Yuvadhara

1 bph-[mct\m¿Øv Ata-cn° bqtdm∏v `{Zm-k\ bph-P-\-kJyw {]kn-≤o-I-cWw1

2 bph-[mct\m¿Øv Ata-cn° bqtdm∏v `{Zm-k\ bph-P-\-kJyw {]kn-≤o-I-cWw 2


ÏáÕÇÞøÏáæ¿ ÉáÄßÏÜA¢, ÉáÄßÏ µNßxßÏáæ¿ºáÎÄÜÏßW dÉØßißµøßAáKÄßW ØçLÞ×ßAáµÏá¢, ÍÞøÕÞÙßµæ{ ¥ÍßÈwßAáµÏá¢ æºÏîáKá.¨ dÉØßißµøÃJßÜâæ¿ ÍdÆÞØÈJßæÜÏáÕ¼ÈBZAá¢, ØíçÈÙßÄVAá¢ ØÍçÏÞ¿áU µâùá¢ÆìÄcÈ ßVÕ îÙÃJßÜáU ÉCÞUßJÕá ¢ÕVißAáÕÞÈß¿ÏÞµæG ®KÞÖ¢ØßAáKá. ÏáÕÇÞøÄÞÜíÉøcçJÞæ¿ ÕÞÏßAáK ¥çÈµøáIí .ØÍÞÈÞÅÈÞÏ dµßØñáÕßçÈÞ¿áU ØíçÈÙÕá¢ÕßçÇÏÄbÕá¢ ÕVißAáKçÄÞæ¿ÞM¢ çÜÞµJßWèÆÕÈÞÎ ÎÙÄbJßÈÞÏßGá¢ èÆÕøÞ¼cJßæaÕ{Vº îAÞÏßG á ¢ ¼àÕßMÞÈß¿ÏÞµæG ®KídÉÞVjßAáKá.

2011_Þ¢ ¦Ií ÎÜCøØÍÏßæÜ ÈÕàµøÃJßæa 175_Þ¢åÕV×ÎÞÃí.ÈÕàµøÃ ¦ÖÏB{á¢,¦ç¸Þ×B{á¢ ®Lí ºßLµ{ÞÃí ¯ÕVAá¢ÈWµáKÄí. dÇáÄ·ÄßÏßW ÎÞùßæAÞIßøßAáKçÜÞµJßW ÈÕàµøßA æM¿ÞÄßøßAáÕÞX¦VAÞÃí µÝßÏáKÄí? ØÍÞ ºøßdÄÕá¢, ØÍÞèÉÄcµÕá¢ ÈÕàµøÃJßÈí ¦A¢ ÕVißMßAáKÄÞçÃÞ? µÞÜ¸GJßÈÈáØcÄÎÞÏß ³çøÞÍâdÉçÆÖB{ßÜá¢ ©IÞçµI ÎÞxBæ{Aáùßºîí çÌÞÇÎáUÕøÞÏßÄàøáçOÞZ ÄæK ¼àÕßÄJßW ²øáØÎâÜÎÞx¢ ØÞicÎÞçÃÞ? ÎÞxÎßÜïÞJ èÆÕæJÎÞùßæAÞIßøßAáK çÜÞµJßW ®BæÈÏÞÃí©ZæAÞUáµ? èÆÕ¢ ØÄcÎÞÃí.ØÄc¢ ØÈÞÄÈÎÞÃí. ØÈÞÄÈ èÆÕæJ ÈNáæ¿ ÎÞÄÞÉßÄÞAZ¥ùßEßGáU ÕßÇJßÜÜï ¥Õøáæ¿ æµÞºîáÎAZÎÈTßÜÞAáKÄí. ¥Äßæa ¥Vj¢ èÆÕJßÈí ÎÞx¢Ø¢ÍÕßºîá ®KÜï. èÆÕæJ ÎÈTßÜÞAáK ÕßÇ¢ÎÞùßæAÞIßøßAáKá ®KÞµáKá. ØÄcJßæa"ØJ"ÏAí ÎÞxÎßÜï ®KÞW ÎÈá×cX ³çøÞµÞÜ¸GJßÜá¢ ³çøÞ dÉçÆÖJá¢ ØÄcæJÎÈTßÜÞAáçOÞZ "ØJ" ÏAí øâÉÕá¢ ÍÞÕÕá¢ÎÞùß ÎÞùß ÜÍßAáKá ®KÄÞÃí. ØÈÞÄÈ èÆÕæJ

`{Zm-k\F¸n-kvtIm-̧ -bpsSI¯v

ÍÞ×ÏßÜâæ¿Ïá¢ Ø¢ØíµÞøJßÜâæ¿Ïá¢ ØÎâÙJßÜâæ¿Ïá¢ ÎÈTßÜÞAáçOÞZ øâÉÕá¢ ÍÞÕÕá¢ ÕVHÈÏá¢ ÕcÄcØñÎÞÏßæAÞIßøßAáKá ®KÄÞÃíÏÞÅÞVjc¢. ÈÕàµøÃ¢ ØJÏíAÜï ©{ÕÞAáKÄíÈÕàµøÃ¢ ÎÈá×cVAá¢ ØÎâÙJßÈá¢ ÕßÖbÞØÞºÞøBZAá¢ µÞÜßµÎÞÏáIÞµÃ¢.

ÈÕàµøÃØÍÏßW ÈÕàµøÃ¢ ²øáÄá¿VdÉdµßÏ ¦ÏàJßøáKÄí ÄÜÎáùµ{ßÜâæ¿¼àÕßÄÞÈáÍÕÎÞÏß Äá¿øáçOÞÝÞÃí. ÎÜCøØÍÏßæÜÈÕàµøÃ¢ ¥dÉµÞø¢ ²øá Äá¿VdÉdµßÏÏÞÃí.ØÍÞ¼ÈBZ ÄB{áæ¿ ÕßÖbÞØÕá¢ ¦ºÞøB{á¢dÉÞçÆÖßµÎÞÏá¢ µÞÜÞÈáØcÄÎÞÏá¢ èºÄÈcÎáUÄÞµáçOÞZ ÈÕàµøÃ¢ ÏÞÅÞVjcÎÞµá¢.ÎÞxÎßÜïÞJ èÆÕæJ ÆVÖßºîá¢ ¦ èÆÕ¢ ÈWµáKÆVÖÈÎáZæAÞIá¢ çÜÞµJßW ÆVÖÈØÞfÞÄíµÞøJßÈÞÏß, ÆìÄcÈßVÕîÙÃJßW GVæM¿áµ®KÄí ¼àÕßÄJßæa ÍÞ·ÕÞAÞÏßJßøÃ¢.µVJÞÕßæa µcÉ ¥ÄßÈÞÃ í ÈæNÖµñàµøßAáKÄí. ØµÜØÄcJßçÜAá¢ ÕÝßÈ¿JáKÉøßÖáiÞvÞÕí ÈæN ÈÏßAáKÄí ÈÕàµøÃJßæa ÉÞÄÏßÜÞÃí. §Äßæa ÉâVHÄÏÞÃíRÉáÄßÏ ¦µÞÖÕá¢ ÉáÄßÏÍâÎßÏá¢Q. ØÍÞÈÞÅÈÞÏµVJÞÕí GÕæøÏá¢ ¥Èád·ÙßAæG.

ÍdÆÞØÈÄÜJßW dÉÕcJßAáK ÏáÕ¼ÈØ¶cJßæa ÉáÄßÏ µìYØßW ¥¢·BZAá¢ÍÞøÕÞÙßµZAá¢ ¦vÞVjÎÞÏ dÉÞVjÈÏá¢¦Ö¢Øµ{á¢ ¥ùßÏßAáKá.

µVJcÖádÖá×ÏßW,èùxí ùÕ. çÁÞ. ·àÕVPàTí ÎÞVèùxí ùÕ. çÁÞ. ·àÕVPàTí ÎÞVèùxí ùÕ. çÁÞ. ·àÕVPàTí ÎÞVèùxí ùÕ. çÁÞ. ·àÕVPàTí ÎÞVèùxí ùÕ. çÁÞ. ·àÕVPàTí ÎÞVÄàçÏÞçÁÞ×cØí ®MßØíçµÞMÞÄàçÏÞçÁÞ×cØí ®MßØíçµÞMÞÄàçÏÞçÁÞ×cØí ®MßØíçµÞMÞÄàçÏÞçÁÞ×cØí ®MßØíçµÞMÞÄàçÏÞçÁÞ×cØí ®MßØíçµÞMÞ(dÉØßÁaí, ÍdÆÞØÈ ÏáÕ¼ÈØ¶c¢)


dÉßÏ Ø¶cÞ¢·BZAí ØíçÈÙÕwÈ¢,ÎÜCøØÍÏßæÜ ÈÕàµøÃJßæa 175_Þ¢

ÕÞV×ßµ¢, ¨ Ø¢Õrø¢ ¦ç¸Þ×ßMÞX èÆÕ¢ÈÎáAí ¥ÕØøÕá¢ ¥ÈáÕÞÆÕá¢ ÄKßøßAáKá.ÉøßÖáiÞvÞÕßæa ÎÙJÞÏ ̈ dÉÕVJÈJßÈíºáÎÜá¢, ÙcÆÏÕá¢ æµÞ¿áJ ÉâVÕîÉßÄÞAzÞøÞÏÉÞÜAáKJí Õwc ¥dÌÙÞ¢ ÎÜíÉÞÈºîæÈÏá¢,É áÄ áÉUßÏ ßW èµÄÏßW ·àÕVPàØ íÎÜíÉÞÈºîæÈÏá¢ èÆÕÎáXÉÞæµ ÈÎáAí ÈwßçÏÞæ¿ØíÎøßAÞ¢. ØÍ ¥ºî¿AçJÞæ¿ ÕºÈJßÈá¢,ØÍÏáæ¿ µÞçÈÞÈáµZAá¢ ¥ÈáØøÃÎÞÏßÈÏßAæM¿ÃæÎKá¢ ØÍÏáæ¿ ØÄcÕßÖbÞØ¢¥Í¢·áø¢ ÉøßÉÞÜßAæM¿ÃæÎKá¢ µÞÜÞ µÞÜB{ßWØÍÏßW ÕK ¥ÈcÆÞ ©ÉçÆÖBZ Äáºí»ßµøßAæM¿ÃæÎKá¢ ÉßÄÞAzÞV Èß×íAV×ßºîá.¦øÞÇÈÞÍÞ×, ÈÞGáÍÞ× ¦ÏßøßAÃæÎKá¢, çÕÆ¢æÉÞøá{áÄßøßºîá æµÞ¿áAÃæÎKá¢ ¥ÕVAíÈßVÌÈíÇÎáIÞÏßøáKá. ²Ká¢ µ{ÏáKÄßÈÜï,©UÄßæÈ ÉøßÖáiÞvÞÕßæa µcÉÏßWºÞøßµÞÜÞÈákrXaÞÏß ÉáÄßÏ ÕcÞ¶cÞÈBç{Þæ¿ÈWµáµÏÞÃí ¥ÕV æºÏñÄí. ÈâxÞIáµ{ÞÏßÉßÄÞAzÞøßÜâæ¿ ÜÍßºî ¥Èád·ÙàÄ ØOJÞÏØÍÏáæ¿ ¦øÞÇÈdµÎBZ ¦øÞÇµÕcwJßÈíØád·ÞÙcÎÞAáµÏÞÃÕV æºÏñÄí. ØáùßÏÞÈßÈàAáµÏÜï, ØáùßÏÞÈß ÍÞ×ÏßW ®LÞÃíÕßÕfßºîßøßAáKæÄKí ÉÀßMßAáµÏÞÃÕV æºÏñÄí.¥Äßæa æµGá¢ ÎGá¢ È×íSæMGáçÉÞµÞæÄ, ²øáÄáÌçÙÞÏá¢, çÙÞçÖÞÏá¢ æµÞIí ¥Õ ÉøØíÉø¢ÌÈíÇßMßºîßøßAáµÏÞÃí. 15 çÈÞOí Äá¿BáK (1836ºßBÎÞØ¢ 1Èí) èµÄÏßW ¥ºîX ÉáÄáÉUßÉUßÏßÜá¢ çÈÞOáÕà¿áK ºßB¢ 15_ÎÞ¢ ÄàÏÄß¥dÌÙÞ¢ ÎÜíÉÞÈºîX ÎÞøÞÎY ÉUßÏßÜá¢ ÕßÖáiµáVÌîÞÈ ÎÜÏÞ{JßçÜAí æÎÞÝßÎÞxß æºÞÜïß®KÄÞÃ í ¥KæJ dÉÇÞÈ Ø¢ÍÕ¢ .ºdwÈßWåµÞÜáµáJßÏ ÈàW ¦¢Øíçd¿ÞBíÉùEÄáçÉÞæÜ R§Äí ²øá æºùßÏ µÞWÕÏíMÞæÃCßÜá¢ ÎÈá×cøÞÖßæÏ Ø¢Ìtßºîß¿çJÞ{¢ÕÜßÏµáÄßMí ÄæKÏÞµáKáQ. ÎÜCøØáùßÏÞÈß

tI{µ bph-P-\-kJyw{]kn-Uâ nÂ\n¶pw

ØÍæÏ Ø¢Ìtßºîí §Äí ÕÞØñÕ¢ ÄæK. §KíØÍµ{á¢ ØÎâÙB{á¢ ÈÕàµøßAæMGí ÉáçøÞ·ÎÈÉÞÄÏßÜÞÏßøßAáKá.

15_ÎÞ¢ çÈÞOí ÉøßÖái µÈcµÎùßÏÞÎßæÈÏá¢ÕßÖáizÞæøÏá¢ ØÍ ³VAáK ÈÞ{áµ{ÞÃí.R¾BZAá çÕIß ¥çÉfßAÃçÎQ ®KáUdÉÇÞÈ ÉÞVjÈÏíAá Éµø¢ R¥ÕæøçMÞæÜØÄcÕßÖbÞØJßW ÈßÜÈßWMÞÈá¢ èÆÕçÎÈßçKÞ¿ áU ÌtJßW ¥ÕØÞÈçJÞ{¢ÕßÖbØñøÞÏßøßMÞÈá¢, ÕßÖáiµÈcµÎùßÏÞÎßæÈçÉÞæÜÏá¢, ÕßÖáizÞæø çÉÞæÜÏá¢ ÕßÖbØñÄçÏÞæ¿ÈßæK ÉßLá¿øáÕÞX ¾Bæ{ ØÙÞÏßçAÃçÎ”®KdÉµÞø¢ dÉÞVjÈ çÍÆ·Äß æºÏñá. ÕºÈdÉµÞø¢¥ÕVAá ÜÍßºî ÆVÖÈJßæa ËÜÎÞÏßGÞÏßøáKá¨ ÕcÄßÏÞÈ¢.

¨ ÈÕàµøÃ ÈÞ{áµ{ßW dÉÞçÏÞ·ßµÎÞÏºßÜ ÈßVçgÖBZ ÕÏíAæG.1) ®ÜïÞ ÖÞ¶ÞÏáÕ¼È Ø¶cJßæaÏá¢ ¦ÍßÎá¶c

JßW ¥ÄÞÄß¿Õµµ{ßW ÈÕàµøÃ ÎçÙÞrÕ¢È¿Jáµ.

2) æØaV ÄÜJßW çÏÞ¼ßºîá È¿Jáµ.3) ÕºÈçJÞ¿áU ¥Íßøáºß Õ{VJáKÄßÈÞÏß, ²øá

ÆßÕØ¢ dµÎàµøßºîí ÉUßÏßW ®ÜïÞÕøá¢ ÕKíçÕÆÉáØñµ¢ ²øáÎßºîá ÕÞÏßAáµ.

4) çÕÆÉáØñµ¢ ²øßAÜá¢ ÕÞÏßºîßGßÜïÞJ ²øÞZAí²øá çÕÆÉáØñµ¢ ØNÞÈÎÞÏß ÈWµáµ.

5) ØÍÏáæ¿ ¦øÞÇÈdµÎBæ{ µáùßºîí ÉÀÈ¢dµÎàµøßAáµ.

ÏìÕÈAÞøÞÏ dÉßÏÎAç{ ÈßBZAíÜÍßºîßøßAáK ÆVÖÈ¢ ÎBßçÉÞµÞæÄ ̈ çÆÖJßÈá¢ØÎâÙJßÈá¢ ¥Èád·ÙàÄ ÖádÖá×æºÏíÕÞX èÆÕ¢ÈßBæ{ ¦AßÏßøßAáKá. ÈNáæ¿ µVJÞÕßæaµcÉ ÈßB{ßW ÕVißºîá ÕøáÎÞùÞµæG

µVJcÖádÖá×ÏßWèùxí ùÕ. ç¼ÞØËí ÎÞV ÌVKÌÞØíèùxí ùÕ. ç¼ÞØËí ÎÞV ÌVKÌÞØíèùxí ùÕ. ç¼ÞØËí ÎÞV ÌVKÌÞØíèùxí ùÕ. ç¼ÞØËí ÎÞV ÌVKÌÞØíèùxí ùÕ. ç¼ÞØËí ÎÞV ÌVKÌÞØí

®MßØíçµÞMÞ®MßØíçµÞMÞ®MßØíçµÞMÞ®MßØíçµÞMÞ®MßØíçµÞMÞ(dÉØßÁaí, ÎÞVçJÞN ÏáÕ¼ÈØ¶c¢)


dÉßÏ Ø¶c¢ ØáÙcJáAæ{,ÎÞx¢ ¼àÕßÄJßæa ¥ÈßÕÞøcÄÏÞµáKá. çÜÞµ¢ ÎÞùáKá,

¼àÕßÄøàÄß ÎÞùáKá,ÕßÖbÞØ Ø¢ÙßÄµZ ÎÞùáKá,ÎÈá×cX ÄæKÎÞùßæAÞIßøßAáKá. ³çøÞ ÆßÕØÕá¢ µÝßÏá¢çÄÞùá¢ ÎÈá×cÈßW ÖÞøàøßµÕcÄßÏÞÈBZ Ø¢ÍÕßºîá æµÞIßøßAáKá. d·àAí ºßLµX æÙùÞµïàxØíÉùEÄáçMÞæÜ “you cannot step into the same river twice” ÎÞx¢ ¼àÕæadÉÄàµÎÞµáKá, Õ{VºîÏáæ¿ dÉçÄcµÄÏÞµáKá. ÎÞx¢ çÜÞµJßÈí¥ÈßÕÞøcÎÞµáKá.¼àÕßÄæJ ØbÞÇàÈßAáK ÕÜßÏ ÎÞxBZ ©{ÕÞAáKÄíÆàV¸ÈÞ{æJ Äá¿VºîÏÞÏ øâÉÞLøJÞÜÜï, ÉßæKçÏÞ ÖøßÏÞÏ ØÎÏJí®¿áAáK çÌÞÇÉâVÕîÎÞÏ ÄàøáÎÞÈJßæa ¥¿ßØíÅÞÈJßÜÞµáKá.¦vàµÄ ²øßAÜá¢ ÈßÖíºÜÎÞæÏÞøá ¥ÕØíÅÏÜï. ¥Äí ÆßÈ¢ çÄÞùá¢ÎÞx¢ Ø¢ÍÕßAáKÄá¢ øâÉÞLø¢ Ø¢ÍÕßçAIÄá¢ ¦µáKá. ¦WÌVGíæ®XØíxàX ËßØßµíØí ÉÀßMßºîáæµÞIßøáK µÞÜJí, ®ÜïÞÕV×Õá¢ÕÞV×ßµÉøàfÏíAí ²øá çºÞÆc¢ ØíÅßøÎÞÏß ©ZæM¿áJáÎÞÏßøáKá.§çÄAáùßºîáU ¥çgÙJßæa dÉÄßµøÃ¢ ºßçLÞÆàÉµÎÞÃí. “çºÞÆc¢²KáÄæK Éæf ©Jø¢ ®ÜïÞÕV×Õá¢ ÎÞùá¢. ÖÞdØñØÞçCÄßµ ÄÄbBZ®ÜïÞÕV×Õá¢ ÎÞùá¢”. èÆÕæJ ÈÞ¢ ÎÈTßÜÞAáÕÞX dÖÎßAáçOÞÝá¢ ̈¦ÖÏ¢ dÉØµñÎÞÃí.

ÎÜCøØÍÏßæÜ ÈÕàµøÃ¢ ÕºÈÞÇß×íÀßÄÎÞÏ èÆÕàµÆVÖÈJÞWÖøßÏÞÏ ØÎÏJí ÉßÄÞAzÞV Øbàµøßºî çÌÞÇÉâVÕîÎÞÏ ÄßøáÎÞÈJßæaËÜÎÞµáKá. ÎÜCøØÍÏáæ¿ ÕßÖbÞØÞºÞøB{áæ¿ ÖáiàµøÃ¢, ¼ÈæJÕºçÈÞXÎá¶ÎÞAß ÄàVJ Ø¢ÍÕ¢, ¥VjÕJÞÏ ¦øÞÇÈÏíAíµ{æÎÞøáAßÏ ÕßÉïÕ¢. çÕÆÉáØñµ ÉÞøÞÏÃÕá¢, ÕcÞ¶ÞÈÕá¢, ¦øÞÇÈÏá¢µÞÜÞÈáØcÄÎÞAáµÏÞÏßøáKá ÈÕàµøÃµVJÞAZ æºÏñÄí. µÞÜ¢ÎÞùáKÄßÈÈáØøßºîí ¦øÞÇÈÏá¢, ÉÀÈÕá¢, ØÞfcÕá¢, çØÕÈ ÎÞVPB{á¢ÈÕàµøßAæMç¿IÄÞÏßGáIí. ÈÕàµøÃJßÈáU ÉáÄßÏ çÎ¶ÜµZµæIJáÕÞÈá¢, ÉßÄÞAzÞæø çÉÞæÜ ÕºçÈÞXÎá¶ÎÞÏß ÈßÜÈßWAáÕÞÈá¢,ÇàøÎÞÏ µÞWºáÕ¿áµZ ÕÏíAáÕÞÈá¢ ÏáÕ¼ÈB{ÞÏ ÈÎáAí ØÞÇßAÃ¢.¥ÄßÈí ÕºÈJßW ÉÞmßÄcÕá¢, ÆVÖÈJßW æÄ{ßVÎÏá¢,ÎÞxJßÈáUÎÈTá¢ ©IÞµÃ¢. Õøá¢ µÞÜB{ßW ÈÕàµøÃJßæa ¦çÕÖ¢æµGáçÉÞµÞæÄ µâ¿áÄW çdÉÞ¼bÜßMßºîáæµÞIí, ¼àÕÈá¢, èºÄÈcÕáÎáUØÍÏÞÏß ÈßÜÈßWAáÕÞX èÆÕ¢ ÈæN ØÙÞÏßAæG. ÈNáæ¿ ÉÀÈB{á¢ºßLµ{á¢ ¥ÄßÈáÄµæG ®Kí dÉÞVjßAáKá.

ØíçÈÙÉâVÕî¢,

ç¼ÞØí ¥ºîXç¼ÞØí ¥ºîXç¼ÞØí ¥ºîXç¼ÞØí ¥ºîXç¼ÞØí ¥ºîX

bph-P-\-kJywsshkv {]kn-Uâ nÂ\n¶pw

ùÕ.ç¼ÞØí. ¿ß ®dÌÙÞ¢ùÕ.ç¼ÞØí. ¿ß ®dÌÙÞ¢ùÕ.ç¼ÞØí. ¿ß ®dÌÙÞ¢ùÕ.ç¼ÞØí. ¿ß ®dÌÙÞ¢ùÕ.ç¼ÞØí. ¿ß ®dÌÙÞ¢(ÍdÆÞØÈ ÏáÕ¼ÈØ¶c¢,èÕØí dÉØßÁaí)


P\

-d¬

sk

{I

-́-dn-b

n¬ \

n∂pw

dÉßÏ ØíçÈÙßÄçø,¥ÈLÄÏßçÜAáU ÈNáæ¿ ÕßÖbÞØ

¼àÕßÄÏÞdÄÏßW ³çøÞ ÈßÎß×Õá¢, èÆÕ¢ ÄøáK¥ÎâÜcÎÞÏ ÆÞÈÎÞÃí. ÈÎáAí ¥ÕµÞÖæM¿áÕÞX²KáÎßÜïÞJ ¥ÈVÙÎÞÏ èÆÕàµÆÞÈ¢. ¦çdÖ×íÀÆÞÈ¢ ÈwßçÏÞæ¿ ¯xáÕÞBáÕÞX ÈÎáAíØÞÇßAæG. èÆÕ¢ ¥Õæa µcÉÏÞW ²øáÉáÄáÕV×¢ ÈÎáAí ÈWµßÏßøßAáKá. §ÄíèÆÕÈÞÎÎÙÄbJßÈÞÏß ÈÎáAí ÕßÈßçÏÞ·ßAÞ¢.µÝßEµÞÜ dÉÕVJÈB{ßçÜAá¢, ¼àÕßÄJßçÜAá¢ ²øá ®JßçÈÞG¢ ¥ÈßÕÞøcÎÞÃí. ¥ÄíÈNáæ¿ dÉÕVJÈæJ dµÎæM¿áJáÕÞÈá¢ÆßÖÞçÌÞÇçJÞæ¿ ÈNáæ¿ ¼àÕßÄ ÏÞdÄÄá¿øáKÄßÈá¢ ØÙÞÏßAá¢.

ÏáÕÇÞøÏáæ¿ Îá¶cÉdÄÞÇßÉÈÞÏß ®æKÈßÏÎßºîÄßW ®ÈßAí ¥ÄßÏÞÏ ØçLÞ×¢ ©Ií.¨ºáÎÄÜ èÆÕ¢ ®æK GWMßºîÄÞÃí ®Kí ¾ÞXÕßÖ bØßAáKá . ÙcÆÏ¢ È ßùE ÈwßèÆÕØKßÇßÏßW ¥VMßAæG. ̈ ©JøÕÞÆßJb¢ÈßùçÕxáÕÞX èÆÕµcÉ ¥ÈÕøÄÎÞÏß ÜÍßMÞX®ÜïmÕøáæ¿Ïá¢ dÉÞVjÈ ¾ÞX ÏÞºßAæG. ®æK¨ ©JøÕÞÆßJb¢ GWMßºî ÍdÆÞØÈ ÏáÕ¼ÕØ¶c¢µìYØßW ¥¢·Bç{Þ¿ í ¾ÞX ¯æùµ¿æMGßøßAáKá. èÆÕÈÞÎJßW µìYØßÜßçÈÞ¿áU Èwß ¥ùßÏßAáKá. dÉçÄcµßºîí ÍdÆÞØÈÏáÕ¼\Ø¶c¢ dÉØßÁaí ¥ÍßÕwc ÄàçÏÞçÁÞ×cØí ÄßøáçÎÈßçÏÞ¿áU ¦ÆøÕá¢ ÈwßÏá¢§Õßæ¿ çø¶æM¿áJáKá.

ÕÞÏÈ ¼àÕßÄæJ ÈÕàµøßAá¢. ÎÈTßÈíÉáÄßÏ ºßLµ{á¢ ©çJ¼ÈÕá¢ dÉÇÞÈ¢ æºÏîá¢.ÏáÕ ÙcÆÏBæ{ ©JÎºßLµ{ÞW dÉçºÞÆßMßAáKÄßÈá¢ dÉÕVJÈ ØøÃßÏßW ÉáJXÆVÖÈBZ ÈWµáKÄßÈá¢ ÏáÕÇÞøÏáæ¿ ÉáÄßÏÕV×æJ dÉØßißµøÃBZ ©ÄµæG ®Kí¦vÞVjÎÞÏ ß ¦Ö¢ØßAáKá . ÈÎ áA íÈWµßÏ ß G áU ºßLµ{á ¢ ¦ÖÏB{á ¢¦Õß×íµøßAáÕÞX ÏáÕÇÞø ²øá ÎÞicÎ¢ ¦Ãí.

]{Xm-[n-]-¡p-dn-̧ p-IÄ¨ ØÞicÄ GÕøá¢ ©ÉçÏÞ·ßAÃæÎKí dÉçÄcµ¢ÄÞÜíÉøcæM¿áKá.

ÎÜCøØÍÏßæÜ ÈÕàµøÃJßæa 175ÕÞV×ßµ¢ ¦ç¸Þ×ßAáK ¨ ÕV×JßW,ÈÕàµøÃ¢ ¦Ãí ¨ ÜAæJ dÉçÄcµ¢ºßLÞÕß×Ï¢ ¦Ïß ÉdÄÞÇßÉØÎßÄß ÄßæøæE¿áJßøßAáKÄí. ØÍÏáæ¿ dÉÍÕ çµdwÎÞÃí ÈÕàµøÃ¢. ÈÕàµøÃ¢ ³VNÏÞÏß æµÞIÞç¿I ²øáºøßdÄÕØñáÄÏÜï. ÈÕàµøÃ¢ ¥ÈáÆßÈ ¼àÕßÄJßWÏÞÅÞVjcÎÞçAIáK ²øá ÕÜßÏ ÕØñáÄÏÞÃí. ¥ÄíØÍÞ¼àÕßÄÕáÎÞÏß ÎÞ dÄ¢ ÌÈíÇæM¿áJßºßLßçAIáK ²KÜï. ¥Äí ¼àÕßÄJßæaØÎØ ñÄÜBæ{Ïá ¢ ÌÈ íÇ ßM ßAáK ²ø á¥ÈßÕÞøcÎÞÏ ¸¿µÎÞÃí. ÈÕàµøÃ¢ ØÎd·ÎÞÏØ¢ÖáiàµøÃ¢ ¦ÏÞÃí ÏÖÖøàøÈÞÏ ¥dÌÙÞ¢ÎÜíÉÞÈºîX ÕàfßºîÄí, Îùßºî í ¦øÞÇÈÏáæ¿ÎÜÏÞ{ßµøÃÉdµßÏçÏÞ, ¥çÄÞ¿ÈáÌÈíÇßºîáU ºßÜµVNB{áæ¿ ÈßVNÞV¼í¼ÈçÎÞ, ÉáÈøÞÕß×íµøÃçÎÞÎÞdÄÎÞÏßøáKßÜï, ÄáùK çÕÆÉáØñµÕá¢ ¥ÄßæaºßLµ{á¢ ¦ÏßøáKá ÈÕàµøÃJßæa Îá¶cÎÞÏ¥¿ßØíÅÞÈ¢. §ÄáÎâÜ¢ ØÎâÙæJ ¦µÎÞÈ¢ ²øáæÉÞ{ßæºîÝâJßÈáU ©ÉÞÇßÏÞÏÞÃí ¦ µVNçÏÞ·ßÈÕàµøÃJßKí çÈÄcXzw ÈÜíµßÏÄí. ¥ÄáæµÞIíÎÞxBZ ¥ÄcLÞçÉfßÄÎÞÏßGáU ÄÜB{ßWøâÉÞLø¢ Ø¢ÍÕßAáçOÞÝÞÃí, ÈÕàµøÃ¢ ²øáÄá¿VÉdµàÏ ¦Ïß ÈßÜÈßWAáµ. ²øá ºøßdÄØ¢ÍÕJßæaå³VNÉáÄáAÜÞÏß ÎÞ dÄ¢ÈÕàµøÃ¢ Äø¢ÄÞÃá çÉÞµÞæÄ, ÈÕàµøßAæMGÉáÄßÏ ©ZAÞÝíºµ{ÞZ ØÍçÏÏá¢ ØÎâÙæJÏá¢Ø¢Éá×í¿ÎÞµáK ²øá ¦ç¸Þ×ÎÞÏß ÈÕàµøÃJßæa 175_Þ¢ ÕÞV×ßµ¢ ÄàøæG ®KídÉÞVjßAÞ¢.

®ÜïÞÕVAá¢ ÈzµZ ÍÕßAæG ®KídÉÞVjßºîáæµÞIí ©ÉØ¢ÙøßAáKá.å

ØíçÈÙÞÆøçÕÞæ¿

ØçLÞ×í ®dÌÙÞ¢ØçLÞ×í ®dÌÙÞ¢ØçLÞ×í ®dÌÙÞ¢ØçLÞ×í ®dÌÙÞ¢ØçLÞ×í ®dÌÙÞ¢(Îá¶cÉdÄÞÇßÉV)


çÈÞVJí ¥çÎø ßAX ÎÞVçJÞNÏáÕ¼ÈØ¶c¢ ¥Äßæa 2011_2013 _æÜ dÉÕVJÈ¢¦ø¢ÍßºîßøßAáµÏÞÃçÜïÞ

¥çÎøßAÏáæ¿ ØÞ¢ØíµÞøßµ èÕÕßicÕá¢ØÞ¢ØíµÞøßµ ØCÜÈÕá¢ ØbÞÄdLc ØCÜíÉB{áæ¿ÉáJX Éøßç dÉfcB{á¢ §Kí ÏáÕ¼ÈØ¶cÞ¢·B{áæ¿ ¼àÕßÄÇøÃßÏßW ¥Èßç×ÇcÎÞÏæÕÜïáÕß{ßµZ ©ÏVJáKá. ̈ æÕÜïáÕß{ßµZ ÈßùEµÞÜ¸GJßW ÕcÄcØñÄÏáU ¼àÕßÄ¢ ÈÏßAáÕÞX³çøÞ ÏáÕ¼ÈØ¶cÞ¢·JßÈá¢ ØÞÇßAÃ¢.ÏáÕ¼ÈØ¶c¢ dÉÕVJÈB{ßW §ÄáÕæø ÈßBZÈWµßÏ, ÈWµß ÕøáK ®ÜïÞ ØÙÞÏ ØÙµøÃBZAá¢ Èwß ÉùÏáKá.

ÍdÆÞØÈ ÏáÕ¼ÈØ¶cJßæa dÉÕVJÈ©Æí̧ Þ¿È¢ 2011 ¼áèÜ ÎÞØ¢ 23_åÄàÏÄß ÖÈßÏÞÝíºî2pm-Èí New Jersey Marthoma Church-W æÕºîíçµdwÏáÕ¼ÈØ¶c¢ dÉØßÁaíåRt Rev Joseph MarBarnabas Thirumeni ÈßVÕÙßAáµÏÞÃçÜïÞ.¥ÄßçÈÞ¿ÈáÌÈíÇßºî í ¥ÍßÕwc ÄßøáçÎÈßAíÍ d Æ ÞØÈÏáÕ¼ÈØ¶c¢ ²ø á Øb àµøÃÕá ¢ÈWµáKÄçdÄ

çÈÞVJí ¥çÎø ßAX ÎÞVçJÞNÏáÕ¼ÈØ¶cJßæa 13_ÎÄí çÆÖßÏ ØçN{È¢²µíç¿ÞÌV ÎÞØ¢ 7,8,9 ÄàÏÄßµ{ßWå Dallas StPauls Marthoma YuvajanaSakhya-Jßæa¦ÄßçÅÏJßW È¿AáKÄçdÄ. Living Gospel inDifferent Cultures ®KÄÞÃí ¨ ÕV×æJºßLÞÕß×Ï¢.§çÄÞæ¿ÞM¢ ÄæK ¨ ÕV×æJçÆÖßÏ µÜÞçÎ{Ïá¢ ²µíç¿ÞÌV ÎÞØ¢ 8_åÄàÏÄßÖÈßÏÞÝíºî 2pm-Èí çÆÖßÏ ØçN{ÈçÕÆßÏßW æÕºîíÈ¿AáKÄçdÄ.¨ ØçN{ÈJßçÜAí ®ÜïÞÏáÕ¼ÈØ¶cÞ¢·B{áæ¿Ïá¢ dÉÞVjÈÉâVÕîÎÞÏØÙµøÃ¢ ¥ÍcVjßAáKá.

`{Zm-k\sk{I-«-dn-bpsSI¯v

¨ ÕV×¢ ÍdÆÞØÈ ÏáÕ¼ÈØ¶cÎÞÏß“Reformation in Marthoma Church” ®KÕß×ÏæJ ¦ØíÉÆÎÞAß ²øá ÉÀÈ¢ È¿JáÕÞX¦d·ÙßAáKá.®ÜïÞ ùà¼ßÏÃáµæ{Ïá¢ ÌtæM¿áJßdµÎàµøÃBZ È¿Ká ÕøáKá.

²µíç¿ÞÌV ÎÞØ¢ 9_16 ÕæøÏædÄ ÈÞ¢ÏáÕ¼ÈÕÞøÎÞÏß æµÞIÞ¿áKÄí.16_ÄàÏÄß ÏáÕ¼È¾ÞÏùÞÝíºîÏÞÏß ¦ºøßAáKá. §ÄßÈáU dÉçÄcµ¦øÞÇÈ ®ÜïÞ ÖÞ¶ÏßÜá¢ ¥ÏºîáÄøáKÄçdÄ

ÍdÆÞØÈ ÏáÕ¼ÈØ¶cÎÞÏß Mexico MissiondÉÕVJÈBæ{ Äá¿VKá¢ ØÙÞÏßAáKÄçdÄ.®ÜïÞÏáÕ¼ÈØ¶cÞ¢·B{áæ¿Ïá¢ dÉçÄcµ ØÙµøÃ¢dÉÄßfßAáKá.

ÍdÆÞØÈ ÏáÕ¼ÈØ¶cJßæa Îá¶ÉdÄÎÞÏÏáÕÇÞø ÉáÄßÏ çÈÄcXzJÞW ÈßB{áæ¿èµµ{ßçÜAí ®JáµÏædÄ.§ÄßW dÉØßißµøßAáKÄßÈÞÏß ÈßB{áæ¿ ÖÞ¶Þ, æØaV, ùà¼ßÏYÄÜB{ßæÜ ÕÞVJµZ ®Jßºîá æµÞ¿áçAIÄædÄ.ÏáÕÇÞøÏáæ¿ ØÞOJßµÎÞÏ ¦ÕÖcB{ßçÜAíØÙÞÏßAáKÄßÈí ÏáÕ¼ÈØ¶cÞ¢·BZ dÉçÄcµ¢dÖißAáÎçÜïÞ.

æÕÜïáÕß{ßµZ ÈßùE ¨ µÞÜ¸GJßWØÍÏíAá¢,ØÎâÙJßÈá¢ ÈNáæ¿ ÍdÆÞØÈJßÈá¢dÉçÏÞ¼ÈµøÎÞÏ øàÄßÏßW èÆÕÙßÄdÉµÞø¢ ²øáÎÞÜÏßW çµÞVJßG ÎáJá ÎÃßµZ çÉÞæÜ ÈÎáAí²KáçºVKí dÉÕVJßAÞ¢. ²øßAW µâ¿ß ®ÜïÞÕæøÏá¢ dÉÕVJÈB{ßçÜAí ØbÞ·Ä¢ æºÏîáKá.

ØíçÈÙÞÍßÕÞÆÈBç{Þæ¿ØíçÈÙÞÍßÕÞÆÈBç{Þæ¿ØíçÈÙÞÍßÕÞÆÈBç{Þæ¿ØíçÈÙÞÍßÕÞÆÈBç{Þæ¿ØíçÈÙÞÍßÕÞÆÈBç{Þæ¿

ç¼ÞY ÕVPàØí(ç¼Þ¼ß)ç¼ÞY ÕVPàØí(ç¼Þ¼ß)ç¼ÞY ÕVPàØí(ç¼Þ¼ß)ç¼ÞY ÕVPàØí(ç¼Þ¼ß)ç¼ÞY ÕVPàØí(ç¼Þ¼ß)




had their own system of calf worship andrituals, priests and praises.Eventhough theSouthern kingdom had the book of the Law itwas hidden somewhere in the temple. Duringthe Reign of Josiah it was discovered in BC 639– 608.2 Kings .22:1-20 and 2 Chronicles.34.1& 35:27.About “these words” –Josiah the Bookof Law. Moses gave clear-cut instructions inDuetoronomy.6:6.Those words should be in yourheart and shall teach them diligently to yourchildren, and shall talk about them in your home,and when you walk on the way, when you liedown, and rise up. Instead of doing that it washidden Joshua when he heard about it-1) 2 Kings.22:10:- The king ordered a readingof it wanted to know. Each and everyone shouldread it.Revelation.1:3 “Blessed is he readeth andthey that hear the words of the prophecy. TheReformation that took place in the 16th centurywas due to reading and study of the word ofGod. In 400 AD The Bible was translated into500 languages, but in 500 AD it was limited toone language – Latin. One Empire manylanguages only Latin was the medium ofinstructions, Control peoples mind by control theeducation and control the education by controlthe language. The interpretation of the Cannonwas continued to few dozens of scholars andPope was made the supreme authority.400 –1400 is known as the Dark Ages. Before thetime John Wycliffe (1329-1384) - translated Biblefrom Latin to English. By invention of PrintingPress in 1468 Latin Bible was printed and manypeople had the opportunity to read it. Availabilityof the Word of God and reading and studying ofit began to enlighten the human minds. Thus thediscovery of the Book of the Law was leadinginto a great Revival in Jerusalem.2) Sin Discovered – The king rent his clothes,A sign of true repentance (1 kings.22:11).Thereis a vivid incident from the life of King Davidmentioned in 2 Samuel.11 & 12.The greatMonarch even though committed a series ofCrimes and was not ready to confess about it

until, he was confronted by the Prophet Nathanwith the word of God. So all the 19 kings of theNorthern kingdom followed the worship of theGolden Calf, not one attempted to try the peopleback to God. Almost same thing happened theSouthern kingdom out of 20 kings 3 of them triedto make sure reformation and inspite of repentedwarnings. Judah sank lower and lowers in thehumble practicing .Bal worship and otherCanaanite religions until it was too late and Judahwas over run by the Babylonians. But at thetime of the Josiah the great Reformationhappened by the reading of the Book. And agreat Revival took place. Reading of the Wordof God helps the reader to see his shortcomingsand it conveys the solutions also.175 years agoa cleansing process began after the availabilityof the Word of God which led into the formationof the Marthoma Church.3) An enquiring into the Word of God wasordered. (1 Kings.22:13).Go ye inquire of theLord for me. Jesus said “Search the scriptures,for in them you think you have eternal life andthey which testify of me” (John.5:39).Thescripture leads us into eternity. By handling theword of God the reader gets a first handknowledge and helps him to correct his own life.And helps him to see his duties to share it andtake it into the regions when it is not heard.

Reformation during Josiah time had agreat impact on their life. That revival inspiredprophets like Jeremiah, Ezekiel and Daniel. Evenwhen they were under the control of BabylonianEmpire, the light of the Word of God shonearound the places wherever they where. EvenJesus at

Olivet discourse quoted Daniel’s words(Mathew.24:15).Daniel quote in his writingsJeremiah’s words, Daniel.9:1&2.Thank God forthe vision of our forefathers, whose illuminationin the Word of God bright forth the Reformationin our Church, which is an ongoing process thatwe have to continue in our life, with theinspiration or control of the Holy Spirit.


In the year 2010 we celebrated the 175th

year of Reformation in the Malankara MarThoma Church which has been a glowing starplaced in the southern country of Asian continentknown in ancient times as the “Land of theHindus,” and later India. The core ofreformation in any church must be to redirecther to the biblical basis of teaching and practicesfrom those that not found in the Bible but creptin over the course of time. Anchoring the churchfirmly in the apostolic teachings of the true gospelof Jesus Christ is reformation. To this challengingcall, our forefathers Abraham Malpan andKaithayil Geevarghese Malpan showed courageand wisdom and we praise God for their vision.The successive generations of the church whocall themselves Marthomites have aresponsibility not only to remember this historicevent but to renew the church in the changingculture, anchoring her sternly to maintain anunchanging faith in an ever changing worldculture.

According to the Gospel and apostolicteachings it is the duty of every Marthomite torenew and transform his or her life withoutconforming to the world but examining

Reformation in the

MALANKARAMAR THOMA CHURCH

constantly whether we are living in faith(Rom.12:1,2; 2 Cor.13:5), rooted and built inChrist. To that end I call the Mar ThomaYuvaJanasakyam and members of the MarThoma church to renew, reform and rejoice inthe salvation offered in Jesus Christ whom,Apostle Thomas, the founder of the Mar ThomaChurch confessed, “My Lord and my God.”

The circumstances that became thepreamble to the reformation include the politicalaspiration and the colonial expansion of theEuropeans starting with the Portuguese(Império Colonial Portuguese), when Vascoda Gama reached India in 1498 where he wassurprised to find a worshipping communitywithin the borders of Malankara. Until this timeMalankara Christianity was very muchinfluenced by Persian and Babylonian bishopswho provided ecclesiastical oversight, as wellas culturally by the indigenous Hindus and theimmigrants and traders who found ancientMalabar to be the best source for their lucrativespice and ivory trade. But for Vasco da Gama,his flavor was not in the pepper or cardamombut to bring the Malankara Christians underRoman Papacy. After more than five decades

Plammoottil V. Cherian,M. Div., Ph. D.,

Ann Arbor, Michigan, USA.


of papal influence our forefathers fought toliberate the church from the teachings of Romanchurch that culminated in the event known asthe “Coonen Cross Oath” in 1653 in theseaport city of Mattancherry in Cochin, whichdeclared independence from RomanCatholicism.

While this was an earnest and challengingattempt to liberate the Church from teachingsnot present in the Bible, the Coonan Crossrevolution brought only some peripheralappearance without any substantive change.Church continued to practice prayers for thedead, prayers to the saints and Virgin Mary.People could neither conceive the core meaningof worship which was conducted in Syriaclanguage nor able to read the Bible in theabsence of Malayalam translation, not tomention the lack of leaders in Biblicalknowledge to impart the Word of God. Underthese circumstances people continued topractice the traditions of the Roman Church andgradually assimilated other practices of theHindu temple worships that surrounded thesparse minority of the St. Thomas Christians inMalankara.

As history repeats itself, trading rivalriesbrought other European powers to India. TheDutch, British, French, and the Danesestablished trading posts in India in the early17th century. As the Mughal Empiredisintegrated in the early 18th century and theMaratha Empire (Marâmhâ Sâmrâjya)became weakened after the third battle ofPanipat the unstable Indian States that emergedwere increasingly manipulated by theEuropeans through dependent “friendly” Indianrulers. In the latter 18th century the British andFrench entered into intense struggles fordominance through proxy Indian rulers and by

direct military intervention. The defeat of theformidable Indian ruler Tippu Sultan in 1799ostracized the French influence and paved theway for the rapid rise of the British powerthroughout the Indian subcontinent till 1947when India became an independent sovereignnation. Nonetheless, India was the mostpopulous and valuable colony of the BritishEmpire known as “the jewel in the Britishcrown.”

However, the British rule in India can beconsidered a blessing in disguise in the historyof the Church and the beginning of reformationwithin the Malankara Church. The BritishChaplain Claudius Buchanan in 1806 met thethen Malankara Metropolitan Mar Dionysiusthe Great, who was the VI Mar Thoma insuccession who was happy to welcomeBuchanan and the Anglican help extended. Asa result the Syrian Christians were encouragedand received help from the Church MissionarySociety of London, which was a decisive stepin the reformation of the Malankara Church.The translation of the Gospels into the localvernacular was a great milestone that helpedthe common people to read the Gospel of JesusChrist. Then CMS sent three able missionariesBenjamin Bailey, Thomas Norton and JosephFen. Bailey and Buchanan translated the NewTestament into Malayalam in 1811 and thewhole Bible was translated by 1841. Nortonwas the first CMS missionary. In 1813 aseminary was founded at Kottayam fortheological training of the Syrian Christian clergyand Rev. Joseph Fen was the principal of theseminary. Abraham Malpan was a professor atthe seminary in Kottayam.

Although, the CMS tried to acceleratethe progress it was resisted by many who didnot favor much change along with Metropolitan


Cheppatu Mar Dionysius. The friction betweenthe Anglican missionaries and the Metropolitanresulted in litigations, attempts of reconciliationthat failed, and the church and the missionariessundered and CMS help came to an end afterthe Mavelikara Synod in 1836. The Malankarachurch stood at the crossroads of the oldtradition and the arduous path of reformationat a time when the political power of India restedwith the British crown and the ecclesiasticalpower with Metropolitan Cheppat MarDionysius who was not in favor of acceptingthe reforms recommended by the missionaries.

Malankara church experienced aweakened regulations and the urge for change.It is at this juncture God empowered AbrahamMalpan to go forward with the reformation.Abraham Malpan along with twelve otherclergy submitted a memorandum to the BritishResident Colonel Frazer which came to beknown as the “Trumpet Call of Reformation”that contained twenty four clauses for changesin the old tenet. This evidently did not producean action favorable to the reformers. The detailsof the reformation, the struggles and hurdles,and the subsequent litigations between the twofactions can be learned from several publicationswhich is impossible to accommodate in a shortarticle like this.

Several of the old traditions like prayersfor the dead, prayers to the saints and VirginMary, removal of the images of idols and saints(Mutthappan) from the altar, translation of theliturgy in the local language were some salientfeatures of the reformation. What we achievedor must achieve through reformation are thevision and mandate of the gospel to us;empowering people in faith and biblicaltraditions; receiving the non-Christians withopen arms to the saving power of the gospel;

creating an awareness of the social needs;fighting against the social evils in the society andleading a Christ-centered life.

Reformation must be ongoing and it isnot a onetime process. The important aspectof reformation is to strengthen the people tobuild a firm and unchanging faith in an everchanging world. Culture. If we are to remainan effective witnessing church we must berooted and built in Christ, who shall be the Kingand Lord in our individual daily lives, ourcorporate worship as Marthomites, and in theministry entrusted to us to be the “salt of theearth and light of the world.” It is to this effectGospel teachings and Apostles mandate us toexamine whether we are living in faith and testourselves to see that we are living that call. Thisis the essence of reformation.

Abraham Malpan can be rightly calledthe Martin Luther of the Mar Thoma Church.In a changing world culture in general and thefluctuating sociopolitical situation in India inparticular, it is high time that we examineourselves whether our reformation brought usto the affirmation that we are rooted in Scripturealone (Sola Scriptura), Christ alone (SolusChristus), Grace alone (Sola Gratia) and Faithalone (Sola fide) that gives glory to God alone(Soli Deo Gloria).

When Apostle Thomas brought thegospel to the Malabar Coast, India was in thedark as a savage country. He kindled the lightof the Gospel through the seven churches hebuilt in Malankara. Nearly two thousand yearslater, still the question remains, are we trulyreformed and is the rest of India lighted withthe Gospel of Jesus Christ for which God placedus in His own country? May the spirit ofreformation rekindle us to complete the task ofreformation of the Church as well as our nation!



ÕßÖbÞØÕßÖbÞØÕßÖbÞØÕßÖbÞØÕßÖbÞØÕá¢,Õá¢,Õá¢,Õá¢,Õá¢,ÕßÖbÞØ¼àÕßÄÕá¢ÕßÖbÞØ¼àÕßÄÕá¢ÕßÖbÞØ¼àÕßÄÕá¢ÕßÖbÞØ¼àÕßÄÕá¢ÕßÖbÞØ¼àÕßÄÕá¢

ÜâçAÞØí : 18:8R®KÞWåÎÈá×cÉádÄX ÕøáçOÞZ

¥ÕX ÍâÎßÏßW ÕßÖbÞØ¢ µæIJáçÎÞ ®KíÉùEáQ.

ÕßÖbÞØJßÜâæ¿ ÎÞdÄçÎ ÕßÖbÞØ¼àÕ ßÄ¢ ®K ÏÞÅÞVjc¢ ØÞicÎÞÕáµÏáUá. ¥ÄßÈí ®LÞÃí ÕßÖbÞØ¢,ÕßÖbÞØ¢ ®ÄáÕßÇ¢, ÕßÖbÞØ ¼àÕßÄ¢®BæÈ ¥VjÕJÞAß ÎÞxÞ¢, ®BæÈÕßÖbÞØJßW ÈßÜÈßWAáÕÞX ØÞÇßAá¢,®BæÈ ¦Ãí ÕßÖbÞØæJ Õ{VJßÕßÖbÞØ¼àÕßÄÎÞAß ÎÞxáKÄí Äá¿BßÏµÞøcBZ ÎÈTßÜÞAáÕÞX µÝßÏÃ¢.

®LÞÃí ÕßÖbÞØ¢?®LÞÃí ÕßÖbÞØ¢?®LÞÃí ÕßÖbÞØ¢?®LÞÃí ÕßÖbÞØ¢?®LÞÃí ÕßÖbÞØ¢?(What is Faith?)

®dÌÞÏ çÜ¶È¢ 11:6 ÕÞµcJßWÉùÏáKá R®KÞW ÕßÖbÞØ¢ µâ¿ÞæÄèÆÕæJ dÉØÞÆßMßAáÕÞX µÝßÏáµÏßÜï”.ÕßÖbÞØ¢ dÉÕcJßÏßÜáæ¿ ÉâVJàµøßæºîCßWÎÞdÄçÎ èÆÕ¢ dÉØÞÆßAáµÏáUá. ÕßÖbÞØ¢®KÄí ØÄc¢, ÏÞÅÞVjc¢, ®æLKíÉâVHÎÞÏß ÕßÖbØßAáµ ®KÄÞÃí.ÕßÖbÞØ¢ ØÞicÎÞµáKÄí ÉÜçMÞÝá¢çµZAáK µÞøcB{ßÜâæ¿ÏÞÃí. ÕßÖbÞØ¢®KÄí ®LÞÃí ÈæN ÖµñøÞAÞXµÝßÏáKÄí ®KÄÞÃí. ÕßÖbÞØ¢ ®KÄí

¥¼á ÉUßAW¥¼á ÉUßAW¥¼á ÉUßAW¥¼á ÉUßAW¥¼á ÉUßAW(ÁÞ{Øí)(ÁÞ{Øí)(ÁÞ{Øí)(ÁÞ{Øí)(ÁÞ{Øí)

(Faith and Living in Faith)Part 1


[ym\w

®LÞÃí ÈÞ¢ dÉÄcÞÖßAáKÄí ®KáU¥ÕØíÅæÏ çÌÞÇcæM¿áJáµÏÞÃíæºÏîáKÄí. ÕßÖbÞØ¢ ®KÄí ²øá ÎÄÎÜïÉÜøá¢ ÉùÏáKÄí çµZAáÕÞX µÝßÏá¢¾BZAí ¾B{áæ¿ ÕßÖbÞØ¢ ©Ií.®LÞÃí §Äí ¥VjÎÞAáKÄí? ¾BZAí¾B{áæ¿ ÎÄJßæa ¥æÜïCßW ØÍÏáæ¿¦ÖÏB{á¢, ÄÄbB{á¢,ÉÞøOøcB{á¢,ÄÜÎáùµ{ÞÏß æºÏñáÕøáK øàÄßµ{á¢ ©Ií¥ÄßW ¾BZ ÈßÜÈßKá çÉÞøáKá. §ÄßæÈÎÞxßÎùßAáÕÞÈá¢ ¦øá¢ dÖÎßAøáÄí. §ÄÜïçÕÆÉáØ ñµ ¥¿ ßØ íÅÞÈJßÜáUÕßÖbÞØJßæa ¦ÖÏ¢. ÕßÖbÞØ¢ ®KÄíÎÈTßæÈ Ø¢ÌtßºîáUÄÜï, ÎÈTßæÈÄàVºîæM¿áJáKÄáÎÜï. ¥ÄáæµÞIÞÃíÏÞçAÞÌßæa çÜ¶È¢ 2:14_W ÉùÏáKÄí“²øáJX ÄÈßAí ÕßÖbÞØ¢ ©æIKíÉùÏáµÏá¢ dÉÕVJßµZ §ÜïÞÄßøßAáµÏá¢æºÏ ñ ÞW ¥ÕÈ í ©ÉµÞø ¢ ®Lí ?ÕßÖbÞØJÞW ¥ÕX øf dÉÞÉßAáçÎÞ?”.§dÉµÞøÎáU ÕßÖbÞØ¢ ØÞJÞÈá¢ ©Ií,ÏÞçAÞÌí 2:19_W ÉùÏáKá “èÆÕ¢GµæÈKá Èà Õ ßÖ bØßAáKáçÕÞ ?ÉßÖÞºáµ{á¢ ¥BæÈ ÕßæùAáµÏá¢ÕßÖbØßAáµÏá¢ æºÏáKá”. ÕßÖbÞØ¢ ®KÄíèÆÕJßW ØbÞÇàÈ¢ æºÜáJáµ®KÜï,ÉÜøá¢ ÕßºÞøßAáKÄí ®ÈßAíèÆÕJßW ÕßÖbÞØ¢ ©Ií ¥ÄáæµÞIí¾ÞX ®Lí ¦ÕÖcæMGÞÜá¢ èÆÕ¢ ¥ÄíÈßùçÕxßÄøá¢ ®K ÇÞøÃ ÈNáæ¿æÏÞæA©UßW ©Ií. ¥Èád·ÙBZAá çÕIßèÆÕàµÕßÖb ÞØæJ ÎùÏÞAáK¼àÕßÄÎÞÃí §Kí ÈÞ¢ çÜÞµJßWµIáæµÞIßø ßAáKÄ í , §Ä í ÎÞx ßµáùßAáÕÞÈáU ØÎÏ¢ ¥ÄßdµÎß ºßøßAáKá.ÕßÖbÞØ¢ ®KÄí ÉâVHÎÞÏ çÏÖádµ ßØ ñ áÕ ßÜ áU ©ùMá ¢ Õ ßÖ b ÞØÕá ¢¦AßÎÞxáÕÞX ÈÎáAí µÝßÏÃ¢.å¥ÄßÈíèÆÕ¢ ÈæN ØÙÞÏßAæG ®KídÉÞVjßAÞ¢.

ÕßÖbÞØJßæa ¸¿µBZÕßÖbÞØJßæa ¸¿µBZÕßÖbÞØJßæa ¸¿µBZÕßÖbÞØJßæa ¸¿µBZÕßÖbÞØJßæa ¸¿µBZ(Elements of Faith)1) ÈßÜÈßWAáK ØÄcæJ ©ZæAÞUáµ

(Being convinced of Truth)

2) ÈßÖíºÏÎÞÏ ÏÞÅÞVjc¢ ÎÈTßÜÞAáµ(Being certain of Reality)

3) µÞÃÞJ µÞøcBæ{Aáùßºîí ÈßÖíºÏ¢©IÞÏßøßAáµ. (Having evidence ofUnseen Things)

4) Õ ßÖ bØßAáµ , dÉÄcÞÖ ßAáµ ,ØbàµøßAáµ, ØÄcæJ ®JßÉß¿ßAáµ

(Believing, Hoping, Embracing andHolding the truth)

®dÌÞÏ çÜ¶È¢ 11:1 ¥ÄÞÃí ÈæN³VNæM¿áJáKÄí RÕßÖbÞØ¢ ®KçÄÞ¦ÖßAáKÄßæa ©ùMá ¢ µÞÃÞJµÞøcB{áæ¿ ÈßÖíºÏÕá¢ ¦µáKáQ. ®LÞÃíÈÞ¢ ÕßÖbØßAáKÄí ØÄcJßÜáæ¿Ïá¢ÏÞÅÞVjcJßÜáæ¿Ïá¢ çÌÞÇcæM¿áµÏÞÃíÕßÖbÞØJßÜáæ¿ ØÞicÎÞµáKÄí. ÈÞ¢®LÞÃí Õ ßÖ bØßAáKÄ í ®KídÉÕVJßµ{ßÜâæ¿ µÞÃßAáK ÈßÖíºÏÆÞVÁc¢ ¦Ãí ÕßÖbÞØ¢ .èÆÕàµÕßÖbÞØ¢®KÄ í ©ùMá ¢ , È ßÖ íºÏÆÞVÁcÕá ¢©UÕøÞÏß dµ ßØ ñ áÕ ßÜ áæ¿ ÈNáæ¿ÖøàøBæ{Ïá¢ ¦vÞÕßæÈÏá¢ èÆÕJßÈÞÏßØÎVM ßº î í çÏÖáÕ ßæÈ øfßÄÞÕá ¢µVJÕáÎÞÏß ¥¢·àµøßAáµ ®KáUÄÞÃí.çÏÖá ÈcÏÞÇßÉX, ÖáißµøßAáKÕX,Øì¶cÆÞÏµX, Ø¢øfßAáKÕX,Õß¿áÕßAáKÕX, µVJÞÕí, Ï¼ÎÞÈX, øÞ¼ÞÕí®KßBæÈæÏÞæA ÎÈTßÜÞAâçOÞZ ¦ÃíÕßÖbÞØJßæa ÉâVJàµøÃ¢ ¦µáKÄí.

ÕßÖbÞØJßæaÕßÖbÞØJßæaÕßÖbÞØJßæaÕßÖbÞØJßæaÕßÖbÞØJßæaÄø¢ÄßøßAWÄø¢ÄßøßAWÄø¢ÄßøßAWÄø¢ÄßøßAWÄø¢ÄßøßAW

(Classifications of Faith)1) æÉÞÄáÕÞÏ ÕßÖbÞØ¢1) æÉÞÄáÕÞÏ ÕßÖbÞØ¢1) æÉÞÄáÕÞÏ ÕßÖbÞØ¢1) æÉÞÄáÕÞÏ ÕßÖbÞØ¢1) æÉÞÄáÕÞÏ ÕßÖbÞØ¢(Common Faith)

§Äí øf dÉÞÉßAáÕÞÈáU ÕßÖbÞØ¢.§Ä í ØáÕßçÖ×JßÜáU ÕßÖbÞØ¢ .ÄàæJÞØ í 1 : 4 _W ÉùÏáKáRæÉÞÄáÕßÖbÞØJßW Èß¼Éá dÄÈÞÏÄàæJÞØßÈá ®ÝáÄáKÄíQ. ®æËØcV:4:5ÉùÏáKá RµVJÞÕá ²Kí, ÕßÖbÞØ¢ ²Kí,¦vÞÕí ²Kí, ØíÈÞÈ¢ ²Kí, ®ÜïÞÕVAá¢ÎàæÄÏáUÕÈá¢ , ®Ü ïÞÕø ßÜá ¢ µâ¿ ß


]T\w

ÕcÞÉøßAáKÕÈá¢, ®ÜïÞÕøßÜá¢ §øßAáKÕÈáÎÞÏß, ®ÜïÞÕVAá¢ èÆÕÕá¢ ÉßÄÞÕáÎÞÏÕX ²øáÕX”. ÏâÆÞÏáæ¿ çÜ¶È¢ 3_Þ¢ÕÞµcJßÜá¢ æÉÞÄáÕßÜáU øfæÏÍøçÎWMßºîßøßAáKÄßæÈAáùßºîí ÉùÏáKá. ²øáÍµñX §dÉµÞø¢ ç·ÞØíÉW ®KÄßæÈ“GOSPEL(God’s Own Son Purchased EternalLife)”ÕßÕVJßº î ß ø ßAáKÄ í . ÕºÈ¢çµZAáKá, ÕßÖbØßAáKá, ¥Çø¢ æµÞIáGxáÉùÏáKá. ¨ ÄßæÎÞÅß:6:12 ÉùÏáKá“ÕßÖbÞØJßÈÞÏß æÉÞøáÄáµR. ÄàæÎÞÅß:4:7_WÉùÏáKá Q¦ ÕßÖbÞØæJ ¾ÞX µÞJá.2) ÉáÄáÏá· ÕßÖbÞØ¢2) ÉáÄáÏá· ÕßÖbÞØ¢2) ÉáÄáÏá· ÕßÖbÞØ¢2) ÉáÄáÏá· ÕßÖbÞØ¢2) ÉáÄáÏá· ÕßÖbÞØ¢(New Age Faith)

æÏæÙØíçAW: 11:6_W ÉùÏáKáRÏçÙÞÕ ¥Õæø ¥ÏºîßæÜïCßÜïá¢ ÕºÈ¢ÈßÕcJßÏÞÏß ÕøáæÎKí ¥ÕV ¦ÖßAáKáQ.C S. Lewis ®K ÍµñX §dÉµÞø¢ ÉùÏáKáR We must not encourage in ourselves or othersany tendency to work up a subjective statewhich, if we succeeded, we shoulddescribes as “faith”, with the idea that this willsome how insure the granting of prayer. Thestate of mind which desperate desire workingon a strong imagination can manufacture is notfaith in the Christian sense. It is a feat ofpshychological gymnastics” ÈßÖ íºÏ¢§ÜïÞJçÄÞ çÈøßÏ æÄ{ßÕáµZ ©UçÄÞ¦Ï µÞøcBæ{ ÕßÖbØßAáµ. µâ¿áÄWdÉÏÞØ¢ µâ¿ÞæÄ æºùßÏçÄÞ ÏÞæÄÞøáÏÞÅÞVjcÕá¢ ØÄcÕáÎßÜïÞJ µÞøcBæ{ÕßÖbØßAáÕÞÈáU ÄÞWÉøc¢.ÈNáæ¿ÍÞÕÈÏßÜáUçÄÞ ØÞJÞÈc çdÉøÃÏßÜáUçÄÞ ¦Ï ÕßÖbÞØæJ ØbÞÏJÎÞAáÕÞX Õ{æø ®{áMÎÞÃ í .2 æÄæTÞ:2:10,11 ÕÞµcB{ßW ÉùÏáKÄíçÉÞæÜ RØÄcæJ ÕßÖbØßAÞæÄ ¥ÈàÄßÏßW øØßAáK GÕVAá¢ ÈcÞÏÕßÇß ÕçøIÄßÈá èÆÕ¢ ¥ÕVAá çÍÞ×íAá ÕßÖbØßAáÎÞùá ÕcÞ¼Jßæa ÕcÞÉÞøÖµñß ¥ÏíÏAáKáQ.

3) ¼àÕßAáÕÞÈáU ÕßÖbÞØ¢3) ¼àÕßAáÕÞÈáU ÕßÖbÞØ¢3) ¼àÕßAáÕÞÈáU ÕßÖbÞØ¢3) ¼àÕßAáÕÞÈáU ÕßÖbÞØ¢3) ¼àÕßAáÕÞÈáU ÕßÖbÞØ¢(Faith for Living)

çùÞÎV:1:17_W ÉùÏáKá RÈàÄßÎÞXÕßÖbÞØJÞW ¼àÕßAá¢Q. èÆÕJßWÕßÖbØßAáK ¦ ÈßÎß×¢ ÄæK ®ÜïÞ

ÍìÄßµ ¦ÕÖcB{á¢ ÜÍßAáKá ®KíÕøßµÏßÜï. ÈÞ¢ ÆßÈ¢ çÄÞùá¢ ÕßÖbÞØJßW¼àÕßºîáæÕCßW ÎÞdÄçÎ ¥Èád·ÙBZÜÍßAáµÏáUá. ËßÜßMßÏV:4:19_W ÉùÏáKáR®æa èÆÕçÎÞ ÈßB{áæ¿ ÌáißÎáGí²æAÏá ¢ ÎÙÄbçJÞæ¿ ÄæaÇÈJßæÈÞJÕH¢ dµßØñá çÏÖáÕßWÉâVHÎÞÏß ÄàVJá Äøá¢. 2 æµÞøßLcV:5:7_W“µÞÝíºÏÞÜÜï ÕßÖbÞØÞJÞÜçdÄ ¾BZÈ¿AáKÄá” ®Kí ÉùEßøßAáKá .çÏÞÙ: 5 : 4 _W “èÆÕJßW ÈßK í¼ÈßºîæÄÞæAÏá¢ çÜÞµæJ ¼ÏßAáKá.çÜÞµæJ ¼Ïßºî ¼ÏçÎÞ ÈNáæ¿ ÕßÖbÞØ¢ÄæK” ®Kí çø¶æM¿áJßÏßøßAáKá.ÕßÖbÞØ ¼àÕßÄ¢ ²øá ÏÞdÄÏÞÃí, dµßØñáÕßæÈÎáùáæµMß¿ßºîáæµÞIí ¥ÕÈßW ¥ÇßµÎÞÏßÕßÖbØßºîáæµÞIí ÈÎáAí ̈ ÏÞdÄ Äá¿øÞ¢.4) ÄæKJÞX Äc¼ßAáÕÞÈáU4) ÄæKJÞX Äc¼ßAáÕÞÈáU4) ÄæKJÞX Äc¼ßAáÕÞÈáU4) ÄæKJÞX Äc¼ßAáÕÞÈáU4) ÄæKJÞX Äc¼ßAáÕÞÈáUÕßÖbÞØ¢ÕßÖbÞØ¢ÕßÖbÞØ¢ÕßÖbÞØ¢ÕßÖbÞØ¢(Faith for Deny Ourselves)

ÜáçAÞØí:9:23,24 _W ÉùÏáKá “®æK¥Èá·ÎßMÞX ²øáJX §ºí»ßºîÞW ¥ÕXÄæKJÞX Äc¼ßºîá ÈÞZçÄÞùá¢ Äæa dµâÖí®¿áJáæµÞIí ®æK ¥Èá·ÎßAæG”. ØbÏ¢Äc¼ßºîáæµÞIí ÈæNæJæK ²øáAßæÏCßWÎÞdÄçÎ ÕßÖbÞØ¢ ËÜÕJÞµáµÏáUá.ÕßÖbÞØ ¼àÕßÄJßW ÏÞdÄæºÏîáçOÞZÉÜçMÞÝá¢ ÈÎáAí ØáøfßÄÕá¢, ÈÞ¢§× í ¿æM¿ áKÄáÎÞÏ ºßÜÄßæÈ©çÉfßAáÕÞX µÝßÏÃ¢, ¥ÄÞÃí¥dÌÙÞÎßÜâæ¿ èÆÕ¢ ÈÎáAí µÞÃßºîáÄKÎÞÄcµ ØµÜÄßæÈÏá¢ Äc¼ßAáÕÞÈáUÕßÖbÞØ¢. çÕÆÉáØñµJßÜâæ¿ ¥Äí ÈÎáAíèÆÕ¢ æÕ{ßæM¿áJß ÄKßøßAáKá, ·ÜÞÄcV:5:24_Üá¢, 2:20_Üá¢ ¥ÄÞÃí ÕcµñÎÞAáKÄí“dµßØñá çÏÖáÕßKáUÕV ¼ÁæJ ¥ÄßæaøÞ·çÎÞÙBç{Þ¿á¢ µâæ¿ dµâÖßºîßøßAáKá”,“¾ÞX dµßØñáÕßçÈÞ¿á µâ¿ß dµâÖßAæMGßøßAáKá §Èß ¼àÕßAáKÄáå¾ÞÈÜïdµßØñáÕçdÄ ®KßW ¼àÕßAáKÄí”. §dÉµÞø¢ÈÞ¢ ÎáùáæµMß¿ßºîáæµÞIßøßAáKÄßæÈ©çÉfßºîí ÕßÖbÞØJßW çÕøâKß ÆßÈdOÄßÕ{øáÕÞX èÆÕµcÉ ¥ÇßµÎÞÏß ÈN{ßWÕcÞÉøßAæG.



§Õæø dµâÖßA!!ùÌîß,µÞÜBZ ®dÄ µÝßEßGá¢,µÞÄBZ ®dÄ ÄÞIßÏßGá¢,ÈßX ºâ¿á ÕßÏVMí ÄáUßçÎW©ÏVK ºÞGÕÞùßX ÙáCÞø¢ÎÈØßæÜÞøá ÕßBÜÞÏí,ÕßùÏÜÞÏí,ÉßKæÄÞøá µ¿ÜÞÏí ®æK ÕßÝáBáÕÞXµÞJáÈßWAçÕ,ÉßKßW ©ÏøáKá ÖÌíÆç¸Þ×BZ !!øÞ¼ÉáçøÞÙßÄ ÕVPJßX ç¸Þø·V¼í¼ÈBZ !!§ÕæÈ dµâÖßA!!§ÕæÈ dµâÖßA!!

§Äí ÎâKÞ¢ ÏÞÎ¢§øáI ·VJB{ßW ÄÉ¢ æµÞUá¢µøßÕøczÞV ©ÏßVæµÞUá¢ ÏÞÎ¢Èßæa ÄßøáÕdØñ¢ ÈùáAßæG¿áJí,µßøà¿Õá¢ æºçCÞÜá¢ µøØíÅÎÞAá¢ çÈø¢,²øá ÎÞdÄ çÉÞÜá¢ ²øá ÕÞAí çÉÞÜá¢ÎßIÞæÄ §çMÞÝá¢ ÈàÄÜ µáOßGí ÈßWAáKæÄçL?

§ÈßÏá¢ fÎßAøáçÄ ÉßÄÞçÕµÞÜÎÞ¢ ºdµJßX Éß¿ßÏßW¾ÞX ÕàÃí §ÜïÞÄÞµá¢ ÎáXçÉ,çÜÞµ ÕÞøßÇß ÄX ÕX ÄßøÎÞÜ®æK ÕßÝáBá¢ ÎáXçÉ,æÏøáÖçÜ¢ çÆÕÞÜÏJßW ÉIí ÈàèµæÕºîÈád·Ùßºî ¦ ÉÝÏ ºÞGÕÞV²Ká µâ¿ß Èà µÏîßçÜLáçÎÞ?

Èßæa ÉßÄÞÕßæa ¦ÜÏ¢ dÉÞVjÈÞÜÏ¢®K Èßæa ÕßÖbÞØ¢ ÈßæK øfßAá¢®K ÕßÖbÞØJßW ................§ÈßÏá¢ Èà ÎßIÞÄßøßAøáçÄ ÉßÄÞçÕ

µÞM ßÜ ÞXµÞM ßÜ ÞXµÞM ßÜ ÞXµÞM ßÜ ÞXµÞM ßÜ ÞXhttp://kaappilan.blogspot.com

www.kappilan.com



hn. tXmakv As∏m-kvtXm-e≥ {InkvXm_vZw 52˛¬

ÿm]n-X-amb ae-¶-c-k-̀ -bn¬ \n¿Æm-bI kzm[o\w

sNep-Ønb Nne kp{]-[m\ Ncn{X kw -̀h-ß-fp-≠v.

1 1599˛se DZbwt]cq¿ kp∂-l-tZmkv C¥y

t]m¿®p-Kokv B[n-]-Xy-Øn-em-bn-cp∂ A°m-

eØv tKmh B¿®v _nj∏v Ase-Ivkntbm

Un tas\-kokv hnfn-®p-Iq-ńbv Cu kp∂-l-

tZmkv apJ-¥cw ae-¶c k` tdmam-k-`-bpsS

A[n-Im-c-Øn\v Iogn-em-bn. XpS¿∂p≈ Ac

\q‰m≠v ae-¶-k` tdma-k-`-bpsS BNm-cm-\p-

jvSm-\-ßƒ kzoI-cn-t°-≠-Xmbn h∂p.

2 1653˛se Iq\≥ Ipcniv kXyw. a´m-t©cn ]≈n-

bpsS apºn-ep≈ I¬Ip-cn-in¬ Ib-dp-Iƒ

sIń kXy-{]-Xn⁄ sNbvXp. tdmam-k-̀ -bpsS

A[n-Im-c-Øn≥ Iogn¬ \n∂pw kzmX¥yw

{]Jym-]n® Cu kw -̀h-tØmsS ae-¶-c-k-̀ -bn¬

c≠p hn`m-K-ßƒ DS-se-Sp-Øp. kzmX-{¥ysØ

A\p-Iq-en-®-h¿ ]pØ≥ Iq¿ hn`mKw F∂pw

{]Xn-Iq-en-®-h¿ ]g-b-Iq¿ hn`mKw F∂pw Adn-

b-s∏-´p. ]g-b-Iq-dp-Im¿ am¿]m-∏-bpsS A[n-

Im-c-Øn¬ XpS-cp-∂p. ]pØ≥Iq-‰q-Im¿ bmt°m-

_m-b-°¿ F∂-dn-b-s∏-́ p.

3 1795˛¬ Xncp-h-Xmw-Iq¿ Kh¨sa‚pw Cw•ojv

CuÃv C¥y Iº-\n-bp-am-bp-≠mb DS-º-Sn-bpsS

ê-ambn {_nójv sdkn-sU‚ vamcmbn h∂

tIW¬ sa°m-sf, at{Wm F∂n-h-cpsS ]cn-

{i-a-̂ -e-ambn kpdn-bm\n {InkvXym-\n-Iƒ°p-

≠mb t\ -́ßƒ, Cw•ojv anj-\-dn-am-cpsS BK-

a -\ -tØmsS ss__nƒ ae-bm -f -Øn¬

hnh¿Ø\w sNbvXv A®-Sn-®-Xpw, tIm -́bØv

]gb skan-\mcn ÿm]n®p hnZym-̀ ymkw Bcw-

`n-®p.

4 1836˛¬ ]pØ≥Ip-cniv hn`m-K-Øn¬ Bcw-̀ n®

\ho-I-cW {]ÿm\w hnizm-km-Nm-c-ßƒ thZ-

]p-kvX-Im-Sn-ÿm-\-Øn¬ ]p\x-{I-ao-I-cn-°pI

F∂ XXz-amWv \ho-I-cW t\Xm-°-fmb

ssIX-bn¬ Koh¿§okv aev]m\pw ]me-°p-

∂Øv A{_lmw aev]m\pw kzoI-cn-®Xv

Bcm[\ amXr--`mjbn¬ Bcm-[n-°pI F∂ XXzw

{]mh¿Øn-I-am-°n-s°m≠v kpdn-bm-\n-bn¬ \n∂p ae-

bm-f-Øn-te°v samgn-am‰n hn.-Ip¿∫m\ sNm√m≥ Xocp-

am-\n-®p. 1836/1012 Nnßw 1˛\p ssIX-bn¬ Koh¿§okv

aev]m≥ sIm√m´v ]≈n-bnepw Nnßw 15˛\p ]me-°p-

∂Øv A{_lmw aev]m≥ amcm-a¨ ]≈n-bnepw ae-

bm-f-Øn¬ hn.-Ip¿∫m\ A\p-jvTn®p (ss_-_nƒ

]q¿Æ-ambn ae-bm-f-Øn¬ A®-Sn-®Xv 1835˛emWv

F∂Xv ChnsS {]tXyIw {it≤-b-am-Wv.)

hnip-≤-cpsS a≤y-ÿX A`y¿∞n-°p∂ {]m¿∞-\-

Iƒ ]p\x-{I-ao-I-cn®p GI-a-≤y-ÿ-\mb tbip-{In-

kvXp-hn¬ tI{μo-I-cn-®p.

DZm. \ns∂ {]k-hn® adn-bhpw \ns∂ amtΩm-Zokm

ap°nb tbml-∂m\pw Rßƒ°p-thI≠n \nt∂mSv

At]-£n-°pw. Rß-tfmsS IcpW sNø-W-ta. F∂Xv

adn-bm-an¬ \n∂pw icocw [cn-°bpw tbml-∂m-t\mSv

amtΩm-Zokm ssIs°m-≈p-Ibpw sNbvX Rß-fpsS

I¿Øm-th-ip-a-in-lmsb Rß-tfmSv IcpW sNø-W-

ta. F∂v t`Z-s∏-Sp-Øn.

]tc-X¿°p th≠n-bp≈ {]m¿∞-\-Iƒ

ac-Wm-\-¥c Pohn-X-sØ-°p-dn-®p≈ {InkvXob {]Xym-

i-bpsS {]Jym-]-\-ß-fmbn ]p\x-{I-ao-I-cn-®p.

DZm. \ns‚ hc-hn-¶¬ ]mXmf _‘-Øn¬ \n∂pw

s]mSn-bn¬ \n∂pw Ch¿ Dbn¿sØ-gp-t∂¬°bpw

IØn-s°m-≠n-cn-°p∂ A·n-bn¬ \n∂pw Ch¿ c£

{]m]n-°p-Ibpw \ns‚ cmPy-Øns‚ Xncp-ta-i-bn¬ Ch¿

kt¥m-jn-°p-Ibpw \ns‚ Xncp-ap-J-Øns‚ tXP- n-

\m¬ Ch-cpsS apJw tim`n-°p-Ibpw sNøp-sa∂v Rß-

ƒ {]Xym-in-°p-Ibpw sNøp-∂p.

{InkvXob ]utcm-lnXyw am[yÿ ]utcm-ln-Xy-a-√,

{]mXn-\n[y ]utcm-ln-Xy-sa∂ Aht_m[-Øn¬ ] -́

°m-c-t\m-Sp≈ clky Ipº-km-c-coXn am‰n ]c-ky-Ip-

º-kmcw G¿s∏-Sp-Øn.

I¿Ω-am¿§-a-√. ssZh-Ir-]-bn-eqsS Df-hm-Ip∂ hnizm-

k-Øm-ep≈ \oXo-I-c-W-amWv c£bv°v apJm-¥cw

F∂ ss__nƒ Z¿i\w Bcm-[-\m-{I-a-ß-fn¬ DS-\ofw

{]Xn-_nw-_n-°p-∂p. ssZh-Zm-\-amb Bbp v ssZh-

tØm-Spw, kaq-l-tØmSpw D≈ DØ-c-hm-Zn-Xz-tØmsS

Pohn-t°≠-Xm-sW-∂p≈ imIvXo-I-cWw Bcm-[-\-{I-

a-ß-fn¬ {]I-S-am-Wv.

\ho-I-c-W-hpw, Bcm-[\ {Ia-§fpw

dh. kJ-dnb tPm¬(lq-Ì¬)



the People. This created dialogical space forinteraction. The reformed liturgy gavemeaningful participation to the worshipper,priest, the faith community and nature.

4. Complimentarity of Pulpit and Altar:(Word and Sacraments)

Reformers never underestimated theliturgical tradition of the community. In fact, theyin their historic letter to the British resident oftenuses the term “the practice of the Syrians” 1 .Traditionalists often highlighted liturgicalpractices and were reluctant to go into thescriptural truths. Missionaries emphasized moreon the Scripture and wanted to change thelegacy of the liturgy. The community that stoodfor reformation tried to combine the two.Therefore readings from the Bible andExposition of the Biblical truths found a vitalrole in the liturgy of community worship. Thusalong with scripture, traditions, experience,liturgy and culture started occupying formativepositions in the life of the church and the life ofthe people.

5 Mission Re-defined:

Let me cite two examples; one from theliturgical and one from the cultural todemonstrate how the mission commitment ofthe Church was redefined at the reformationperiod and after.

5.1 . Life after death vs. life after birth

It is always told and re-told that we donot pray for the dead. The emphasis here forus is to take our calling and vocation in thisearthly life seriously. Church is beyond time andspace – militant and triumphant. The departedalso are members of the Community. Theimplication was not simply liturgical .Thereformers were opposing the practice of

and what is constructed. The dominantdiscourse in the religious consciousness of thepeople gives birth to solid changes in thecontemporary society. Also, discourses in thesocial and cultural arenas make changes in thereligious thinking of the people. This dialecticalrelationship will lead us to an approach to seeChurch History beyond the walls of the Churchand social constructs beyond the precincts ofthe given space.

When we talk about Church history wethink mainly about theological controversies,synods and creeds. These are all important, butat the same time history of the church permeatesbeyond that and it is our duty to re-tell the historyof Church as a story of interventions which theSpirit of God has made in the life of human race.

2. Reformation: Biblical truths appliedto the present context

The changes instituted by our reformersregarding the Liturgy and rituals of our faith werenot efforts to remove the rites and tradition ofthe St. Thomas Christians. Instead, it was anattempt in bringing the church back to thebiblical roots of 1st century Christianity and alsoto respond to the theological aberrations creptin to the Church with the arrival of colonialowers. it was at its apex. It is interesting to notethat we retained the name “Mar Thomites” andthe name signified the return to the historic faithof our ancestors and to St. Thomas, the apostleand the martyr for Christ. the reform leadersstood upon principles and upheld the purity ofthe church.

3. Liturgy Translation: Creating adialogical space

One of the salient features of reformationis translation of the Liturgy into the language of


ignoring earthly life and the traditionalists gavemore emphasis in performing prayers for thedead so that the souls of the dead may besaved.

Our Valiya Metropolitan MarChrysostom puts it in the following words; “the prayer for the dead ,for instance ,gave theimpression that you can live as you like, if youcan make an endowment to have periodicprayers conducted for your soul after yourdeath, your salvation is assured ...” This beliefthat you can turn to God without transformationof your earthly life was not the teaching of theChurch, neither then nor now “22 MetropolitanChrysostom on

Mission in the Market placeed.byJ Athyal & J.Thattamannil ,CSS, 2002. P.34

Our liturgy makes sure that the dead arenot forgotten. In our Holy Communion liturgywe mention and remember the departed whenwe sing “Daiva Suthar...’, ‘Nin sharanathil...,and also when we pray the 6th Tubden (thegreat Intercession).

5.2. Communalization concerns:

The 19th century Kerala society washighly caste oriented 3 . Identity was derivedfrom caste lineage. The so called “lower castes”did not have freedom of movement as they werenot allowed to use public roads. They werealso not allowed to wear upper clothes, footwear, umbrellas, and ornaments. Surprisinglythe Syrian Christian Community accepteddominant Brahminic approach of subjugationrather than being inclusive

However, Nineteenth centuryreformation both in Church and societyprovided the platform for re -reading theepistemic routes of some caste oriented

traditions. Conversions and missioninterventions were not only spiritualphenomenon, it was also a protest based onGospel truths against domination and casteism.CMS missionaries pioneered the work amongthe depressed and it made substantial changesin the community equations.

The reformation in the Malankarachurch and the subsequent formation of MarThoma organizations paved the way for newinteractions. There was an effort to think beyondthe Malayali /Syrian/Travancore identities.Though there were some serious efforts toredefine the linguistic, ethnic and geographicalboundaries, in effect the Syrian Christiancommunity hasn’t fully overcome the casteoriented culture. It is a challenge to the presentchurch to see the emanicipatory love of God incaste related interactions and racial barricadesseen in the western world.

6. Against foreign ecclesial and politicalpowers: Autonomy and Independence.

The historic Coonan Cross oath tookplace as a protest to the Synod of Diamper. Itwas not only a movement against the Papaldomination over the Malankara Church, butalso a protest against any sort of foreigndomination over the Indigenous Church.Reformation ideology stands in support ofthe legacy of the Coonan Cross event. ThoughAbraham Malpan and reformers were veryclosely associated with missionaries they werenot ready to join the Anglican Church. Allcompromise formulas to accept foreign powersas ecclesiastical and spiritual leaders wereturned down by the then Mar ThomaMetropolitan.

7. Motivation for a new ecclesiology

Reformation then or now should beseen as regaining the lost vigor in Church life


and also in providing the rationale for the re-formative possibilities.

Let us look at some of our featureswhich remained as unique among the Churchesin Kerala.

7.1. Blending of Episcopacy withdemocracy:

We follow a constitution which tries toblend both episcopacy and democracy. Thisprovides comfortable space for both the groupin performing their vocation and at the sametime there is a mechanism to be accountableto each other. It is worth mentioning that earlierthe Parishes were ruled by the Clergy, land lordsand the powerful. Metropolitan Titus II, tookthe initiative to frame the present constitutionof the church.

7.2. Reformation insisted that Ordinantsshould be seminary trained.

Earlier ordinations were held irrespective ofthe qualification of the candidates. Thiseventually paved the way for making ministrymore participatory and qualitative.

7.3. Voluntary Contributions

Mar Thoma Church at the time ofAbraham Mar Thoma Introduced the systemof voluntary contributions for meeting thefinancial needs of the parish. It is both biblicaland egalitarian . Offertories are collected aspart of the worship service. Membersirrespective of their financial capabilities aregetting an opportunity to become part of theresource mobilizations and mission.44 To seethe excerpts of the Kalpana by Abraham MarThoma 1938 , please see “

Naveekaranam Oru Vykhyanam”

( MM Thomas ,CSS, 1984 )

8. Re-defining the Church in the socialprocess

In any era of history, there is aninseparable relationship between religious life,cultural values and social structures. This is allthe more true in a society like Kerala which istraditionally very religious. So any change inreligious consciousness will affect the culturalvalues and social perspectives. The reformativechanges which happened in the social milieu ofKerala should also be seriously examined.

There are two examples among many,in which Church leaders took decisive steps inopposing unjust and repressive political actions

8 .1 When India became independent(1947), the then Divan (Sir C P Rama swamiAyer) declared that the erstwhile Travancorewill not join the Indian Union but will remain asan independent state. When other Churchesremained a silent spectator to this autocraticmove, Mar Thoma Sabha Council underAbraham Mar Thoma Metropolitan passed aresolution against this move. This move invitedthe wrath of the Divan.

8.2 Juhanon Mar ThomaMetropolitan took a strong stand in opposingthe oppressive government policies when‘emergency’ was declared in India by the thenPrime Minister Indira Gandhi.

9. From a reformed to a reformingChurchWhile thanking God for the great inheritancewe share, let us have an introspection intoour Church life today

1. It is true that the translation workpioneered by the missionaries made theBible and liturgy meaningful for people.Reformers gained courage from the


(Footnotes)1 For a detailed reading of the letter given to British residentCol. Macaulay ,read “Malankara Mar Thoma Sabha Charithra samgraham “ written by TC Chacko (1936) ( EJ Institute, Tiruvalla)3 For a detailed description refer A Sreedharamenon’s bookon History of Kerala.5 MM Thomas ,...Oru Vyakhyanam .,op.cit.6 ...Market Place ....op.cit.

careful diligent study of the theologyfound in the Scriptures. Why do weneglect the study of God’s Word todayand ignore the importance of teaching theBible? How can we bring Reformationthat is consistent with the teaching of Godif we ignore the teaching of the Bible?

2. In the Mar Thoma Church even after 175years of reformation, why do we fail tointegrate all who come to the fold withtrue faith, irrespective of caste and color?

3. The Holy Communion service hasbecome central to the life of theworshipping community in our church.There is a tendency to become spectatorsand to remain mute even though the liturgyis designed for the participation of thewhole. Practice of the liturgical forms hasdecreased thereby reducing thesacraments and other religious practicesto be more ritualistic than beingparticipatory.

4. Dr. M. M. Thomas, the world famousecumenical theologian asked preciselytwo questions when he critically reflectedon reformation of the MalankaraChurch. 1. Why is democracy not amodel for the community? 2. Why have

we failed in building up a communitybeyond the ‘Syrian ‘? 5

5. Our itinerant preachers do not have atheological understanding of the place ofthe Church in the redemption of the worldneither do they have a deep concern forsociety. This lack of sound theologyplaces the individual over against thecollective family of families, the Church.“Evangelicalism in the reformed Churchbecomes religious individualism so totallyconcerned with an inner spirituality thatthe objective structures and relations ofhuman social existence tend to getsummarily dismissed as virtuallyinsignificant.6 Pietistic transformation ofthe soul is often highlighted as against thetotal transformation of the human person.

6. Cultural aspirations of the Diasporacommunity are left unaddressed inworship and liturgy.

7. Over emphasis on “representativepriesthood” can make the ministry of theclergy dwindle to professionalism.

8. Gender bias demands a seriousecclesiological re imagination.

We are a blessed community. We sharea great tradition and also maintained the spiritof reformation. It is in recognizing the fallennessof the Church and obeying God’scommandment that we uphold the spirit ofreformation. The Spirit of reform will alwayshelp us to re define ourselves.


am¿tØmΩm k`bv°v ̀ mc-X-Ønse CXc

k`-I-fn¬ \n∂v hyXy-kvX-amb Hcp kzXzw

(Identity) D≠v. ]pcm-X\ k`-bpsS ss]XrI-

Øns‚ \∑ ssIhn-SmsX \ho-I-cWw Acp-fnb

\h-Z¿i\w Dƒs°m-≈m≥ Ign-™-Xn-emWv

am¿tØmΩm k`-bpsS X∑ IpSn-sIm-≈p-∂-Xv.

BNm-c-tam, A\p-jvTm-\-]-ctam Bb Nn√d ]cn-

jvIm-c-ß-fn¬ HXp-ßp-∂n-√, \ho-I-c-Ww, Z¿i-

\-]-c-amb ]pXp-°-amWv \ho-I-c-W-Øns‚

tI{μ _nμp (1).

tbip{InkvXp-hns‚ As∏m-kvtXm-e-∑m-

cn¬ Hcp-h-\mb hn. tXmΩm-«o-lm-bm¬ ae-¶-c-

bn¬ ÿm]n-X-am-b-Xpw, km¿Δ-eu-Io-I-am-b-Xpw,

kXz-hn-izm-k-Øn¬ ASn-ÿm-\-s∏-́ -Xpw, kphn-

ti-j-X-Xz-Øn¬ ASn-bp-d-®-Xpw, FIyp-sa-\n-

°¬ Z¿i-\-ap-≈-Xpw, ]uckvXy coXn-bn¬ Bcm-

[n-°p-∂-Xpw, P\m-[n-]Xy coXn-bn¬ `cn-°-s∏-

Sp-∂-Xpw, F∏n-kvtIm-∏¬ hy-h-ÿnXn D≈-Xpw,

\ho-I-cn-°-s∏-´-Xp-amb Hcp k`-bm-Wv ae-¶c

am¿tØmΩm kpdn-bm\n k`. Cu k` as‰mcp

k -̀bn¬ \n∂pw Df-hm-b-tXm, as‰m-∂n¬ \n∂pw

th¿s]´p h∂tXm as‰mcp k -̀bpsS ASn-a-Xz-

Øn¬ Ign-™n-cp-∂tXm Bb Hcp {InkvXob

hn`m-K-a-√. bqtdm-∏n¬ hn. ]utemkv As∏m-

kvX-e≥ k` ÿm]n® AtX Ime-L-´-Øn¬

ae-¶-c-bn¬ ÿm]n-X-am-b-Xpw, Hcp As∏m-kvX-

es‚ t]cp hln-°p-∂-Xp-amb GI k`-bmWv

ae-¶c am¿tØmΩm kpdn-bm\n k`.

ae¶c k -̀bn¬ Imem-Im-e-ß-fn¬ h∂p

tN¿∂n-́ p≈ sX‰mb hnizm-k-ß-sfbpw BNm-

c-ß-sfbpw \o°n-°-f™v ipNo-I-cn-°-bm-bn-

cp∂p ]me-°p-∂Øv A{_lmw aev]m≥, ssIX-

bn¬ Koh¿Kokv aev]m≥ apX-em-b-h-cpsS t\Xr-

Xz-Øn¬ 19˛mw \q‰m-≠ns‚ BZy ]Ip-Xn-bn¬

XpS-ßnb \ho-I-cWw Cu {]{In-bbv°v \ho-

I-cWw (Reformation) F∂ hm°v D]-tbm-Kn-

°p-∂p-s≠-¶nepw ipNo-I-cWw (Purification)AYhm X\n-a-bn-te-°p≈ Xncnhv F∂-XmWv

icn-bmb ]Zw. AXns‚ ̂ e-ambn sX‰mb D]-

tZ-im-Nm-c-ßƒ Dt]-£n-®v, am¿tØmΩm F∂

AXns‚ ]pcm-X\ \ma-hpw, sa{Xm-t∏m-eo-

Ømbv°v am¿tØmΩm F∂ ÿm\hpw hos≠-

Sp-Øp. AtX-k-abw hntZ-in-b-cn¬ \n∂pw e`n®

Imtem-Nn-Xhpw ]ptcm-K-a-\-]-c-hp-amb Bi-b-

ßƒ kzoI-cn-°p-Ibpw sNbvXp.

ae-¶c k -̀bn¬ D≠mb \ho-I-cWw Hcp

Ime-L-´-Øn-s‚-tbm, Hcp hy‡n-bp-sStbm

am{Xw {]h¿Ø\ ê-ambn D≠m-b-X-√,

]ns∂tbm {ItaW cq]o-Ir-X-am-b-Xpw, At\-

I¿ ]s¶-Sp -Ø-Xpw, C∂pw A\p-kyqXw

XpS¿∂p sIm≠n-cn-°p-∂-Xp-amb Hcp {]{In-b-

bm-Wv. CXn\v ]m›mXy k`-bn¬ 16˛mw \q‰m-

≠n-ep-≠mb \ho-I-cWw Hcp {]tNm-Z\w Bbn-

cp-∂p. F∂m¬ kpdn-bm\n k`-bnse \ho-I-

cWw ]m›mXy k`-bpsS \ho-I-c-W-Øns‚

`mKtam ]n¥p-S¿®tbm Bbn-cp-∂n-√.

\{kmWn ]mc-º-cy-Øns‚

{]tXy-I-X-Iƒ

kpdn-bm\n`mjm k`m Ncn-{X-Øn¬

kpdn-bm\n ̀ mj Bcm-[-\-̀ m-j-bmbn D]-

tbm-Kn-°p∂ am¿tØmΩm {InkvXym-\n-Iƒ Ah-

ae-¦c amÀt¯m½mkpdn-bm\n k`-bpsS kzXzw


cp-sS- t]-cn-ep≈ kpdn-bm\n F∂ ]Zw sIm≠v

ae-¶-c-bnse Ah-cpsS BZn-]n-Xm-°ƒ kpdn-

bm\n `mj kwkm-cn-®n-cp-∂-h¿ Bbn-cp-∂p

F∂p hy‡-am-°p-∂p. F∂m¬ Bcm-[-\-̀ m-j-

bmbn \ΩpsS c£-I≥ sbcp-itew hoYn-I-fn¬

kwkm-cn® AtX ̀ mj Ah¿ Ah-cpsS tZhm-

e-b-Øn¬ D]-tbm-Kn®p (2). 1800˛mw B≠n¬

t]mepw, kpdn-bm\n `mj-bn¬ Fgp-Xnb

s]joØm (Peshitta) Bbn-cp∂p ae-¶c k`-

bn¬ D]-tbm-K-Øn-en-cp∂ thZ-]p-kvXIw.

F∂m¬ Ah¿ {_m“-W-cm-bn-cp-∂p F¶n¬

Bcm-[-\m-̀ mj kwkvIrXw Bbn-cp-∂n-cn-°-Ww.

a‰p aX-Øn-ep-≈-h-cm-bn-cp∂p F¶n¬ Bcm-

[\`mj ]pcp-Xm\ Xangv Bbn-cp-∂p-am-bn-cn-°mw.

_n.-kn. H∂mw \q‰m-≠n¬Øs∂ ap n-

dn- n\pw Np‰p-]m-Sp-ap-≈-h¿°v hmWn-Py-`mj

F∂ \ne-bn¬ kpdn-bm\n ̀ mj a\- n-em-Ip-am-

bn-cp-∂p. tXmΩm-«o-lm-bpsS hc-hn\p tijw

Bcm-[\m ̀ mjsb \ne-bn¬ Acm-an°v D]-tbm-

K-Øn-en-cp-∂Xp sIm≠v kmam\yw hypev]-

Ønbpw t\Sn-bn-cp-∂n-cn-°-Ww. F∂m¬ kpdn-

bm\n ̀ mj ]uckvXy tZi-ß-fnepw {Ko°p-̀ mj

]m›mXy tZi-ß-fnepw i‡n {]m]n-®p.

Aßs\ kpdn-bm\n `mj ae-¶c \{km-Wn-I-

fpsS Bcm-[\m ̀ mj-bm-bn. hfsc \mfp-Iƒ°v

tij-amWv ae-bmf `mj C∂sØ coXn-bn¬

Bhn¿ -̀hn-®-Xv. ]s£ Ggmw \q‰m-t≠msS a≤y

]uckvXy \mSp-I-fn¬ C…mw aXw hym]n-®p.

Ad-_n-`mj Ah-cpsS `mj-bmbn Xocp-Ibpw

I®-hS _‘-ßƒ Ad-_n-̀ mj Ah-cpsS ̀ mj-

bmbn Gs‰-Sp-°p-Ibpw sNbvX-tXmsS ae-¶-c-

bn¬ kpdn-bm\n ̀ mj tIhew Bcm-[\m ̀ mj-

bmbn Npcp-ßn. XpS¿∂v `qcn-`mKw hnizm-kn-

Iƒ°pw AXp a\- n-em-ImsX hcn-Ibpw

sNbvXp.

kpdn-bm\n k` F∂ t]cv

kpdn-bm\n {InkvXym\n F∂Xv Hcp

PmXn-b-√, kpdn-bm\n F∂Xv Hcp Bcm-[\mk-

aql ]mc-º-cy-am-Wv. ssZh-imkv{X kaql ]mc-

º-cy-amWv; Hcp k`m kaql ]mc-º-cy-am-Wv.

AXp-sIm≠v kpdn-bm\n {InkvXym\n F∂

hnti-jWw kpdn-bm\n ]mc-º-cym-\p-k-cWw

hnizm-ksØ Bcm-[-\sb k`m PohnX acym-Z-

Isf ]n¥p-S¿∂-h¿°p am{Xw Ah-Im-i-s∏´

t]cm-Wv. AXp-sIm≠p Xs∂ am¿tØmΩm

kpdn-bm\n k -̀bnse hnizm-km-Nm-c-ßƒ ]men-

°p∂ F√m-h¿°pw D≈ hnti-j-W-hp-amWv

CXv. Ahn-sS- Pm-Xntbm, Ipe-tam, `mj-tbm,

kv{Xo ]pcpj hyXym-k-ß-tfm, {]mb hyXym-

ktam H∂pw XS w krjvSn-°p-∂n-√. Cu

kXyw Hcp ho≠p hnNm-c-Øn\p \sΩ t{]cn-

∏n -°-Ww. k`-b v°p -≈n¬ kpdn -bm\n

{InkvXym\n F∂pw ]pXp-{In-kvXym\n F∂pw

th¿Xn-cnhp krjvSn-°p-hm≥ \ap°v Ah-Im-i-

an-√. Cu kpdn-bm\n ]mc-ºcyw k`m-Kw-ßƒ

F√m-h¿°pw Hcp-t]mse Ah-Im-i-s∏-́ -Xm-Wv.

k`m kaq-l-ambn \mw A\p-h¿Øn-®p-

h-cp∂ hnizm-k-\n-jvT-bpsS ]p\-cm-hn-jvI-c-W-

amWv ae-¶c k`-bnse \ho-I-c-Ww. AXp-

sIm≠mWv \ho-I-c-W-Øns‚ ASn-ÿm\w

aev]m-∑m¿ t{^k¿°p≈ IØn¬ Fgp-Xn-b-

t∏mƒ kpdn-bm\n Imt\m-\-Iƒ°pw, acym-Z-

Iƒ°pw, Xncp-h-N-\-Øn-\pw, ]nXm-°-∑m-cpsS

{]t_m-[-\-ßƒ°pw tNcmØ BNm-c-ßsf

k -̀bn¬ \n∂pw \o°n-°-f-b-W-sa∂v Bh-iy-

s∏-´-Xv. Npcp-°-Øn¬ kpdn-bm\n X\n-a-bn-te-

°p≈ Xncn-sI-t∏m-°mWv \ho-I-cW I¿Øm-

°ƒ Dt±-in-®n-cp-∂-Xv F∂-Xn-\m-emWv, kpdn-

bm\n k` F∂ t]cv k` kzoI-cn-®-Xv. DZ-bw-

t]-cq¿ kp∂-l-tZm-kns‚ Imew hsc ae-¶c

sa{Xms‚ CS-h-I-bn-ep≈ \{km-Wn-I-fpsS

]gb am¿§-Øn-ep-≈-hsc hnfn-®n-cp -∂-Xv

am¿tØmΩm \{km-Wn-Iƒ F∂m-bn-cp-∂p. \ho-

I-cW ImeØv Cu ]pcm-X\ \maw ho≠pw D]-

tbm-K-Øn-em-bn. AtXm-sSm∏w sa{Xm-t∏m-eo-Øm-

am-cpsS t]cpw ae-¶c am¿tØmΩm sa{Xm-t∏m-

eoØm F∂m-bn-Øo¿∂p.

skan-\mcn tIkp Ign™v Btem-N\m

k` XoØqkv {]Y-a≥ sa{Xm-t∏m-eoØm

(1893˛1909) bpsS A[y-£-X-bn¬ IqSn k -̀bpsS

Ncn{Xw Dƒs°m-≈p∂ ae-¶c am¿tØmΩm

kpdn-bm\n k` F∂ t]cv kzoI-cn-®p.

(am¿tØmΩm k`m Iu¨kn¬ {]kn-≤o-I-cn® ]T\

]pkvX-I-Øn¬ \n∂pw.)


^nem-U¬^nb : am¿tØmΩm bph-P-\-

kJyw kuØv CuÃv doPn-bs‚bpw sk‚¿

_nbpsSbpw 2011-˛2014 h¿jsØ {]h¿Ø-t\m-

ZvLm-S\w ^nemU¬^nb Ak≥j≥ am¿

tØmΩm ]≈n-bn¬ h®v \S-∂p.- t\m¿Øv Ata-

cn° bqtdm∏v `{Zm-k-\m-[n-]≥ ssd‰v dh.- tUm.-

Ko-h¿Kokv am¿ Xntbm-tUm-jykv Xncp-ta\n,

am¿®v 13-˛mw XobXn Ak≥j-\n¬ h®v \S∂

kwbp‡ ktΩ-f -\ -Øn¬ \ne -hn -f°p

sImfpØnbmWv DZvLm-S\w \n¿Δ-ln-®-Xv.

tbip-{In-kvXp-hns\ amXr-I-bm°n Pohn®v kaq-

l-Øn\v {]tbm-P-\-ap-≈-h-cmbn {]h¿Øn-°p-

hm≥ bph-P-\-k-Jymw-K-ßsf, Xs‚ DZvLm-S-\

-{]-kw-K-Øn¬ Xncp-ta\n Blzm\w sNbvXp. dh.-

tUm.tPm tPmk^v Ipcp-hnf ]T-\-¢m v \S-Øn.

k¶o¿W-amb kwkvIm-c-Øn¬ Pohn-°p∂ Xe-

ap-d, {InkvXp kwkvIm-c-Øns‚ h‡m-°fpw

{]tbm-P-Icpw Bh-W-sa∂v A®≥ Xs‚ ]T-

\-¢m- n¬ bph-P-\-ßsf DZvt_m-[n-∏n-®p. doPn-

b-Wn¬ \n∂v ÿew amdn-t∏m-Ip∂ dh. -sI.-C.-

Ko-h¿Ko-kv, dh.-tPm¿÷v, Fw.-Ip-cp-hn-f, dh.-

^n-en∏v tPm¿÷v F∂o A®-∑m¿°v bm{X-b-

b∏v \¬In. doPo-b-Wn¬ sk‚¿ _n bpsS [\-

ti-J-cWm¿∞w kwL-Sn-∏n® dm^nƒ \dp-s°-

Sp∏pw {]kvXpX ao‰nw-Kn¬ h®v \S-Øn. kΩm-

\-ßƒ hnX-cWw sNbvXp.

dh.- tPmkv G{_-lmw, dh.- Ko-h¿Kokv

sIm®p -Ω≥, {io. -k -t¥mjv G{_-lmw,

{io.-_n\p kn.-tXm-akv, {io.-tPm-_n≥ amXyp,

{io. - _n≥kn tPm¨, {io.-cm-tPjv amXyp

F∂nhcpw tbmK-Øn¬ {]kw-Kn-®p. hnhn[

imJ-I-fn¬ \n∂p≈ bph-P-\-k-Jy-Øns‚

Kmb-I-kw-L-ßƒ Km\-ßƒ Be-]n-®p.

bph-P-\-kJyw{]h¿Ø-t\m-ZvLm-S\w


t\m¿Øv CuÃv doPn-b≥ bph-P-\-k-Jy-Øns‚ 2011 se {]h¿Ø-t\m-XvLm-S\w t\m¿Øv

Ata-cn° & bqtdm∏v ̀ {Zm-k\ sk{I´dn dh. sI.-C. Koh¿Kokv F∏n-̂ \n am¿tØmΩm

]≈nbn¬ h®v 2011, Pq¨ 5 \v \n¿Δ-ln-®p. {]kn-U‚ v dh. _©-an≥ tPm¿÷v tbmK-

Øn¬ A≤y-£X hln-®p. sk{I-´dn tUm. jn_p tPm¿÷v kzmK-X-hpw, sshkv {]kn-

U‚ v {io. _m_p h¿Kokv \μnbpw ]d-™p. {Sj-dm¿ {io. _nPp h¿Kokv 2011˛se

{]h¿Ø\ ]cn-]m-Sn-Iƒ hni-Zo-I-cn-®p.

bph-P-\-kJyw {]h¿Ø-t\m-ZvLm-S\w



Yuvadhara

Documents