Û±‰¬øÚ Œ¬ıÊ√¬ı1n∏ª±1 ’±Ú ¤‡Ú ˝√√±¸…1¸±Rfl¡ Ú±È¬fl¡º ’øÓ¬˜±S± ’øÓ¬øÔ ¬Û1±˚˛ÌÓ¬± ’±1n∏ ∆‚ÌœÀ˚˛fl¡1’øÓ¬øÔ-ø¬ı˜≈ø‡Ó¬±1 ’ø1˚˛±’ø1 ’±1n∏ Ó¬±1 Ù¬˘Ó¬ ¸‘ø©Ü Œ˝√√±ª± ¬Ûø1ø¶öøÓ¬À˚˛˝◊√√ ¬Û±‰¬øÚ Ú±È¬1 ø¬ı¯∏˚˛ ¬ıdº9

Ò˜«±˝◊√√ Ú±˜1 ·±“ª1 ¤Ê√Ú Œ˝√√±Ê√± ¬Û±‰¬øÚ , ŒÓ¬›“ ‚1Õ˘ ’±˘˝√√œ-’øÓ¬øÔ ’±ø˝√√À˘ ˆ¬±˘ ¬Û±˚˛º ’±˘˝√√œ-’øÓ¬øÔ Ú˝√√íÀ˘ ’fl¡˘˙À1 ˆ¬±Ó¬ ¸±Ê√ ‡±¬ıÕ˘ ŒÓ¬›“ ˙±øôL Ú±¬Û±˚˛º ˝√√±¸…1¸±Rfl¡ Ú±È¬fl¡ ‡Ú1 õ∂Ô˜ √˙«ÚÀÓ¬



¬Û±‰¬øÚ1 ’øÓ¬øÔ-õ∂œøÓ¬1 ¬Ûø1‰¬˚˛ Œ¬Û±ª± ˚±˚˛º ¬Û±‰¬øÚÀ˚˛ 1±Ê√¬ı±È¬Õ˘ ‰¬±˝◊√√ ’±À¬Û±Ú±-’±¬Û≈øÚ ∆fl¡ÀÂ√ñëë¬Û±‰¬øÚñ ... Œ˜±1 õ∂ˆ≈¬/ ’±øÊ√ Œ˜±fl¡ ·Ò”ø˘ ¬±Ó¬˜≈øÍ¬ ’fl¡À˘ ‡±¬ı˘·œ˚˛± fl¡ø1˘±/ ¤Ê√Ú ’±˘˝√√œ ¬fl¡Ó¬Àfl¡±Ú±¬Û±À˘±º ...˝√√±˚˛/ ˝√√±˚˛/ ˜˝◊√√ ’±˘˝√√œ ’øÓ¬øÔfl¡ øÚø√ øÚÊ√1 Œ¬ÛÈ¬Õ˘ ˆ¬±Ó¬ ¸≈˜±˝◊√√ qfl¡11 ¸‘√˙ fl¡±˜fl¡ø1¬ı˘·œ˚˛± ˝√√íÀ˘±ííº [õ∂Ô˜ √˙«Ú]

øfl¡c ¬Û±‰¬øÚ1 ∆‚ÌœÀ˚˛fl¡ ¬Û±‰¬øÚ˚˛Úœ ø·ø1À˚˛fl¡1 ¸•Û”Ì« ø¬ı¬Û1œÓ¬º ø·ø1À˚˛Àfl¡ ¸√±˚˛ ’±˘˝√√œ1 ¬ı±À¬ı¬ı±È¬ ‰¬±˝◊√√ Ôfl¡±ÀÈ¬± ŒÓ¬›“ ¸ø˝√√¬ı ŒÚ±ª±À1º Œ¸˝◊√√¬ı±À¬ı ¬Û±‰¬øÚÀ˚˛ ˜±øÓ¬ ’Ú± ’±˘˝√√œfl¡ ¬ı≈øX fl¡ø1 ‚11 ¬Û1±Œ‡ø√¬ıÕ˘ ŒÓ¬Àª“± Ú±Ú± ¬ı≈øX fl¡À1º ¤¬ı±1 ŒÓ¬ÀÚ√À1 ¬Û±‰¬øÚÀ˚˛ ˜±øÓ¬ ’±øÚ ˆ¬±Ó¬ ‡±¬ıÕ˘ ‡±È¬øÚ Ò1± ’±˘˝√√œfl¡ŒÏ“¬fl¡œÀÔ±1±À1 ¬Û±‰¬øÚÀ˚˛ Œfl¡±¬ı±¬ı ¬ı≈ø˘ Œfl¡±ª± fl¡Ô±À1 Œ‡√±, ’±Àfl¡Ã ¤¬ı±1 ’±˘˝√√œ ¤Ê√Úfl¡ Œ˜fl≈¡1œŒ¬Û±ª±ø˘1 ˜„√√À˝√√À1 ˆ¬±Ó¬ ‡≈ª±¬ı ¬ı≈ø˘ Ù“¬±øfl¡ ø√ Œ‡ø√ ¬ÛÍ¬±˚˛º ¬Û±‰¬øÚÀ˚˛ ’Ú¬ı1ÀÓ¬ ’±˘˝√√œ ˜±øÓ¬ ’Ú± fl¡±˚«Ó¬¬Û±‰¬øÚ˚˛Úœ ’øÓ¬á¬ ∆˝√√ ¬ÛÀ1º Œ¸À˚˛ ŒÓ¬Àª“± ¬ı≈øX fl¡ø1 ¬Û±‰¬øÚ1 ·±ÀÓ¬ Œ√±¯∏ ø√ ’±˘˝√√œ Œ‡À√º ëë·Ò”ø˘1’øÓ¬øÔ ¸±˝◊√√‡±Ó¬ √±À˜±√1íí ¬ı≈ø˘ ë¬Û≈˝◊√√Úí ’Ê«√Ú fl¡ø1¬ı Œ‡±Ê√± ø·ø1À˚˛fl¡fl¡ ∆‚ÌœÀ˚˛fl¡ ¬Û±‰¬øÚ˚˛ÚœÀ˚˛ ˆ¬»«¸Ú±fl¡ø1ÀÂ√ñ ëë˝◊√√¸ƒ ’±˘˝√√œ Ú˝√√íÀ˘ ˜≈øÚ˝√√1 ŒÈ¬È≈¬Ó¬ ˆ¬±Ó¬Àfl¡ ŒÚ±À¸±˜±˚˛º ˜˝◊√√ ¬ı±µœÀ˚˛ ˙±fl¡1 ¬Û1± ¬Û±Ó¬Õ˘Àfl¡,‰¬±Î¬◊˘1 ¬Û1± ‰¬1n∏Õ˘Àfl¡ Œ·±ÀÈ¬˝◊√√ ‡Ú ¸—¸±1 Œ·±È¬±˝◊√√ ’±øÚ¬ı ˘±À·º ...’±1n∏ ŒÓ¬›“ ë·Ò”ø˘1 ’øÓ¬øÔ ¸±˝◊√√‡±Ó¬√±À˜±√1í ¬ı≈ø˘ Œ‰¬±À˘±‡ ¤Ù“¬±øfl¡ ˜±øÓ¬À˚˛˝◊√√ Œ˜±1 ›¬Û1Ó¬ √¬Û±ø˘ ˆ¬±1‡Ú Œ¬Û˘±˝◊√√ ø√ ¬Û≈˝◊√√Ú fl¡ø1 ¶§·«Õ˘˘1 Òø1¬ıÕ˘ ›˘±˝◊√√ÀÂ√ºíí [õ∂Ô˜ √˙«Ú]

’ªÀ˙¯∏Ó¬ Œ˚øÚ¬ı± ∆‚ÌœÀ˚˛fl¡1 ¬ı≈øXÀ˚˛ fl¡±˜ ø√À˘º ¬Û±‰¬øÚfl¡ ŒÓ¬›“ ¬ı≈Ê√±˝◊√√ÀÂ√ñ ëëŒ¬ı±À˘± ¤ÀÚÀ¬ı±1’±˘˝√√œ ø¬ı‰¬±ø1 Ù≈¬1±1 ¤Àfl¡± ¸fl¡±˜ Ú±˝◊√√º ¤ÀÚ ’±˘˝√√œÓ¬Õfl¡ ’±˜±1 Œ˜fl≈¡1œ-fl≈¡fl≈¡1 ’±˘˝√√œÀ˚˛˝◊√√ ˆ¬±˘ºíí[¬Û=˜ √˙«Ú]

¬Û±‰¬øÚ˚˛Úœ1 fl¡Ô±Ó¬ ¬Û±‰¬øÚ› Œ˚Ú ¬ÛøÓ¬˚˛Ú ∆·ÀÂ√ ’±1n∏ Ú±È¬fl¡ ‡Ú1 ±˜1øÌ› Ó¬±ÀÓ¬ ¬Ûø1ÀÂ√º Ú±È¬fl¡‡Úfl¡ëfl¡À˜øÎ¬ ’¬ı ø˝√√Î¬◊˜±1í [Comedy of Humour] Ê√±Ó¬œ˚˛ Ú±È¬fl¡1 ±1œÓ¬ Ôí¬ı ¬Û±ø1º ëø˝√√Î¬◊˜±1í ¤È¬± ø¬ıÀ˙¯∏˜±Úø¸fl¡ ’ª¶ö± ø˚ ¤Ê√Ú ¬ı…øMê√1 ’Ú…±Ú… &Ì ¬ı± ’ª¶ö±À¬ı±1 Œ‰¬1±˝◊√√ ∆· ŒÓ¬›“1 ¬ı…øMêQ1 ¬±1¸±˜… ŒÚ±À˝√√±ª±fl¡À1º10¬Û±‰¬øÚ Ú±È¬fl¡Ó¬ Œfl¡ÃÓ≈¬fl¡¬Û”Ì« ˝√√±¸…1¸1 ¸‘ø©Ü ∆˝√√ÀÂ√º Ú±È¬…fl¡±1 Œ¬ıÚ Ê√Úƒ‰¬ÀÚ ¤ÀÚ Œfl¡ÃÓ≈¬fl¡¬Û”Ì« Ú±È¬fl¡1‰¬Ú± fl¡ø1øÂ√˘º Œ¬ıÊ√¬ı1n∏ª±› Œ¬ıÚƒ Ê√Úƒ‰¬Ú1 Ú±È¬fl¡1 ¡Z±1± ’Ú≈õ∂±øÌÓ¬ ∆˝√√øÂ√˘º ¬Û±‰¬øÚÓ¬ Ò˜«±˝◊√√ ¬Û±‰¬øÚ1’øÓ¬˜±S± ’øÓ¬øÔ ¬Û1±˚˛Ì ¶§ˆ¬±Àª ˝√√±¸…1¸1 ¸‘ø©Ü fl¡ø1ÀÂ√º ˝√√±¸…1¸1 ˘·ÀÓ¬ ¬ı…—·1¸1 ˜±S±À˚˛± õ∂˝√√¸Ú‡Úfl¡ ’±fl¡ø¯∏«Ó¬ fl¡ø1 Ó≈¬ø˘ÀÂ√º ¬Û±‰¬øÚÀ˚˛ ˜±øÓ¬ ˜±øÓ¬ ’Ú± ’±˘˝√√œfl¡ ¬Û±‰¬øÚ˚˛ÚœÀ˚˛ ¬ı≈øX fl¡ø1 Œ‡ø√ÀÂ√ ’±1n∏Œ˜fl≈¡1œ-fl≈¡fl≈¡1Àfl¡ ˆ¬±˘ ’±˘˝√√œ ¬ı≈ø˘ ø·ø1À˚˛fl¡1 ’±·Ó¬ &Ì ¬ı‡±øÚÀÂ√º ¬Û±‰¬øÚ˚˛ÚœÀ˚˛ ∆fl¡ÀÂ√ñ ëë˜±Ú≈˝√√fl¡‡≈›ª±Ó¬Õfl¡ Œ˜fl≈¡1œ-fl≈¡fl≈¡1fl¡ ‡≈›ª±ÀÈ¬± ˆ¬±˘º ... fl¡±1Ì Œ˜fl≈¡1œ fl≈¡fl≈¡1 ’Ê√±Ú Ê√œª, ‡±˝◊√√ ø¸˝√√“ÀÓ¬ Œ˜±fl¡Œ¬ÛÀÈ¬ Œ¬ÛÀÈ¬ ˙˘±ø·¬ı, ˚ø√› ˜±øÓ¬¬ı ŒÚ±ª±À1º ’±1n∏ ˜≈À‡À1 ˜±øÓ¬¬ı ¬Û1± ˜±Ú≈À˝√√ √¬ıøÚ ø¬ÛøÈ¬ ŒÓ¬±˜±1 ‡±¬ı,’±·ÀÓ¬ ≈√¯∏±1 ‰¬±ø¬1 ’±¯∏±1 ŒÓ¬±˜±1 ˙˘±· ∆˘ ŒÓ¬±˜±fl¡ Î¬◊‰¬È¬±¬ı ’±1n∏ Ó≈¬ø˜ ø¬ÛøÍ¬ ø√À˘˝◊√√ ø¸˝√√“ÀÓ¬ Œ‡±ª±¬Û±Ó¬‡ÚÀfl¡ Ù¬±ø˘ ŒÓ¬±˜±fl¡ ·±ø˘ ¬Û±ø1 &ø‰¬ ˚±¬ı...ºíí [‰¬Ó≈¬Ô« √˙«Ú]

¤˝◊√√¬ı≈ø˘ fl¡œM«√√ÚÀ1± ¬Û√ ¤Ù“¬±øfl¡ ø¬ıfl‘¡Ó¬ fl¡ø1 ·±˝◊√√ÀÂ√º ¬Û±‰¬øÚ˚˛Úœ1 ¤ÀÚ ¸—˘±¬ÛÓ¬ ¬ı…—·±Rfl¡ ¸≈1¬Û”Ì«˜±S±˝◊√√ õ∂fl¡±˙ ¬Û±˝◊√√ÀÂ√º

˙s1 ˆ≈¬˘ Î¬◊2‰¬±1ÀÌ› Ú±È¬fl¡‡ÚÓ¬ ˝√√±¸…1¸1 ¸‘ø©Ü fl¡ø1ÀÂ√º ˆ¬fl¡Ó¬œ˚˛± ˙sÀ˚˛± Ú±È¬fl¡Ó¬ Í¬±˝◊√√ ¬Û±˝◊√√ÀÂ√ºÎ¬◊√±˝√√1Ì ¶§1+À¬Ûñ ø‰¬fl«¡±˘ [˙‘·±˘], ¬ÛÌ«±˜ [õ∂Ì±˜], ±˜±˝◊√√Ú ¬ıd [¸±˜±Ú… ¬ıd], ¬±˝◊√√· [ˆ¬±·…], Œ‰¬±À˘±‡[Œù≠±fl¡] ˝◊√√Ó¬…±ø√º õ∂‰¬ø˘Ó¬ Ù¬fl¡1±-Œ˚±Ê√Ú±› Ú±È¬fl¡Ó¬ õ∂À˚˛±· ∆˝√√ÀÂ√º Œ˚ÀÚñ ëë·Ò”ø˘1 ’øÓ¬øÔ ¸±˝◊√√‡±Ó¬√±À˜±√1í, ëøÓ¬ø1À˚˛ ¬Û≈1n∏À¯∏ ∆˝√√¬ı± ¤fl¡˜øÓ¬º ŒÓ¬À¬ıÀ¸ ø¸øÊ√¬ı ˝√√ø1Ó¬ ˆ¬fl¡øÓ¬í ˝◊√√Ó¬…±ø√º ˙±¶a1 Î¬◊X‘øÓ¬À˚˛Ú±È¬fl¡‡ÚÓ¬ ˆ¬·ª» ˆ¬øMê√1 øÚ√˙«Ú √±ø„√√ Òø1ÀÂ√º



¬Û±‰¬øÚ Ú±È¬fl¡Ó¬ ˙±¶a·Ó¬ ’±√˙«±Ú≈¸1Ì ’±1n∏ ¸±—¸±ø1fl¡ :±Ú1 ¡ZiZ ø‰¬øSÓ¬ ∆˝√√ÀÂ√º11 ¬Û±‰¬øÚ1∆‚ÌœÀ˚˛fl¡fl¡ ¸—¸±1 Ò˜« ¬Û±˘Ú fl¡1± ·‘˝√√¶öÚœ1 1+¬ÛÓ¬ ø‰¬øSÓ¬ fl¡1± ∆˝√√ÀÂ√º øfl¡c ’øÓ¬øÔ ¬Û1±˚˛Ì ¬Û±‰¬øÚ1fl¡˜«-fl¡±G˝◊√√ ’±1n∏ ¬Û±‰¬øÚ˚˛Úœ1 øSê˚˛± fl¡˜«˝◊√√ Ú±È¬fl¡Ó¬ ø¬ı˜˘ ˝√√±¸…1¸1 ¸‘ø©Ü fl¡ø1ÀÂ√º

Œ¬ıÊ√¬ı1n∏ª±1 ø‰¬fl¡1¬ÛøÓ¬ øÚfl¡1¬ÛøÓ¬ Ú±È¬fl¡‡ÚÓ¬ ≈√È¬± ·ˆ¬±˝◊√√Ó¬ Œ‰¬±11 Œ‰¬Ã˚« ¬ı‘øM√√1 ˝√√±¸…¬Û”Ì« Œfl¡Ã˙˘’±1n∏ ø¸˝√√“Ó¬1 ø¬ı‰¬±11 ¬ı±À¬ı ’±À˚˛±Ê√Ú fl¡1± ø¬ı‰¬±1 ø¬ıˆ¬±·1 ≈√Ú«œøÓ¬¬Û1±˚˛Ì ¬ı…ª˝√√±11 ˝√√±¸… ˜Ò≈1 ø‰¬S Ú±È¬fl¡‡ÚÓ¬ Œ√‡≈›ª± ∆˝√√ÀÂ√º ±˜±øÊ√fl¡ ¬ı…—· Ú±È¬fl¡ ø˝√√‰¬±À¬Û Œ¬ıÊ√¬ı1n∏ª±1 ¤˝◊√√ Ú±È¬fl¡ ‡ÀÚ ¤fl¡ Î¬◊À~‡À˚±·… ”¬ø˜fl¡±¢∂˝√√Ì fl¡ø1ÀÂ√º ∆‰¬Ò…È¬± ‘√˙…Ó¬ ø¬ıˆ¬Mê√ õ∂˝√√¸Ú ‡Ú1 fl¡À˘¬ı1 ¸1n∏º fl¡±ø˝√√ÚœÀÈ¬±Ó¬ ˆ¬±ª1 Œfl¡±ÀÚ± Ê√øÈ¬˘Ó¬±Ú±˝◊√√º fl¡±ø˝√√ÚœÀÈ¬±Ó¬ 1Ê√±, ≈ª1±Ê√, ”√Ó¬ ’±ø√ ‰¬ø1S1 ¡Z±1± ø‰¬fl¡Ú¬Û≈1, øÎ¬„√√± Ú·1 ’±ø√ 1±Ê√…1 fl¡Ô± ’ªÓ¬±1Ì±fl¡ø1 Ú±È¬…fl¡±À1 ˜Ò…˚≈·œ˚˛ ¬Ûø1À¬ı˙1 ¸‘ø©Ü fl¡ø1ÀÂ√º12 ø¬ı‰¬±11 Ú±˜Ó¬ Œ˝√√±ª± ˆ¬G±ø˜, Î¬◊»Àfl¡±‰¬1 ’Ó¬¬Û±ø˘,¬Û1¶Û11 ˜±Ê√Ó¬ Ôfl¡± ø˝√√—¸± ¬Û1±˚˛ÌÓ¬±, ’øˆ¬Ê√±Ó¬ Œ|Ìœ1 ’˝√√— ˜ÀÚ±ˆ¬±ª ’±ø√ ¬ı±ô¶ª Ê√œªÚ1 fl¡±˚«fl¡˘±À¬Û± ˝◊√√˚˛±Ó¬ Î¬◊O±¬ÛÚ fl¡1± ∆˝√√ÀÂ√º ø‰¬fl¡1¬ÛøÓ¬ ’±1n∏ øÚfl¡1¬ÛøÓ¬1 ‰¬ø1S õ∂˝√√¸Ú1 ¬ı±À¬ı Œ˚±·… ∆˝√√ÀÂ√º’±Ú˝√√±ÀÓ¬ ¸—˘±¬Û ¸˜”À˝√√± ‰¬ø1S±Ú≈· Œ˝√√±ª± ¬ı≈ø˘¬ı ¬Û±ø1º õ∂˝√√¸Ú ‡ÚÓ¬ ¸±˜±Ú… ˆ¬±À¬ı ¬ı…—·1 ˆ¬±À¬ı± ÚÔfl¡±Ú˝√√˚˛º ¸≈Ó≈¬ø˘ Œ·“±˝√√±˝◊√√ ’±1n∏ ·e± 1±˜1 ‰¬ø1SÓ¬ ŒÓ¬ÀÚ ˆ¬±¬ı ¬ı…Mê√ ∆˝√√ÀÂ√º øfl¡c ø¬ı˜˘ ˝√√±¸…1¸1 õ∂ˆ¬±ÀªÓ¬±fl¡ •°±Ú fl¡ø1ÀÂ√º

Œ¬ıÊ√¬ı1n∏ª± Œ√Àª õ∂˝√√¸Ú Œfl¡˝◊√√‡Ú1 ˜±ÀÊ√À1 ‰¬ø1S1 ˝√√±¸…fl¡1 fl¡Ô± ’±1n∏ fl¡˜«1 ˜±ÀÊ√À1 ˝√√±¸…1¸1¸‘ø©Ü fl¡ø1ÀÂ√ ˘·ÀÓ¬ Œ¸˝◊√√ ¸˜˚˛1 ¸˜±Ê√ Ê√œªÚ1 ¤Àfl¡±‡øÚ ¬ı±ô¶ª ø‰¬S› ’ÇÚ fl¡ø1ÀÂ√º ¤˝◊√√ Ú±È¬fl¡ Œ|Ìœ1’±Ú ¤È¬± Î¬◊À~‡À˚±·… ø√˙ ˝√√í˘ ˝◊√√˚˛±1 ¸1˝√√ ˆ¬±·À1 ¬ÛÈ¬ˆ”¬ø˜ ·±›“ ’±1n∏ ·±ª˘œ˚˛± Ê√œªÚº13

Œ¬ıÊ√¬ı1n∏ª±1 õ∂˝√√¸Ú Œfl¡˝◊√√‡Ú1 ˜”˘ ¸±Ò≈fl¡Ô±1 ‚È¬Ú±fl¡ Œfl¡f fl¡ø1 fl¡1± ˝√√íÀ˘› ∆¬ı¯ûª ¬Ûø1Àª˙1˜±Ê√ÀÓ¬ Î¬±„√√1 √œ‚˘ Œ˝√√±ª± Œ¬ıÊ√¬ı1n∏ª±1 ˆ¬±¬ı±√˙« õ∂˝√√¸Ú1 ‰¬ø1S ¸˜”˝√√Ó¬ ˆ”¬˜≈øfl¡ ˜±ø1ÀÂ√º Î¬◊√±˝√√1Ì ¶§1+À¬Ûø˘øÓ¬fl¡±˝◊√√Ó¬ øÚÓ¬±À˚˛ ·±˝◊√√ÀÂ√ñ ë¬Û±1 fl¡1± 1‚≈Ú±Ô ¸—¸±1 ¸±·À1í [ø¡ZÓ¬œ˚˛ ’Ç, õ∂Ô˜ √˙«Ú]

’±Àfl¡Ã, øÓ¬Ó¬±À˚˛ ·±˝◊√√ÀÂ√ñ ëë‰¬Sê¬ı±Ó¬ ’¸≈À1 øfl¡¯ûfl¡ øÚÀ˘ ˝√√ø1íí [ø¡ZÓ¬œ˚˛ ’Ç, õ∂Ô˜ √˙«Ú]ø¡ZÓ¬œ˚˛ √˙«ÚÓ¬ 1n∏ ·1‡œ˚˛±1 ·œÓ¬ÀÓ¬± fl‘¡¯û ø¬ı¯∏˚˛fl¡ ·œÀÓ¬ Í¬±˝◊√√ ¬Û±˝◊√√ÀÂ√º ŒÚ±˜˘ Ó¬ ’±øÍ¬˚˛±¬ı±1œ S‡Ú

∆¬ı¯ûª ¸S1 ’±Ò±1Ó¬ 1‰¬Ú± fl¡À1±º √øÒ˜ÔÚ, ¸œÓ¬± ¸˚˛•§1 Ú±È¬ ’±ø√ ’Çœ˚˛± ˆ¬±›Ú± ’±ø√1 ’±‡1±fl¡1±Õ˘ ‰¬±˝◊√√ Ó¬±Ó¬ ∆¬ı¯ûª ˆ¬±¬ı õ∂fl¡È¬ ∆˝√√ Î¬◊øÍ¬ÀÂ√º ¬Û±‰¬øÚÓ¬ Ò˜«±˝◊√√ ¬Û±‰¬øÚÀ˚˛ fl¡Ô±˝◊√√ õ∂øÓ¬ ˙±¶a1 ¬Û√ ·±˝◊√√ÀÂ√[õ∂Ô˜ √˙«Ú, ø¡ZÓ¬œ˚˛ √˙«Ú]º ¬Û±‰¬øÚ˚˛ÚœÀ˚˛› fl≈¡fl≈¡1-Œ˜fl≈¡1œfl¡ ’±˘˝√√œ ¬ı≈ø˘ ˘í¬ıÕ˘ ø·ø1À˚˛fl¡fl¡ ¬ı≈Ê√øÚø√ÀÂ√ñ

fl≈¡fl≈¡1 ø‰¬fl«¡±˘ ·±ÒÀ1± ’±Ó¬˜± 1±˜ºÊ√±øÚ Ê√±øÚ ¸fl¡À˘±Àfl¡ fl¡ø1¬ı± ¬ÛÌ«±˜ºº [‰¬Ó≈¬Ô« √˙«Ú]

ŒÓ¬ÀÚ√À1 ø‰¬fl¡1¬ÛøÓ¬-øÚfl¡1¬ÛøÓ¬ ÀÓ¬± 1±˜±Ú≈Ê√, ˙Ç1±‰¬±˚« ’±ø√1 fl¡Ô± fl¡Ô± õ∂¸eÓ¬ ’±À˘±‰¬Ú± ∆˝√√ÀÂ√ºŒ¬ıÊ√¬ı1n∏ª±1 õ∂˝√√¸Ú Œfl¡˝◊√√‡Ú Î¬◊¬ÛÀˆ¬±·… Œ˝√√±ª±1 ’Ú…Ó¬˜ fl¡±1Ì ˝√√í˘ ¢∂±˜…Ê√œªÚ1 ˘·Ó¬ ‡±¬Û ‡≈ª±˝◊√√

õ∂À˚˛±· fl¡1± ·œÓ¬¸˜”˝√√º ø˘øÓ¬fl¡±˝◊√√, ŒÚ±˜˘, ¬Û±‰¬øÚ, ø‰¬fl¡1¬ÛøÓ¬-øÚfl¡1¬ÛøÓ¬ ¤˝◊√√ ’±È¬±˝◊√√Àfl¡˝◊√√‡ÚÀÓ¬ ·œÓ¬1õ∂±Ò±Ú… Ú fl¡ø1¬ı˘·œ˚˛±º ’±Ú˝√√±ÀÓ¬, ÿÚø¬ı—˙ øÓ¬fl¡±1 Œ˙¯∏ ¬±· ’±1n∏ ø¬ı—˙ øÓ¬fl¡±1 ’±· ¬±·Ó¬ ¬ı„√√±˘œˆ¬±¯∏±˝◊√√ ’¸˜œ˚˛± ˜±Ê√Ó¬ õ∂ˆ¬±ª Œ¬ÛÀ˘±ª±1 fl¡Ô± ŒÚ±˜˘ Ú±È¬fl¡1 Ó‘¬Ó¬œ˚˛ √˙«ÚÓ¬ ’±øÒ˚˛±¬ı±1œ S1 Œ·“±¸±À˚˛¬ı„√√±˘œ ˆ¬±¯∏±Ó¬ 1‰¬Ú± fl¡1± Ú±È¬fl¡1 fl¡Ô± ·¬ı« fl¡ø1 Œfl¡±ª±1 ¬Û1±˝◊√√ Ê√Ú± ˚±˚˛º ¬ı„√√˘± ·œÓ¬ 1‰¬Ú± fl¡ø1 ŒÓ¬›“·±˝◊√√ qÚ±˝◊√√ÀÂ√º ˝◊√√˚˛±1 ¬ı±ø˝√√À1› ¬ÛS ø˘‡±1 õ∂‰¬˘Ú1 fl¡Ô±› Œ¬ıÊ√¬ı1n∏ª±˝◊√√ ø˘øÓ¬fl¡±˝◊√√Ó¬ Î¬◊À~‡ fl¡ø1ÀÂ√º¬ÛS1 ø˘‡øÚÀÓ¬± ¸—¶‘®Ó¬ ’±1n∏ ¬ı„√√˘± ˆ¬±¯∏±1 õ∂ˆ¬±ª õ∂‰≈¬1º

Œ¬ıÊ√¬ı1n∏ª±1 õ∂˝√√¸Ú Œfl¡˝◊√√‡Úfl¡ ’¸˜œ˚˛± õ∂˝√√¸Ú Œ|Ìœ1 Ú±È¬fl¡1 ø¬ıÀ˙¯∏ —À˚±Ê√Ú ¬ı≈ø˘¬ı ¬Û±ø1º ‚È¬Ú±1



’øÓ¬1?Ú ¬ı…±‡…±, s1 ≈¬˘ Î¬◊2‰¬±1Ì, ∆¬ı¯ûª ±ø˝√√Ó¬…1 Î¬◊X‘øÓ¬Ó¬ ≈¬˘ s1 õ∂À˚˛±·, ¤Àfl¡È¬± sÀ1 ¬ı±1•§±1¬ı…ª˝√√±1, ·±“ª1 ˆ¬±¯∏±-¬ı‰¬Ú1 ¬ı…ª˝√√±1 ’±ø√À1 ¬Û±Í¬fl¡fl¡ ˝√√±¸…1¸1 ’±À˜±√ ø√¬ı ¬Û±ø1ÀÂ√º ¤˝◊√√ø‡øÚÀÓ¬ ¢∂œfl¡Ú±È¬…fl¡±1 ¤ø1À©Ü±ÀÙ¬øÚÂ√, Œ˘øÈ¬Ú Ú±È¬…fl¡±1 õ≠È¬±Â√ ’±ø√1 1‰¬Ú±1 ˘·ÀÓ¬± Œ¬ıÊ√¬ı1n∏ª±1 õ∂˝√√¸Ú1 ø˜˘ ˘é¬…fl¡ø1¬ı ¬Û±ø1º ŒÓ¬›“1 õ∂˝√√¸Ú1 Œfl¡±ÀÚ± Í¬±˝◊√√Ó¬ ¬ı…—·1 ±˜±Ú… ø‰¬øÈ¬fl¡øÌ Ô±øfl¡À˘› ’¬ı±ô¶ª, ’øÓ¬1?Ú fl¡±ø˝√√Úœ’±1n∏ fl¡±˚«-fl¡˘±À¬Û ˝√√±¸…1¸1 ’±À˜Ê√ Ï¬±ø˘ÀÂ√ Œ¬ıøÂ√º Œ¸À˚˛À˝√√ Œ¬ıÊ√¬ı1n∏ª±1 õ∂˝√√¸Ú Œfl¡˝◊√√‡Úfl¡ ø¬ıqXõ∂˝√√¸Ú ø˝√√‰¬±À¬Û ¶ö±Ú ø√¬ı ¬Û±ø1º ’ø˙øé¬Ó¬, ‰¬˝√√±, ˝√√Ê≈√ª±, ·¤û± ˜±Ú≈˝√√1 Ê√œªÚ ’±1n∏ ¸˜±Ê√fl¡ Œfl¡f fl¡ø1ŒÓ¬›“1 õ∂˝√√¸Ú ¸˜”˝√√Ó¬ ˝√√±¸…1¸1 ¸‘ø©Ü fl¡1± ∆˝√√ÀÂ√ Œ¸˚˛± ¶Û©Üº õ∂˝√√¸Ú Œfl¡˝◊√√‡Ú1 ˜±ÀÊ√À1 Œ¬ıÊ√¬ı1n∏ª±1¸˜±Ê√1 õ∂øÓ¬ Ôfl¡± √±˚˛¬ıXÓ¬± Ó¬Ô± ¸˜±Ê√ ¸À‰¬Ó¬Ú1 ˜ÀÚ±ˆ¬±À¬ı± õ∂øÓ¬Ù¬ø˘Ó¬ ∆˝√√ÀÂ√ºn

¬Û±√È¬œfl¡± –[1] ˙˜«±, ¸ÀÓ¬…f Ú±Ô [1986]. ’¸˜œ˚˛± Ú±È¬… ¸±ø˝√√Ó¬…, 357

[2] ˆ¬1±˘œ, ∆˙À˘Ú [1990]. Ú±È¬fl¡ ’±1n∏ ’¸˜œ˚˛± Ú±È¬fl¡º &ª±˝√√±È¬œ – ¬ı±Ìœõ∂fl¡±˙, 43

[3] Nicoll, A. (1985). The Theory of Drama, 196

[4] ˙˜«±, ¸ÀÓ¬…f Ú±Ô [1986]. ’¸˜œ˚˛± Ú±È¬… ¸±ø˝√√Ó¬…º &ª±˝√√±È¬œ – Œ¸Ã˜±1 øõ∂ø∞I◊— ¤G ¬Û±ø¬ıvø‰¬—õ∂±˝◊√√Àˆ¬È¬ ø˘ø˜ÀÈ¬Î¬, 363

[5] ˝◊√√fl¡œ˚˛±, ÚÀ·Ú [2010]. Œ¬ıÊ√¬ı1n∏ª± 1‰¬Ú±ª˘œ, Ó‘¬Ó¬œ˚˛ ‡G, [’±·fl¡Ô±], [·]º &ª±˝√√±È¬œ – ¬ıÚ˘Ó¬±º[6] ˜˝√√ôL, Œ¬Û±Ú± [1993]. õ∂¸e – Ú±È¬fl¡º &ª±˝√√±È¬œ – ¬Û”¬ı«±=˘ õ∂fl¡±˙, 24

[7] ˝◊√√fl¡œ˚˛±, ’øÊ√» [¸•Û±.]. Â√˙ ¬ıÂ√11 ’¸˜œ˚˛± Ú±È¬fl¡ – ¬Û1•Û1± ’±1n∏ ¬Ûø1ªM«√√Ú, &ª±˝√√±È¬œ – ¬ıÚ˘Ó¬±,197

[8] ˜˝√√ôL, Œ¬Û±Ú± [1993]. õ∂¸e – Ú±È¬fl¡º &ª±˝√√±È¬œ – ¬Û”¬ı«±=˘ õ∂fl¡±˙, 27

[9] ˙˜«±, ¸ÀÓ¬…f Ú±Ô [1986]. ’¸˜œ˚˛± Ú±È¬… ¸±ø˝√√Ó¬…º &ª±˝√√±È¬œ – Œ¸Ã˜±1 øõ∂ø∞I◊— ¤G ¬Û±ø¬ıvø‰¬—ø˘ø˜ÀÈ¬Î¬, 363

[10] ˜˝√√ôL, Œ¬Û±Ú± [1993]. õ∂¸e – Ú±È¬fl¡º &ª±˝√√±È¬œ – ¬Û”¬ı«±=˘ õ∂fl¡±˙, 25

[11] ˙˜«±, ¸ÀÓ¬…f Ú±Ô [1986]. ’¸˜œ˚˛± Ú±È¬… ¸±ø˝√√Ó¬…, &ª±˝√√±È¬œ – Œ¸Ã˜±1 øõ∂ø∞I◊— ¤G ¬Û±ø¬ıvø‰¬—ø˘ø˜ÀÈ¬Î¬, 363

[12] ˙˝◊√√fl¡œ˚˛±, ’øÊ√» [¸•Û±.][2000]. Â√˙ ¬ıÂ√11 ’¸˜œ˚˛± Ú±È¬fl¡ – ¬Û1•Û1± ’±1n∏ ¬Ûø1ªM«√√Ú,&ª±˝√√±È¬œ – ¬ıÚ˘Ó¬±, 217

[13] ¬ı1À·±˝√√±ø¤û, Œ˝√√±À˜Ú [1995]. ø¬ı—˙ ˙øÓ¬fl¡±1 ’¸˜œ˚˛± ¸±ø˝√√Ó¬…º &ª±˝√√±È¬œ, 111




˙Ç1œ ’±√˙«Ó¬ ’¸˜1 Œ|Ìœ˝√√œÚ ¸˜±Ê√Classless Society of Assam in the Ideology of Œa>karadeva

øÚ˜«±ø˘ √±¸Nirmali Das

Assistant Professor, Deptt. of Assamese



Abstract: Based on the Indian Bhakti movement, the Neo-Vaiî]aviteawakening in Assam is also known by various names like monotheisticNeo-Vaiî]avite movement, Mahāpuruîīya (supreme being) nāma dharma(religious practices and cult of religion), Eka-śarana-nāma-dharma(religion based on worshiping only one deity / taking absolute shelter orrefuge in Lord Viî]u or Káî]a) etc. This movement not only diminishedthe class system and racial discrimination among the different sectionsof the people of Assam but also helped in spreading education and spiritualawareness among them.Key Words : Neo-Vaiî]avite, Bhakti Movement, Class System and Racial

discrimination

õ∂±‰¬œÚ fl¡±˜1+¬Û, ’¸˜, Œ¬ı˝√√±1 øÓ¬øÚ› Œ√˙ ø¬ıøˆ¬iß Ê√±øÓ¬ Ê√ÚÊ√±øÓ¬À1 ˆ¬1± ’±øÂ√˘º ˙Ç1À√ª11‰¬Ú±Ó¬À˝√√ øÓ¬øÚ1±Ê√… Œ˚ ø¬ıøˆ¬iß Ê√±øÓ¬-Ê√ÚÊ√±øÓ¬À1 ˆ¬1± ’±øÂ√˘ Ó¬±1 ¬Ûø1‰¬˚˛ Œ¬Û±ª± ˚±˚˛1ñ

øfl¡1±Ó¬ fl¡Â√±1œ ‡±ø‰¬ ·±À1± ø˜ø1˚ªÚ fl¡Ç Œ·±ª±˘º

’¸˜ ˜˘≈fl¡ ŒÒ±ª± Œ˚ Ó≈¬1n∏fl¡fl≈¡ª±‰¬ Œ•°26√ ‰¬G±˘ºº

˙Ç1À√ª1 ‘√ø©ÜÓ¬ ’±À˝√√±˜ 1Ê√±1 ’ÒœÚÓ¬ ë’¸˜í Ú±˜1 1±Ê√…Ó¬ ¬ı¸øÓ¬ fl¡1± Ê√ÚÊ√±øÓ¬¸fl¡˘ ˝√√í˘ñfl¡Â√±1œ, ‡±ø‰¬, ·±À1±, ø˜ø1, ˚ªÚ, fl¡Ç, Œ·±ª±˘, ŒÒ±ª±, fl≈¡¬ı±‰¬, Œ•°26√ ’±1n∏ ‰¬G±˘º ˙Ç1À√Àª ë’¸˜í ˙s1¡Z±1± È¬±˝◊√√, ’±À˝√√±˜¸fl¡˘fl¡ ¬ı≈Ê√±˝◊√√ÀÂ√º ëÓ≈¬1n∏fl¡í sÀÈ¬±À1 ≈Â√˘˜±Ú¸fl¡˘fl¡ ¬ı≈Ê√±˝◊√√ÀÂ√º ¤øÓ¬˚˛±› ·±›“ ’=˘Ó¬·±ø˘ ¬ÛøÚ ¬Û1±1 ˜˚˛Ó¬ ëÓ≈¬1n∏fl¡í, ëŒ•°26√í s ¬ı…ª˝√√±1 fl¡1± √√˚˛º Œ•°26√˝◊√√ ’ø˝√√µ≈, ¬ıø˝√√1±·Ó¬ ø¬ıÀ√˙œ¸fl¡˘fl¡¬ı≈Ê√±˚˛º ëŒ•°26√í ˙s1 ’±øˆ¬Ò±øÚfl¡ ’Ô«ñ a barbarian, a foreigner, anyone not speaking

the Sanskrit or one of its derivative languages and not conforming to the

established usages of the Hindus.2 ’Ô«±» ¬ıø˝√√1±·Ó¬ ¸—¶‘®Ó¬ˆ¬±¯∏± ŒÚ±Àfl¡±ª±, ø˝√√µ≈˙±¶a ˜ÀÓ¬Ú‰¬˘± ø¬ıÀ√˙œ ±Ú≈˝√√fl¡ ¬ı≈ÀÊ√±ª± Ó¬Ô± Œ¬ı˚˛± ’±1n∏ ’¸—¶‘®øÓ¬¬ı±Ú ±Ú≈˝√√fl¡ Œfl¡±ª± √√˚˛º ëŒ•°26√í sÀÈ¬±Àª ¬±¯∏±1




Vol. 1, No. 1 (2016), 154-163


øˆ¬ißÓ¬±› ¸”‰¬Ú± fl¡ø1øÂ√˘º3 ˙Ç1À√Àª ë‰¬G±˘í Ú±À˜ ø˚ÀÈ¬± Ê√±øÓ¬1 fl¡Ô± ¬ı±À1 ¬ı±À1 ∆fl¡ÀÂ√ ¸—¶‘®Ó¬Ó¬ ¤˝◊√√Ê√±øÓ¬ÀÈ¬±fl¡ ˜±Ê√ ¬ıø˝√√ˆ”«¬Ó¬ Úœ‰¬ Ê√±øÓ¬ ¬ı≈ø˘ ∆fl¡ÀÂ√º Œ¸˝◊√√ ˜˚˛1 ’¸˜Ó¬ ‰¬G±˘ Ú±˜1 Î¬◊¬ÛÊ√±øÓ¬ÀÈ¬±fl¡ ‰¬Î¬ˇ±˘¬ı≈ø˘ Œfl¡±ª± ∆˝√√øÂ√˘º ˙Ç1À√Àª ŒÓ¬ÀÚ Ê√±øÓ¬fl¡ ˝√√ø1ˆ¬øMê√1 ¡Z±1± ¬ıË±p¡Ì ˝√√í¬ı ¬Û±À1 ¬ı≈ø˘› ∆fl¡ÀÂ√º ˜˝√√Àù´1ŒÚ›·1 ÀÓ¬ñ In Bhakti, one does not require to be a God, a Brahman or a Sage.

The Candala, whose body, word and mind are turned upon the rememberance

of God, is superior to a Brahman maintaining his twelve virtues.4º ë˚ªÚí ˙sÀ1ø¬ıÀ√˙œÀ˘±fl¡fl¡ ¬ı≈Ê√±˝◊√√ÀÂ√, ëfl¡Çí Ú±˜1 Ê√±øÓ¬1 ¬Ûø1‰¬˚˛ ¬ıM«√√˜±ÀÚ ˘≈5 ¬ı≈ø˘ fl¡í¬ı ˘±ø·¬ıº ëfl≈¡¬ı±‰¬í ˙s˝◊√√ ‡≈ÿ¬ı¸yª Œfl¡±‰¬¸fl¡˘fl¡ ¬ı≈Ê√±˝◊√√ÀÂ√º øfl¡1±Ó¬, fl¡Â√±1œ, ·±À1±, ø˜ø1 [ø˜ø‰¬—] ’±ø√À1 ˜Àe±˘œ˚˛ Ê√ÚÀ·±á¬œ¸fl¡˘fl¡¬ı≈Ê√±˝◊√√ÀÂ√º ˝◊√√˚˛±1 ˘·ÀÓ¬ ¬ıÀÎ¬ˇ±, 1±ˆ¬±, ˝√√±Ê√—, øÎ¬˜±Â√±, ø˜øfl¡1, Œ¸±ÀÚ±ª±˘, øÓ¬ª± ¬ı± ˘±˘≈—, ‰≈¬Ó¬œ˚˛±, ˜1±Ì,1±Ê√¬ı—˙œ ˝◊√√Ó¬…±ø√› ˝◊√√˚˛±1 ’ôLˆ”«¬Mê√º ˙Ç1À√ª1 Î¬◊Mê√ ¬Û√ÀÈ¬±1 Î¬◊À~‡1 ¬Û1± ’Ú≈˜±Ú fl¡ø1¬ı ¬Û±ø1 ¤˝◊√√Ê√ÚÊ√±øÓ¬¸˜”˝√√À1˝◊√√ ˜±Ú≈˝√√ ’¸˜1 ¸1˝√√ ¸—‡…fl¡ ˜±Ú≈˝√√º ¤˝◊√√ ˜±Ú≈˝√√ø‡øÚfl¡ ë’Ú±˚«í ¬ı≈ø˘ Œfl¡±ª± ˝√√˚˛º ¬ı±fl¡œfl¡ø˘Ó¬±, fl¡±˚˛¶ö, ¬ıË±p¡Ì, ˙”^, ∆¬ı˙… ¸˜øi§ÀÓ¬ Œ˘±fl¡¸fl¡˘fl¡ ë’±˚«í ¬ı≈ø˘ Œfl¡±ª± ˝√√˚˛º ’¸˜1 Ê√±Ó¬œ˚˛¸±˜±øÊ√fl¡ Ê√œªÚ ¬ı≈ø˘À˘ ’±˚« ’Ú±˚« ¸—ø˜ø|Ó¬ ˜±Ú≈˝√√1 Ê√œªÚ õ∂Ì±˘œ1 Ò±1±ÀÈ¬±fl¡ ¬ı≈Ê√±˚˛º ˜±Ú≈˝√√1 ’±‰¬±1-1œøÓ¬, ˜±Ê√1 øÚ˚˛˜ fl¡±Ú≈Ú, Ò˜«œ˚˛ ÚœøÓ¬ ’±√˙«, ˜±Ê√1 ·±Í¬øÚfl¡ ø√˙, ’Ô«ÚœøÓ¬, 1±Ê√ÚœøÓ¬ ’±ø√À1 ·øÍ¬Ó¬˝√√˚˛ ¸±˜±øÊ√fl¡ Ê√œªÚº

˙Ç1œ ’±√˙«1 ø¬ı¯∏À˚˛ &1n∏ ‰¬ø1Ó¬Ó¬ ¤ÀÚ√À1 Œ¬Û±ª± ±˚˛ñ ëë¿˜ôL Ç1À√ª1 ¡Z±1± ∆¬ı¯ûª Ò˜« ¬±1Ó¬1’±Ú ∆¬ı¯ûª Ò˜«1 ˘·Ó¬ ŒÓ¬ÀÚ˝◊√√ ø˜ø˘ Ú±˚±˚˛º ’±˜±1 Ò˜«1 ¬ıœÊ√˜La Î¬◊¬Û±¸Ú± ¬ÛXøÓ¬, ’±‰¬±1-¬ı…ª˝√√±1ˆ¬±1Ó¬1 ’±Ú ∆¬ı¯ûª Ò˜«1 ˘·Ó¬ øÚø˜À˘º ¤˝◊√√ fl¡±1ÀÌ˝◊√√ Œ¬ı±Òfl¡À1± ˝◊√√˚˛±fl¡ ˜˝√√±¬Û≈1n∏¯∏œ˚˛± ¤fl¡˙1Ì Ò˜« ¬ı±fl¡±˜1+¬Ûœ˚˛± ∆¬ı¯ûª Ú±˝◊√√¬ı± ˆ¬±·ªÓ¬œ Ò˜« Œ¬ı±À˘º ’±˜±1 Œ√˙Ó¬ õ∂‰¬ø˘Ó¬ Œ˝√√±ª± ∆¬ı¯ûª Ò˜« ¤fl¡ ÷ù´1 Œ¸ª±Ò˜« , ¤˝◊√√ fl¡±1ÀÌ ’±˜±1 Ò˜«fl¡ ˜˝√√±¬Û≈1n∏¯∏œ˚˛± Ò˜« Œ¬ı±˘± ˝√√í¬ı ¬Û±˚˛º ’±˜±1 ˜˝√√±¬Û≈1n∏¯∏œ˚˛± ∆¬ı¯ûªÒ˜«Ó¬¬ıË±p¡Ì…Ò˜«1 õ∂±Ò±Ú… Ú±˝◊√√, ˝◊√√˚˛±1 ’±‰¬±˚« Œ˚˝◊√√ Œ¸˝◊√√ ¬ıÌ«1 Œ˘±Àfl¡˝◊√√ ˝√√í¬ı ¬Û±À1º ŒÓ¬›“ ø˝√√µ≈˙±¶aÀ¬ı±1 ˜LöÚfl¡ø1 ¤˝◊√√ Œ√˙1 ˝√√±ª±-¬Û±Úœ ¸≈Ê√± ∆¬ı¯ûª Ò˜« õ∂fl¡±˙ fl¡À1º ŒÓ¬›“ Œ·±ÀÈ¬˝◊√√ ˆ¬±1Ó¬¬ı¯∏«À1 õ∂±Ò±Ú õ∂Ò±ÚÓ¬œÔ«¶ö±ÚÀ¬ı±1 ‚”ø1 ’ÀÚfl¡ ¸±Ò≈ ¸Ú…±¸œ1 ˘·Ó¬ ’±˘±¬Û-’±À˘±‰¬Ú± fl¡ø1 ø¬ıøˆ¬iß Œ√˙1 ·œÓ¬ ˜±Ó¬ Ú±È¬, ¸≈1¸=±1, ¬ı±√… ø˙øfl¡ ’±ø˝√√ ¤˝◊√√ Œ√˙Ó¬ ¬Û”¬ıı«1 ¬Û1± ‰¬ø˘ ’˝√√± fl‘¡ø©Ü1 ˘·Ó¬ ¸—ø˜|Ì fl¡ø1 õ∂‰¬˘Ú fl¡À1, ’Ô«±»¤˝◊√√À√˙Ó¬ ’±·1 ¬Û1± ‰¬ø˘ Ôfl¡± ˆ¬±·ªÓ¬œ Ò˜«Ó¬ 1˝√√Ú ø√ ÚÓ≈¬Ú Ò˜«1 √À1 õ∂‰¬±1 fl¡ø1øÂ√˘º Ò˜«Ó¬ ø˚À¬ı±1’±ªÊ«√Ú± ¬Ûø1øÂ√˘, ŒÓ¬›“ Œ¸˝◊√√À¬ı±1 &‰¬±˝◊√√ ÚÓ≈¬Ú Î¬◊√±1 ˆ¬±ª ø√ Ó¬±Ó¬ õ∂±Ì ø√øÂ√˘ ’±1n∏ Ó¬±À1 Ù¬˘Ó¬ Œ¸˝◊√√¸˜˚˛ÀÓ¬ ÚÓ≈¬Ú ¸ˆ¬…Ó¬±1 ˚≈· ’±1y ∆˝√√øÂ√˘ºíí5 Ê√ÚÊ√±øÓ¬¸fl¡˘ øÚÊ√ øÚÊ√ ˆ¬±¯∏±fl‘¡ø©Ü1 ¡Z±1± ¸˜‘X ˚ø√›ø¬ıøˆ¬iß ˜Ó¬Àˆ¬√ ’±1n∏ ’ÕÚfl¡…1 ˜±Ê√Ó¬ ˙Ç1À√Àª Ê√±Ó¬œ˚˛ Ê√œªÚ ¸˜‘X fl¡ø1 ¸˜±Ê√ ·Ï¬ˇ±1 ’±˙± fl¡ø1øÂ√˘ºÊ√±øÓ¬¬ıÌ«1 Î¬◊2‰¬-Úœ‰¬1 õ∂±‰¬œ1 ˆ¬±ø„√√ ¬ı‘˝√√» ’¸˜œ˚˛± ¸˜±Ê√‡Ú ·øÏ¬ˇ¬ıÕ˘ ’¸˜1 ¬Û¬ı«Ó¬, ¬Û±˝√√±1, ∆ˆ¬˚˛±˜Ó¬¬ı¸¬ı±¸ fl¡1± Ê√±øÓ¬-Î¬◊¬ÛÊ√±øÓ¬1 ˜±Ê√Ó¬ Ò˜«œ˚˛ ¸±—¶‘®øÓ¬fl¡ ‹fl¡… ¶ö±¬ÛÚ1 ¡Z±1± Ê√±Ó¬œ˚˛ Ê√œªÚ1 Œˆ¬“øÈ¬ øÚ˜«±Ìfl¡ø1øÂ√˘º ŒÓ¬›“1 Î¬◊ÀV˙… Ò˜«œ˚˛ ‹fl¡…1 ±ÀÊ√À1 ±˜±øÊ√fl¡ ‹fl¡… fl¡È¬fl¡È¬œ˚˛± fl¡1±º ±˜Ê√1 ø˚ Ê√±Ó¬À1 ±Ú≈˝√√Ú˝√√›“fl¡ ¬ı±˚ ¬ı‘øM√√À1 Ú˝√√›“fl¡ Úª-∆¬ı¯ûª Ò˜«1 ˘·Ó¬ Œ˚Ãø·fl¡ ø˜|Ì ‚È¬±˝◊√√ ŒÓ¬›“ Œ¸˝◊√√À˘±fl¡¸fl¡˘fl¡ ¬Û”Ì«¶§±ÒœÚÓ¬± √±Ú fl¡ø1øÂ√˘º ˙Ç1À√Àª Ê√±Ó¬œ˚˛ ¸±˜±øÊ√fl¡ Ê√œªÚÀÈ¬±fl¡ Ò˜«œ˚˛ˆ¬±Àª, ¸±—¶‘®øÓ¬fl¡ˆ¬±Àª ’±1n∏∆ÚøÓ¬fl¡ ’±Ò…±øRfl¡ˆ¬±Àª ¸˜±ÀÚ ’±&ª±˝◊√√ ∆˘ ˚±¬ıÕ˘ ˚P fl¡ø1øÂ√˘º Œ˘±fl¡˜Ú, Œ˘±fl¡fl¡Ô±, ø‰¬ôL±, fl‘¡ø©Ü,Œ˘±fl¡¸—¶‘®øÓ¬, Œ˘±fl¡ˆ¬±¯∏±, Œ˘±fl¡ø‰¬S ¸fl¡À˘±ÀÓ¬ Ò˜«œ˚˛ õ∂À˘¬Û ¸±øÚ ¤È¬± ˜±S± õ∂±Ú fl¡ø1øÂ√˘º

’±Ú √√±ÀÓ¬ ’± «ø √√µ≈ fl¡˘1 —¶‘®Ó¬fl¡1Ì õ∂øSê ˛±ÀÈ¬±Ó¬ ∆1 ∆·øÂ√ ¶Û‘ …-’¶Û‘ …√Ó¬±, Ê√±øÓ¬-¬ıÌ«1 Œˆ¬√ ¬±ª,¶aœ-˙”^1 Œˆ¬√ˆ¬±ªº ∆¬ıø‰¬S˜˚˛ Ê√ÚÊ√±Ó¬œ˚˛ ¸˜±Ê√‡ÚÓ¬ ø˝√√µ≈ øÚ˚˛˜ Ê√±ø¬Û ø√ ø˝√√µ≈Q1 ˙±1œÕ˘ ∆˘ ’±øÚ



¬ıË±p¡Ì1 Ó¬˘1 ô¶1Ó¬ ¶ö±Ú ø√øÂ√˘º ’¸˜1 õ∂ø¸X fl¡±˜±‡…±˜øµ1, ø˙ªÀ√Ã˘, Ó¬±À•⁄ù´1œ øµ1, Œfl¡Â√±˝◊√√‡±“˝◊√√È¬œ˜øµ1Ó¬ fl¡íÀÓ¬± øÚ•ßÊ√±Ó¬ ¬ı± Ê√ÚÊ√±Ó¬œ˚˛ ¬ıË±p¡Ì Ú±˝◊√√, Œfl¡ª˘ Î¬◊2‰¬¬ıÌ«1 ¬ıË±p¡Ì1À˝√√ ’±øÒ¬ÛÓ¬…º ’±˚«¸—¶‘®øÓ¬’±1n∏ ¸ˆ¬…Ó¬±1 ·ˆ¬œ1 õ∂ˆ¬±ª1 Ù¬˘Ó¬ ’¸˜Ó¬ ’Ó¬œÓ¬À1 ¬Û1± Ê√±øÓ¬õ∂Ô±1 ¬Û1•Û1± ’±1y ∆˝√√øÂ√˘º˙Ç1À√Àª Ê√±øÓ¬-Ê√ÚÊ√±øÓ¬¸˜”˝√√fl¡ ˜˚«±√± ø√ ¤‡Ú ¬ı‘˝√√» ¸˜±Ê√ ·Ï¬ˇ ø√¬ıÕ˘ ˚P fl¡ø1ÀÂ√º6

¸±˜±øÊ√fl¡ˆ¬±Àª Ê√±øÓ¬ Œ·±á¬œÀ¬ı±1 ’øô¶Q Ô±øfl¡À˘› ˝√√ø1 ˆ¬øMê√ ÷ù´11 √±Ú ø˝√√‰¬±À¬Û ¸fl¡À˘± ¸˜±ÚºŒÓ¬›“1 ˜±Ê√Ó¬ ’±øÂ√˘ ¸˜±Ê√ ·Ï¬ˇ±1 ¸˝√√+√˚˛Ó¬±, ˆ¬fl¡Ó¬-¬ı±gª¸fl¡˘1 ˜±Ê√Ó¬ ¬ı≈Ê√±¬Û1± ’±1n∏ ¸fl¡À˘±Àfl¡Ê√±Ó¬œ˚˛ ¶§±ÒœÚÓ¬± √±Ú ø√¬ı ¬Û1± Î¬◊√±1Ó¬±º ø˙ªÚ±Ô ¬ı˜«ÀÌ ˙Ç1À√ª1 Ê√±Ó¬ õ∂Ô±1 fl¡Ô± ¤ÀÚ√À1 ∆fl¡ÀÂ√ñëëÊ√±Ó¬ ¬ı…ª¶ö±1 ˘·Ó¬ øÚø¬ıÎ¬ˇˆ¬±Àª ¬Ûø1ø‰¬Ó¬ ˙Ç1À√Àª ˆ¬±˘Õfl¡À˚˛ ¬ı≈øÊ√øÂ√˘ Œ˚ ∆¬ıø√fl¡ ˚±·-˚:1 ˘·Ó¬¬ıUfl¡±˘ Ê≈√ø1 ‚øÚá¬ˆ¬±Àª Ê√øÎ¬ˇÓ¬ ¬ıË±p¡Ì¸fl¡À˘, Ó¬≈√¬Ûø1 é¬øS˚˛ ∆¬ı˙…¸fl¡À˘ ø¡ZÊ√¸fl¡À˘› ŒÓ¬›“1 ÚÓ≈¬ÚÒ˜« ¸˝√√ÀÊ√ ¢∂˝√√Ì Úfl¡ø1¬ı, Œ¸À˚˛ Î¬◊2‰¬¬ıÌ«1 ø˝√√µ≈ ¸fl¡˘Ó¬Õfl¡À˚˛± ¸˜±Ê√1 Ó¬Ô±fl¡øÔÓ¬ ëÓ¬˘í Ê√±øÓ¬1 ˜±Ú≈˝√√1˜±Ê√Ó¬À˝√√ Ò˜« õ∂‰¬±1Ó¬ ŒÓ¬›“ ’øÒfl¡ Î¬◊À√…±·œ ’±øÂ√˘º7

Î¬◊À˜˙ ŒÎ¬fl¡±1 ˜ÀÓ¬ñ “His life is a record of the upliftment of the contemporary

society, both culturally and intellectually, Œa>karadeva had to wage relentless

war against the cruelties of the royal personages and the natural barbarism of

the worshippers of religion.”8 ø˙ªÚ±Ô ¬ı «Ú1 ÀÓ¬› ëëÊ√±øÓ¬Àˆ¬√1 Œé¬S1 Ç1À√ª1 õ∂·øÓ¬˙œ˘Ó¬±¤˝◊√√ø‡øÚÀÓ¬ Œ˚ Ú±˜Ò˜«1 ˆ¬±G±1 ŒÓ¬›“ ‡≈ø˘ ø√øÂ√˘ ¸˜±Ê√1 ¸fl¡À˘± Ê√±Ó¬1 ˜±Ú≈˝√√1 ¬ı±À¬ı˝◊√√ííº9

fl¡±fl¡ ¬ı≈ø˘ ˝√√ø1 fl¡Ô± ˝√√ø11 fl¡œM«√√Ú øfl¡¬ı±ø˚ÀÈ¬± ¸Àª ¤Àfl¡±Àª Ú±Ê√±ÀÚº

¶aœ ˙”^ ’ôL…Ê√±øÓ¬ Ó¬±Àfl¡± ø˙é¬± ø√¬ı± ˜±øÓ¬Òø1À¬ı ø¸ ¸¬ı ’À˝√√± õ∂±ÀÌºº [øÚø˜-Úª-ø¸X ¸—¬ı±, 330]

˙Ç1À√ª1 ’Ú≈¬Û˜ Ò˜«1 ŒÚÓ‘¬Q1 ·Ï¬ˇ Œ˘±ª± ∆¬ı¯ûªÒ˜«1 ¬Û≈Ú1n∏O±ÀÚ ’¸˜œ˚˛±À˘±fl¡fl¡ Ú•⁄, ¸ø˝√√¯≈û ’±1n∏˜±Úª Œõ∂˜œ fl¡ø1 Ó≈¬ø˘øÂ√˘º ¤fl¡˜±S fl¡œM«√√Ú-Œ‚±¯∏±˝◊√√ ø√¬ı ¬Û±À1 ˜±Ú≈˝√√fl¡ ¸fl¡À˘±Ù¬±À˘ ˜≈Mê√ Œ˝√√±ª±1 ¸g±ÚºëëÒ˜«1 ¬ı±È¬Ó¬ fl¡í1¬ı±Ó¬ Œfl¡±ÀÚ± ø¬ÛÂ√˘ ‡±À˘› fl¡±Àfl¡±Àª˝◊√√ ‚‘Ì± Úfl¡ø1 ˜˝√√±Ú≈ˆ¬ª ˜˝√√±¬Û≈1n∏¯∏ ·1±fl¡œÀ˚˛ ¸íÓ¬ÀÓ¬Ò˜« ’±1n∏ ˆ¬øMê√1 ¬ı±È¬Õ˘ ’±√1øÌ Ê√Ú±¬ı ø¬ı‰¬±ø1 1‰¬Ú± fl¡1± fl¡œM«√√Ú-Œ‚±¯∏± øÚ–¸ÀµÀ˝√√ ˜±Ú≈˝√√1 ˜≈øMê√1Œ¸±¬Û±Úºíí10

˙Ç1À√ª1 ÀÓ¬ ¬ıË±p¡Ì ”^ fl¡À˘±À1 √√+ø√ø¶öÓ¬ ’±R±1 ¬ı‘øM√√ √√í˘ñ˝√√ø1ˆ¬øMê√º √√ø1ˆ¬øMê√ ¬Û1±˚˛Ì Ê√ÀÚ˝◊√√¬ıË±p¡Ìº ◊√√˚˛±Ó¬ Ê√±Ó¬ ¬Û±Ó¬1 õ∂ùü Ú±˝◊√√º Ç1À√Àª Œfl¡±ÀÚ± ø√ÀÚ ¬ıË±p¡Ìfl¡ ’ª˜±ÚÚ± fl¡1± Ú±øÂ√˘, ¬ı1— ’¬ıË±p¡Ì¸fl¡À˘±Àfl¡± ›¬Û1Õ˘ Ó≈¬ø˘ ¬ıË±p¡Ì1 ¸˜±ÀÚ ’±¸Ú ’±1n∏ ˜˚«±√± õ∂√±Ú fl¡ø1øÂ√˘º ˝◊√√˚˛±1 ˜”˘ÀÓ¬ Œ|Ìœ˝√√œÚ¸˜±Ê√ ’±øÂ√˘ ŒÓ¬›“1 õ∂Ò±Ú ø‰¬ôL±º

¬ıU ¬ıË±p¡Ì Œ˘±Àfl¡› ˙Ç1À√ª1 ’±√˙«1 õ∂øÓ¬ ’±fl¡ø¯∏«Ó¬ ∆˝√√ ¸—¶®±1 ∆˝√√øÂ√˘ ŒÓ¬›“ õ∂‰¬±1 fl¡1± ¤fl¡˙1ÌÚ±˜Ò˜«Õ˘º 1+¬Û±¸Ú±Ó¬Ú Œ·±¶§±˜œ, Ê√·√œ˙ ø˜|, ¸Ó¬œÔ« 1±˜, ‰¬Ó≈¬ˆ”«¬Ê√, fl¡Ì«¬Û≈1, ¸±¬ı«Àˆ¬Ã˜ ˆ¬A±‰¬±˚«,ø¬ı√…±1P, 1±˜ ¸1¶§Ó¬œ 1±‚ª±‰¬±˚«, ¸1¶§Ó¬œ ø˜|, ¬ı…±¸fl¡˘±˝◊√√, ˆ¬±¶®1 ø˜| ˝◊√√Ó¬…±ø√ ŒÓ¬›“1 ¬ıË±p¡Ì ø˙¯∏…º˙Ç1œ ’±√˙« ˝√√í˘ ø¬ıÀˆ¬√, ø˝√√—¸±, ’gø¬ıù´±¸, ’Ú…±˚˛, ˝√√Ó¬…±, ’±ø√1 ø¬ı¬Û1œÓ¬ õ∂Ô±1 ’±√˙«º ˆ¬±·ªÓ¬1∆¬ıfl≈¡F õ∂˚˛±ÌÓ¬ ¸fl¡À˘± Ê√œªÀfl¡ ¸˜±Ú ‰¬fl≈¡À1 Œ‰¬±ª±1 fl¡Ô±˝◊√√ Î¬◊À~‡ fl¡ø1ÀÂ√º11 ŒÓ¬›“ ø˚‡Ú ¸˜±Ê√ ·Ï¬ˇø√øÂ√˘ Ó¬±Ó¬ ¸˜¢∂ Î¬◊M√√1-¬Û”¬ı«±=˘1 ¬Û1± Œfl¡±‰¬ø¬ı˝√√±1 ∆˘Àfl¡ ø¬ıô¶‘Ó¬ ’±øÂ√˘º Œfl¡±ÀÚ± ¤È¬± Ê√±øÓ¬1 fl¡±1ÀÌˆ¬fl¡Ó¬ ∆¬ı¯ûª ¸S±øÒfl¡±1 ø˙¯∏…1 ¬Û√¸˜”˝√√ øÚÒ«±ø1Ó¬ fl¡1± Ú±øÂ√˘º ŒÓ¬›“1 ‰¬fl≈¡Ó¬ ¤˝◊√√ Œ·±ÀÈ¬˝◊√√ ’=˘À1Ê√ÚÊ√±Ó¬œ˚˛ Œ˘±fl¡¸fl¡˘ ’±1n∏ ŒÓ¬›“1À˘±fl¡1 ¸˜±Ê√‡ÚÀ˝√√ ’±øÂ√˘ ŒÓ¬›“1 õ∂fl‘¡Ó¬ ¬ÛÈ¬ˆ”¬ø˜º ëë˙Ç1À√Àª



˜øÚ¬Û≈1Õ˘ ∆·› Œ¸˝◊√√ 1±Ê√…Ó¬ ¤fl¡˙1Ì ˝√√ø1Ú±˜ Ò˜« õ∂‰¬±1 fl¡ø1øÂ√˘º ˜øÚ¬Û≈1œ ∆¬ı¯ûª¸fl¡À˘ ¬ı…ª˝√√±1 fl¡Ô±Œ‡±˘-Ó¬±˘ ’±1n∏ ˙Ç1œ¬ÛLö±1 √À1˝◊√√ fl¡œM«√√Ú ‚1Ó¬ fl¡1± Ú±˜-õ∂¸e1 ¬Û1± ¸˝√√ÀÊ√ ’Ú≈˜±Ú fl¡ø1¬ı ¬Û±ø1 Œ˚ŒÓ¬›“À˘±fl¡ õ∂Ô˜ÀÓ¬ ˙Ç1À√ª1 ’Ú≈·±˜œ ’±øÂ√˘, Ó¬≈√¬Ûø1 õ∂øÓ¬ ‚À1 ‚À1 ˜øÚ¬Û≈1œ˚˛±¸fl¡˘1 fl¡œM«√√Ú ‚À1±’±ÀÂ√ºíí12 ˝◊√√ø¬ÛÀÚ Œfl¡±‰¬ø¬ı˝√√±1ÀÓ¬± ˙Ç1À√Àª˝◊√√ Œ¬Û±Ú õ∂ÔÀ˜ ˆ¬fl¡øÓ¬1 ¬ıœÊ√ ø¸“ø‰¬ ø√øÂ√˘º13 øfl¡c ¸˜˚˛1·øÓ¬Ó¬ ≈√À˚˛±1±Ê√…ÀÓ¬ Ç1À√ª1 õ∂ˆ¬±ª √√±¸ ¬Û±¬ıÕ˘ ÒÀ1º &1n∏‰¬ø1Ó¬ ÀÓ¬ Œfl¡±‰¬ø¬ı˝√√±1Ó¬ ¬ı±˝◊√√˙‡ÚÀ1± ’øÒfl¡¸S ’±1n∏ ˆ¬±À˘ ¸—‡…fl¡ Ú±˜‚1 õ∂øÓ¬á¬± ∆˝√√øÂ√˘ ˚ø√› ’fl¡˘ ˜Ò≈¬Û≈1 ¸S‡ÚÀ˝√√ ¬ıM«√√˜±Ú ‡…±Ó¬ ∆˝√√ ’±ÀÂ√ºë˙Ç1œ ¸—¶‘®øÓ¬í ˜±ÀÚ˝◊√√ ë¸˜i§˚˛1 ¸—¶‘®øÓ¬í Ò˜«œ˚˛ ø√˙ Î¬◊˘±˝◊√√ fl¡ø1 ’±ø˜ ˚ø√ ¸±ø˝√√Ó¬…, ˆ¬±¯∏±, ¸—·œÓ¬, Ú‘Ó¬…-¬ı±√…, ’±ˆ”¬¯∏Ì ¤˝◊√√À¬ı±1 ø√˙Õ˘ ‰¬fl≈¡ ø√› Ó¬±ÀÓ¬± ¸˜i§˚˛1 ’±√˙«˝◊√√ ø‰¬1 ˆ¬±¸±˜±Úº Œˆ¬±1 Ó¬±˘ ’±1n∏ ˜≈‡±Ú‘Ó¬…Ó¬ Œˆ¬±È¬À√˙œ˚˛ ¬Û1•Û1±, ˙Ç1À√ª1 ¸‘©Ü Ú‘Ó¬…Ó¬ 1±ˆ¬±, øÎ¬˜±Â√± Ô˘≈ª± Ê√ÚÀ·±á¬œ1 ¬Û1•Û1±·Ó¬ Ú±È¬1˜≈^± [’Ò«¬ı‘M√√±fl¡±À1 õ∂Àª˙], ¬ı1·œÓ¬, Ú±˜-õ∂¸e1 ¸≈1-Ó¬±˘-˘˚˛Ó¬ øÓ¬ª±¸fl¡˘1 ˘±ø˘ø˝√√˘±˘œ ·œÓ¬1 ø˜Í¬±1±·, ¸”SÒ±1œ ¸±Ê√¬Û±1Ó¬ Œ˜±·˘±˝◊√√ ¬Û±·, 1±ˆ¬±1 ¬ı·± Á¡±˜±1 [‚”ø1] ¸±‘√˙…˝◊√√ ’±˜±fl¡ ¬Û≈˘øfl¡Ó¬ fl¡À1ºíí14

˙Ç1À√Àª Ê√ÚÊ√±Ó¬œ˚˛ Œ˘±fl¡¸fl¡˘fl¡ ˆ¬fl¡Ó¬ ∆¬ı¯ûª fl¡ø1 Ó≈¬ø˘øÂ√˘º Œ·±øªµ ·1˜øÌ ’±øÂ√˘ ·±À1±º15

·±À1± Œˆ¬±È¬ ˚ªÀÚ ˝√√ø11 Ú±˜ ˘˚˛º ¬Û1˜±Úµ ’±øÂ√˘ ø˜ø1º ø˜øfl¡11 Ê√˚˛˝√√ø1, Ê√˚˛ôLœ1 ˜Ò±˝◊√√, fl¡Â√±1œ11˜±˝◊√√º ë˝√√ø1 Ú±À˜ Ú±ø˝√√Àfl¡ øÚ˚˛˜ ’øÒfl¡±1œº 1±˜ ¬ı≈ø˘ Ó¬À1 ø˜ø1 ’¸˜ fl¡Â√±1œººí Ú1˝√√ø1 ’±À˝√√±˜º ÚÀ1±M√√˜’±ÕÓ¬ Ú·±º Ê√˚˛±Úµ ¬ı± Ê√˚˛1±˜ ”¬øÈ¬˚˛±, ‰¬±µ¸±˝◊√√ ’±øÂ√˘ ≈Â√˘˜±Ú, Ê√˚˛˝√√ø1 ªÚ [˜≈Â√˘˜±Ú], ∆Ê√ôLœ ·±“ª1˜‚±˝◊√√ [˜±Ò¬ı±], ¿1±˜ ’±Ó¬± ’±1n∏ Œˆ¬±À¬ı±1± √±¸ SêÀ˜ √√œ1±, ∆fl¡ªM«√√ ’±1n∏ ¬ıÚœ˚˛± •x√±˚˛1 Œ˘±fl¡ ’±øÂ√˘¬ı≈ø˘ Ê√Ú± ˚±˚˛º ˙Ç1À√Àª ˙1Ì ø√˚˛± Œfl¡±‰¬¸fl¡˘1 øˆ¬Ó¬1Ó¬ ˜˝√√±1±Ê√ Ú1 Ú±1±˚˛Ì1 ˆ¬±Ó‘¬ ’±øÂ√˘ ø‰¬˘±1±˚˛ºÊ√ÚÊ√±øÓ¬˜”˘1 Œfl¡±‰¬1Ê√± Ú1Ú±1±˚˛ÀÌ Ç1À√ªfl¡ ¬ıUÓ¬ ˝√√±˚˛ ’±·¬ıÏ¬ˇ±˝◊√√øÂ√˘º ø‰¬˘±1±À˚˛ Ò˜« Œ˘±ª±1 ø¬ÛÂ√Ó¬¬Û1ªÓ«¬œ ˘Ñœ Ú±1±˚˛ÀÌ ∆¬ı¯ûª Ò˜«fl¡ ë1±Ê√Ò˜«í ¬ı≈ø˘ Œ‚±¯∏Ì± fl¡ø1øÂ√˘º Œfl¡±‰¬¸fl¡˘1 øˆ¬Ó¬1Ó¬ ˜≈1±ø1¬ı1Àfl¡±À‰¬› ˙Ç1À√ª1 ›‰¬1Ó¬ ˙1Ì ∆˘øÂ√˘º øÚÊ√1 Ê√œªÚfl¡±˘ÀÓ¬ Œ˝√√1•§À√˙1 1Ê√±fl¡ ˙1Ì ø√˚˛±˚˛º˙Ç1À√ª1 ¬Û1±˜˙« ˜ÀÓ¬ Ú±1±˚˛Ì √±¸ Í¬±fl≈¡1’±Ó¬± ’±1n∏ ˜±ÒªÀ√Àª Œ˝√√1•§ 1Ê√±fl¡ ˙1Ì ø√À˚˛º ’±À˝√√±˜1Ê√±˝◊√√› ˙Ç1À√ª1 ÚœøÓ¬ ’±√˙«fl¡ |X± Ê√Ú±˝◊√√øÂ√˘º ‰¬ø1Ó¬¬Û≈øÔ ˜ÀÓ¬16ñ

qøÚ˚˛± ’±¸±˜ 1±Ê√± ∆ˆ¬˘ Œfl¡±¬Û ˜Úº˜1±fl¡ ¬ıÀÏ¬ˇ±ª± ‰¬±Î¬◊˘ fl¡1˚˛ Œˆ¬±Ê√Úººfl¡±Î¬◊1 Î¬Àfl¡±ª± ¸˜ ‰≈¬˝◊√√À¬ı Ú˘±·˚˛º˙ÇÀ1 fl¡ø1À¬ı |±X ˆ¬±À˘ÀÓ¬± ŒÚ√˚˛ºº

¬ıË±p¡Ì1 fl¡˜«fl¡±G ¸•ÛÀfl«¡ ’±À˝√√±˜ 1Ê√±˝◊√√ ¸fl¡À˘± fl¡Ô± Ê√±øÚ ˙Ç1À√ªfl¡ õ∂˙—¸±À˝√√ fl¡ø1øÂ√˘ñ˙Ç1fl¡ ’±¸±˜ 1±Ê√±À˚˛ õ∂˙—ø¸˘º’ÚôLÀ1 ·‘˝√√fl¡ ˘±ø·˚˛± ¬ÛÍ¬±˝◊√√ ø√˘ºº

1Ê√±1 ¤ÀÚ ≈√¬ı«˘Ó¬± õ∂˜±Ì fl¡À1 õ∂Ó¬…é¬ˆ¬±Àª ŒÓ¬›“À˘±fl¡1 ¬ı—˙Ò1¸fl¡À˘ Ò˜« ¢∂˝√√Ì Úfl¡ø1À˘› Úª-∆¬ı¯ûª Ò˜«1 õ∂ˆ¬±ª1 ¬Û1± ˜≈Mê√ ∆˝√√ Ô±øfl¡¬ı ŒÚ±ª±ø1À˘º ø¬ıøˆ¬iß ¸S1 õ∂ˆ¬±ªÓ¬ ’±À˝√√±˜¸fl¡À˘ ’©Ü±√˙˙øÓ¬fl¡±1 ¬Û1± ∆¬ı¯ûªÒ˜«Ó¬ √œøé¬Ó¬ ˝√√í¬ıÕ˘ ÒÀ1º ’øÚ1+X Œ√ª1 ¸±øißÒ…Ó¬ ’±À˝√√±˜ 1±Ê√ø¬ı¯∏˚˛±, 1±Ê√˜±›,¬ı≈Ï¬ˇ±À·“±˝√√± ◊√√, ¬ı1À·±“ √√± ◊√√, ¬ı1¬Û±SÀ·±“ √√± ◊√√ ’±ø√ ø¬ı ∏ ˛±¸fl¡À˘› ± ˛±˜1œ ˛± Ò «±√ « ¢∂˝√√Ì fl¡ø1øÂ√˘º ± ˛±˜1œ ˛±¸S1 ¤˝◊√√ ˆ¬fl¡Ó¬¸fl¡À˘ Œfl¡±ÀÚ± fl¡±1ÌÀÓ¬ &1n∏ ˆ¬fl¡Ó¬1 ¬ı±ø˝√√À1 ’±Úøfl¡ 1Ê√±1 ›‰¬1ÀÓ¬± ˜”1 ŒÚ±À“√±ª±˝◊√√øÂ√˘ºëÓ¬±»¬Û˚«¬Û”Ì« Œ˚ ˙Ç1À√ª ’øÚ1+XÀ√ª1 ¬Û1ªÓ«¬œfl¡±˘Ó¬ ¬ıË±p¡Ì…¬ı±√1 fl¡¬ı˘Ó¬ ¬Ûø1 ’±À˝√√±˜ 1Ê√±˝◊√√ ˙±Mê√Ò˜«¢∂˝√√Ì fl¡ø1 1Ê√±1 Ò˜«˝◊√√ õ∂Ê√±1 Ò˜« ¬ı≈ø˘ 1±Ê√…¬ı±¸œ ¸˜ô¶Àfl¡ Œ√ªœ˜”øÓ¬«fl¡ Œ¸ª± fl¡1±˝◊√√ ¬ıø˘fl¡È¬± ŒÓ¬Ê√1 ŒÙ“¬±È¬˘í¬ıÕ˘ ¬ı±Ò… fl¡1±˝◊√√øÂ√˘º ¬ı…øÓ¬Sê˜ ‚øÈ¬˘ ’øÚ1+X¬ÛLöœ¸fl¡˘1 Œé¬SÓ¬º &1n∏¬ı±Ìœ 1é¬± fl¡1±ÀÈ¬± õ∂±ÌÓ¬Õfl¡›



Î¬◊X«Ó¬ ¬ı≈ø˘ Òø1 ∆˘ ¤˝◊√√ ’øÚ1+X¬ÛLöœ ˜±˚˛±˜1œ˚˛± ¤fl¡±ôL ∆¬ı¯ûª ¸fl¡À˘ ˘±À‡ ˘±À‡ ù´˝√√œ√ ∆˝√√ ˝◊√√øÓ¬˝√√±¸1ø?Ó¬ fl¡ø1À˘º &1n∏Ò˜«1 1é¬Ì±À¬ıé¬ÌÓ¬ õ∂±Ì ’±UøÓ¬ ø√ Ç1 ±Òªfl¡ Œ˙¯∏¬ı±11 ¬ı±À¬ı 1é¬± fl¡¬ı‰¬À1 Ê√œ˚˛±˝◊√√1±ø‡À˘ºí17 Ú±À˝√√f ¬Û±≈√ÀÚ› Î¬◊À~‡ fl¡ø1ÀÂ√ñ ëë’±À˝√√±˜¸fl¡À˘ ∆¬ı¯ûªÒ˜« ¢∂˝√√Ì fl¡1±1 ˘À· ˘À· ’±ø√˜Ê√ÀÎ¬ˇ±¬Û±¸Ú± ¬ÛXøÓ¬ ¬Ûø1Ó¬…±· fl¡ø1 ˙Ç1œ ¸—¶‘®øÓ¬1 ˜”˘ ¤ÀÊ√∞I◊ ¶§1+¬Û ¸S¸˜”˝√√1 Œõ∂1Ì±Ó¬ Œˆ¬±1Ó¬±˘Œfl¡±¬ı±˝◊√√ ëfl¡ø˘Ó¬ ˝√√ø1 Ú±À˜À˝√√ ø¬ıÚ± ’±ª1 Ú±ø˝√√Àfl¡ ≈√Ê√±í ¬ı≈ø˘ ¤fl¡˙1Ì Ú±˜-Ò˜«Ó¬ 1Ó¬ ∆˝√√ÀÂ√º ’±Úøfl¡∆¬ı¯ûª¬ÛLöœ ’±À˝√√±˜¸fl¡À˘ ˜-˜±—¸ ¬ıÊ«√Ú fl¡ø1ÀÂ√ºíí18

˙Ç1À√ª1 ·±1 ·Ó¬ Â√“±1 √À1 Ôfl¡± ≈√¬ı±1Õfl¡ Ó¬œÔ«w˜ÌÕ˘ Œ˚±ª±, &1n∏Ê√Ú±1 ∆¬ıfl¡F õ∂˚˛±Ì1 ˜˚˛Õ˘Àfl¡Ôfl¡± ¬Û1˜±Úµ ø˜ø‰¬— ˆ¬fl¡Ó¬º ˙Ç1À√ª1 ¸±øißÒ… Œ¬Û±ª±1 ’±·ÀÓ¬ ø˜ø‰¬—¸fl¡À˘ ŒÓ¬›“À˘±fl¡1 ¬Û1•Û1±·Ó¬Ò˜«1 1œøÓ¬-ÚœøÓ¬Àfl¡ ¬Û±˘Ú fl¡ø1øÂ√˘º ˙Ç1œ ’±√˙«1 õ∂ˆ¬±ªÓ¬ ø˜ø‰¬—¸fl¡˘ ˆ¬fl¡Ó¬œ˚˛± ø˜ø‰¬— ¬ı≈ø˘ ¬Ûø1ø‰¬Ó¬˝√√˚˛º ëfl¡œM«√√Ú-Œ‚±¯∏±í‡Ú ŒÓ¬›“À˘±fl¡1 ’øÓ¬ ¬ÛøªS ¢∂Löº ˆ¬±›Ú±-¸¬ı±˝√√Ó¬ ’±À˝√√, ’±¬Û— Ó¬…±· fl¡À1, ˜1± ˙ŒÓ¬›“À˘±Àfl¡ Œ¬Û±À1º Ò”Ó¬œ-¬Û±?±¬ıœ ø¬ÛÀg, Œ¬Û±g ˜±À1, øÓ¬À1±Ó¬±˝◊√√ ‰¬±√1 Œ˜À‡˘± ø¬ÛÀg, ·±À˜±Â√± ˘˚˛, Ú±˜·±˚˛, Ú±˜‚1Õ˘ ˚±˚˛º Ú±˜‚11 ¸±øißÒ…˝◊√√ ŒÓ¬›“À˘±fl¡1 ˜≈1n∏— ‚11 ’Ú≈á¬±Ú1 õ∂øÓ¬ ’±¢∂˝√√ fl¡˜± Œ˚Ú ’Ú≈ˆ¬ª˝√√˚˛º ¬ı‘˝√√» ’¸˜œ˚˛± ¸˜±Ê√‡ÚÓ¬ ŒÓ¬›“À˘±fl¡ ˆ¬fl¡Ó¬œ˚˛± ∆˝√√ Œ¸±˜±˝◊√√ ∆·ÀÂ√º ë∆¬ı¯ûªÒ˜«Ó¬ √œøé¬Ó¬ Œ˝√√±ª±¸fl¡˘fl¡ ˆ¬fl¡Ó¬œ˚˛± ’±1n∏ ’±Ú ¸fl¡˘fl¡ ’ˆ¬fl¡Ó¬œ˚˛± ¬ı≈ø˘ Œfl¡±ª± ˝√√˚˛ºíí19 ¸S¸˜”˝√√1 Œˆ¬“øÈ¬Ó¬ ¬ıU ø˜ø‰¬— ˜±Ú≈À˝√√˙Ç1œ Ò˜« ¢∂˝√√Ì fl¡À1º ¬Û1ªÓ«¬œ ¸˜˚˛Ó¬ ¿˜ôL ˙Ç1À√ª ¸„∏‚1 ¸—¶Û˙«Ó¬ ø˜ø‰¬—¸fl¡˘1 ˜±Ê√Ó¬ ˙Ç1À√ª1Ò˜«˝◊√√ õ∂ˆ¬±ª ø¬ıô¶±1 fl¡À1º ’±Ú˝√√±ÀÓ¬ fl¡Â√±1œ¸fl¡À˘± ¬Û1ªÓ«¬œfl¡±˘Ó¬ ¬ıUÀÓ¬ ˙Ç1œ ’±√˙«1 õ∂øÓ¬ õ∂ˆ¬±øªÓ¬∆˝√√ ˙1Ì ˘˚˛ ’±1n∏ ŒÓ¬›“À˘±fl¡ ˙1Ìœ˚˛± fl¡Â√±1œ ∆˝√√ ¬ÛÀ1º ¬ıÀÎ¬ˇ±¸fl¡˘1 ˜±Ê√ÀÓ¬± ˙1Ìœ˚˛± ˜±Ú≈˝√√ ’±ÀÂ√ºŒÓ¬›“À˘±fl¡1 Œ‡1±˝◊√√, ¬ı±ÀÔÃ ˘·ÀÓ¬ ¬ıËp¡¸fl¡˘1 ˚:±UøÓ¬, ø¬ı˚˛±·œÓ¬Ó¬ 1±˜-ø¬ı¯≈û1 Î¬◊ÀVÀ˙… Œ·±ª±-·œÓ¬¸ ” √√Ó¬ õ∂‰¬œÚ ∆¬ı¯ûªÒ «1 ¬Û1•Û1± ◊√√ õ∂ˆ¬±ª Œ¬Û˘± ◊√√ÀÂ√º øfl¡c ëëø˚¸fl¡˘ Ê√ÚÊ√±Ó¬œ ˛ Œ˘±Àfl¡ õ∂Ó¬…é¬ˆ¬±Àª˙1Ìœ˚˛± [fl¡Â√±1œ], ˆ¬fl¡Ó¬œ˚˛± [ø˜ø1] ∆˝√√ ∆¬ı¯ûªÒ˜«Ó¬ √œøé¬Ó¬ ˝√√í¬ıÕ˘ fl≈¡F±À¬ı±Ò fl¡ø1øÂ√˘ ¬ı± ¤˝◊√√ Ò˜«’±‰¬ø1¬ıÕ˘ ¬Û1•Û1±·Ó¬ ¸˜±Ê√ ¬ı…ª¶ö±˝◊√√ ’Ú≈˜øÓ¬ ø√˚˛± Ú±øÂ√˘, ŒÓ¬›“À˘±Àfl¡› Œ˝√√˘±1À„√√ ŒÓ¬›“À˘±fl¡1 ¤ÀÚ¸±Ó¬±˜¬Û≈1n∏¯∏œ˚˛± 1œøÓ¬-ÚœøÓ¬ [Œfl“¡‰¬± ¸fl¡±˜] ˜±øÚ ‰¬ø˘› ¬ÛÀ1±é¬ˆ¬±Àª ’1œøÓ¬˚˛± ¤˝◊√√ ∆¬ı¯ûª Ò˜«1 ¸±ÒÚ±fl¡ø1¬ı ¬Û±ø1øÂ√˘ºíí20 ·±À1±¸fl¡˘1 ˜±Ê√Ó¬ ˙Ç1œ ’±√˙« Œ·±øªµ ’±ÕÓ¬À˚˛ ø¬ıô¶±1 fl¡À1º ¬Û1ªÓ«¬œfl¡±˘Ó¬¸S¸˜”˝√√1 Œ‡ø˘À˜ø˘Ó¬ ¬ıUÀÓ¬ „∏‚Ó¬ Œ¸±˜±˚˛ ’±1n∏ ¬ıUÀÓ¬± ‡‘©Ü±Ú √√˚˛º õ∂Ô˜ÀÓ¬ Â√˜1œ˚˛± SÓ¬ ¤›“À˘±Àfl¡˙1Ì ∆˘øÂ√˘º fl¡±ø¬ı« ¸fl¡˘1 ˜±Ê√ÀÓ¬± ˙Ç1œ ’±√˙«˝◊√√ õ∂ˆ¬±ª ø¬ıô¶±1 fl¡ø1ÀÂ√º ˙Ç1À√Àª ∆ˆ¬˚˛±˜1 Ê√ÚÊ√±øÓ¬¸fl¡˘Àfl¡ Ú˝√√˚˛ ¬Û±˝√√±1œ˚˛± Ê√ÚÊ√±øÓ¬ fl¡˘Àfl¡± ’±fl¡ø¯∏«Ó¬ fl¡ø1øÂ√˘º ’ªÀ˙… ∆ˆ¬˚˛±˜Ó¬Õfl¡ ¬Û±˝√√±1Ó¬ Œ˚±·±À˚±·¬ı…ª¶ö± ’¸≈ø¬ıÒ± Œ˝√√±ª±ÀÈ¬± ‡±È¬±—º Ú√œÀ1 ˚±Ó¬±˚˛±Ó¬ fl¡ø1¬ı ¬Û1± fl¡±1ÀÌ ∆ˆ¬˚˛±˜Ó¬Õfl¡ ¬Û±˝√√±1œ˚˛± ’=˘Ó¬õ∂ˆ¬±ª ø¬ıô¶±1 fl¡˜ ’±øÂ√˘º Ó¬Ô±ø¬Û› ¬Û±˝√√±1œ˚˛± Ú·± Ê√±øÓ¬1 ÚÀ1±M√√˜fl¡ ˜˝√√±¬Û≈1n∏¯∏Ê√Ú±1 ’Ú≈·±˜œ 1±˜À√Àª˙1Ì ø√øÂ√˘º ¤˝◊√√Ê√Ú± 1Ê√±˝◊√√ Œ˝√√ÀÚ± õ∂Ê√± ¸˜øi§ÀÓ¬ &1n∏Ó¬ ˙1Ì ∆˘øÂ√˘º &1n∏À¸ª± fl¡ø1¬ıÕ˘ ŒÓ¬›“ ¸SÕ˘˚±¬ıÕ˘ ’±ø˘› øÚ˜«±Ì fl¡1±˝◊√√øÂ√˘º ›Í¬1 ˙ ˙øÓ¬fl¡±1 õ∂Ô˜ ˆ¬±·ÀÓ¬ ¿1±˜ ’±Ó¬±˝◊√√ ¬Û¬ı«Ó¬¬ı±¸œ Ú—ÀÓ¬Ú·±¸fl¡˘1 ˜±Ê√ÀÓ¬± Ò˜« õ∂‰¬±1 fl¡ø1 ŒÓ¬›“À˘±fl¡fl¡ ¸˜ˆ”¬ø˜1 Œ˘±fl¡1 ¸˜±Ê√Õ˘ ’±øÚ¬ı ¬Û±ø1øÂ√˘ ’±1n∏’±øÊ√› ŒÓ¬›“À˘±fl¡1 ·±›“ ’±˜±1 ˜±Ê√Ó¬ ’±ÀÂ√º ¸Ó¬±Úµ1 ¬Û≈S ¿fl‘¡¯û1 Ú±øÓ¬ ˜±Òª±ÚµÀ˚˛± ¬Ûø(˜’1n∏Ì±‰¬˘1 ’fl“¡± Ê√ÚÀ·±á¬œ1 Œ˘±fl¡1 ˜±Ê√Ó¬ õ∂±˚˛ ¤Àfl¡ ¸˜˚˛ÀÓ¬ Ò˜« õ∂‰¬±1 fl¡ø1 ˜˝√√±¬Û≈1n∏¯∏œ˚˛± ¸˜±Ê√1˘·Ó¬ ¸•Ûfl«¡ ¶ö±¬ÛÚ fl¡ø1øÂ√˘º ¬ıM«√√˜±Ú ŒÓ¬Ê√¬Û≈11 øÚfl¡±˜”˘ ¸SÓ¬ ’“fl¡± Â√±S1 ¬ı±À¬ı Â√±S±¬ı±¸À1± ¬ı…ª¶ö±’±ÀÂ√º ˘é¬œ˜¬Û≈1 øÊ√˘±Ó¬ Ôfl¡± ˜˝√√±¬Û≈≈1n∏¯∏œ˚˛± ‚±1˜1± ¸S˝◊√√ ’1n∏Ì±‰¬˘ ¬Û¬ı«Ó¬œ˚˛± Ê√ÚÀ·±á¬œ1 ˜±Ê√Ó¬˜˝√√±¬Û≈1n∏¯∏œ˚˛± fl¡˘±-¸—¶‘®øÓ¬ õ∂‰¬±1 fl¡ø1 Ê√ÚÀ·±á¬œ1 ˜±Ê√Ó¬ ¸˜i§˚˛ Œ‰¬Ó¬Ú±1 ø¬ıfl¡±˙ ‚È¬±˝◊√√ ’±ø˝√√ÀÂ√º ¤˝◊√√¸S1 ˜”˘ õ∂øÓ¬á¬±Ó¬± ˚≈√˜øÚÀ√ª ˜±ÒªÀ√ª1 ’±:±˜ÀÓ¬ ¬ı—˙œ Œ·±¬Û±˘À√ª1 ˘·Ó¬ Ò˜« õ∂‰¬±1 fl¡ø1¬ıÕ˘



’±ø˝√√øÂ√˘ ’±1n∏ ¬ıËp¡¬Û≈S1 √øé¬ÌÙ¬±À˘ ˜±˝√√1± ¸S ¬Û±øÓ¬øÂ√˘ºíí21

1±ˆ¬±¸fl¡˘1 ’±Í¬È¬± ∆Ù¬√1 øˆ¬Ó¬1Ó¬ ¬Û±“‰¬È¬± ∆Ù¬À√ñ √±˝√√ø1, ˝√√±Ú±, ¬Û±øÓ¬, ø¬ıÈ¬˘œ˚˛±, ŒÈ¬±È¬˘± ’±ø√À˚˛∆¬ı¯ûªÒ˜«1 õ∂ˆ¬±ÀªÀ1 õ∂ˆ¬±ª±øi§Ó¬º ¤›“À˘±Àfl¡ ¸±˜±øÊ√fl¡ˆ¬±Àª Ú±˜‚1fl¡ ¶§œfl‘¡øÓ¬ ø√ ∆¬ı¯ûªÒ˜« õ∂øÓ¬á¬±fl¡ø1øÂ√˘º ˙Ç1À√ª-˜±ÒªÀ√ª1 øÓ¬øÔ, Ê√ij±©Ü˜œ, Œ√Î¬◊˘˚±S±, ¬ı≈X ¬Û”øÌ«˜± ¬Û±˘Ú fl¡ø1 Ú±˜-Œ‚±¯∏±, fl¡œM«√√Ú-Œ‚±¯∏±, ·œÓ¬±-ˆ¬±·ªÓ¬ ¬Û±Í¬ fl¡À1 ’±1n∏ Ú±˜fl¡œM«√√ÀÚ± ·±˚˛º ëëÒ≈¬ı≈1œ øÊ√˘±1 Œ√ªœÓ¬˘± ’=˘1 1±ˆ¬±¸˜”À˝√√øÚÊ√1 ¸±Ê√-Œ¬Û±Â√±fl¡ ¬Û1•Û1±·Ó¬ˆ¬±Àª øÍ¬Àfl¡ 1±ø‡› ˙Ç1œ ’±√˙« ¬Û±˘Ú fl¡À1º ŒÓ¬›“À˘±Àfl¡ ¬ıË±p¡ÌŒÚ˜±ÀÚ, ¬Û”Ê√± ¬Û±Ó¬˘ Úfl¡À1, Ú±˜‚À1˝◊√√ ¤fl¡˜±S Î¬◊¬Û¸Ú±1 Œfl¡fø¬ıµ≈, ’±1n∏ ¬Û≈1n∏¯∏ ˜ø˝√√˘±˝◊√√ Î¬◊ˆ¬À˚˛ Ú±˜fl¡œM«√√Ú, ˆ¬±·ªÓ¬ ¬Û±Í¬, õ∂¸eÓ¬ ¬Û±Õfl¡Ó¬ºíí22 Œfl¡±‰¬ 1±Ê√¬ı—˙œ¸fl¡˘1 ˜±Ê√Ó¬ ˙Ç1œ õ∂ˆ¬±ª ¬ı…±¬Ûfl¡ˆ¬±Àª¬Ûø1ÀÂ√º 1Ê√± Ú1Ú±1±˚˛Ì1 ˆ¬±À˚˛fl¡ ø‰¬˘±1±˚˛1 ¬ÛPœ¸fl¡˘, ¬ı—˙1 Î¬◊M√√1±øÒfl¡±1œ¸fl¡À˘ Œfl¡±‰¬À¬ı˝√√±1Ó¬ õ∂ˆ¬±ªø¬ıô¶±1 fl¡ø1ÀÂ√º Œ¸À˚˛ Ú±˜øÚ ’¸˜1 Ò≈¬ı≈1œ ¬Ûø(˜ ’=˘1 ¬Û1± Œfl¡±‰¬À¬ı˝√√±1Õ˘Àfl¡ ’Ê√¶⁄ ¸S ·Ï¬ˇ ∆˘Î¬◊øÍ¬øÂ√˘º ¬ıUÓ¬ 1±Ê√¬ı—˙œÀ˘±Àfl¡ ëˆ¬fl¡Ó¬í Î¬◊¬Û±øÒ ∆˘ •Û”Ì«1+À¬Û S1 ’Ú≈·±˜œ ∆˝√√ Sœ˚˛± —¶‘®øÓ¬ ¬Û±˘Úfl¡ø1¬ıÕ˘ Òø1øÂ√˘º ¬ıM«√√˜±ÀÚ± ¤ÀÚ ¸S ’±1n∏ ¸S1 ’ÒœÚ ˆ¬fl¡Ó¬-∆¬ı¯ûª Œ˘±fl¡ ¬ıUÓ¬ ’±ÀÂ√º Œfl¡±‰¬ ø¬ı˝√√±1Ó¬¸S ¬ıUÀÓ¬± ’±øÂ√˘ ’±1n∏ fl¡±˘1 ·øÓ¬Ó¬ øfl¡Â≈√˜±Ú ˘≈5 ˝√√í˘º ’øÚ1n∏XÀ√ª1 ¸øißÒ…Ó¬ ˜È¬fl¡, ˜1±Ì, ¬ı1±˝√√œ,‰≈¬Ó¬œ˚˛±, ∆fl¡ªM«√√¸fl¡À˘ Úª-∆¬ı¯ûª Ò˜«1œøÓ¬À1 ’¸˜œ˚˛± Ê√±Ó¬œ˚˛ Ê√œªÚ ·Ï¬ˇ ø√ÀÂ√º ¿˜ôL ˙Ç1À√Àª √œøé¬Ó¬fl¡ø1 ∆Ô Œ˚±ª± ˚ªÚ1 ‰¬±µ‡“±, ·±À1±1 Œ·±øªµ, Œˆ¬±È¬1 √±À˜±√1, ¬ıøÚ˚˛±1 ˝√√ø1√±¸, fl¡Â√±1œ1 ¿1±˜1 √À1ŒÓ¬›“Àª± ˜≈Â√˘˜±Ú1 Ò…±Ú¬ÛøÓ¬, ø√ø˝√√„√√œ˚˛±˘1 ø√Õ‰¬˚˛±˘, 1„√√±‰¬1Ì1 1±˜‰¬1Ì, ¬ıË±p¡Ì1 ˚≈√ø¬ıõ∂ ’±1n∏ ˜1±Ì¬ı1±˝√√œ1 ¬¬ı±Úµfl¡ ¬fl¡Ó¬ fl¡ø1 Ô˘≈ª± Ê√ÚÀ·±á¬œ¸˜”˝√√fl¡ ¤fl¡øSÓ¬ fl¡ø1øÂ√˘º øÓ¬ª±¸fl¡À˘ ¿˜»¶§±˜œ fl‘¡¯ûÚµ¬ıËp¡‰¬±1œ1 Ò˜«˜Ó¬ ’±1n∏ ¤fl¡˙1Ì Ú±˜-Ò˜« ¢∂˝√√Ì fl¡1±1 ˘·ÀÓ¬ ’Ú… ¤fl¡±—˙˝◊√√ ’¸˜1 ¬ı‘˝√√M√√˜ Ò˜«œ˚˛-¸±—¶‘®øÓ¬fl¡ ’Ú≈á¬±Ú ¿˜ôL ˙Ç1À√ª1 ’±√˙«À1 ¬ı‘˝√√M√√1 ’¸˜œ˚˛± ˆ¬±ªÚ± ’±1n∏ ¸±—¶‘®øÓ¬À1 øÚÊ√1 Ê√œªÚ¸˜±Ê√ ¬Ûø1‰¬±˘Ú± fl¡1± Œ√‡± ∆·ÀÂ√º ŒÓ¬›“À˘±fl¡1 ¬Û1•Û1±·Ó¬ ¸±˜±øÊ√fl¡ ˆ¬±ªÚ±, 1œøÓ¬-ÚœøÓ¬, ø¬ıù´±¸’±ø√Ó¬ ˙Ç1œ õ∂ˆ¬±ª ˜Ú fl¡ø1¬ı˘·œ˚˛±ñ

ˆ¬fl¡Ó¬ ¸fl¡˘fl¡ ’±øÚ¬ı ˘±ø·øÂ√˘ ˜±Ô±Ó¬ Ó≈¬ø˘’±ø˝√√À˘ ¬ı±È¬ ¬ı≈ø˘º [øÓ¬ª± ˆ¬øMê√˚≈Mê√ õ∂¬ı‰¬Ú]’±Àfl¡Ã – ˆ¬fl¡Ó¬ ¬ı1 ˆ¬fl¡Ó¬ˆ¬fl¡Ó¬fl¡ ¸≈øÒÀ˘ &À‰¬ fl¡˜«;123 [øÓ¬ª± ˆ¬øMê√1¸˚≈Mê√ õ∂¬ı‰¬Ú]

˙Ç1À√Àª ¬ı‘˝√√M√√1 Ê√ÚÀ·±á¬œ˚˛ 1±Ê√…‡ÚÓ¬ ’±˚«ø˝√√µ≈1 õ∂ˆ¬±ª ¬Û≈©Ü ’±1n∏ ˜±Ó‘¬Ó¬±øLafl¡ Ò…±Ú Ò±1Ì±À1 ¬Û≈©Ü¸±˜±øÊ√fl¡ 1œøÓ¬-ÚœøÓ¬1 ˜±Ê√Ó¬ ŒÓ¬›“1 ¸eœ ˆ¬fl¡Ó¬¸fl¡˘1 Î¬◊À√…±·Ó¬À˝√√ Ê√ÚÊ√±Ó¬œ˚˛ Œ˘±fl¡¸fl¡˘fl¡ ˘±À˝√√˘±À˝√√ ¤˝◊√√ Ò˜«1 õ∂øÓ¬ Ï¬±˘ ‡≈ª±¬ı ¬Û±ø1øÂ√˘ Œfl¡ª˘œ˚˛± ˆ¬fl¡Ó¬ ø˝√√‰¬±À¬Û Ú˝√√˚˛ , ·‘˝√√œ ˆ¬fl¡Ó¬ ø˝√√‰¬±À¬ÛÀ˝√√º Œ¸À˚˛≈√˝◊√√ Ò1Ì1 ˙øMê√˙±˘œ ¸˜±Ê√ ¬ı…ª¶ö±Ó¬ ’¸˜œ˚˛± Ê√±Ó¬œ˚˛ Ê√œªÚ ·Ï¬ˇ±Ó¬ ˙Ç1À√ª-˜±ÒªÀ√ª1 ˘·Ó¬ Ú-Ê√Ú±ˆ¬fl¡Ó¬, ≈√Ê√Ú± Í¬±fl≈¡1 ’±1n∏ ˜˝√√ôL ’±‰¬±˚«¸fl¡˘1 øˆ¬Ó¬1Ó¬ Ê√ÚÀ·±á¬œ˚˛ Œ˘±fl¡ ¸fl¡˘1 ’ª√±Ú fl¡˜ Ú±øÂ√˘º˙Ç1À√Àª Ê√ÚÊ√±Ó¬œ˚˛ ˆ¬fl¡Ó¬¸fl¡˘1 ¸˝√√À˚±·Ó¬À˝√√ ¸—¶‘®Ó¬fl¡1Ì fl¡ø1 ¤‡Ú ¬ı˝√√˘ ¸˜±Ê√ ·øÏ¬ˇøÂ√˘º

ø¬ıøˆ¬iß Ê√±øÓ¬ Ê√ÚÊ√±øÓ¬À˚˛ ¤fl¡˙1Ì Ú±˜-Ò˜« ’±√˙« ¬Û±˘Ú1 ø˚ Œˆ¬“øÈ¬ Œ¸˝◊√√ Œˆ“¬øÈ¬ ˙Ç1À√Àª õ∂øÓ¬á¬±fl¡ø1 ˚±˚˛ ’±1n∏ ŒÓ¬›“1 ¬Û1ªÓ«¬œfl¡±˘Ó¬ ¸S˝◊√√ ¸Sœ˚˛± ¸—¶‘®øÓ¬À1 õ∂¸±1 ¸±ÒÚ fl¡À1º ˙Ç1À√Àª Œˆ¬√ˆ¬±ª˝√√œÚ¸˜±Ê√‡Ú Œ˚øÓ¬˚˛±˝◊√√ ÷ù´11 ‰¬fl≈¡Ó¬ ¸fl¡À˘± ¸˜±Ú ¬ı≈ø˘ ˜±ÚªÓ¬±¬ı±√1 Ê√˚˛·±Ú ·±À˘ ŒÓ¬øÓ¬˚˛±˝◊√√ ¸fl¡À˘±Œ|Ìœ1 ˜±Ú≈˝√√ ŒÓ¬›“1 ›‰¬1 ‰¬±ø¬ÛÀ˘º Œ˘±fl¡¸˜±Ê√1 ø˙é¬±-√œé¬±, ’±√˙«, ¬Ûø1Àª˙, 1n∏ø‰¬-’øˆ¬1n∏ø‰¬1 ˘·Ó¬ˆ¬øMê√Ò˜«1 ’±√˙« Ê√øÎ¬ˇÓ¬º Î¬◊2‰¬ Ê√±øÓ¬, ¬ıË±p¡Ì ’±ø√1 ¸˜±ÀÚ ŒÓ¬›“À˘±fl¡1 ‘√ø©ÜÓ¬ ˝√√œÚ-Úœ‰¬, ø˙é¬±-√œé¬±ÚÔfl¡±, √œÚ √ø1^, øÚ–¸ Ê√Ú¸±Ò±1Ì1 Ê√œªÚ ’±√˙«1 ›¬Û1Ó¬ &1n∏Q ø√øÂ√˘º ¬Û1±¬Ûé¬Ó¬ 1±Ê√fl¡œ˚˛Ó¬± Ó¬…±·



fl¡ø1øÂ√˘ ’±1n∏ 1Ê√± ˜˝√√±1Ê√±, ø¬ı¡Z±Ú ¬ÛøGÓ¬, ˜˝√√±Ê√Ú ’±ø√1 Î¬◊ÀVÀ˙… Ò˜« õ∂‰¬±1 fl¡1± Ú±øÂ√˘º ˝◊√√˚˛±1ø¬ı¬Û1œÀÓ¬ Œ‡øÓ¬˚˛fl¡, Ó“¬±Ó¬œ, ¬ı±ÕÏ¬ˇ, ‡øÚfl¡1, ˜±Â√˜1œ˚˛±, ·1‡œ˚˛±, ¬ı±g±, ˜1øfl¡˚˛±, &ª±˘, ˜±Î¬◊Ó¬, Ù¬±µœ,øÚ1±|˚˛, ≈√‡œ˚˛± øÚÂ√˘±¸fl¡˘ ˆ¬fl¡Ó¬ ’±øÂ√˘º ˙Ç1À√Àª ˆ¬±1Ó¬¬ı¯∏«1 ¸˜±Ê√1 ·øÓ¬Ò±1± ˘é¬… fl¡ø1À˚˛ ¤˝◊√√’±√˙« ¶ö±¬ÛÚ fl¡ø1øÂ√˘º ¬ıË±p¡Ì, é¬øS˚˛ ’±1n∏ ∆¬ı˙…¸fl¡À˘ øÚÊ√1 ¬Û1•Û1±·Ó¬ øÚ˚˛˜1 ¬Û1± ˘1‰¬1 Úfl¡ø1¬ı¬ı≈ø˘ ˆ¬±ø¬ı ¸˜±Ê√1 øÚ•ßô¶11 ¸˜±Ê√‡Úfl¡ ŒÓ¬›“À˘±fl¡1 ¸˜±ÀÚ ø˙øé¬Ó¬ fl¡ø1¬ıÕ˘, Ó¬N:±Úœ fl¡ø1¬ıÕ˘˝√√ø1ˆ¬øMê√À1 ¸˜±Ê√Ó¬ Î¬◊2‰¬ô¶1Ó¬ 1±ø‡¬ıÕ˘ Œ‰¬©Ü± fl¡ø1 Œ¸˝◊√√ ¸˜±Ê√‡ÚÀfl¡ Œé¬Sfl¡˜« ø˝√√‰¬±À¬Û ¬ı±ø‰¬ ∆˘øÂ√˘º˜≈Í¬ÀÓ¬, ˆ¬øMê√Ò˜«Ó¬ ¤fl¡ ÚÓ≈¬Ú ’±√˙«1 ¸‘ø©Ü ˝√√í˘º ˜˝√√Àù´1 ŒÚ›·1 ˜ÀÓ¬ñ ëë∆¬ı¯ûª Ò˜«1 ¸±˜±øÊ√fl¡¬ÛXøÓ¬À˚˛ ’¸˜1 ¸±˜±øÊ√fl¡ Ê√œªÚÀfl¡ ¤øÈ¬ ¶Û©Ü ’±1n∏ øÚÀÈ¬±˘ 1+¬Û ø√ ŒÓ¬±À˘, ¸S ’±1n∏ Ú±˜‚1 ¸±˜±øÊ√fl¡˙‘—‡˘±1 øÚ√˙«Ú 1+À¬Û øÔ˚˛ ø√À˚˛ºíí24 Œ¸À˚˛ Úª-∆¬ı¯ûª ’±Àµ±˘ÀÚ Œ‚±1 1±Ê√ÕÚøÓ¬fl¡ ’±1n∏ Ê√±øÓ¬·Ó¬ø¬ıøˆ¬ißÓ¬±1 ˜±Ê√ÀÓ¬± ’¸˜ Œ√˙1 Œ¬Û±Ú õ∂Ô˜ fl‘¡ø©Ü·Ó¬ ’±1n∏ øfl¡Â≈√¬Ûø1˜±ÀÌ ¸±˜±øÊ√fl¡ ‹fl¡… ¶ö±¬ÛÚ fl¡À1’±1n∏ ∆¬ı¯ûªÒ˜« ˜≈‡…ˆ¬±Àª Ê√±Ó¬œ˚˛ Ò˜«1 √À1 ∆˝√√ ¬ÛÀ1º Î¬0 ¬ı±Ìœfl¡±ôL fl¡±fl¡øÓ¬1 ˜ÀÓ¬ñ ëëÎ¬◊¬Û±¸… ’±1n∏Î¬◊¬Û±¸fl¡1 øˆ¬Ó¬1Ó¬ fl¡˜«1 ¬ı±U˘…, ±˜±øÊ√fl¡ Œ|Ìœ¬ıg ’±ø√1 øˆ¬Ó¬1Ó¬ ø˚ ’:±ÚÓ¬±1 fl≈¡“ª˘œ ø¬ı˚˛ø¬Û ’±øÂ√˘,˜˝√√±¬Û≈1n∏¯∏1 õ∂øÓ¬ˆ¬±1 Œ¬Û±˝√√1Ó¬ ø¸ ’±Ó“¬ø1 ∆· ø‰¬1ôLÚ ’±˚« ¸Ó¬…fl¡ ‰¬fl≈¡1 ’±·Ó¬ õ∂fl¡±˙ fl¡ø1ÀÂ√ºíí25 ŒÓ¬›“Œfl¡±ÀÚ± ˜±Ê√ ø¬ıÀ1±Òœ fl¡±˚«Ó¬ ø˘5 Œ˝√√±ª± Ú±øÂ√˘º Œ¬ıÊ√¬ı1n∏ª±1 fl¡Ô±À1ñ ëëŒ¸˝◊√√ ˜˚˛1 1±Ê√ÕÚøÓ¬fl¡ ’ª¶ö±˙Ç1À√ª1 Ò˜«˜Ó¬ ’¬ı±ÀÒ õ∂‰¬±1 fl¡1±1 ’Ú≈fl”¡À˘ Ú±øÂ√˘º Œfl¡¬ı±È¬±› ø¬ı1n∏X ˙øMê√1 ø¬ıøˆ¬iß Ò˜«˜Ó¬ Œ√‡≈ª±˝◊√√Œ·±ÀÈ¬˝◊√√ Œ√˙ Î¬◊ÀM√√øÊ√Ó¬ fl¡ø1 Ó≈¬ø˘øÂ√˘, ·øÓ¬Àfl¡ ˙Ç1À√Àª ¸˜À˚˛ ¸˜À˚˛ øÚÀÊ√ Ê√œªÚ ø¬ı¬Ûiß fl¡ø1 ’øÓ¬¸±ªÒ±ÀÚ õ∂‰¬±1 fl¡±˚«Ó¬ ’±·¬ı±øÏ¬ˇ¬ı˘·œ˚˛± ∆˝√√øÂ√˘º ŒÓ¬›“ Ê√±øÓ¬ ø¬ı‰¬±11 ›¬Û1Ó¬ ø¸˜±Ú &1n∏Q ø√› øÚø√øÂ√˘Ó¬±Ó¬ ¤Àfl¡¬ı±À1 ¸˜±Ê√ ø¬ı˙‘—‡˘± ‚øÈ¬¬ıÕ˘ ø√˚˛± Ú±øÂ√˘º ŒÓ¬›“ ¸fl¡À˘±À1 ’±Ò…±øRfl¡ é¬˜Ó¬± ø¬ı‰¬±ø1øÂ√˘’±1n∏ ∆fl¡øÂ√˘ñ ë‰¬G±À˘± √√ø1Ú±˜ À˚˛ ±Sº fl¡ø1À¬ı Î¬◊ø‰¬Ó¬ :1 ¬Û±Sºí Ê√±Ó¬1 Î¬◊2‰¬Ó¬± Œ˚ Ú≈¯∏…1 ±Ê√Ó¬¸ij±Ú ˘±ˆ¬1 ¤È¬± fl¡±1Ì Œ¸˝◊√√fl¡Ô± ŒÓ¬›“ Ú±˜±øÚøÂ√˘º ŒÓ¬›“ Ê√±øÓ¬ ø¬ıˆ¬±· ¤Àfl¡¬ı±À1 ˆ¬±ø„√√ø‰¬ø„√√ Œ¬ÛÀ˘±ª±Ú±øÂ√˘, ˚ø√› ø˙¯∏…› øˆ¬Ó¬1Ó¬ ’¸˜1 ’±ø√˜ ’øÒ¬ı±¸œ ˜≈Â√˘˜±Ú ’±1n∏ ¬ıË±p¡Ì¸fl¡À˘± ’±øÂ√˘º ŒÓ¬›“¸±˜±øÊ√fl¡ ’±1n∏ ’Ú…±Ú… ø˚À¬ı±1 ’ø¬ıù´±¸ Œ¸˝◊√√ ¸˜˚˛Ó¬ Ò˜«1 Ú±˜Ó¬ ¬ı…±¬Ûfl¡ˆ¬±Àª ‰¬±ø˘øÂ√˘ Œ¸˝◊√√À¬ı±1’±“Ó¬1±¬ı1 Î¬◊ÀVÀ˙… ŒÓ¬›“ ø¬ıÀ˙¯∏ˆ¬±Àª ø˙é¬± õ∂‰¬±1 fl¡ø1øÂ√˘ºíí26 ˙Ç1À√ª1 ¸˜±Ê√ ¸—¶®±1fl¡ ø‰¬ôL± ’±1n∏Ê√±Ó¬œ˚˛ Ê√œªÚ1 ’±√˙« ¸˜¢∂ ø¬ıù´1 ¬ı±À¬ı˝◊√√ ’±√˙«Úœ˚˛º ŒÓ¬›“ ¸—¶®±1Ò˜«œ Ê√±Ó¬œ˚˛ ’±Àµ±˘Ú ’±1yfl¡ø1øÂ√˘ñ Œ˙±ø¯∏Ó¬, √ø˘Ó¬, øÚÀ©Ûø¯∏Ó¬, ’ªÀ˝√√ø˘Ó¬ ¸¬ı«˝√√±1± Œ|ÌœÀÈ¬±1 Œé¬S1 ¬Û1±˝◊√√º ŒÓ¬›“ øÚÀÊ√¸±Ò±1Ì ’±1n∏ √œÚÓ¬±À1 Ê√œªÚ ˚±¬ÛÚ fl¡ø1 ¤˝◊√√ Œ|Ìœ1 ˜±Ú≈˝√√1 ¸eœ ∆˝√√øÂ√˘º Œ¸˝◊√√¬ı≈ø˘ ŒÓ¬›“ Â√ΩÀ¬ı˙œÚ±øÂ√˘, ±Ò±1Ì Œ|ÌœÀÈ¬±1 ≈√‡-Œ¬ı√Ú±, ’ˆ¬±ª-’ÚÈ¬Ú, ·±Ó¬-õ∂øÓ¬‚±Ó¬1 ˜ˆ¬±·œ ∆˝√√ ŒÓ¬›“À˘±fl¡fl¡ ∆˘ ¤‡Ú¸˜±Ê√ ·Ï¬ˇ±1 ¬Ûø1fl¡äÚ± fl¡ø1øÂ√˘º &1n∏‰¬ø1Ó¬Ó¬ fl‘¡¯∏fl¡, ¬ıøÌfl¡, ø˙äœ õ∂ˆ‘¬øÓ¬ ø¬ıøˆ¬iß ¬ı‘øM√√Ò±1œÀ˘±fl¡1 ˘·Ó¬¸S-¬ı…ª¶ö±1 Œ¬Û±Ú¬ÛÈ¬œ˚˛± ¸•Ûfl«¡ Ôfl¡±1 Î¬◊√±˝√√1Ì ø¬ı1˘º ˙Ç1À√ª1 ¬Û±Â√1 ˚≈·Ó¬ ¬Û1•Û1±·Ó¬ˆ¬±Àª&1n∏¸fl¡À˘› ¤˝◊√√ ’±√˙« 1é¬± fl¡ø1 ø˙¯∏…¸fl¡˘1 ˘·Ó¬ ¤ÀÚ Ò1Ì1 ¸•Û«fl¡ 1é¬± fl¡ø1 ’±ø˝√√øÂ√˘ ’±1n∏’±øÊ√fl¡±ø˘› ¤ÀÚ Ò1Ì1 Î¬◊√±˝√√1Ì Œ¬Û±ª± ˚±˚˛º

˙Ç1À√ª1 ’±√˙«1 õ∂ˆ¬±Àª Ú±1œ ¸˜±Ê√Àfl¡± Î¬◊¬Ûfl‘¡Ó¬ fl¡ø1øÂ√˘º ¬Û≈1n∏¯∏ Ú±1œ Î¬◊ˆ¬˚˛Àfl¡ Ú±˜-Ò˜«Ó¬ ¸˜±Ú˜˚«±√± ø√øÂ√˘ , ¶§±˜œ-¶aœ ≈√À˚˛± ¤fl¡˜Ó¬ √√íÀ˘À˝√√ —¸±1 Ò˜« ’±1n∏ ’±Ò…±øRfl¡Ó¬± ±ÒÚ fl¡1± ˝√√Ê√ √√˚˛º Œfl¡±‰¬Œ¬ı˝√√±11 ŒÓ¬˘œ fl‘¡¯û’±ÕÓ¬1 ¬ÛPœ ’±˝◊√√ √±˚˛±˘fl¡ ˘Ñœ Ú±1±˚˛Ì1 Â√fl≈¡ø1 ˜±Õ√1 Œ˜øÒ ¬Û±ÀÓ¬, ŒÓ¬›“˜±Õ√¸fl¡˘fl¡ õ∂¸e ·±¬ıÕ˘ ø˙fl¡±˚˛, ø¸ fl¡˘1 fl¡1øÌ &1n∏Ê√Úfl¡ Œ˙±Ò±˚˛º &1n∏‰¬ø1Ó¬ fl¡Ô±Ó¬ ¬Û±›“ñ ëë˘ÑœÚ±1±˚˛Ì 1±Ê√±À˚˛ Â√˚˛fl≈¡ø1 ˜±Õ√¸fl¡À˘± ˆ¬fl¡Ó¬ ˝√√í˘ø˝√√ – Ó¬±1± ¸¬ı1 Œ˜øÒ ¬Û±øÓ¬À˘ ŒÓ¬ø˘ fl‘¡¯û ’±ÕÓ¬1 ¬ÛPœ√±˚˛±˘fl¡ – Ó¬±1±Õ· ¬ıÀ˝√√ ˝√√ø1·‘˝√√Ó¬ – ‰¬›fl≈¡ø1 ˜±Õ√fl¡ Œ‚±¯∏±-fl¡œM«√√Ú ·œÓ¬ ø¸‡±˝◊√√ – õ∂¸e fl¡À1 øÚÀÓ¬ – fl¡1



Ó¬1 Ê√±1 øÊ√ ‰¬À˘ ø√¤ – Ó¬±1 ø√¤ øÚ &1n∏Ê√Úfl¡ºíí [¸—‡…±-947] ˙Ç1À√ª1 ’±√˙« ∆˘À˚˛ ¤fl¡˙1Ì Ú±˜-Ò˜«1 ¬Û1ªÓ«¬œ ¸eÍ¬fl¡ ’±˝◊√√ fl¡Úfl¡˘Ó¬±1 ¸S Œfl¡Ã¬Û±Ó¬, Ú±‰¬¬Û±1, ŒÚ¬Û±˘œ, fl¡∞I◊1œ, ˝√√±¬ı≈— ’±ø√ fl¡ø1 ¬ı±1‡Ú¸S˝◊√√ ¸˜i§˚˛1 ¬ı±Ó«¬± ¬ı˝√√Ú fl¡ø1 ’±ÀÂ√º

˙Ç1À√Àª Œ¸˝◊√√ ¸˜˚˛1 ¸˜±Ê√Ó¬ Œfl¡Ó¬À¬ı±1 ÚÓ≈¬Ú ø√˙ Î¬◊Àij±‰¬Ú fl¡À1º ŒÓ¬›“1 ¸˜˚˛1 ¸˜±Ê√‡Ú ¬ıË±p¡Ì,¬Û≈À1±ø˝√√Ó¬, Î¬±-Î¬±„√√1œ˚˛± ’±1n∏ 1Ê√±‚1œ˚˛±¸fl¡˘ ¤È¬± Œ·±È¬ ø˝√√‰¬±À¬Û ¸—·øÍ¬Ó¬ ∆˝√√øÂ√˘ ’±1n∏ ¸±Ò±1Ì fl‘¡¯∏fl¡Ó¬Ô± Ó¬Ô±fl¡øÔÓ¬ øÚ•ßÊ√±øÓ¬1 Œ˘±fl¡¸fl¡˘ ¤È¬± Œ·±È¬Ó¬ ’¸—·øÍ¬Ó¬ˆ¬±Àª 1Ê√±‚1œ˚˛± |˜ Œ˙±¯∏Ì1 ¬ıø˘∆˝√√øÂ√˘º ¤ÀÚ ¬Ûø1ø¶öøÓ¬Ó¬ ˙Ç1À√ª ˜±ÒªÀ√Àª ¸˜±Ê√Ó¬ Œ¬Û±‡± Œ˜˘± ø√˙À¬ı±1 ˝√√í˘27ñ[fl¡] ˆ¬øMê√Ò˜«˝◊√√ ¸±Ò±1Ì fl‘¡¯∏fl¡ ’±1n∏ øÚ•ß Œ|Ìœ1 Ó¬Ô± ø¬ıøˆ¬iß Ê√ÚÀ·±á¬œ1 Œ˘±fl¡¸fl¡˘fl¡ ¸˜À¬ıø˙Ó¬ fl¡1±1

Œ‰¬©Ü± fl¡ø1øÂ√˘º ’ôLÓ¬ ˆ¬øMê√Ò˜«1 ≈√ª±1 ¸fl¡À˘±À1 ¬ı±À¬ı Œ‡±˘± 1±ø‡øÂ√˘º[‡] 1Ê√±‚1Ó¬ ¬ıË±p¡Ì…¬ı±√1 ¤fl¡±øÒ¬ÛÓ¬… ¬ıU ¬Ûø1˜±ÀÌ œ˜±¬ıX fl¡ø1 ¬øMê√¬ı±√1 õ∂øÓ¬ 1Ê√±‚11 ‘√ø©Ü ’±fl¡¯∏«Ì

fl¡ø1øÂ√˘º[·] Ê√±Ó¬-¬Û±Ó¬1 ø¬ı‰¬±11 Ó¬œ¬ıËÓ¬± ¬ıU ¬Ûø1˜±ÀÌ fl¡˜±˝◊√√ ’±øÚ ±Ò±1Ì ±Ú≈˝√√1 ±Ê√Ó¬ ø˜˘±õ∂œøÓ¬ ¬ıÏ¬ˇ±˝◊√√ ŒÓ¬±˘±1

Œ‰¬©Ü± fl¡ø1øÂ√˘º[‚] Œ·±ÀÈ¬˝◊√√ ’±Àµ±˘ÚÀÈ¬±fl¡ 1±Ê√ ’Ú≈¢∂˝√√1 ¬Û1± ’±“Ó¬1±˝◊√√ 1±ø‡øÂ√˘º [’ôLÓ¬– ŒÓ¬›“À˘±fl¡1 ¸˜˚˛Õ˘Àfl¡][„√√] øÚ•ßÀ|Ìœ1 Œ˘±fl¡Àfl¡± ˚:1 ¬Û±S ˝√√í¬ı ¬Û±À1 ¬ı≈ø˘ õ∂‰¬±1 fl¡ø1 Ò˜«œ˚˛ Œé¬SÓ¬ Ôfl¡± ¬ıË±p¡Ì… ¤fl¡±øÒ¬ÛÓ¬…fl¡

õ∂Ó¬…±˝3√√±Ú Ê√Ú±˝◊√√øÂ√˘º˙Ç1À√Àª ø˚‡Ú Œ|Ìœ˝√√œÚ ¸˜±Ê√ õ∂øÓ¬á¬± fl¡ø1À˘ Œ¸˝◊√√ ¸˜±Ê√Ó¬ ˙Ç1œ ¸±ø˝√√Ó¬…1 ˆ¬±¯∏±ÀÈ¬±Àª ¸fl¡À˘±

Ê√±øÓ¬-Ê√ÚÊ√±øÓ¬1 ˜±Ê√Ó¬ õ∂¸±1Ó¬± ˘±ˆ¬ fl¡ø1À˘ ’±1n∏ ’±È¬±˝◊√√À˚˛ Œ¸˝◊√√ ˆ¬±¯∏±ÀÈ¬±fl¡ Ê√±Ó¬œ˚˛ ˆ¬±¯∏±1+À¬Û ¢∂˝√√Ìfl¡ø1À˘º ˝◊√√˚˛±1 Ù¬˘Ó¬ Ê√ÚÊ√±Ó¬œ˚˛ Œ˘±fl¡¸fl¡˘ ø¡Zˆ¬±¯∏œ ∆˝√√ ¬Ûø1˘º ’±Ú˝√√±ÀÓ¬ ëë¸—˝√√øÓ¬1 ø˚ ‹øÓ¬˝√√…1 fl¡Ô±’±ø˜ ∆fl¡ÀÂ“√±, ø¸ ‚±˝◊√√Õfl¡ ¸±—¶‘®øÓ¬fl¡ ’Ô«±» Ó¬±1 ¬Û1± Ò˜«, ˆ¬±¯∏± ’±1n∏ Ê√œªÚ ˚±S±1 õ∂ùüÀÈ¬± ’±Ó“¬1±˝◊√√ Ôí¬ıŒÚ±ª±ø1ºíí28 Œ¸˝◊√√ ·øÓ¬Àfl¡ ŒÓ¬›“ ˆ¬øMê√Ò˜«À1 ¸fl¡À˘±À1 ¸˜±Ú ’øÒfl¡±1 õ∂øÓ¬¬Ûiß fl¡ø1 ø¬ıøˆ¬iß Ê√ÚÀ·±á¬œ1¸˜i§˚˛Ó¬ ¬ı‘˝√√» ’¸˜œ˚˛± ¸˜±Ê√ Ó¬Ô± Ê√±øÓ¬ ·Í¬Ú õ∂øSê˚˛± ¸≈·˜ fl¡ø1 Ó≈¬ø˘À˘º ˙Ç1À√ª1 ø¬ı˙±˘ ¬Ûø1¸1,Î¬◊√±1 ‘√ø©Üˆ¬eœ˚˛ ˜Ò…˚≈·1 ’¸˜1 ø¬ıøˆ¬iß Ê√ÚÀ·±á¬œ1 ˜±Ú¸Ó¬ ¬Û1¶Û1 ø¬ıù´±¸, ¸˝√√+√˚˛Ó¬± ’±1n∏ ¸ƒ√ˆ¬±ª¸‘ø©Ü fl¡ø1 ’¸˜Ó¬ ‹fl¡… ¸˜i§˚˛ ’±1n∏ ¸—˝√√øÓ¬ ¸≈‘√Ï¬ˇ fl¡ø1ÀÂ√º ëë¸1n∏fl¡±˘ÀÓ¬ Œ√‡± øÚÊ√1 ¸˜±Ê√‡ÚÓ¬ ≈√È¬±Œ|Ìœ1 ˜±Ê√Ó¬ Ôfl¡± ¬Û±Ô«fl¡…˝◊√√ ˙Ç1À√ªfl¡ ¬ı…øÔÓ¬ fl¡ø1øÂ√˘º ¸˜±Ê√Ó¬ ŒÓ¬øÓ¬˚˛± ‰¬ø˘øÂ√˘ Œ·±á¬œ¡ZiZ,Ê√±Ó¬¬Û±Ó¬1 Œ1±¯∏±À1±ø¯∏, •ÛøM√√˙±˘œ¸fl¡˘1 Î¬◊»¬ÛœÎ¬ˇÌ, ¤˝◊√√À¬ı±À1 ±Ò±1Ì Œ˘±fl¡fl¡ ø1^, ’ˆ¬±ª-’Ú±È¬Ú,ø˙é¬±˝√√œÚÓ¬±, fl≈¡¸—¶®±1 ’±1n∏ ’gø¬ıù´±À¸ ≈√‡1 ¸±·1Ó¬ ¬ı≈1±˝◊√√ 1±ø‡øÂ√˘º Ò˜«œ˚˛ fl≈¡¸—¶®±À1À1 ¤‰¬±À˜Œ˙±¯∏Ì1 ¬ı±È¬ ˜≈fl¡ø˘ fl¡ø1 1±ø‡øÂ√˘º ¤˝◊√√À¬ı±1 Œ√ø‡ qøÚ ˜˝√√±¬Û≈1n∏À¯∏ ¸fl¡À˘±Àª ¬Û±ø˘¬ı ¬Û1± ¤fl¡˙1Ì-Ú±˜-Ò˜«1 õ∂ªM«√√Ú fl¡ø1øÂ√˘º ¬ıË±p¡Ì, é¬øS˚˛ ’±ø√ Î¬◊2‰¬ Œ|Ìœ1 Œ˘±Àfl¡ ø˚√À1 Ò˜« ¬Û±˘Ú fl¡ø1¬ı ¬Û±À1, ¤Àfl¡√À1˝◊√√’¸˜1 ¸fl¡À˘± Ê√±øÓ¬-Ê√ÚÊ√±øÓ¬ ’±À˝√√±˜-‰≈¬Ó¬œ˚˛±, Œfl¡±‰¬, fl¡Â√±1œ, ∆fl¡ªÓ«¬, Œ˜‰¬, ·±À1±, ‡±ø‰¬, Ú·±, ¬ıÀÎ¬ˇ±,ø˜ø‰¬—, øfl¡1±Ó¬ ’±ø√ ¸fl¡À˘±À1 ¬ı±À¬ı Ò˜«1 ≈√ª±1 ‡≈ø˘ ø√ ¸fl¡À˘±Àfl¡ Ú±˜‚1 Ó¬Ô± ¸S1 Œ˚±À·ø√ ¤Àfl¡‡Ú‰¬±ø˘1 Ó¬˘Õ˘ ’±øÚ¬ı ¬Û±ø1øÂ√˘ºíí29 ¬ıË±p¡Ì…¬ı±√1 õ∂¬ı˘ õ∂ˆ¬±ªÓ¬ ¬Ûø1 Œ¸˝◊√√ ˜˚˛Ó¬ ¬ıUÀÓ¬± S˝◊√√ ˝√√±¬Û≈1n∏¯∏œ˚˛±∆¬ı¯ûª ¬Û1•Û1±1 ¬Û1± Ù¬±˘ø1 fl¡±øÈ¬ ’±ø˝√√øÂ√˘º ’Ú…˝√√±ÀÓ¬ ¤˝◊√√ S¸˜”À˝√√ ÚÓ≈¬ÚÕfl¡ ø˝√√µ≈Ò˜«Ó¬ √œøé¬Ó¬ Œ˝√√±ª±’±À˝√√±˜ ¶§·«À√›¸fl¡˘fl¡ ’øÒfl¡ ¬Ûø1˜±ÀÌ ’±fl¡¯∏«Ì fl¡ø1¬ıÕ˘ ¸é¬˜ ∆˝√√øÂ√˘º ’¸˜1 ë’Ó¬œÓ¬1 Ê√±Ó¬œ˚˛Ê√œªÚÓ¬ Œfl¡±ÀÚ± ¤fl¡ ø¬ıÀ˙¯∏ Œ|Ìœ1 Œ˘±Àfl¡À˝√√ ¸±˜±øÊ√fl¡ ’±1n∏ ¸±—¶‘®øÓ¬fl¡ ˜˚«±√±1 ·1±fl¡œ ∆˝√√ ’±øÂ√˘º˝◊√√—1±Ê ’˝√√±1 ’±·ÀÓ¬ Œ¸˝◊√√ ¶ö±Ú ≈√È¬± ¤È¬± Î¬◊2‰¬ Ê√±øÓ¬ Œ˚ÀÚ ¬ıË±p¡Ì ’±1n∏ é¬øS˚˛˝◊√√ ’øÒfl¡±1 fl¡ø1 ’±ø˝√√øÂ√˘º’¸˜1 Úª-∆¬ı¯ûª ’±Àµ±˘Ú1 øˆ¬Ó¬À1ø√ õ∂fl‘¡Ó¬ ˜±Úªœ˚˛ ˜”˘…À¬ı±Ò ¸•§Àg ¸fl¡À˘± Œ|Ìœ1 ˜±Ú≈˝√√Àfl¡



¸À‰¬Ó¬Ú fl¡1±1 õ∂˚˛±¸ fl¡1± ∆˝√√ÀÂ√ºíí30 ëë¸˜±Ê√1 ¸—˝√√øÓ¬ ’±1n∏ ¸˜i§˚˛ ¶ö±¬ÛÚ1 õ∂Ò±Ú fl¡±1Ì ø˚√À1 ≈√øÈ¬Ò˜«œ˚˛ ¸ø˝√√¯≈ûÓ¬± ’±1n∏ ¸fl¡À˘± Ê√œª1 õ∂øÓ¬ ¸˜ˆ¬±ª õ∂√˙«Ú , ¸±˜±øÊ√fl¡ ø¬ı¸—·øÓ¬ ’±1n∏ ’ÕÚfl¡…1 fl¡±1ÀÌ±Œ¸˝◊√√√À1 ˜”˘Ó¬– ≈√øÈ¬ñ Œ¸˝◊√√ ≈√øÈ¬ ∆˝√√ÀÂ√ 1±Ê√ÕÚøÓ¬fl¡ øÚ¬ÛœÎ¬ˇÚ ’±1n∏ ’Ô«ÕÚøÓ¬fl¡ Œ˙±¯∏Ìº ˙Ç1À√ª ’±øÂ√˘¤˝◊√√ ≈√øÈ¬ ¸•ÛÀfl«¡ ¸•Û”Ì« ¸Ê√±·ºíí31 ˙Ç1À√ª ˚íÕ˘Àfl¡ ∆·øÂ√˘ Ó¬±ÀÓ¬ ¤‡Ú ’±√˙« ¸˜±Ê√ ·øÏ¬ˇ Ó≈¬ø˘øÂ√˘ºŒ¸À˚˛ ∆Â√˚˛√ ’±s≈˘ ˜±ø˘fl¡1 fl¡Ô±À1 ˙Ç1À√ª1 ¸˜±Ê√ ¸±—·Í¬øÚfl¡ ø√˙1 fl¡Ô± ¤ÀÚ√À1 Î¬◊À~‡ fl¡ø1¬ı¬Û±ø1ñ ë¸±Òfl¡ ˙Ç1À√ª1 ‰¬fl≈¡Ó¬ ¤fl¡ ÚÓ≈¬Ú ’Ú±øª©‘®Ó¬ ø√·ôL1 Â√˚˛±˜˚˛± Â√ø¬ı ˝√√˚˛ÀÓ¬± ˆ¬“±ø˝√√ Î¬◊øÍ¬øÂ√˘ñ¤‡Ú qX, ¸N, ¬ı…±5 ∆¬ı¯ûª ¸˜±Ê√, ¤‡Ú øÚ–¶§±Ô« ˆ¬Mê√1 ¸˜±Ê√, ¤‡Ú ¸±˜… ’±1n∏ ˜±ÚªÓ¬±¬ı±√1 øˆ¬øM√√Ó¬õ∂øÓ¬øá¬Ó¬ ¸≈µ1 ¸˜±Ê√º ˆ¬Mê√1 ¸±˜·œÀÓ¬À1 Î¬◊M√√5 ¤‡Ú Œ˙±¯∏Ì˜≈Mê√ ¸˜±Ê√º øÚ1é¬1, ’ø˙øé¬Ó¬ √ø1^˝√√íÀ˘› ·œÓ¬, Ú‘Ó¬…, ¬ı±√…, Ú±È¬, ’øˆ¬Ú˚˛ fl¡˘±1 ’øÒfl¡±1œ ¤‡Ú ˜±Úø¸fl¡ ˆ¬±Àª ¸˜‘X ’±1n∏ ‹˙˚«…˙±˘œ¸˜±Ê√, Ê√œªÚ1 ÚÓ≈¬Ú ”˘… ’±1n∏ Ó¬±»¬Û˚« Î¬◊¬Û˘øt fl¡ø1¬ıÕ˘ Î¬◊√…Ó¬ ’±1n∏ õ∂dÓ¬ ¤‡Ú ÚÓ≈¬Ú ˜±Ê√º fl¡Â√±1œ-‰≈¬Ó¬œ˚˛±, ˜1±Ì, ’±À˝√√±˜, ø˜ø1, Œfl¡›“È¬, fl¡ø˘Ó¬±, ¬ıË±p¡Ì, ∆√¬ı:, ˜≈Â√˘˜±Ú, Œ¬ıÃX, ¬Û¬ı«Ó¬œ˚˛±, ∆ˆ¬˚˛±ø˜˚˛±,∆fl¡ªÓ«¬, ‰¬G±˘ ¸fl¡À˘±Àfl¡ ¸±˜ø1 ∆˘ ¤‡Ú ÚÓ≈¬Ú ø¬ı1±È¬ ¸˜±Ê√º ¤˝◊√√¸fl¡À˘± Ê√±øÓ¬, Î¬◊¬ÛÊ√±øÓ¬1 ’±˙±-’±fl¡±—é¬±, |˜, ¸±ÒÚ±1 ¶§õü, Œ‰¬Ó¬Ú±1 ¸˜i§˚˛1 ˜±ÀÊ√ø√ ·øÏ¬ˇ Î¬◊Í¬±, ˆ¬·ª±Úfl¡ ø‰¬øÚ Œ¬Û±ª±, Ê√œªÚ1 ’Ô«¬ı≈øÊ√ Œ¬Û±ª± ¤‡Ú ˝√√ø1ˆ¬fl¡Ó¬1 ¸˜±Ê√º ¤˝◊√√ ¬Û≈Ì…ˆ”¬ø˜ ˆ¬±1Ó¬¬ı¯∏«1 ¬ı≈fl≈¡Ó¬ õ∂±‰¬œÚ Î¬◊¬Û˘øt ’±1n∏ ’é¬˚˛˜”˘ÒÀÚÀ1 ¸—¸±11 ˝√√±È¬ Œ¬ı˝√√±¬ıÕ˘ ¸±Ê≈√ ¤√˘ ÚÓ≈¬Ú ˜±Ú≈˝√√1 ¸˜±Ê√º ¤fl¡ ÚÓ≈¬Ú ˜±ÚªÀõ∂˜1 ¬ÛøªS Ú√œ1˙œÓ¬˘ ¬Û±ÚœÓ¬ ’ª·±˝√√Ú fl¡ø1 øÚ˜«˘ øÚfl¡± ∆˝√√ ¬Û1± ¤‡Ú øÚÊ√ øÚÊ√ ¬ı‘øM√√Ó¬ ’±¶ö±À1 ˘±ø· Ôfl¡± ¸˜±Ê√1fl¡˘…±Ì ’±1n∏ ’¢∂·øÓ¬ ’¬ı…±˝√√Ó¬ 1±ø‡¬ıÕ˘ ¸—fl¡ä¬ıX ¸˜±Ê√ºíí32 ·œÓ¬±1 Ó¬N-1˝√√¸… Î¬◊√‚±È¬Ú fl¡1± fl‘¡¯û1ø¬ı¬Û1œÀÓ¬ ˆ¬±·ªÓ¬1 fl‘¡¯ûfl¡À˝√√ ¸±Ò±1Ì ˜±Ú≈À˝√√ ’Ó¬…ôL ’±À¬Û±Ú fl¡ø1 ˘í¬ı ¬Û±ø1¬ı ¬ı≈ø˘ ˆ¬±·ªÓ¬1 fl‘¡¯û ‰¬ø1S¢∂˝√√Ì fl¡ø1 ¸˜Ê≈√ª±fl¡ ¬Ûø1‰¬˚˛ fl¡1±˝◊√√ ø√À˘º ‰¬f fl≈¡˜±1 ’±·1ª±˘±1 ˜ôL¬ı…À1 ŒÓ¬›“1 ¬ıUÒ± ø¬ıˆ¬Mê√ ¸˜±Ê√¸—·Í¬fl¡ 1+¬Ûfl¡Ô± ¤ÀÚÒ1ÀÌ ¬ıÌ«Ú± fl¡ø1¬ı ¬Û±ø1ñ ëëÒ˜«1 ¢≠±øÚ ’±1n∏ ’Ò˜«1 ’ˆ≈¬…O±Ú1 ¸˜˚˛Ó¬ ¸±Ò≈¬ÛLö±1é¬± fl¡ø1 ’¬ÛÒ˜«1 ø¬ıÚ±˙1 Œ˝√√Ó≈¬ ø˚ õ∂‡1 ¬ı≈øX, ¸¬ı«ÀÓ¬±˜≈‡œ õ∂øÓ¬ˆ¬±, ¬ı˘-ø¬ıSê˜, ¶§±ÒœÚÓ¬±, Œ√˙±‰¬±11øÚ1À¬Ûé¬Ó¬±, ’√˜… Œ‰¬©Ü± ’±1n∏ ’±Ú ’±Ú Î¬◊¬Ûfl¡1Ì ˘±À· Œ¸˝◊√√ ¸fl¡À˘± ˙Ç1Ó¬ ø¬ı√…˜±Úº ’±ø˝√√« ˘±À·˙Ç1Ó¬ ¬Û±¬ı±, ˜”˘˜La ˘±À· ˙Ç1Ó¬ ¬Û±¬ı±, ¤fl¡±ôL ˆ¬øMê√ ˘±À· ŒÓ¬›“ÀÓ¬ ¬Û±¬ı±º ¸±ø˝√√Ó¬…1 &1n∏ ˙Ç1º ’ôL11±Ê√…1 1Ê√± ˙Ç1º ¸˜±Ê√ ·ÀÏ¬ˇ“±ÀÓ¬ ˙Ç1º ¸˜±Ê√1 ŒÚÓ¬± ˙Ç1º ŒÓ¬›“1 Œ‰¬©Ü± ¸˝√√Ê√±˚˛M√√, fl¡©Üfl¡øäÓ¬ ˆ¬±¬ıŒÓ¬›“1 Ú±˝◊√√º ŒÓ¬›“1 ›‰¬1Õ˘ ’±ø˝√√À˘˝◊√√ ˜±Ú≈˝√√ Ò1± ¬ÛÀ1, ¬ı˙ ∆˝√√ ¬ÛÀ1º ¸˜‘√ø©Ü ŒÓ¬›“ÀÓ¬, ¬ı±˜≈Ì ‰¬G±˘fl¡¤Àfl¡ Œ√À‡ ŒÓ¬Àª“˝◊√√ºíí33 ¸˜±Ê√ ¸—·Í¬Úfl¡1+À¬Û ˙Ç1À√Àª ’¸˜œ˚˛± Ó¬√±ÚœôLÚ ¸˜±Ê√‡Ú1 ¬Ûø1ªM«√√Ú¸±øÒøÂ√˘ºn

¬Û±√È¬œfl¡±[1] ˙˜«±√Õ˘, ˝√√ø1Ú±Ô [2003]. ˆ¬±·ªÓ¬, 2˚˛ õ∂fl¡±˙, ¬ı1À¬ÛÈ¬± – ¬ÛΩøõ∂˚˛± ˘±˝◊√√À¬ıË1œ, 474-75º

[2] ¬ı1n∏ª±, Œ˝√√˜‰¬f [1985]. Œ˝√√˜Àfl¡±¯∏, &ª±˝√√±È¬œ – Œ˝√√˜Àfl¡±¯∏ õ∂fl¡±˙Ú, 792

[3] ¬ı1±, ÒËn∏ªÀÊ√…±øÓ¬ [1998]. Œ˜±ª±˜1œ˚˛± ·Ì ’ˆ≈¬…O±Ú, 2˚˛ õ∂fl¡±˙, &ª±˝√√±È¬œ – ¬ıÚ˘Ó¬±º[4] Neog, Maheswar. Early History of Vaiî]ava Faith and Movement of Assam:

Œa>karadeva and His Time. Guwahati : Lawyers’ Book Stall, 368

[5] Í¬±fl≈¡1, 1±˜‰¬1Ì [1920]. &1n∏‰¬ø1Ó¬, ˜≈‡¬ıgº[6] ŒÚ›·, ˜À˝√√ù´1. fl¡œM«√√Ú-Œ‚±¯∏±, 3˚4

[7] ¬ı˜«Ú, ø˙ªÚ±Ô [1997]. ¿˜ôL ˙Ç1À√ª1 fl‘¡øÓ¬ ’±1n∏ fl‘¡øÓ¬Q, Œ·±˘±‚±È¬ – ¬Û≈øÔÓ¬œÔ« õ∂fl¡±˙, 88



[8] Deka, U. (2010). Relevance of Œa>karadeva in Modern Times in B. Das (Ed.),

Souvenir, Basugaon College, 3.

[9] ¬ı˜«Ú, ø˙ªÚ±Ô [1997]. ¿˜ôL ˙Ç1À√ª1 fl‘¡øÓ¬ ’±1n∏ fl‘¡øÓ¬Q, Œ·±˘±‚±È¬ – ¬Û≈øÔÓ¬œÔ« õ∂fl¡±˙, 85-86

[10] ‰¬˝√√1œ˚˛±, fl¡Úfl¡‰¬f [2012, Ê≈√Ú]. ˜øÌfl¡±=Ú, ¸5√˙¬ıÂ√1, ¬Û=˜ ¸—‡…±º[11] ˙Ç1À√ª. ˆ¬±·ªÓ¬º[12] Œ·±¶§±˜œ, ¸≈À1˙. ˆ¬±1Ó¬œ˚˛ Ú‘Ó¬…fl¡˘±. 22-23

[13] √±¸, ø¬ıù´Ú±Ô. Œfl¡±‰¬À¬ı˝√√±11 ¬Û≈1±ø˝√√Ó¬ ¸—¢∂˝√√. 12

[14] √√±fl¡±‰¬±˜, 1±ˆ¬± Î¬◊À¬ÛÚ [2012]. ˙Ç1À√ª1 øfl¡1±Ó¬-fl¡Â√±1œ Ê√ÚÀ·±á¬œ õ∂œøÓ¬. &ª± √√±È¬œ – õ∂øÓ¬ø√Ú, 8º[15] Neog, Maheswar. Early History of Vaiî]ava Faith and Movement of Assam:

Œa>karadeva and His Time. Guwahati : Lawyers’ Book Stall, 369.

[16] √M√√¬ı1n∏ª±, ˝√√ø1Ú±1±˚˛Ì [1989]. ˜˝√√±¬Û≈1n∏¯∏ ¿˙Ç1À√ª ’±1n∏ ˜±ÒªÀ√ª ‰¬ø1S, 2˚˛ õ∂fl¡±˙, &ª±˝√√±È¬œ–√M√√¬ı1n∏ª± ¬Û±ø¬ıvø‰¬— Œfl¡±•Û±Úœ õ∂±˝◊√√Àˆ¬È¬ ø˘ø˜ÀÈ¬Î¬º

[17] ‰¬f, Ê√·Ó¬ [2014]. ˆ¬fl¡øÓ¬ õ∂¬ı±˝√√, øÓ¬øÚ‰≈¬fl¡œ˚˛± – ˜±fl≈¡˜, 141

[18] ¬Û±≈√Ú, Ú±À˝√√f [1993]. ’¸˜œ˚˛± ¸—¶‘®øÓ¬Õ˘ Ê√ÚÊ√±Ó¬œ˚˛ ¬ı1„√√øÚ, &ª±˝√√±È¬œ – ˘˚˛±Â«√ ¬ı≈fl¡ ©Ü˘, 66º

[19] ¬Û±≈√Ú, Ú±À˝√√f [1993]. ’¸˜œ˚˛± ¸—¶‘®øÓ¬Õ˘ Ê√ÚÊ√±Ó¬œ˚˛ ¬ı1„√√øÚ, &ª±˝√√±È¬œ – ˘˚˛±Â«√ ¬ı≈fl¡ ©Ü˘, 68º

[20] √√±fl¡±‰¬±˜, 1±ˆ¬± Î¬◊À¬ÛÚ [2012]. ˙Ç1À√ª1 øfl¡1±Ó¬-fl¡Â√±1œ Ê√ÚÀ·±á¬œ õ∂œøÓ¬, &ª± √√±È¬œ – õ∂øÓ¬ø√Ú, 8[21] ˜˝√√ôL, ¬ı±¬Û‰¬f [2005]. ˙Ç1À√ª1 ¬ı…øMê√Q ’±1n∏ ¸S¬ı…ª¶ö±, 1˜ õ∂fl¡±˙, &ª±˝√√±È¬œº[22] ˆ¬fl¡Ó¬, Ú1ø‰¬Ó¬. ¸±é¬±»fl¡±1º[23] √±¸, ’—q˜±Ú [2013]. ’¸˜1 ¬ı±À1¬ı1Ìœ˚˛± ¸—¶‘®øÓ¬, 1˜ õ∂fl¡±˙, &ª±˝√√±È¬œ – ’±“fl¡¬ı“±fl¡º[24] ŒÚ›·, ˜À˝√√ù´1. ¿¿˙Ç1À√ª, &ª±˝√√±È¬œ, 120

[25] ŒÚ›·, ˜À˝√√ù´1. ¬ı±Ìœfl¡±ôL 1‰¬Ú±ª˘œ, &ª±˝√√±È¬œ, 5

[26] Œ¬ıÊ√¬ı1n∏ª±, ˘ÑœÚ±Ô [2005]. Œ¬ıÊ√¬ı1n∏ª± ¢∂Lö±ª˘œ, 3˚˛ ‡G, ¸•Û±√fl¡ – Œ·±¶§±˜œ, ˚Ó¬œf Ú±Ô ’±1n∏Œ·±¶§±˜œ, õ∂fl¡±˙. &ª±˝√√±È¬œ – ¸±ø˝√√Ó¬… õ∂fl¡±˙º

[27] ¬ı1±, √œø˘¬Û. ¸˜±Ê√ ¸±ø˝√√Ó¬… ’±1n∏ ¸—˝√√øÓ¬, &ª±˝√√±È¬œ, 139

[28] Œ·“±˝√√±˝◊√√, ˝√√œÀ1Ì [1990]. ’¸˜œ˚˛± Ê√±Ó¬œ˚˛ Ê√œªÚÓ¬ ˜˝√√±¬Û≈1n∏¯∏œ˚˛± ¬Û1•Û1±, 2˚˛ õ∂fl¡±˙, &ª±˝√√±È¬œ–˘˚˛±Â«√ ¬ı≈fl¡ ©Ü˘, 6

[29] ˆ”¬¤û“±, ‡À·«ù´1 [1990, ’±·©Ü]. ˙Ç1À√ª1 ¸±ø˝√√Ó¬… ’±1n∏ ø¬ı:±Ú ˜±Úø¸fl¡Ó¬±, &ª±˝√√±È¬œ – ·1œ ˛ œº[30] 1±˚˛À‰¬ÃÒ≈1œ, ’øÚ˘ [2000]. ’¸˜1 ˜±Ê√ ◊√√øÓ¬˝√√±¸Ó¬ Úª-∆¬ı¯ûª fl¡Ô±, 1˜ õ∂fl¡±˙, &ª±˝√√±È¬œ – ¬Û≈À¬ı1Ì

õ∂fl¡±˙º[31] Í¬±fl≈¡1œ˚˛±, 1±˜‰¬f [2007]. ˆ¬øMê√ ’±Àµ±˘Ú ’±1n∏ ¿˜ôL ˙Ç1À√ªº ¸•Û±√fl¡ – ¬Û±Í¬fl¡, √˚˛±Úµ ’±1n∏

1±Ê√¬ı—˙œ, ∆¬ıfl≈¡Fº &ª±˝√√±È¬œ, 63º[32] ˜±ø˘fl¡, ∆‰¬˚˛√ ’±s≈˘ [1986]. ¿˜ôL ˙Ç1À√ª Ê√±Ó¬œ˚˛ ¸—˝√√øÓ¬1 ¬ı±˝√√fl¡. ¸•Û±√fl¡ – ˜˝√√ôL, õ∂√œ¬Û

ŒÊ√…±øÓ¬. ¿˜ôL ˙Ç1À√ª – ¸˜±Ê√ ’±1n∏ ¸—¶‘®øÓ¬º &ª±˝√√±È¬œ, 40º

[33] ŒÎ¬fl¡±, Ê√˚˛ôL [¸•Û±.] [2010]. ¿˜ôL ˙Ç1À√ª Ê√±Ó¬œ˚˛ ¸—˝√√øÓ¬1 ¬ı±˝√√fl¡, ’±·1ª±˘±, ‰¬f fl≈¡˜±1.˜˝√√±¬Û≈≈1n∏¯∏ ˙Ç1À√ª, 1˜ õ∂fl¡±˙, &ª±˝√√±È¬œ – ’¸˜ Œ‰¬•§±‰«¬ ’ª fl¡˜±‰«¬, 9º




Similarity and Dissimilarity Measures

of Fuzzy Number

Pranita GoswamiAssociate Professor & HoD, Deptt. of Statistics



Abstract: Similarity measures of Fuzzy Number are explained in thispaper with the help of Correlation Coefficient i.e. r and Auto Correlation.Dissimilarity Measures are explained in this paper by taking 1stdifferences, 2nd differences, 3rd differences etc and also Auto Correlation.Mean and Variances are found for fuzzy numbers through sequences fordifferent intervals. It is also explained with the help of an example.Keywords: Differences, Correlation Coefficient, Sequences.

1.Introduction

At first the Fuzzy Number is explained by taking two intervals [0,1],[1,2]

with the help of membership function in terms of sequences over the interval

[0,1] .i.e each interval has a membership function of ½ and ½ with only one

point in common shared by two interval 2/2=1 which is normal and also only

one similarity measure. The dissimilarity measure is obtained by taking the

difference )()()( xfhxfx −+=∆µ which is ½-0=1/2 and 1-1/2=1/2 which

is a triangular Fuzzy number. Next when we take three intervals [0,1], [1,2],

[2, 3] with membership function over the interval [0,1] then our new sequences

will be 1/3, 2/3, 3/3, 2/3, 1/3.The end intervals will have no point in common

and the 2nd interval will overlap twice and the third interval will overlap thrice.

So when we take three intervals we have

112211

== cc and

ways of

differences or dissimilarity which is )( )( 2 xandx µµ ∆∆ .The new

membership function for three intervals will be

)()(2)2()(2 xhxhxx µµµµ ++−+=∆ and will have three similarity

measure which is again a triangular fuzzy number. For the case of four intervals

[1,2], [2,3], [3,4] with membership function over the interval [0,1] the new




Vol. 1, No. 1 (2016), 164-171


sequences will be ¼, 2/4, 3/4, 4/4, 3/4, 2/4, 1/4 and we have

1122,33111

=== ccc and ways of differences or dissimilarity which

are )()()( 32 xandxx µµµ ∆∆∆ . The new membership function for four

intervals will be )()(3)2(3)3()(3 xhxhxhxx µµµµµ ++++−+=∆ and

so on. Thus we will have four similarity measure which is again a triangular

fuzzy number. The maximum higher value of intersection is taken as Similarity

measure and the next maximum value is taken as the Dissimilarity measure in

this example. Thus nth similarity and (n-1)th dissimilarity are obtained by

using the relation )()()( 11 xhxx nnn µµµ −− ∆−+∆=∆ .Many works has been

done on Similarity and Dissimilarity (see e.g. Bertoluzza, etal (1995), Tran,

and, Ducksteen (2002) , Heilpern (1992) Mabuchi (1988), Dubois and Prade

(1978)). But we have found that not much have been done on Similarity and

Dissimilarity measure using Differences and applying Correlation Coefficient

and Auto Correlation on the Differences. We have also found the mean and

variances for similarity and dissimilarity measures through sequences of fuzzy

numbers for different intervals..

2. Similarity and Dissimilarity Measure

A similarity measure S is considered a metric if it produces a higher value

as the dependency

between corresponding values in the sequences increases. A metric similarity

S satisfies the following

( )[ ] ),(),(,),(),( .4

),(),( .3

),( .2

arg,),( .1

0

00

ZXSZYSYXZZYSYXS

XYSYXS

YXifonlyandifSYXS

SnumberelyarbitrarilsomeforSYXS

+≤

=

==

≤

A dissimilarity measure D is considered a metric if it produces a higher

value as corresponding values in X and Y become less dependent .A metric

dissimilarity D satisfies the following for all sequences X and YY

3

1

Pranita Goswami


3. Correlation Coefficient and Auto Correlation

Auto Correlation of order k is denoted by

kr

which is

∑ ∑

∑−

=

−

=

−

=

−−

−−

−−

=kn

i

kn

iii

kn

ik

YYkn

XXkn

YXXYkn

r

1 1

2222

1

)1

)(1

(

1

Obviously kk rrandr == −10

4. Analysis of Similarity and Dissimilarity Measures

To find the Similarity and Dissimilarity Measures at first we have to find

the difference table for the values of the consecutive values of x and y differing

by h which is shown below.

Argument Entry First Difference Second Difference

x y= )(xf )(xf∆

)(2 xf∆

The first end differences table of )(xf∆ is obtained by dividing by 2 and

the 2nd end differences table of

)(2 xf∆

is obtained by dividing by 3 and the

third end differences of )(3 xf∆ is obtained by dividing by 4. Then similarity

and dissimilarity measures are obtained for each end difference of

)(),(),(),( 432 xfxfxfxf ∆∆∆∆ seperately by using Correlation

Similarity and Dissimilarity Measures of Fuzzy Number


Coefficient and Auto-Correlation on these difference with the help of an example.

5.Fuzzy Mean and Fuzzy Variance.

The Fuzzy mean for n intervals is given by the formula

E(X)= ∑∫n

i

n

xdxxx )(/)(0

µµ

The Membership function for a sequence of Fuzzy Number for two intervals

using

)1.5...(

2,0

21,2

1

10,2

1

0,0

)(

≥

≤≤

≤≤

≤

=

x

x

x

x

x

bygiveniscuts

µ

α

The Fuzzy Mean for two intervals is given by

and Fuzzy Variance is given by

( )

3333.)(

6/82

1

2

1)(

)()

)(

)()(

2

1

2

1

0

22

22

=

=+=

−=

∫∫

∑

XV

dxxdxxXE

XE

x

XEXV

n

i

µ

The Membership function for a sequence of Fuzzy number for three intervals

using α cuts is represented as

Pranita Goswami


)2.5...(

3,0

32,3

1

21,3

2

10,3

1

0,0

)(

≥

≤≤

≤≤

≤≤

≤

=

x

x

x

x

x

xµ

with mean 58333.)(5.1)( == XVandXEThe membership function of a sequence of Fuzzy Number for four intervals

by using α cuts is represented as

)3.5...(

4,0

43,4

1

32,4

3

21,4

2

10,4

1

0,0

)(

≥

≤≤

≤≤

≤≤

≤≤

≤

=

x

x

x

x

x

x

xµwith mean 1904764.1)(2)( == XVandXE6.A Numerical Example

In this paper the analysis is shown for four intervals for similarity and

Dissimilarity measure.

For calculation we make table for four intervals [40,50], [50,60], [60,70],

[70,80] for Argument and corresponding Entry for four intervals[31,73],

[[73,124], [124,154], [154,190] which is shown below.



2502

1=∑

n

iix ∑ =

n

iiy 25.4507

2

1 ∑ =n

i

xy 5.1042

where 625.301

5.71

1111 ==== ∑∑n

ii

n

ii y

nyandx

nx

Then the Correlation Coefficient is defined as

=0 9003348876.

)1

)(1

(

1

2

2

2

2

1

∑∑

∑

−−

−

= =

n

ii

n

ii

n

i

yyn

xxn

yxxyn

r

For the next table the new Argument values for three intervals will be [60-

40], [70—50], [80-60] i.e 20/30 and the new entry value for y will be the

)(2 xf∆ which is shown below:

Pranita Goswami


At first the 2nd differences for y is obtained and then Auto Correlation is

obtained by using the formula

∑ ∑

∑− −

−

−−

−−

−−

=1

21

222

1

)1

1)(

1

1(

1

1

n

i

n

iii

n

iii

k

yyn

xxn

yxyxn

r

=0.9311659978

Lastly the new argument values [70-40], [80-50] i.e 30/40 and new entry

value of y will be )(3 xf∆ after taking 3rd differences is shown below:

Auto Correlation for 3rd difference is obtained by the formula

∑ ∑

∑− −

−

−−

−−

−−

=2

22

222

2

)2

1)(

2

1(

2

1

n

i

n

iii

n

iii

k

yyn

xxn

yxyxn

r

=1

which is a similarity measure.



7. Conclusion

In this work we are redefining the Triangular Fuzzy Number each time for

more than two intervals which we have obtained for sequences as well as for

difference table by obtaining Correlation Coefficient and Auto Correlation and

the similarity measure is obtained at the Auto Correlation for third difference

which is equal to 1 and the Dissimilarity measures occurs for Auto Correlation

Coefficient of 2nd differences and 1st differences of Correlation Coefficient.

Also similarity measures occurs at the mean for different intervals of fuzzy

number and Dissimilarity measures at the variance for different intervals of

fuzzy number.n

References

Bertoluzza, C., Corral, N. & Salas, A. (1995).On a new class of distancesbetween fuzzy numbers.

Mathware Soft Comput.2, 71-84.

Dubois, D. & Prade, H. (1978). Operations of fuzzy numbers, Internat. J.

Systems Sci. 9, 631-626.

Heilpern, H. (1992). The expected value of a fuzzy number, Fuzzy Sets andSystems, 47, 81-86.

Mabuchi, S. (1988). An approach to the comparison of fuzzy subsets with anα cut dependent.

Index, IEEE Trans. Systems Man Cybernet.SMC-18, 264-272.

Tran, L. & Duckstein, L. (2002). Comparision of fuzzy numbers using a fuzzydistance measure. Fuzzy Sets Systems 130, 331-341.


Pranita Goswami


Demographic Condition of the Tea-workers

of Permanent Labour lines of the Tea Estates of

Dibrugarh, AssamMayuri BorkatakyAssistant Professor, Deptt. of Anthropology



Abstract: In the present paper, an attempt has been made to throw somelight on demographic condition of the tea-garden workers of permanentlabour lines of the tea-states of Dibrugarh district of Assam. All the dataregarding demographic conditions of the tea-worker had analysed with asystematic principles governing the population pattern, distribution ofpopulation by age and sex, family type, family size , occupational pattern,educational qualification etc. Altogether 239 household were surveyed.The total population of the tea-estate is 1245, out of which 620 are maleand 625 are female. Form the above mentioned sample, demographiccondition of the tea-workers, data had been analysed with the help of thecensus survey schedule. The age and sex composition depict the pen pictureof the condition of the tea-workers clearly. The social composition of thelabour lines are comparatively heterogeneous. The economy of the tea-worker is basically wage economy since the main source of livelihood ofthe tea-worker is the wage employment in the Industry. On the other hand,92.78 percent people of the tea-worker confined to the 3rd and 4th gradeservice due to lack of higher education. Earlier the tea-worker were notaware of education, but this is not general picture today. So, literacy rateincreasing with the passage of time. Most of the people have forgottentheir own language. Within the garden ‘sadani’ is the link languageamongst the people.With the help and co-operation of the plantationauthorities, awareness of the tea-workers could be reduce to a substantiallevel.Keywords: Demography, Tea-worker, Heterogeneous, Sadani, Labourer

1. Introduction

The study of human population is known by two terms one is population




Vol. 1, No. 1 (2016), 172-184


study and the other is demography. Population is the totality of all human being

living at a certain time within a territory demarcated by natural, cultural and

political boundary. Likewise, demography may be defined as the science of

population and social condition of a nation. It is basically relates to the size,

structure, composition, distribution of population, socio-cultural parameters

such as occupation, education, and family, etc. It is needless to emphasize that

population studies enjoy a high position among the field sciences. For the purpose

of understanding the subject demography in field is absolutely essential.

The tea-garden workers of Assam play a vital role in the socio-cultural as

well as economic scenario of the state. But these people are yet to be studied in

a comprehensive way. It is hypothesized that the tea workers living in Assam

depressed in socio-economic as well as educational aspects.

Another interesting point is that the forefathers of these tea-workers were

brought to Assam from different parts of India to work as tea-laborers during

the rule of Colonial government in the 19th Century. Since that time those

heterogeneous ethnic communities are living together and they have constituted

today a part of greater Assamese society and is popularly known as the tea-

workers (Chah Shramik). Therefore, Demographic condition of the tea-workers

are worth knowing.

Keeping all this view in mind, an attempt has been made here to throw some

light on demographic pattern of the tea-garden workers or laborers of Rajgarh

tea estates of Dibrugarh district of Assam. All the data regarding demographic

condition of the tea-worker analysed with a systematic principles governing the

population pattern, distribution of population by age and sex, family type and

size, occupational pattern, educational qualification etc. for proper understanding

of the subject. Within a short span of time, it is not possible to study all the

aspects.

2. Sample, Material and Methods

Altogether 239 household were surveyed for the present purpose. The total

population of the Rajgargh tea-estate is 1245 out of which 620 are male and

625 are female. From the above mentioned sample, data had been analysed

regarding size of population, distribution of population by age and sex, family

type, family size, education and occupation etc. Structured schedules was the

prime method of data collection. Observation method was also applied whenever

necessary.

3. Land and People

3.1 Settlement Pattern and House Type

Mostly the linear type of settlement is found along the road. In the tea-estate

rest of the houses of labour lines are made of brick wall and tin roofs while

some of the houses of labour line are also made of bamboo and the walls are

Mayuri Borkataky


plastered with mud. The roof of the houses are slanting for the protection from

heavy rainfall. The roof are covered with thatch of considerable thickness. The

door of the houses is generally facing at the road side.

All the houses of the tea-garden are built by the tea company. The tea

company built the houses by using the company cost and the houses are given

to the tea garden employee as a quarter. It is observed that the floor condition of

the houses of management staff, artisan, clerical and medical staff is pucca.

The houses of daily wage workers are semi- pucca and the others are kutcha.

The office and factory are situated almost at the center of the garden. The

plantation area covers almost a continuous stretch of land. The continuity is

occasionally broken by the existence of office, factory houses, hospital and

residential quarters. The bungalows of the managerial personal and the staff

quarters are also very near to the office and factory and are not away from the

main road.

Labour quarters in the garden have been distributed in clusters. Each cluster

is locally known as ‘line’ and a definite name is given to each one. Each line has

an independent entity.

The labour line consist of lanes and bilanes. Long rows of quarters with

definite compounds are built on both the sides of the lanes and bilanes, usually

facing each other. The open space in the household is left usually in front and

back of the house, greater potion lying on the back side. This part is invariably

used as Kitchen garden where the people grow varieties of vegetables. The

Lanes and bilanes are also kucha in general, the drainage system is very poor.

In some lines it is practically absent.

3.2 Water Supply and Sanitation

The tea company provides sanitation facility to the workers. Tube-wells for

drinking water in the estate are provided by the plantation authorities and are

distributed in different labour lines.

3.3 Medical Facilities

Plantation authority also built hospital or dispensary for health care facility

to the workers. The hospital is slightly away from the main factory house and

office. The tea garden hospital is devoted to the services of the people of the

plantation only. No patient is attended in the labour lines. The patients are

required to come to the hospital for treatment. The surgery cases, cases requiring

X-ray and other complicated cases are referred to Assam Medical College,

Dibrugah. The other Medical facilities such as Child and mother welfare

programme, family welfare programme, Universal immunization programme

facility and other diseases control programme are also served by the Tea-

Company.


of Permanent Labour lines of the Tea Estates of Dibrugarh, Assam


3.4 Child and Mother Welfare Programme

The tea-company is trying to improve women health especially pregnant

women. T.T. vaccine, Iron, folic acid tablet are provided to the pregnant women.

Vaccines, vitamin A, Solution, Iron and Folic acid tablets, etc. are provided by

the plantation authority through Hospital. This programme coves the all mother

and child of all categories of the tea garden worker.

3.5 Family Welfare Programme

This is genuine a need of birth control of every family. The departmental

men tries to explain to both men and women about the related problems Of

excess birth of child.

3.6 Other Diseases Control Programme

For primary disease such as fever, diarrhea, worm infects, coughs, influenza

etc, the people go to the hospital. Moreover when they effected by cuts and

burns etc. the medical authority supply the medicine as well as dressing to the

suffering people of the garden. If it is necessary to refer the patient to Dibrugarh

Medical College Hospital, the Company provides the cost of treatment to the

patient. Besides the above vaccination is also given to children below 15 years

of age.

3.7 Educational Facilities

There is only one primary school within the tea estate, which was established

by the plantation authority. All the students are looked after by only one teacher

simultaneously.

3.8 Administration

For direct and constant supervision and to maintain discipline and harmony

in the labour line, the management appoints one line chowkidar from the labour

community in each line. The line chowkider is a resident of the respective line

and works as an inter mediator between the people of the line and the management

for all practical purposes.

3.9 Recreational Facilities

There is a labour club, which possess T.V. Carrom, ludo and some musical

instrument. All the labours of the garden automatically become the members of

the club. They need not pay any membership fee. Establishment expenditures

are met by the plantation authorities. The tea-workers also enjoys cinema once

in a month provided by the tea estates.

3.10 Socio-religious and Cultural Life of the People

Generally, the people of the garden are all Hindu. Only a few o them are

Christian. For worship, both ‘Namghar’ and ‘Church’ was built by the company.

The people who migrated long back from the different parts of the country, now

have made Assam their motherland and assimilated in the main stream. They

are still maintaining of some their cultural identity in dress, dance, music, rituals,

Mayuri Borkataky


beliefs and customs . Time to time they celebrate colourful festivals. They have

a close mind with the main festival of Assamese people i.e. Bihu.

On every festival occasion whether marriage ceremony or the funeral day,

they drink their cherished wine ‘Haria’ rice beer.

3.11 Economic Structure

The economy of the worker is basically wage economy since the main source

o livelihood of the worker is the wage employment in the industry. Due to lack

o higher education many of services holding men are confined to the 3d and 4th

grade service, as a result many of them just live from hand to mouth.

3.12 Dress

The tea-company provides uniforms for peon, mail, cook, chowkidar etc.

Rain coat and umbrella are also provided by the plantation authorities to the

worker during rainy season.

3.13 Social Composition

The social composition of the labour lines are comparatively heterogeneous.

Social groups living in the lines are – Santal, Guwala, Tanti, Oroan, Bowri,

Munda, Bhumiz, Majhee, Lohar etc. on the basis of religion the tea working

people of the tea estate can broadly be divided into Hindus and Christian. Hindus

are majority in number. Only a few people, are Christian and they belong to the

Oraons.

4. Analysis, Results and Discussion

In the process of continuity, the size and structure of population undergo

changes. And demography is the study of these processes. An attempt has been

made here to analyze the statistical conclusion of the tea-worker with a systematic

principles governing the population pattern, distribution of population by age

and sex, family type family size, literate and illiterate person amongst the tea-

worker, occupational pattern of the tea-worker.

Table 1 : Population Pattern of Tea-Estate




Table 2: Distribution of Population by Age and Sex of Tea Estate

Mayuri Borkataky


Fig. 2: Distribution of Population by Age and Sex

Table 1 and 2 show the population pattern and distribution male and female

population age wise as well as sex wise. The age and sex composition of the

garden has been given here to depict the picture of the garden clearly. The table

reveals that greater portion of female belong to the age group ‘5-9’ and the

percentage is 16.96. The portion of male is also higher in the same age group as

female i.e. ‘5-9’ category and is 17.90%. No male member has been found

beyond the age group of ’60-64’. In the age group ’60-64’ only 0.64% female

has seen only 0.32% belong to 70+ age group.

Table 3: Type of Families




Table 4: Size of Families

Mayuri Borkataky


Table 3 and 4 show the family type and size of family respectively. The

percentage of nuclear family is highest and it is 66.11%. And the percentages of

joint and broken families are 29.71 and 4.18 percent respectively. Likewise out

of the total 239 families, the percentage of small family is the highest and it is

38.91%. And the lowest percentage is for very big families i.e.

Table 5: Educational Status of Tea-workers




Table 5 shows educational status of the tea-workers out of the total population

(except 143 individuals 11.49% of the total population are too young to go to

school). Again among the literates 36.66% belong to lower primary level, while

0.99% belong to the category Class V to class X. Only 0.36% are of the higher

secondary level. Whereas percentage of graduate is only 0.09%.

Table 6: Literate and Illiterate person among the Tea-worker

Mayuri Borkataky


Table 6 clearly indicates about distribution of literate and illiterate person

among the tea-workers. In respect of education, the area is backward. The

overall literacy is only 33.73% while 54.78% are illiterate. with the passage o

time literacy rate changing rapidly. Earlier the tea-garden laborer were not

aware of education and even they did not encourage their children to go to

school. But this is not the general picture today. Now-a-days parents encourage

their children to go to school.

Table 7: Occupational Pattern of Tea-Estate




Table 7 clearly indicates population pattern of the tea-workers out of the

total workers 51.20% are male and 48.80% are female. So the difference in the

total number of working male and working female are not much. It reveals from

the table that 92.78%people of the tea-worker confined to the 3rd and 4th grade

service, hence we can assume that majority of the people belong to the labour

class so it is the major type of occupation of the tea-workers. Mayor type of

occupation in the tea-estate among the tea-worker. In the category of teacher

and tailor the percentage is same i.e. 0.16 only. The percentage of chowkidar

and sardar are almost same and i.e. 2.41 and 1.93 respectively. 1.44% are engaged

in clerical and medical staff. Only 1.12% belongs to the Artisans.

5. Conclusion

From the findings of the present study it can be said that though the people

belong to various ethnic communities, living in the same environment for years

and sharing the same economy, same ecology today in various fields they represent

themselves as a single population i.e. the tea garden laborer. In the garden they

even speak a common language called “Sadani”. Most of them have forgotten

or have not been rigid about their social and cultural beliefs, ideas, rituals,

customs etc. They are maintaining a very simple way of life with their limited

income, but still they are enjoying their lives in their own ways. A section of

them have come out and have shown their talents in different ways, though the

number is small. People are not much aware of their health and hygiene. The

Mayuri Borkataky


male folks are addicted to alcoholic drink is a major familiar problem. The

females are overburdened with household duties as well as earning duties. Like

other illiterate and economically depressed communities of Assam or India.

The tea-garden labourers are also indifferent to many important aspects of day-

to-day life. With the help and cooperation of the plantation authorities, awareness

of the tea-workers could be reduced to a substantial level.n

References

Agarwala, S.N.(1992). India’s population problem. (3rd Ed.), Bombay: Tata

Macgrew Hill.

Bhende, A. & Kanitkar, T. (1994). Principles of Population Studies. Himalaya

Publishing House.

Kar, R.K. (1981). Savaras of Mancutta. New Delhi: Cogmo Publications.

Prasad, S. (1992). Fundamentals of Bio statistical (Biometry). Delhi: Emkay

Publications.

Government of Assam, Janasanyog. (1992), Dispur: Government Printing Office.

Government of India, Census of India. (1991). Series-4, Paper-2 of 1991. Delhi:

Government Printing Office.

Company census report of Rajgarh Tea-Estate. (1991), Dibrugarh, Assam.

Government of India, Demographic Year Book. (1991). Delhi: Government

Printing Office.





Magico-religious Practices for Controlling Disease:

The Case of the Mahalias of

Darrang District, AssamChandrani SarmaGuest Faculty, Deptt. of Anthropology



Abstract: Psychological wellbeing is always considered as one of thevital criteria of physical fitness as well as sound physic of human beings.Magico-religious treatment of healing is always associated withpsychological condition of a patient and it is always associated to beliefsand faiths. It is fact that various scientific technologies of medicaltreatment have already been developed in this modern era. In spite ofsuch condition nobody can deny the usefulness of magico-religioustreatment of ailments. Shaman, priest , medicine men, etc. play importantrole in this kind of treatment. These traditional experts try to cure patientspsychologically through spell, amulet ,divination, taboo, rituals, evensometime by giving some medicines principally prepared from floralingredients. Among the Mahalias of Darrang district, Assam magico-religious treatment of disease is a living tradition. This paper tries toexamine the magico-religious treatment of disease of the Mahalias ofDarrang district ,Assam.Key words: Magico-religious, Mahalias, Psychology, Darrang

1. Introduction

Superstition is more or less associated with every human being irrespective

of educated or illiterate person whether living in simple or modern societies.

Some people believe that illness or ailments are curse or punishment of the

supernatural for wrong doing. Where it occurs the social order is identified

with the moral order of a universe in which health depends on virtue (Lieban,

1977). This statement is wide spread amongst all section of people. Modern

system of prevention and curing disease, primarily the allopathic system, is

more or less a recent invention. Before the occurrence of that system, innumerable




Vol. 1, No. 1 (2016), 185-193


Chandrani Sarma

societies depend on ethno-medicine to secure their health. In the allopathic system

also a good number of medicines are taken from the ethno-medicine, which was

developed by our forefathers and transmitted from one generation to the next.

Magico-religious part is indispensible to ethno medicines while breach of taboo,

malevolent activities of the spirits ,evil eyes ,black magic, loss of soul etc. are

indispensably related.

The Mahalias of Darrang district,Assam also have such magico-religious

beliefs integral to disease and treatment. They believe that various supernatural

factors are responsible for their ailments. They are – wrath of god/goddesses,

evil eyes, sorcery, witchcraft, breach of taboo, malevolent activities of evil

spirit etc.

Shamans and other healers are respected by the members of the Mahalia

society, but they are not paid for their works. Instead the family members of the

acting person offer him some gifts like –rice, nominal amount of money. The

quality of a shaman is acquired not through training, but it is believed that such

qualities are the boon of God.

Many gods and goddesses are worshiped by the Mahalias. They believe that

when a deity is dissatisfied in their activities the particular god and goddess

shows their anger and as a result the villagers suffer from different kind of

ailments. The evil eyes, evil spirit, sorcery, witchcraft are also considered as

the cause of diseases by the Mahalias.

2. People and the Study Area

From the historic point of view the Mahalias are originated from the main

stream of Bodo-Kachari tribe. By crossing various socio-cultural processes

these Tibeto- Barmese group has been now converted to Mahalias . The causes

of these socio-cultural processes were religious, social and cultural. According

to the census report of 1881, many of these tibeto Burmese group had adopted

Hindu religion. This process is called Hunduization or Sanskritization. The

process Hinduization or Sanskritazation signifies the people who belongs to

lower caste or tribe, they adopted some rule and regulation of upper caste people

in order to improve their social status or own position. The Mahalias are basically

animistic but according to the 1881 census 6,198 people were enlisted and

converted to Hindu religion.

From the time of Œrīmanta Œa>karadeva, various tribe have been converted

though various Saint of Nava Vaiî]ava cults. Through these process of

conversion various ethnic tribes left some of their rites, behavior and food habits

and thereby they become refined and gradually some of them entered in to the

main steam of Hinduism. Simultaneously their social life, culture and even

their language were also changed. Today some of them are Assamese speaking

people They are becoming an integral part of great Assamese society. From


Anthropological point of view the self –identity of these tribes are hidden under

their original identity (Bhagavatī,2012).

Now a days Mahalias are inhabiting in various part of Assam particularly

in Darrang district, Sonit pur district and Udalguri District. The present study

is based on the Mahalias of Jhakuapara of Darrang district.

People believe that if someone eats food in front of some outsider and if that

person put a bad sight or if saliva is secreted from his/her tongue then the

consumer of the food may suffer from upset of stomach. They also believe that

if someone walks across the cremation ground or graveyard in the evening or at

night time then the person may possessed by the spirit. They believe that in

dawn, noon, evening and night the evil spirits move freely and in such times if

a person unknowingly obstructed the spirit, he/she may possessed by it. If

sometime a small baby is being fed in the evening time then also that baby may

suffer from ailment due to the evil activity of the spirit. They also never cut the

nail of a baby on Tuesday and Saturday because they think these days are

inauspicious; if they do so the particular baby would definitely suffer from

some ailment. The shaman or religious practitioner always play important role

in healing such ailment. The shaman or healer performs rituals as well as provide

amulets and sacred threads in order to cure the ailing person. He also chants

spell; it gives mental peace to the people and psychologically they get some

power to combat with the disease.

In our country many plants and plant parts are considered as sacred which

are used in different ritual performances. Such kind of plant or plant parts

include root, twig, leave, flower, fruit and seed, etc. which are also used in

magico-religious treatment. The healers not only use the religious plant but

sometimes they also use common wild plants and their parts. Dutta (1985)

threw light on some economic and medicinal plants of Assam and other sister

states of NE region. The belief and superstition of the Bodos of Goalpara were

studied by Daimary (2014) with some relevance of magico-relegious healing.

In magico-religious performances to treat patients, magic is invariably used.

There are two types of magic- viz. black magic and white magic. The black

magic is used to harm person while the white magic is invariably associated

with benevolent spirits.

The healer or shaman of the Mahalias always follow the second one i.e.,

they practiced white magic only. White magic are performed for good agricultural

product, wellbeing of the household and community members etc.

Curative measures of any illness or ailments are often treated by the healer

through their magico-religious act but sometime they also use some preventive

measures to prevent the diseases. Although preventive medicine has been seen

as less important in most traditional medical system than the modern medicine

(Foster, 1962).


The Case of the Mahalias of Darrang District, Assam


Dreams, divination, taboo, omens, etc. are related to superstitions and

magico-religious beliefs. The Mahalias believe that bad dreams or bad omens

can harm a person. A person who experiences a bad dream or a bad omen tries

to overcome the future hazard by taking help from the shaman. The shaman

gives him/her some kind of thread, amulet and sacred water to overcome the

situation. A pregnant woman has to observe many taboos:- She is not allowed

to go to the cremation ground in the evening time, not allowed to keep open her

hair. The healer also gives her some sacred thread to get rid of the evil activities

of the evil spirit. All these are some of the preventive measures which are

followed by the Mahalias as per the advice of the healers.

3. Material and Method

For this study both qualitative and quantitative data have been collected

from the study area by applying various methods such as interview method,

observation method , case study method, etc. The focus of the study is the

magico-religious aspects of the ethno-medicinal system of Mahalias of Darrang

district of Assam. So far the study is concern the data have been collected from

the village Jhakuapara , inhabited by the Mahalias is located in the north west

direction of the Mangaldai town. For primary data, information have been

collected by interviewing different healers as well as patients .Data also have

been collected by using semi-structured scheduled and through interview and

general conversation. For secondary data different books, journals, published

and unpublished dissertation, newspaper and different web sites have been

concerned.

4. Magico-religious Practices for Controlling Disease:

Some of the Magico-religious treatments practiced by the Mahalias are as

follows:

Ailment Treatment

1. Backache (vern. kakal-chira) Ferns are used for beating the

patient in the area of pain by

chanting spell by the healer.

2. Burn (vern. juye-pora) Coconut oil mixed with

vermilion and spread on the

affected area of the patient

through uttering spells by the

healer.

3. Fear of women during menstruation- Healer utter spell over a handful

(vern. kshatrai-dhara) of Mustard seeds and give

these to the patient to keep

with her.

Chandrani Sarma


4. Frequent loose motion of the Sacred water is given to the

babies(vern. grahani) patient by the healer.

5. Griping belly of the infant The healer take mud from the

(vern.-patkamor) bottom of the earthen pot

used for storing water and

take it into a cotton cloth, and

put some spells; over it, and

put it on the naval of the baby.

6. Jaundice (vern.-Sarbemar) The healer utters spell over

mustered oil putting on taro leaf

and with the help of bahama

grass applied it to the patients

body.

7. Migraines (vern. Suruj kapali) The patient is advised to stand

opposite to the sun in the

afternoon and; the healer cris-

cross the shadow of the patient

with a sickle by uttering spell.

8. Non-stop crying of the infant The healer treats the infant by

(vern. ‘Kandeni Matriha’). chanting spell along with herbal

medicine. Herbal medicine

prepared out of the following.*

A special medicine has been

prepared by the traditional

healers of the Mahalia tribes

within the 1st 7 (seven) days of

the month of Bohag i.e. the first

month of the Assamese calendar

by the following ingredients:

Leaves of Sweet Flag plants

(As=Boch goch; Sc. Name:

Acorus calamus Linn. ) Garlic

(As= Naharu; Sc. Name: Alliumsativum Linn.) (AS= Mochon-

dari, Sc.Name: Houttuyniacordata Thunb.)Leaves of

Indian Jujube(As=Bogori

Zizyphus jujube Linn.)

Toothache Plant (As= ‘Tezamoyi’




Sc.Name: Zanthoxylumhamiltonianum Wall.) Prickly

Nightshade or Indian

Nightshade ( As= Tita Bhekuri

Sc. Nam: Solanum indicumLinn.) As= ‘ Bagh achora Lata’

(Polygonum perfoliatumLinn.) All these ingredients are

to be burnt to ashes with fire.

These ashes are mixed with

Mustered oil and garlic. The

mixer is then advised to apply

in the body of both baby and

mother. During the preparation

of the medicine the healer chants

some spell. This is called as

‘Chidra Nashak’.

9. Measles and Chicken Pox The shaman utters spell over a

(vern. Ai-sakal) pot of water which is to be drink

by the patient; these sacred

water also smeared over the

body of the ailing person. A few

white threads are knotted by

uttering spell and tied over the

right wrist (in case of adult

male) or left wrist (in case of

adult female) or in the neck (in

case of baby).If the ailment is

acute, coconut oil is mixed with

the clay of hearth uttering

relevant spell and the mixer is

applied over the affected area.

10. Possessed by an evil spirit Ingredients of the medicine:

(vern. Bhute-dhara) Garlic (As= Naharu; Sc.Name:

Allium sativum Lin.) Prickly

night shade (As= Tita Bhekuri;

Sc. Name: Solanum indicumLin..) Leaf of Tooth ache tree

(As=Tezamoi Sc. Name:

Chandrani Sarma


Zanthoxylum hamiltoniunumWall.) (As=Mochondori; Sc.

Name:Houttunia cordataThunb.Leaf of Indian Curry leaf

plant ( As.= Narasingha; Sc.

Name: Murraya KoenigiiSpreng.)Finger leaf morning

glory lily; As= Madhury

lota;Sc.Name:Ipomoea digitataLin.) Leaf of Indian jujube (Ass-

bogari gochar pat; Sc. Name:

Zizypus jujube Lamk.) leaf of

the plain Bamboo. (Ass- bah goch;

Sc. Name: Bambusa balcooaRoxb.) collected from

southern side , all these kept in

the patients back yard and set

fire on it . At that time the healer

put some spell, chanted some

sacred mantras and press the

forehead of the patients with the

help of pig teeth. The pig teeth

should be in healer’s hand at the

time of chanting spell.

4.1 Dream, Divination, and Taboo Related to Diseases and Ailments: Dream

may be concerned with incidents in the life of the dreamer and his aspirations

but these very often also express, symbols arising from the depth of the collective

unconscious .From this points of view dream often constitute a whole world of

myths dealing with the general human situation. At all periods men have tried

not to interpret visions but to induce them. But how can one distinguish visions

from hallucination, since dreams themselves some time lead to the border line

of madness. Contemporary psychologists have so far made few studies of vision,

except from a purely medical point of view, but some of them believe that true

visions can be seen by perfectly normal healthy people and that they can be

distinguished from hallucinations because individual analysis can ‘t succeed in

interpreting them ( Bessy, 1964).

Divination is techniques or formulae of magic; these are generally practices

by the magician. By applying some technique the magician can predict the

future life of a person, behavior of a person and some time the causes of natural

calamities. In this connection the diviner uses some technique by throwing




cowries or grains or coins etc. on the ground; sometimes the diviner breaks an

egg or sacrifice an animal and through observing the condition of the egg or

animal predicts the future of the person,

Taboos are nothing but restricted rules and regulation, prevailing in every

society of the world . It is an Polynesian word .Generally there are lots of

taboos which are associated in every walk of life but there are some taboos or

restrictions related to ailments and diseases. During the suffering period of a

patient, he/she has to observe some taboos and sometime observed for preventing

those sufferings. The Mahalias have a good number of taboos; they also believe

in dreams and divinations.

Following are some dreams, divination/omen and taboos related to ailments

prevalent among the Mahalia society:

4.2 Dreams

i) Giving something to a bagger in dream indicates that the person may suffer

from severe disease.

ii) See something black (may be black cat, bear) in dream indicates that he or

she may suffer from ailments.

iii) If someone sees fire in dream, it indicates that elder member of his/her own

family may suffer from severe ailment.

4.3 Divination

i) If snake enters in the house, it indicates that the family may goes to a very

critical stage (may be-disease, ailment or death).

ii) If right eye stairs, then he/she may suffers from minor ailments.

iii) If a monkey crossed the road whenever one starts journey definitely accident

may occur.

4.4 Taboos

i) A pregnant woman or her husband never kill animal like duck, cock, pigeon

etc. Even she is not allowed to clean or chop fishes. The Mahalias believe

that if one do so , the foetus may die in the mother womb.

ii) If baby is being fed in front of outsider then the baby will suffers from

stomach upset, may suffer from loose motion, vomiting etc. Similarly, the

mother and the baby do not go outside in the evening time, the wet cloths of

the baby do not kept out side in the evening and night. The Mahalias believe

that evil spirits may wonder during evening and night time, and if the grabs

of a person is touched by a spirit which afterwards used by a person he may

fall ill.

iii)When a person suffers from measles or pox he /she is not allowed to consume

spicy or non-vegetarian diet; the person is not allowed to go outside and to

wear colourful clothes, because there is a particular belief that goddess

‘Sitala’ does not like colourful clothes worn by a patient. In this way, there

Chandrani Sarma


are many things related to ailments.

5. Concluding Remarks

Till to the recent days each society has some magico-religious beliefs handed

down by our hunter-gatherer forefathers and transmitted from one generation

to another. Now a days most of the people are primarily dependent on allopathic

system of medicine to combat with disease and death. However, that system

also has its limitations and in some corners of the globe, particularly in the

developed countries some populations do not have the facilities to reach the

modern medical system . Therefore, the people of such places have to depend

on ethno medicinal system to prevent and cure their disease and ailments. The

Mahalias of Jhakuapara village know about the modern medicinal system and

the medical centre is situated in a short distance of the village. For some diseases

traditionally not known to them, they depend on modern medical system. Ailments

like headache, toothache , cold and cough, dysentery, some gynecological diseases

,etc. are treated by them through ethno medical system. In this system magico-

religious beliefs and practices are integral part of the Mahalia society.n

References

Bessey, M. (1964). A Pictorial History of Magic and the Supernatural.Published by London Hymlyn Publishing Group.

Bhagawati, A.C. (2012). Axomar Sarania Kachari Sakalar: Ati Prathamic

Parjyalochana- SaraniaKachari Janagosthir Ruprekha. Guwahati : Bhabani

Offset.

Bordoloi, B.N., Sarma Thakur, G.C. & Saikia, M.C. (1987). Tribes of Assam.

Part-I, Tribal Research Institute.

Daimary, S. Belief and Superstition of the Bodos of Goalpara District, Journalof Folkloristics.

Dutta, A.C. (1985). Dictionary of Economic and Medicinal Plants. Assam

Printing Works.

Foster, G.M.(1967). Tzintzuntzan, Mexican peasant in Changing World, Boston

: Little Brown

Lieben, R.W. (1977). The Field of Medical Anthropology. Landy, D. (ed.)

Culture, Disease and Healing, New York : Macmillan Publishing.





Phylogenetic Analysis & Homology Modeling of

Petroleum Hydrocarbon Degrading Bacterial Enzyme

ACC DEAMINASE and to do In silico affinity Study of

the Enzyme with Some Soil polluting Hydrocarbons

Manoj SharmaStudent of Microbiology, Department of Botany

Gauhati University, Guwahati


Abstract:Petroleum-based products are the major source of energy forindustry and daily life. Leaks and accidental spills occur regularly duringthe exploration, production, refining, transport and storage of petroleumand petroleum products. Release of hydrocarbons into the environmentwhether accidentally or due to human activities is a main cause of waterand soil pollution. Bioremediation is seen as a new approach and withadvance of Bioinformatics, bioremediation has got new dimension. ACCDeaminase from Pseudomonas sp. (ACP strain) is a mutlimeric whichefficiently bind with wide range of petroleum hydrocarbon and degradingsuch xenobiotics. Phylogenetic analysis, homology modeling and In silicoaffinity study of the enzyme revealed the possibilities for its presence inother bacterial species, predicted protein molecules has a same structureand docking results showed the enzyme is an effective bioremediator withTyrosine, Leucine, Threonine, Tryptophan active residues of active sitein binding with the hydrocarbons.Keywords: ACC 1-Aminocyclopropane-1-Carboxylate

BLAST Basic Local Alignment Search Tool

D.S Docking Score

MEGA Molecular Evolutionary Genetics Analysis

JCSG Joint Center for Structural Genomics

PAH Polyaromatic Hydrocarbon

1. Introduction

Petroleum and its product are known source of energy but its leakage or

accidental spills releases PAH into the environment leading to pollution.




Vol. 1, No. 1 (2016), 194-203


Accumulation of pollutants in animals and plant tissue may cause death or

mutations. Cleaning this pollutants from the environment is a hard task, recent

studies has been bioremediation as promising tool which uses biological agents

such plants, microorganism to clean up this pollutants but to initiate this process

we need some in hand data. This problem can be solved by bioinformatics

which is the branch of science that deals with the computer based analysis of

large biological data sets. They need to integrate a huge amount of data from

different sources: chemical structure and reactivity of the organic compounds,

sequences, structure and function of proteins (enzymes), comparative genomics,

environmental biology etc. (Fulekar, 2008).

Certain microorganisms are able to degrade petroleum hydrocarbons and

use them as a source of carbon and energy for growth as they can synthesized

PAH degrading proteins. Bacteria that can degrade petroleum products are

Pseudomonas, Aeromonas, Moraxella, Beijierinckia etc. (Thapa, 2012).

In this study, ACC Deaminase has been taken as model protein present in

Pseudomonas sp. (ACP strain) is a sulfhydryl enzyme [(molecular mass -35-

42 kDa and cofactor- pyridoxal phosphate (PLP) ]. This enzyme binds either to

the seed or root surface of a developing plant in response to root exudates. IAA

both endogenous and exogenous stimulates the plant cell to proliferation as

well as to synthesis of ACC synthase which is cleaved by ACC deaminase to

yield ammonia and alpha-ketobutyrate, are metabolized by the bacteria which

lowers the ACC and ethylene level within the plant increasing the root and

shoots length. Such proliferation of roots in contaminated soil leads to more

plant biomass, active metabolic processes and ultimately enhanced uptake or

degradation of xenobiotics or organic toxicants such as PAHs (Arshad, 2007),

polycyclic biphenyls [PCBs] and total petroleum hydrocarbons [TPHs].

2. Objectives of the study

1. To study the Phylogenetic relationship among the selected bacterial species

for ACC Deaminase enzymes.

2. To develop structures of unavailable enzymes by homology modeling.

3. To screen the in silico binding affinity of petroleum hydrocarbons towards

selected bacterial enzymes.

3. Methodology

The sequence downloaded from UniProt Knowledgebase was containing three

subunits [alpha, beta and gamma]; in which there were four chains [Chain A,

Chain B, Chain C, Chain D]. The details are listed in Table 1:

Manoj Sharma


Table 1: Detials of ACC Deaminase

SwissProt Database

Accession Number Q00740

Protein Name 1-Aminocyclopropane-1-Carboxylate

(ACC) Deaminase

Gene Name acdS

Organism Pseudomonas sp. (ACP strain)

Sequence Length 338AA

Sequence Status Complete

Protein existence Evidence at protein level

The identification of the active was done by validated at PDBSum by its

PDB ID.

BLAST was performed using the sequence of ACC Deaminase of

Pseudomonas sp. (ACP strain) the with following BLAST parameters [Table

2] and the result obtained were recorded and given below (Mount, 2007).

Table 2: BLAST Parameter

Program Name pBLAST

Wedsite NCBI

Database selected for BLAST SwissProt

Date on which BLAST was performed 04/04/2013

Analyzing the BLAST result, thirty-two sequences were selected for

relatedness study through phylogenetic analysis. The sequences of the thirty-

two orthologs of ACC Deaminase were downloaded from SwissProt, for

performing multiple sequence alignment was performed with CLUSTAL W

and parameter for multiple sequence alignment are given in Table 3.

Table 3: Multiple Alignment Parameters used in CLUSTALW.

Gap Opening[0-100] 10

Gap Extension[0-100] 0.1

Delay Divergent Sequences(%) 30

Phylogenetic Analysis & Homology Modeling of Petroleum Hydrocarbon Degrading Bacterial

Enzyme ACC DEAMINASE and to do In silico affinity Study of the Enzyme with Some Soil

polluting Hydrocarbons


The two output files (Clustal and Phylip formats) obtained from CLUSTAL

W alignment. Latter was use for phylogenetic analysis using UPGMA method

as all the orthologs showed recognizable sequence similarity and the phylogenetic

tree generated by MEGA 4 (Tamura, 2011) for all thirty-two homologs [Fig.1].

Based on phylogenetic analysis, the ACC Deaminase proteins of the five

organism was randomly selected as receptors (macromolecules) for further study

were Pseudomonas sp. (ACP strain), Burkholderia phytofirmans,

B.pseudomallei, B. xenovoran, P. putida.The structure of the receptor [ACC Deaminase of Pseudomonas sp. (ACP

strain)] among the selected sequences were downloaded from RCSB Protein

Data Bank and structure for the unavailable receptor at RCSB Protein Data for

the rest four species were developed through Homology modeling using Swiss-

Model (Schwede, 2003) were deposited in PMDB (ref) database. Accession

Numbers obtained from PMDB against these structures [Table 4] [Fig.2].

Stability of these structure [Table 4] was determined by using WHATCHECK

and PROCHECK of JCSG FIG.3]. Structure alignment was done using Chimera

[Match Maker]. Active sites of all the receptors [FIG.4] for ligand binding i.e

PAHs were predicted by using Q-SiteFinder Server (Laurie, 2005).

89 Hydrocarbons were selected as ligands from various research papers and

their the 3D structure of the ligands were downloaded from NCBI PubChem

for docking study through BSP-Slim server.

4. Result and Discussion

ACC Deaminase enzymes of these five bacterial species can provide an

opporunity for us to infer it as an capable biomerediators in degrading PAHs.

Phylogenetic study prouduced rooted tree infering that ACC Deaminase

enzyme shares common ancestor during course of evolution.

The structure generated by homology modeling has stable which can be

inferred from the Ramachandran plot [Table 5] [Fig.3].

Manoj Sharma


Fig.1: Phylogenetic Tree with scaled branches generated by MEGA4 (UPGMAmethod).





Table 4 : Detials of ACC Deaminase Receptors

Table 5: Percentage of Residues falling in the Core Regions of

Ramachandran Plot.

Manoj Sharma


Fig.2

A. 3D Structure of ACC Deaminase of Pseudomonas sp. (ACP strain),

Chain A, (Downloaded from PDB and edited Chimera View).

B. 3D Structure of ACC Deaminas of Burkholderi phytofirmans Chain

A, (Developed by Homology Modeling and edited by Chimera View).

Fig.3 Ramachandran plots of ACC Deaminase enzyme of Burkholderiaphytofirmans Chain A (produced by NIH JCSB)

A B





Fig.4: Active Site (White coloured regions) of ACC Deaminase Enzyme

of Pseudomonas sp. (ACP strain) Chain A (predicted by Q-Site Finder and

viewed and edited by PyMol)

Fig.5: Complex with H-bonding: 2-Lodobiphenyl (Ligand, coloured

cyan): ACC Deaminase (Receptor)- (coloured Red; D.S-4.65; A.A-CYS, 196

atoms; VAL, 198 atoms; ASN, 50 atoms) [for Pseudomonas sp. (ACP

strain)] [viewed and edited by PyMol]

Manoj Sharma


Fig.6: Complex with H-bonding:1,3-Butadiene(Ligand, coloured Orange):

ACC Deaminase (Receptor)-(coloured Magenta, D.S-2.57; THR, 199 atoms;

GLY, 161 atoms; LYS, 51 atoms)[for Pseudomonas putida].[viewed and

edited by PyMol]

In this in silico, binding study of the ACC Deaminase receptors against the

selected 89 Petroleum Hydrocarbons (ligands) it has been reported to effectively

bind to a wide range of ligands.

Among the selected species for the ACC Deaminase enzyme has been found

to effective in binding with wide range of ligands, Anthracene (Trptophan, 102

atoms; D.S-3.48); Azulene (Isoleucine 18 atoms; D.S-3.06); Benzo[a]anthracene

(Glutamate, 295 atoms; D.S-3.54).

Moreover this protein form hydrogen bonding with 1,3-Butadiene i.e

Tyrosine (TYR, 294 atoms) and Threonine (THR, 199 atoms) residues with

D.S-5.11 for Pseudomonas sp. (ACP strain); Tyrosine (TYR, 294 atoms)

residues with D.S-1.92 for Burkholderia phytofirmans; Glycine (GLY, 161

atoms) and Lysine (LYS, 51 atoms) residues with D.S-3.01 for Burkholderia





pseudomallei; Tyrosine (TYR, 294 atoms) residues with D.S-2.33 for

Burkholderia xenovorans; Threonine (THR, 199 atoms), Glycine (GLY, 161

atoms) and Lysine (LYS, 51 atoms) residues with D.S-2.57 for Pseudomonasputida [FIG.5 and FIG.6].

5. Conclusion

The selected bacterial enzymes can be used for bioremediation of Petroleum

Hydrocarbon contaminated environment i.e to control pollution occurring from

petroleum industry.

From this study it was found that among the twenty amino acid residues

Tyrosine is found to most effective in binding with wide range of ligands and

followed by Leucine, Threonine, Tryptophan so on.

However, this enzymes showed poor binding affinity towards 1,1-

Dichloroethene, Dichloromethane, Chloroform, Chloromethane,

Chlorotrifluoroethylene, Ethene, Propene, Trichloroethene, Trifluoroethene and

Vinylchloride.n

References

Mount, W. D. (2007). Bioinformatics: Database Searching for Similar Sequences.

U.S.A: Cold Spring Harbor Lab. Press.

Arshad, M., Saleem, M. & Hussain, S. (2007). Perspectives of bacterial ACC

deaminase in phytoremediation. Journal of Trends in Biotechnology. 25(8), 356-

362.

Fulekar, H.M. & Sharma J.(2008). Bioinformatics applied in Bioremediation.

Journal of Innovative Romanian Food Biotechnology. 2(2), 28-36.

Larkin, M.A., Blackshields, G., Brown, N.P., Chenna, R., McGettigan, P.A.

McWilliam, H., Valentin, F., Wallace, I.M., Wilm, A., Lopez, R., Thompson,

J.D., Gibson, T.J. & Higgins, G.D. (2007). Clustal, W and Clustal X.2.0. JournalBioinformatics. 23(21), 2947–2948.

Laurie, R.T. A. & Jackson, R.M. (2005). Q-SiteFinder: an energy-based method

for the prediction of protein–ligand binding sites. Journal of Bioinformatics.21(9), 1908–1916.

Schwede, T., Kopp, J., Guex, N. & Peitsch, C.M. (2003). SWISS-MODEL: an

automated proteinhomology-modeling server. Journal of Nucleic Acids Research.

31(13), 3381–3385.

Tamura, K., Peterson, D., Peterson, N., Stecher, G., Nei, M. & Kumar, S. (2011).

MEGA5: Molecular Evolutionary Genetics Analysis Using Maximum

Likelihood, Evolutionary Distance, and Maximum Parsimony Methods. Journalof Molecular Biology and Evolution. 28(10), 2731–2739.

Thapa, B., Kumar, K.C.A. & Ghimire, A. (2012). A Review on Bioremediation of

Petroleum Hydrocarbon Contaminants in Soil. Journal of Kathmandu UniversityJournal of Science, Engineering and Technology. 8(1), 64-170.


Manoj Sharma


A Study on the Micro, Small and Medium

Enterprises (MSMEs) in Assam

Bonosree BhuyanResearch Scholar, Deptt. of Commerce

Gauhati University, Guwahati, Assam


Abstract: Micro, Small and Medium Enterprises play a significant rolein the development of an economy. In an industrially backward state likeAssam where setting up of large industries possess many problems,establishment and promotion of the Micro, Small and Medium Enterprises(MSMEs) sector is the best way to improve the industrial scenario of thestate. The present study aims to examine the growth of MSMEs in Assamwith respect to certain parameters like infrastructural support, numberof units registered and investment in plant and machinery. Secondly,entrepreneurial motivation is a significant factor that inducesentrepreneurs to start their own enterprises. In this respect a primarystudy has also been done analysing the reasons that have motivatedentrepreneurs to start their enterprises.Key words: MSME, Entrepreneurs, Enterprises

1. Introduction

The earlier term ‘Small Scale Industries’ has been renamed as Micro, Small

and Medium Enterprises (MSMEs) in 2006 after the enactment of the Micro,

Small and Medium Enterprises Development (MSMED) Act 2006 in India.

This act facilitates the promotion, development as well as enhancing the

competitiveness of micro, small and medium enterprises. The previously used

concept of ‘Industries’ has been broadened to ‘Enterprises’ which includes both

manufacturing and service activities as specified in the MSMED Act, 2006.

This act has defined Medium Enterprises for the first time.

The Ministry of Micro, Small and Medium Enterprises, at the helm, has

been vested with the responsibility of designing policies, programmes, projects

and schemes for this sector and monitoring their implementation. The state

governments have a major role to play in the promotion and development of

MSMEs in their respective states. The role of the Ministry of MSMEs and its

organisations like Development Commissioner (MSME), Khadi and Village




Vol. 1, No. 1 (2016), 204-212


Industries Commission (KVIC), Coir Board, National Small Industries

Corporation (NSIC) Ltd., etc is to assist the States in their efforts to encourage

entrepreneurship through various incentives.

The definition of small scale industries has undergone changes several times

over the years. At present the definition given by the MSMED Act 2006 is

being followed. The definitions of Micro, Small and Medium Enterprises with

respect to investment in plant and machinery (excluding land and building)

have been depicted in a tabular form.

Category Investment in plant and

of MSME machinery*/equipment**

(excluding land and building)

MANUFACTURING SERVICE

ENTERPRISES* ENTERPRISES**

MICRO Up to Rs. 25 lakh Up to Rs. 10 lakh

SMALL More than Rs. 25 lakh More than Rs.10

lakh and up to Rs.2 crore

MEDIUM More than Rs. 5 crore More than Rs. 2

and up to Rs. 10 crore crore and up to Rs. 5 crore

Source: Annual Report of Ministry of SSI (2006-07)

2. Objectives

The present study has been undertaken with the following objectives:

a. To analyse the growth of Micro, Small and Medium Enterprises in all the

districts of Assam with respect to the parameters, i.e. infrastructural support,

number of units registered and investment in plant and machinery;

b. To study the factors that motivate entrepreneurs to start their enterprises.

3. Methodology

The present study is based on both primary and secondary sources of data.

To fulfill the first objective secondary data has been used. Secondary data sources

include research papers, government publications, books and newspapers. The

study is limited to the availability of data. To fulfill the second objective, a

primary survey has been done on 30 entrepreneurs choosen randomly in the

Kamrup and Kamrup Metro districts of Assam in the manner given below:

Industrial area/Estates in Guwahati Entrepreneurs selected

Bamunimaidam Industrial Estate 5

Bamunimaidam Industrial area 5

Mini Industrial Estate-Kalapahar 5

Kalapahar Industrial Area 5

Bonda Industrial Area 5

Rani Industrial Area 5

Bonosree Bhuyan


Total 30


Growth of Micro, Small and Medium Enterprises in Assam:The cottage

and small scale industries of Assam date back to the ancient times. Traditionally

bell metal, brass metal, handicrafts and handloom industries were the famous

cottage and small scale industries of Assam, which play a significant role in

empowerment of the rural artisans, weavers and other connected people. After

India’s independence, the Government of Assam has announced various incentive

schemes available to the small industries sector through the Industrial Policy of

Assam, 1986; the Industrial Policies of Assam 1991, 1997, 2003, 2008 and

2014. These policies exerted on the development of local skills and

entrepreneurial abilities, development of women entrepreneurs and local

employment generation. During the Third Five Year Plan, the Assam Industrial

Development Corporation (AIDC) and the Assam small Industries Development

Corporation (ASIDC) were set up.

In an industrially backward state like Assam, where the Gross State Domestic

Product (GSDP) for 2013-2014 is Rs. 162652.24 crore (at current price) and

Rs.88537.17 crore (at constant price), Micro, Small and Medium enterprises

have a big role to play. Further there are certain problems in setting up big

industries in the state, the primary being availability of land, and the solution to

these is the development of MSMEs in Assam. There are 37,168 registered

MSMEs in Assam till 2012-13. The importance and contribution of the Micro,

Small and Medium sector to induce inclusive growth and prosperity is well

established.

To study the growth of MSMEs in Assam, the present research uses three

parameters. These are as follows-

• Infrastructural support provided by the Government,

• Number of units registered under District Industries and Commerce Centre

(DI&CC),

• Investment in plant and machinery by the MSME units.

These parameters have been explained below.

Infrastructural Support provided: To provide infrastructural support to the

entrepreneurs, the government has established Industrial Estates, Mini Industrial

Estates, Industrial Areas and Growth Centres in the state. An analysis has been

done below showing the number of these infrastructures present in each of the

27 districts in Assam.

A Study on the Micro, Small and Medium Enterprises (MSMEs) in Assam


Table 1: Infrastructural Support provided in Assam up till 2012-13

Sl. Districts No. of No. of No. of No. of Total

No. Industrial Mini Industrial Growth

Estates Industrial Areas Centres

Estates

1. Baksa 1 - - - 1

2. Barpeta - 1 - 1 2

3. Bongaigaon 1 - - - 1

4. Cachar - - 1 - 1

5. Chirang 2 - - 2 4

6. Darrang - - 2 - 2

7. Dibrugarh 1 1 1 1 4

8. Dima Hasao 1 1 1 1 4

9. Dhubri - - 1 1 2

10. Dhemaji - - - - 0

11. Goalpara - - - 1 1

12. Golaghat - 1 1 - 2

13. Hailakandi - - - - 0

14. Jorhat 1 - - - 1

15. Kamrup &

Kamrup Metro 1 1 4 - 6

16. Karbi Anglong 2 - - 3 5

17. Karimganj 1 - - - 1

18. Kokrajhar - - - - 0

19. Lakhimpur 1 1 - 1 3

20. Morigaon 1 - - - 1

21. Nagaon 1 - - - 1

22. Nalbari 1 - - - 1

23. Sivasagar 1 1 - - 2

24. Sonitpur 1 1 5 - 7

25. Tinsukia 2 - 1 1 4

26. Udalguri - - - - 0

Total 19 8 17 12 56

Source: Compiled from the Statistical Handbook of Assam, 2013

Bonosree Bhuyan


There are 19 Industrial Estates, 8 Mini Industrial Estates, 17 Industrial

Areas and 12 Growth Centres under the Industries and Commerce Department

of Assam where a total of 581 sheds have been allotted to MSME units to

continue their operations till 2012-13. From the above table, it has been observed

that Sonitpur district (7) has the highest number of Industrial estates and areas

followed by Kamrup & Kamrup Metro (6) and Karbi Anglong (5). In Dhemaji,

Hailakandi, Kokrajhar and Udalguri districts, Industrial estates, areas or growth

centers have not yet been established so far.

Industrial Estate is a specific place where factory accommodations (sheds)

are constructed with facilities of water, transport, electricity, bank and a variety

of services. Chirang, Karbi Anglong and Tinsukia have 2 Industrial estates

each while ten districts do not have any such infrastructure for MSMEs. 336

sheds in these industrial estates have been allotted. Moreover, 8 mini industrial

estates have been established in eight districts of the state where 69 sheds have

been allotted till 2012-13.

Industrial area is a tract of land developed according to a plan which includes

transportation facilities, internal roads and streets, and installation of utilities

but no factory buildings are provided. Sonitpur (5) has the highest number of

Industrial areas followed by Kamrup and Kamrup Metro Districts (4) and

Darrang (2) of the overall 17 Industrial Areas in Assam. However, in 17 districts

of the state, Industrial areas have not yet been established.

Growth Centres were proposed in the Eighth Five Year Plan to encourage

dispersal of industries. There are 12 Growth Centres in nine districts of the

state in which 20 sheds have been allotted till 2012-13. Karbi Anglong (3) has

the highest number of growth centres in the state followed by Chirang (2).

It has been observed that though infrastructure development for the MSMEs

has taken place but all districts haven’t got the benefits of Industrial Estates,

Mini Industrial Estates, Industrial Areas and Growth Centres. Setting up these

centres in all districts of Assam will promote the development of small enterprises

and there will be a balanced growth of MSMEs in the state.

Number of Units Registered and Investment in Plant and Machinery:

The second and third parameters have been examined in this section with the

help of a table given below.



Table 2: Units Registered and Investment in Plant and Machinery

during 2011-12 and 2012-13

Bonosree Bhuyan


The above table has two parts; one part for each of the two parameters. The

number of units registered during the period 2011-12 and 2012-13 have been

shown for the second parameter. The enterprises/ units can get themselves

registered under the District Industries and Commerce Centre (DI&CC)

established in each of the districts in Assam. Only the districts of Kamrup and

Kamrup Metro have one common DI&CC during this period and therefore the

information for these two districts have been shown together. The District

Industries Centres programme was launched in 1978 and they serve as the

registering authority for the MSMEs. As observed from the table, there has

been 13% increase in the number of enterprises registered from 2011-12 to

2012-13. The most number of enterprises has been registered in Kamrup and

Kamrup Metro districts during both the two years though the number of units

registered in 2012-13 is lesser than previous year. On the other hand, the two

hill districts of Assam i.e. Karbi Anglong and North Cachar Hills have the

lowest number of registered units during this time period. Jorhat, Nagaon and

Sivasagar districts have shown remarkable increase in number of enterprises

registered from 2011-12 to 2012-13.

Investment in plant and machinery has been shown for 2011-12 and 2012-

13. It is observed in the table that though there has been an increase in the

number of enterprises established, investment in plant and machinery has reduced

by 1.4% during this period. This is because in 2011-12 more number of medium

enterprises that require higher investment in plant and machinery has been

established than that in 2012-13 when only 9 have been established unlike 13 in

the previous year. Highest investment in plant and machinery has been recorded

in Kamrup and Kamrup Metro districts while the lowest has been recorded in

Dima Hasao district for both the years.

Thus after an analysis of the three parameters, it has been observed that

growth in MSMEs in Assam is not uniform and has only flourished to a certain

extent in some pockets of the state.

Factors motivating Entrepreneurs: What motivates an entrepreneur is an

important question. Entrepreneurial motivation is a combination of various

factors which may be innate or experienced. Whatever may be cause,

entrepreneurial motivation is that force which induces a person to take up

entrepreneurial activities and start his/her own enterprise. It is necessary to

study entrepreneurial motivation as there shall be establishment of units and

their growth when entrepreneurs are motivated for this. The table below shows

the factors that have motivated the sample entrepreneurs to start their own

enterprises.



Table 3: Factors that have motivated the Entrepreneurs to establish

own Enterprises

It has been observed that highest number of entrepreneurs, i.e. 26.6% of

them have been motivated by the desire to be self employed. This is a

psychological attitude that some people have irrespective of their education and

training. They have a strong desire to work independently and be responsible

for all their activities. Such people generally have a tendency to start something

of their own. Secondly 20% entrepreneurs were engaged in the enterprise because

it was their family business. Such entrepreneurs are generally known as second

generation entrepreneurs, since the enterprise was started by their father or

some elders in their family, which at present is owned and managed by the said

former entrepreneur. 13.3% of the entrepreneurs have found starting and

operating an enterprise of their own as an alternative measure to earning their

livelihood. They did not have such desire at first to become entrepreneurs, but

according to them, they became so out of destiny.

Further 10% of the sample entrepreneurs were inspired by others like family

members or successful entrepreneurs. Other reasons motivating entrepreneurs

are lack of job opportunities, aim in life, desire to earn more, create employment

opportunities for others, urge to meet the local demand and recognition of

opportunity in a particular sector.

Bonosree Bhuyan


5. Conclusion

The Micro, Small and Medium Enterprises are very essential to the economy

of Assam. This sector through both its manufacturing and service enterprises

not only help in providing a source of livelihood to the entrepreneurs but also

help generate employment opportunities for a large number of people. There

has been infrastructural support development for MSMEs to a certain extent;

however more such support facilities are necessary in all the districts of Assam

for a vibrant growth of the Micro, Small and Medium Enterprises. Incentive

schemes to motivate new entrepreneurs to set up enterprises in the state are

necessary. Thus the role of government is very significant for the development

of MSMEs in the state.n

References

Barringer, B. R., Ireland, R.D. (2013). Entrepreneurship: Successfullylaunching new ventures, (3rd Ed.), Pearson.

Big Industries cannot be set up in Assam. (2015, January 12). The Assam

Tribune.

Deb, R. (1993). Small-scale Industries in India: A Case Study from Assam,

Mittal Publications.

Desai, V. (2011). Small-scale Industries and Entrepreneurship in the Twenty-first Century, Delhi: Himalaya Publishing House.

Dhar, P.K. (2007). The Economy of Assam: Including Economy of North EastIndia, Delhi: Kalyani Publishers.

Government of India (2006). The Micro, Small and Medium Enterprises

Development (MSMED) Act.

Government of Assam (2006-2007). Annual Report. Ministry of Small Scale

Industries, New Delhi.

Government of Assam (2009-2010). Annual Report. Ministry of Micro, Small

and Medium Enterprises, New Delhi.

Government of Assam (2010-2011). Annual Report. Micro, Small and Medium

Enterprise-Development Institute, Guwahati.

Government of Assam (2006-2007). Economic Survey. Assam. 2013-14

Directorate of Economics and Statistics, Assam.

Lalhunthara (2015). Entrepreneurial Motivation: A Study of Microentrepreneurs

in Aizawl District, Mizoram. The IUP Journal of EntrepreneurshipDevelopment, XII(1), 29-42




INSTRUCTIONS TO THE AUTHORS

Prag Consilience is a Research Journal of Pragjyotish College and will

be published annually by Pragjyotish College Research Council (PCRC),

Pragjyotish College, Guwahati-09.

This Journal is the first research journal of its kind in the history of

Pragjyotish College. The journal has set the ambitious task of critically

analyzing the complex process of the political, social, economic and cultural

transformation. It intends to provide an academic platform to scholars to

project issues focused particularly on the North Eastern Region.

The topic coverage of the journal is broad and related to any branches of

science, languages, environment, economics, politics, and social life etc. As

a multi-disciplinary and multi-lingual journal, Prag Consilience encourages

its researchers to submit research papers of relevance to many fields. All

research papers should reflect rigorous analysis, critical examination, and

creative and innovative thinking. All research papers should be both relevant

and accessible to a general population interested in the respective fields.

Editorial Review Process

Since this is a peer reviewed journal, all papers selected for submission

will undergo review by the eminent reviewers of the specific fields.

Submission Procedure

Articles should be sent through e-mail ([email protected]) and

a hardcopy is also to be sent to the address given below:

To

The Editor

PRAG CONSILIENCE

ISSN 2456-6861, RNI No. ASSMUL/2016/70132

Pragjyotish College

Bharalumukh

Guwahati

Assam-781 009

Author’s Declaration

All research articles should be the original work of the authors. The

author must declare that the sent paper is an unpublished work and it is not

under consideration for publication elsewhere.

Specifications

1. Research article/paper should be within 3000 words.

2. An abstract of not more than 200 words is required. Authors should include

3-6 Keywords in the abstract describing the content of article. Since the

journal is multi-lingual in nature and it should be accessible to a general

population interested in the respective fields, authors should submit the

abstract in English only whatever may be the language of the paper.

4. The language of the Research article/paper may be English, Assamese,

Bodo, Bengali and Hindi.

5. The font for

English : Times New Roman;

Vernacular language : Geetanjali;

Hindi : Chanakya.

6. Research Methodology must be followed.

7. Person concerned whose article/paper will be selected by the committee

for publication, will have to contribute Rs. 1000.00 (Rupees one thousand

only).

Formatting Guidelines (for Humanities, Science and Commerce Section)

1. There must be a cover page with the title of article, full name, designation,

affiliation, address, e-mail address, and contact number.

2. Author’s declaration should be put in the cover page.

3. The paper should be typed in MS Word and Font size would be 12 with

1.5 spacing.

4. All tables and figures need to be numbered serially with appropriate title.

The place of insertion in the text should be clearly marked.

5. Any relevant photographs, charts, or graphs may be included within the

body of the article itself. These should be cited appropriately.

6. The authors should use only British spelling in the text.

7. The research article should follow the following format

- Introduction

- Theoretical/Conceptual Background and Review of Literature

(if not given in introduction)

- Objectives of the study

- Hypotheses (if any)

- Methodology

- Results and Discussion

- Conclusion

- Acknowledgement (Optional)

- End note (if any)

- References

8. Author’s surname with the year of publication should be mentioned in the

text. Also the page number if a quotation is cited. As for example, Sen

(2002) says that ……

……(Dreze & Sen, 2004)

According to Sen,”fgfnjkj” (Sen, 2003, p. 154)

9. American Psychological Association (APA) styles for referencing should

be followed. Modern Language Association (MLA) may be followed for

language subject.

10. Only those references which are cited in the text should remain in the

reference list.

11. References should be listed in alphabetical order.

12. All papers must carry full and correct references. Works by multiple

authors can be cited in the text as: One report describes 2,123 occurrences

(Smith & Williams, 2001). Smith et al. (2001) also discovered that the

chicken crossed the road. Multiple references of the same data/information

by the same authors should be properly identified e.g (Sharma, 1991a;

Sharma, 1991b).

American Psychological Association (APA) Style (Please Refer the

books titled Simon of Schuster Handbook for Writers (7th Edition) by Lynn

Quitman Troyka & Douglas Hesse, published by Pearson Prentice hall,

2005 and the book titled Strategies for Successful Writing- A Rhetoric,Research Guide, Reader and Handbook (6th Edition) by James A. Reinking,

Andrew W. Hart & Robert Vonder Osten, 2002 published by prentice Hall,

New Jersey) should be followed as follows:

Books

Sen, A.K. (1999). Choice, Welfare and Measurement, New Delhi: Oxford

University Press.

Gordon, E.E. & Gordon, E.H. (2003). Literacy in America: Historic journey

and contemporary

solutions. Westport, CT: Praeger.

Journal Articles

Parke, B., Zeira, Y. & Hatem, T. (1996). International joint venture managers.

Journal of International Management. 1(1): 1-29.

Article from Edited Volumes

Sarkar, N. (1997). A note on customary laws of the Tagins. In P C Dutta & D

K Duarah (Eds.), Aspects of Customary Laws of Arunachal. Directorate

of Research, Government of Arunachal Pradesh.

Unpublished Works

Sandee, H. (1995). Innovations in Production, Unpublished Ph.D. Thesis.

Amsterdam Free University.

Electronic Copy of an Article available by Search:

Bajaj, M. (2004). Mobile Creches. Retrieved June 21, 2014 from http://www.indianngos.com/issue/education/interviews/mridulabaja/fullinterview.htm

prag consilience - Pragjyotish College

Documents