Anusandhanika Socail Science July 11

ISSN 0974-200X
ANUSANDHANIKA
Refereed Research Journal of Social Sciences & Humanities

Volume IX
Number II
July 2011
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Managing Editor
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Dr. Sudhanshu Kumar Verma
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Dr. Vijay Prakash

Dr. Ram Kumar Tiwary
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Dr. S.K. Mandal
Dr. B.R. Jha
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Shatrughna Kumar Pandey
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ISSN 0974-200X
ANUSANDHANIKA
Volume IX Number II
July 2011
Contents
1.
The Baidyanath Cult a Synthesis of Shaiva

and Shakta Tantra
Amar Nath Jha
2.
Women as Mediators of Political Change : An

analytical perspective with special reference
to West Bengal
Ishita Aditya (Ray)

Sarbapriya Ray
3.
Health and Hygiene among the

Pattharkattas : A Case of Lucknow
Dr. Nirja Singh

Dr. Shuchi Srivastava
19
4.
Conservation of Tribal Heritage in Jharkhand

( An Anthropological Perspective)
Shamsher Alam
Dr. Kanchan Roy
27
5.
Cities of Bihar in Jain Texts
Dr. Prashant Gaurav
34
6.
Education, Employment and Migration of

Tribal Women : A case study of Hazaribag
District of Jharkhand
Dr. Kiran Rana
41
7.
Women in Indian Politics
Dr. Madhu Gupta
49
8.
Role of Social Media in Changing World

Scenario
Swarn Suman
55
9.
Status of Primitive Tribal Groups in

Jharkhand
Dr. A.K. Singh

Dipti Nawal
59
10. The Maritime Economic Activities in Ancient

India
Dr. Amrendra Kumar
62
11. Status of Women in India
Dr. Saraswati Modak
69
12. Satyagraha: Gandhian Way of Life
Dr. Kiran Dwivedi
73
13. Tribal Agriculture
Akramul Hasan
78
14. Civil Disobedience Movement as a Milestone

for Women Emancipation in India
Dr. Sudhir Kumar Singh
83
15. Naxalism in Jharkhand
Tanuja Kumari
Aradhna Kumari
89
16. The Uncared Population Expolosion in our

country: A cause for serious concern
Dr Pradeep Kumar
93
17. Indian Independece and the C.P.I. with special

reference to Bihar
Dr. Ashok Kumar Mandal
97
18. Managing people at work
Rupannita Choudhury
102
19. An Empirical Study on Ragging
Tapas Kumar Mohanty
108
20. Maritime Trade Routes in Ancient India
Binod Kumar
115
21. Tutoring the ESL Learners through Task

Based Approach at UG Level
S. Sivaraja
Dr. G. Natanam
118
22. Speech Repertoires in Multilingual Setting
Dr. Poonam Sahay

Archana Kumari
123
23. India Rediscovered in Some Indo - English Novels
Vinay Bharat
127
ISSN 0974-200X
ANUSANDHANIKA
Volume IX Number II
July 2011
Contents
24. A Fresh Approach to Quantifier Raising
Dr. C.K. Mishra
130
25. The Shadow Lines : A Political Novel
Swati
Dr. Rajesh Kumar
133
26. Deletion of the English Velar Plosives :

A Phonological Study
Aswapna
138
27. A Glimpse of Feminism in the Novels of Jane

Austen and Henry James
Deepshika Kumari
Dr. Ashutosh Roy
141
28. A Suitable Boy for Lata Mehra
Mamta Verma
Dr. Mani Sinha
148
29. Rukmani in Nectar-in-a-Sieve
Rima Gupta
151
30. The concept of Dharma in Indian tradition
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182
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246
250
Anusandhanika / Vol. IX / No. II / July 2011 / pp. 1-8
ISSN 0974 - 200X
The Baidyanath Cult a Synthesis of

Shaiva and Shakta Tantra
Amar Nath Jha
Associate Professor
S.S.N. College, University of Delhi, Delhi
Abstract
Modern Deoghar, geographically a part of the Santhal Parganas region of Jharkhand, has been the
traditional seat of both Shaivism and Shakta sects and the Baidyanath cult. The temple of Baidyanath, one of
the twelve jyotirlingams as mentioned in Puranas is situated in Deoghar itself. Setting aside all disputes,
Deoghar has been accepted as the original seat of Baidyanath. Deoghar is famous not only for the
Baidyanath Sakti Pith but also for Tantricism. - which included Shiva and Shakti cult as well as the Buddhist
Tantrayan cult. Needless to say, Deoghar was certainly a seat of this Buddhist tantra, too. Also, both the Shiva
and the Shakti are eternally present here. Hence the temple of Baidyanath is venerated by devotees of both
Shiva and Shakta Pantheon since the early medieval periods present to age. This article tries to undertake a
holistic study of all these religious sects under a single ruboic of the cult of Shiva-Shaktt at Macro level.
Keywords: Chita-Bhumi, Sacred-Geography, Bali-Pratha, Buddhist-Tantrayan, Purush-Prakriti

to be a cult of common masses and not of any
Introduction
particular
group of elite alone. Thus the
The religio-cultural world of India is still
Baidyanath
Cult becomes the true representative
being interpreted by different scholars from the
of
Hinduism,
which reflects the assimilative
prism of their own ideological frame-work. So
character
of
Indian
culture.
far as the understanding of the Nature and
The study of the Baidyanath Cult has also
formation of Indian Culture is concerned,
enabled
us to reconstruct the history and
scholars are confronting each others
culture
of
the region of Santal Paragnas. Thus
postulations. It has reached to a very chaotic
the
study
of the Baidyanath Cult has been
state and historians in India are becoming
carried
out
at micro-level with the perspective
targets of different motivated political agenda.
of
re-evaluating
the role played by religion in
To some extent this situation is also the result
historical
context
and to understand the
of the abuse of the historians craft by some
cultural / historical ethos of any given society or
scholars. In this situation the only ray of hope
region through the prism of religion. Since
comes from the common people who, without
nowhere in history books or in any research
indulging into the debate of the making of
paper do we find mention of the history of the
Indian culture, just live in the culture and hence
region of Santal Paragnas, which I believe,
enriching its extra-ordinarily accommodating
forms a separate and continuous Geo-Cultural
characteristics. Therefore, in order to present a
entity from the very beginning of the early
proper understanding of the Indian History,
medieval
period, at least from the 7th century
Culture and Religion, we would like to share
A.D.,
the
study of the Baidyanath Cult
some of the observations of our study of the
becomes
very
important for us.1
Baidyanath Cult, which demonstrates the
synthesis of different steams of faiths prevalent
Materials and Methods
among the people of Santal Pargnas. People
As per the demand of the topic several
following this Cult consciously or unconsciously
books by eminent scholars have been
practice several rituals and customs which
consulted to evolve a theoretical framework for
have different roots and different connotations.
this research paper. Recourse has also been
So in this sense the Baidyanath Cult appears
taken to make use of the published works of
-1-
the author. But most of the findings are based

on the field studies conducted by the author.
Thus, conclusions have been derived by
applying the observations and results of our
field studies in the theoretical perspectives of
Shaiva and Shakta Cult.
Results and Discussions
The Temple of Baidyanath is regarded as
one of the twelve jyotirlingams mentioned in
the Puranas. It is situated in the modern city of
Deoghar of the Santal Parganas region of the
modern Jharkhand province of India. We find
temples named after Vaidyanath at lest at 14
different places in India.2 However, the
disputes related to the original seat of
Baidyanath have been settled long before and
Deoghar has been accepted as the seat of
Baidyanath.3 The name 'Deoghar', which
literally means 'home of the gods is a modern
name. The city of Deoghar has an attractive
growth rate at the state level as well as national
level. It is the seventh largest city in Jharkhand
and the largest city of the Santal Paragnas. In
the city of Deoghar, traditionally the population
consists mainly of Pandas (priests), Dhanuks,
Baniyas and Bengalis. The Pandas came here
mainly from Mithila in several waves to conduct
the pooja for Baidyanath. But some of them
have come from central India (Madhyadesha)
and yet some of them from Bengal we are told.4
The Kanyakubja Brahmin Pandas came from
central India and the Radhi or Radh- Brahmin
Pandas came from Bengal, it is believed. But if
we go by the proposition that Radha or RadhDesh is the area of modern Santal Parganas5
then we can simply say that the Radhi
Brahmins might have come from the
countryside of this land itself, though their
settlement in the city of Deoghar as Pandas
may be a later phenomenon than that of the
Maithils.6 But the migration of Mathil Brahmins
in this region started a new era for this land.
They brought both Shaivism and Shakta Cult
along with them from Mithila and hence the
process of acculturation and Sanskritisation
left deep impact on both the Maithila Brahmins
and the local traditions of this area which
ultimately gave rise to the distinct character of
a religious sect of this area to be known as The
Baidyanath Cult. Thus, the Baidyanath Cult

and the cultural horizon of the region is deeply
influenced by the migration of Maithil Brahmins
in this area to a great extent, as a whole.7
During the last few decade people mainly from
modern Bihar have come in large numbers and
have settled here. This trend has changed the
traditional demographic character of the
modern city of Deoghar. However the basic
cultural ethos of Deoghar and this region
emanates from the temple of Baidyanath and
thus despite all demographic changes over the
years the Baidyanath cult remains the lifeline
of the regional culture of the Santal Parganas.
Deoghar is also a famous centre of
Tantricism. Various scriptures have given
different list of Shakti Pithas.The Baidyanath
Shakti Pitha has been mentioned in almost all
scriptures of this genre except Jnanarnava
Tantra. The vast literature related to Shaiva
and Shakti Cult mentions Vaidyanath or
Chitabhoomi Vaidyanath. If we take into
account the Buddhist Tantrayan cult, it may be
said that Deoghar was certainly a seat of this
Buddhist tantra too. But it is very difficult to
segregate the Buddhist Tantrayana, Shaivism
and Shakta tantra from each other in this
region, since these have been intermingled
into the Baidyanath cult inseparably. Hence in
this study the Buddhist Tantrayan has not been
dealt with separately. Therefore, in order to
understand the process of the making of the
Baidyanath Cult, we need to undertake a
holistic study of all these religious sects under
a single rubric of The Study of Shiva-Shakti
Cult .
As has been discussed, from the seventh
century onwards the seat of Dwadash
Jyotirlinga, Vidyanath or Baidyanath becomes
very important. At the same time Baidyanath
also becomes a famous shakti pitha as
suggested by the word Vaidyanatham--Chita
Bhumau.8 This Chita Bhumi has been
identified as Harda Pithha Deoghar, an
important Shakti Pitha. As per the legend the
heart of Sati fell at Baidyanath Dham and
hence this is known as the Hridaya Pitha or
Harda - Pitha. It is on this very spot that the
Jyotirlingam is worshiped and established.
-2-
Anusandhanika / Vol. IX / No. II / July 2011
Thus both Shiva and Shakti are eternally

present here. That is why first of all Aarti and
Pooja are offered to Shakti and only then the
doors of Baidyanath Temple are opened every
day. Hence the temple of Baidyanath is
venerated by devotees of both Shaiva and
Shakta Pantheon from the early medieval
periods down to age.
In course of our field study related to the
Baidyanath cult, we studied the sacred
geography of Vaidyanath Kshetra9 and found
that the sacred complex of Baidyanath, the
sacred sub-complex of Basukinath and the
sacred complex of Ajgaibinath--the holy circuit
from Ajgaibinath to Basukinath and its
pedestrian pathconstitute the geographical
area of the Baidyanath cult. Thus we are able
to identify a distinct area of Baidyanatheshwar
Tirtha Kshetra which also covers, besides this
holy circuit, the temples at Burhait, Kathikund,
Chutonath near Dumka, Maluti, Patherol, the
Basta Pahar in the Meharama block and Yogini
Sthan at Pathergama and others as important
clusters related to the Baidyanath Cult. The
city of Deoghar and the temple of Baidyanath
remains the central place of this Baidyanatheshwar
Tirtha Kshetra.
The Baidyanath temple complex consists
of the main Baidyanath temple, where the
Jyotirlingam is installed, and 21 other temples
of different Gods and Goddesses. The
principal temple of Baidyanath stands on the
centre of this area, facing the east, as old
Hindu temples usually do. It is a plain stone
structure, rising to a height of 72 feet on the
slope. Its surface is cut into a check pattern by
plain perpendicular and horizontal moldings.
The temple comprised a single cell of the area
of 15 2 x 15 with the door opening in the east.
A low porch or lobby, 35 x 12 divided into two
parts by a row of 4 pillars, was added sometime
after, and a second porch, a little shorter,
followed at a later date.10
The other three sides of the cell are faced
by pillared verandas which are reserved for the
use of those pilgrims who come to perform
Dharanas to secure special blessings from the
divinity in the temple. The cell is exceedingly
dark. The lobby in front of the cell is like the cell
itself, paved with flags of the basalt. There is a

small inscription on the left side of the entrance
to the cell. There are 12 inscriptions in the
entire temple complex.11 These inscriptions are
the main source of information to reconstruct
the history of the Baidyanath Temple in
particular and the Santal Parganas in
general.12
The Study of Shiva-Shakti Cult
The worship of Shiva has been an age old
tradition in the Indian sub-continent. Scholars
have studied this tradition in details. Shaivism
is known as one of the chief ancient religious
cult of India and of the sub-continent as a
whole. Thus this creed which centers round the
worship of Rudra-Shiva has very old tradition.
But even then as we all know the problem of
the origin of Shaivism remains highly
controversial one. Shiva is a complex product
and Shiavism is not a single cult but the
conglomeration of cults writes Ishwar
Chandra Tyagi.13
Shiva is chiefly worshipped in the form of
the linga, usually a short cylindrical pillar with
rounded top, which is the survival of a cult older
than Indian civilization itself. Phalli have been
found in Harappa remains. Early Tamil
literature refers to the setting up of ritual posts,
which seem to have been phallic emblems.
The cult of the linga, at all times followed by
some of the non-Aryan people, was
incorporated into Hinduism around the
beginning of the Christian era, though at first it
was not very important14 observes Prof.
Basham. But in course of time this form of
Shiva worship became most popular. Rightly
says Prof. Upinder singh Shiva is today most
popularly worshipped in temples in his lingo
(phallic) form which represents male
procreative energy and power.15
However, important Indian Philosophers
have denied altogether the phallic character of
the linga. The term linga is interpreted as a
symbol or source of creativity that is invisible
and unmanifested.16 Shankaracharya in his
Saundaryalahari declares that Shiva can
create only when united with Shakti, otherwise
he is unable even to move17. The Agamic texts
-3-
use the term Purusha-Prakriti to denote this

aspect of Shaivism. In fact, according to the
general teaching of the Tantras, the human
organism is a microcosm, a mini-universe,
which contains a large number of minute
channels (nadi) and connected with these
channels are six great centers (chakra) of the
occult force, described as so many lotuses,
one above the other. Among these six centers,
Brahmin in the form of a linga is the lowest and
the most important centre, and coiled round
this linga, like a serpent, lies the Shakti called
Kundalini. The natural and suggestive realism
of the phallic emblem does not seem to be
accepted in literature, especially among those
whose thoughts were reflected in early
literature. But the beliefs and practices of a
large section of people and the admission of
Shiva to the Brahmanical pantheon ultimately
led to the linga cult being given a convenient
position in the literature. In the late Taittiriya
Aranyaka, we have the reference to linga in the
context of the worship of Shiva.18 In the Kurma
Purana19 we see worshipping the Shiva-linga
as the great generative power for obtaining a
son. Krishna, as we find in the Mahabharata,20
not only obtains a son for his wife Jambavati,
after practicing rigorous asceticism and by the
grace of Shiva; but in the Kurma Purana he
recommends the linga cult and explains its
origin. Drupada in the Udyogaparvan21 and
Somadatta in the Dronaparvan22 of the
Mahabharata worship the phallus of Shiva
mainly for the boon of a son. However, this god
of generation subdued sexual passion and
reduced Kama, the god of sexual love, to
ashes.23 Hence, some scholars like Hazra did
interpret the phallic epithets Urdhvaretah,
Urdhvalinga, Mahalinga, Sthanu (that is, the
linga which is perpetually fixed), lingadhyaksha
etc. ascribed to him in the Mahabharata and
the Puranas as denoting sexual restraint or
symbolic of abstention from creative activity.24
The increasing popularity of the worship of
Shiva was accompanied by the development
of various Shaiva philosophical schools,
whose ideas show considerable over-lap.
The Kapalikas and Kalamukhas were two
important Shaiva sects of the time. No texts of
these sects have survived, and their history

has to be reconstructed on the basis of
inscriptions and highly negative references to
them in the texts of their adversaries. These
sects had monasteries (mathas) and wellorganized priesthoods. The Kapalikas were
Tantric Shaivite ascetics who lived in the forest.
They carried a skull bowl for begging and were
associated with a mahavrata or great vow.
They are described as performing penances,
animal and human sacrifice, and sometimes
practicing self-mutilation. The Kalamukhas
seem to have been an offshoot of the
Pashupatas, and were especially active in the
Karnataka area between the 11th and 14th
centuries. There are many inscriptions
recording gifts to temples and mathas of this
sect. The inscriptional references to various
Shaiva sects in early medieval India studied by
Prof. V. S. Pathak25 provide us a good
framework for this study.
The importance of Jyotirlingam is well
known to all as discussed earlier. Its renowned
sanctity is attached to the Hindu view of the
socio-religious life of India. Jyotirlingam means
the linga of light, i.e. a symbolic form of a stone
tinctured with the cycle of light. It is a very
surprising acknowledgment to a common
Hindu that the twelve lingams spray the rays of
the light in the panorama of our life. It may be
assumed that Jyotirlingams expel the
proceeds of light which is generating with
spiritual and cosmos consciousness for all.
The light of Jyotirlingam is the light of cosmos
which is realized by the power of soul as a
whole.
Being one out of the twelve Jyotirlingams,
Baidyanath is famous for all. Deoghar, the
home of gods, is its modern name. In Puranas
we find in its place names like HardraPeetha,
Ketaki van, Haritika van, Chitabhoomi and
Vaidyanath. During this and succeeding
periods, the impact of Tantra was felt not only in
Shaiva and Shakta sects, but also within the
Buddhist fold, although to a much less extent in
Jainism. Hindu and Buddhist Tantra share
some broad similarities, but have many
philosophical differences.26
From the seventh century onwards
-4-
Shakta Tantric ideas began to influence all the

major religious systems of India. Shaivism
during this period was inextricably blended
with Shaktism. Shaivism took a new turn in
Kashmir in the preceding age and it continued
to flourish in the early medieval period.
Abhinavagupta wrote on the Pratyabhijna
system and his works are regarded as most
authoritative by the Shaktas all over India. His
successor was Kshemaraja, the author of the
Pratyabhijnahrdaya. This is regarded as an
important manual of the Shaivas as well as of
the Shaktas. Another school of Shaivism which
flourished in South India during the period
under review, and which still claims as its
followers a large number of Tamils, is Shaiva
Siddhanta according to which the supreme
reality is Shiva. Srikantha, who was probably a
contemporary of Ramanuja, expounded a
system of Shaivism which is called
Shivadvaita.27
Among all the Shaiva schools the
Virashaivas or the Lingayatas were more akin
to Shaktism. In fact, the Virashaiva philosophy
is called Shaktivishishtadvaitavada which
means the non-duality of Shiva as qualified by
Shakti. Shakti is the power which eternally
resides in Shiva as his inseparable attribute. It
is the ultimate creative principle, Mulaprakrti or
Maya, which evolves itself into the
phenomenal universe. As heat is to fire and
light is to sun, Shakti is to Shiva, inseparably
united with him as his attribute. It is through his
Shakti that Shiva becomes the cause of the
universe. Shiva lends his own nature to Shakti
and in its discriminative or differentiating
aspect called Vimarshakhya which becomes
the agent of world-manifestation. Out of Shakti
come all beings that constitute the universe.
And in pralaya, all return to Shakti and remain
therein in a seedal form. The Kapalika and
Kalamukha sects were also pro-Shakta.28
Shaivism during this period had
theoretically merged into Shaktism and also
the latter into the former. As we have stated
above two authoritative Shakta texts
Prapanchasara Tantra and Saundaryalahari
are ascribed to Shankar. A section of the
followers of Kashmir Shaivism developed a
peculiar monistic form of Shaktism known as

Shaktyadvayavada; according to which Shakti
is not different from Shiva and as such the
material world is the Parinama or consequence
of Shakti. Somananda criticized this
Shaktyadvayavada for its emphasis on Shakti
as the only substance. Although he was a
Shaiva in conviction, his analysis of Vak is a
valuable contribution to Shakta thought.
Shaktism has also been thoroughly dealt with
in Abhinavaguptas Tantraloka, In Kshemarajas
Pratyabhijnahrdaya, Gorakshas Maharthamanjari
and others, the mystic, theological, epistemic,
psychological and metaphysical aspects of the
Shaiva-Shakta Agamas have been discussed.
According to the Shivadrishti, Ishvarapratyabhijna
and Pratyabhijnahridaya, the important modes
of Shakti are chit (intelligence), ananda (bliss),
iccha (wish), jnana (knowledge) and kriya
(action). With the opening out of Shakti the
world appears, and with her closing it
disappears. There is equilibrium between
Shiva and Shakti, and the latter is conceived of
as the essence of the former. Shakti is called
Prakasha-Vimarashamaya. Of the numerous
meanings of Vimarsha one is vibration, and the
term is used expressly in the case of Shakti
while Shiva is Prakasha. If the example of a
man is used, Prakasha is his mental and
intellectual faculties and the awareness of
those faculties is Vimarsha. According to
Kashmir Shaivism the Supreme Being is at the
same time static and dynamic, changeless and
changing. The dynamic aspect is Shakti, that
power which manifests itself in the world, as a
banyan tree manifests itself from a seed
(Vatadhanikavat)29.
Vira Shaivism or Lingayatism, which
resorts to the primitive aspects of the ShivaShakti cult, envisages an integral association
between Shiva and Shakti, known as
Shaktivishishtadvaitavada. Here the potential
and material moment of the absolute is called
Shiva while the actual and formal moment is
called Shakti. It holds that creation is the result
of the Vimarsha-Shakti. According to the
Siddhantashikhamani the real nature of Shiva
is like the luminescence of a gem which the
gem itself can not realize. This realization is
-5-
possible only by Shakti. That is why the relation

between Shiva and Shakti is that of identifying
Tadatmya or Samarasya, as that between heat
and fire, light and sun. Here an objection may
be raised by saying that there may be a subtle
difference between Shakti and its container.
The Virashaiva answer to this point is that in
the case of the heat and fire or the light and the
sun, there is no difference of quality with the
nature of substance. Here quality and
substance can not be differentiated because of
their identity. That is why Shakti is called
Brahmanishtha Sanatani.30 Like Vaishnavism,
the Puranic Shaktism advocates the popular
theory of incarnation. This theory presupposes
the principles of monotheism or the existence
of one god and the other deities are considered
incarnation of the same31. According to the
puranas, Para Shakti descends on earth, to
help gods in the maintenance of law and other
in the world, for the development and welfare
of the masses and the Brahmins32, to destroy
the demonswho harass others for their own
interest or even without interest, to protect the
devotees from some danger or calamity33, and
last of all to establish the importance of her
devotees in the society34. She also promotes
the healthy relations and atmosphere in the
world35 and sometimes assists Vishnu or
Shiva36 in their fights against the demons. The
puranas mention various important incarnations
of Shakti, viz. Kali, Ambika, Vindhyavashini,
Saraswati or Sharada, Lalita, Gauri, Shivaduti,
Tripura Bhairavi, Bhuvaneshwari, Matangi, Meenakshi,
Yoganidra, Yogamaya, Sarvamangala and
others.37 According to Devi purana, Devi has
got sixty manifestations and these sixty forms
have been further divided into three groups
called Satvika, Rajasika and Tamasika
respectively.38
There are several pithas or places where
Shakti is worshiped in different forms. These
are the most pious pilgrimages, and are
considered to be the favorite resorts of the
goddesses, known variously as Devi, Durga
and so on. The legend which seeks to explain
the origin of the pithas, is the well-known epicopuranic account of Dakshas sacrifice,
interrupted by Shiva or Devis wrath. It offers a
mythological explanation of the origin of the

pithas.39 The earlier versions of Dakshas
sacrifice have nothing to do with the creation of
pithas. It was only in the later puranas viz., the
Kalika Purana, Devi Bhagavat Purana,
Mahabhagavat Purana, Brihaddharma Purana
and the Tantras that a new legend is found to
the old story simply for the sake of explaining
the origin of the Pithas.40 Various scriptures
have given different list of Shakti Pithas. The
number of Shakti Pithas is said to be 51, 52, 72,
26, 42, 50 and 108 as per the descriptions
found in different scriptures. While works like
Tantra Chudamani mentions about 52 Shakti
Pithas, the Shiva Charita gives a list of 51
Shakti Pithas. The Kalika purana tells us about
26 upa-Pithas, while as The Devi Geeta
speaks of 72 Devi Pithas. We have a list of 42
Pithas in Kubjika Tantra, at the same time
Jnanarnava Tantra mentions about 50 Pithas.
But Devi Bhagavat Purana says that these are
108 in numbers.
These Pithas are scattered all over the
sub-continent.41 The complete list of 108 Shakti
Places along with the 108 names of the
goddess is found for the first time in the Matsya
Purana.42 The same text has been quoted in
Reva Khanda sub-section of the Avanti
Khanda in the Skanda Purana; in the Srishti
Khand section of the Padma Purana and in the
Devi Bhagavat Purana.
The Baidyanath Shakti Pitha has been
mentioned in almost all scriptures of this genre
except Jnanarnava Tantra.43 Thus, we see that
the vast literature related to Shaiva and Shakti
Cult mentions Vaidyanath or Chitabhoomi
Baidyanath which is evidence of the popularity
of the Baidyanath Cult since the days of the
composition of various puranas. As told earlier
we all know the story about the origin of
Baidyanath shrine. The place where the linga
was deposited has come to be known as
Ravaneshwar Baidyanath Dham, popularly
shortened to Baidyanath Dham. The Matsya
Purana narrates the sanctity of this place as
Arogya Baidyanatha, the holy place where
Shakti lives and assists Shiva in freeing people
from incurable diseases. Thus Deoghar, apart
from being a Shiva-Sthan, is also a very
-6-
important Siddha Shakti Pitha and Baidyanath

represents both Shiva and Shakti. Both Shiva
and Shakti are eternally present here.
First of all Aarti and Pooja are offered to
Devi and then the doors of Baidyanath Mandir
are opened every day. One of the very
important customs denoting the Shakti pooja
tradition in the Baidyanath Temple complex
and which has continued throughout the ages
despite strong opposition is the daily sacrifice
of a goat as an offering to the temple. There
were many efforts made to stop this practice,
especially during the period when Vaishnavism
and Buddhism were a strong force, but the
custom has survived. The matter was even
brought before the court, but it was settled in
favour of the defendants, as they were able to
substantiate their arguments by quoting
profusely from the shastras in favour of BaliPratha (living sacrifice). Today the government,
being responsible for the upkeep of the temple,
pays for the cost of a goat to be sacrificed daily
at the feet of Shiva and his consort Shakti.44
This evidence is sufficient to establish the fact
that Deoghar has been a traditional seat of the
Shakta-Cult also.
Conclusion
Shiva and Shakti are worshipped in this
entire area. The famous Shakti Pitha of
Tarapeeth is not too far from here. The
Kalyaneshwari Devi temple is also situated in
the cultural zone of the region of Santal
Paragnas. The famous Patherol Kali temple is
very close to Baidyanath Dham Deoghar. The
Yogini Sthan, Pathergama in Godda is also not
far from the seat of Baidyanath. Baidyanath
remains in the centre of the entire world view of
this region. But not only the famous temples of
Baidyanath and Basukinath but several other
Shiva temples as well as Shakti-Pithas are the
centers of cultural activities of this region. In
fact Shiva and Shakti combine together and
become one, as far as the philosophical
background of the Hindu religion in this region
is concerned. So all are Shakta as well as
Shaiva at a time, in this country. Even
Vaishnavites also worship Shiva and Shakti
and hence are followers of the Baidyanath
Cult. Hence, Shiva-Shakti cult becomes the
essence of the Baidyanath Cult and

Baidyanath in his Ardhanarishwar form not
only is worshiped but remains the supreme
deity of this region. All other deities are
connected to him in different ways.45 The
greatest Indian philosopher and saint of 9th
century Shankar in his famous Dwadash
Jyotirlinga Stotram also acknowldges this
essence of Baidyanath Cult, when he offers
his prayer to Baidyanat along with Girija of
Prajvalika Nidhan or Chitabhumi of Deoghar
in this verse: Poorvottare Prajavlika Nidhane,
Sada Vasantam Girija Sametam, Sura Sura
Radhit Pad Padmamm, Shree Vaidyanatham
Tamaham Namami.
References
1. Jha Amar Nath, Locating The Ancient
History of Santal Parganas, IHC:
Proceedings, 70th session, Delhi, 20092010, pp.185-196
2. Shree Shree Vaidyanath Jyotirlinga
Vangmay, Hindi Vidyapeetha Deoghar,
2009.
3. Ibid
4. Narayan S, Sacred Complex of Deoghar
and Rajgir, Concept Publishing Company,
New Delhi, 1983
5. Jha Amar Nath, op.cit
6. Jha Amar Nath, Migration of Maithil
Brahmanas to Santal Parganas,
Anusandhanika / Vol.VIII / No. II / July
2010, pp. 184-189
7. Jha Amar Nath, Religion and Making of a
Region: A Case Study of The Baidyanath
Cult, Anusandhanika / Vol.IX / No. I /
January 2011, pp. 1-11
8. Shiva Puran, Chapter-38, cf. Shree Shree
Vaidyanath Jyotirlinga Vangmay, op.cit.
History Of Santal Parganas, op.cit.
10. Rajendralal Mitra, On The Temples of
Deoghar, JABS. Vol. LII, No. I-IV, 1883,
pp 164-204
11. Ibid
History of Santal Parganas, op. cit.
13. Tyagi Ishwar Chandra, Shaivism in
-7-
14.
15.
16.
17.
18.
19.
20.
Ancient India, New Delhi, 1982, p. 2

Basham A. L., The Wonder That Was
India, Rupa and Co. New Delhi, Reprint,
1986, p. 310
Singh Upinder, A History of Ancient and
Early Medieval India, Delhi, 2008, p.434
Agrawala B. S., Shiva-Mahadeva, First
Edition, p. 3
Srinivasan T.N., A Handbook of South
Indian Images, Tirupati, 1954, p. 66
X.16.
Chakravarti Mahadev, op.cit. p. 135
XIII. 14. 17. cf. Mahadev Chakravarti,
op.cit
29. Ibid, pp. 146-47

30. Ibid
31. Skanda Purana, 6. 145. 5-7; Devi
Mahtamya, 1. 66; Shiva Purana, 5. 50. 14
32. Skanda Purana 7. Abuda Khand, 22. 28,
op. cit.; Devi Mahatmya, p. XII. 36
33. Skanda Purana 7. Abuda Khand, 22. 28,
op. cit.; Devi Mahatmya, p. XII. 36
34. Ibid
35. Ibid. 22. 65-66
36. Ibid. I. 2. 65. 58, I. 2. 63. 85
37. Kumar Pushpendra, Shakti Cult in Ancient
India, Varanasi, 1974, p. 229
21. Mbh; V.188f.
38. Ibid. p. 231
22. Mbh; Vol. 144f.
39. Sircar D. C., The Shakta Pithas, p. 5
23. Kalidasha, Kumarsambhava, IV.42, cf.

Mahadev Chakravarti, op.cit. p. 136
40. Kumar Pushpendra, op. cit. p. 267

Vangmay, op. cit
24. Hazra R.C., Further Light on the God of

the Famous Mohenjodaro Seals, in Our
Heritage, Vol. XVII, Part1, Jan-Jun, 1969,
pp.18-19
42. Kumar Pushpendra, op. cit. pp. 269-270

Vangmay, op. cit.
25. cf. Sing Upinder, op.cit. pp. 612-13
44. This information has been obtained by the

important Pandas and officials of the
Baidyanath Temple
26. Ibid. p. 511

27. Bhattacharyya N. N., History of the Shakta
Religion, Delhi, 2nd revised edition, 1996,
pp.138-39
45. Jha Amar Nath, Religion and Making of a

Region: A Case Study of The Baidyanath
Cult, op.cit.
28. Ibid
-8-
ISSN 0974 - 200X
Women as Mediators of Political Change: An

analytical perspective with special
reference to West Bengal
Ishita Aditya (Ray)
Assistant Professor, Bejoy Narayan Mahavidyalaya
Burdwan University, West Bengal
Sarbapriya Ray
Assistant Professor, Shyampur Siddheswari Mahavidyalaya
Calcutta University, West Bengal, India
Abstract
The article tries to outline and evaluate the increasing womens role and challenges faced by them in Indian
political arena with special reference to West Bengal. Following a brief overview of the barriers women face in
becoming representatives and the position of women in the political life of the country, the changes in the
level of womens representation and womens political activity worldwide as well as in India around last few
decades have been analysed. Finally, current change in political scenario of West Bengal with the able
leadership of charismatic lady leader, Mamata Banerjee, has been portraited in an analytical framework.
Finally, the study concludes by hinting some preconditions that a woman leader in India needs for greater
participation in politics.
Keywords: leadership, global scenario, political process, child support

Introduction
countries have decided to employ some
special mechanisms to change the existing
In India, it is politics which can be
state of affairs, in recognition of the principle of
discussed and debated endlessly and is
gender-balanced representation as a
supposed to be the most sought after subject
necessary step towards eliminating the
among the people of this nation which decided
discrimination of women in public and
to adopt a democratic model on its
economic life.
independence in 1947, and since then it is this
Woman is the half of the world and also
politics and elected leadership which decide
considered as the better half of a man after
the future of this nation by formulating policies
their nuptial knot. Spiritually as well, woman is
and programmes that guide over 121 million
the
form of the Shakti (the power) and is
people. Again it is politics which works as an
worshipped
in different names not only in India
adhesive to bind people of different ethnic
but
also
all
over the world. In our country,
traditions from north to south and find its place
different
goddesses
are worshipped in
from a roadside kiosk to luxurious apartments.
different
forms
daily
during
the Navratri
Whether its urban class or rural class, politics
festival.
And
not
only
this,
the
most
powerful
draws people from all walks of life and thus brings
deity
of
wealth
is
a
woman
i.e.
Goddess
different mindsets to a common ideological
Laxmi.Since early times, women have been
platform that has been created by different
uniquely viewed as a creative source of human
political parties in this nation to achieve their
life. But in spite of all this perspective of
political goal of forming the government at the
woman, she did never get the place of pride in
centre and in different states of our republic.
the society that she deserved. Women are
The problem of inadequate representation
often left without a voice to express their
of women in political decision making remains
unique needs and concerns. Women and
unsolved in many established democracies
Political Change, focuses on women's issues
around the world. However, numerous
from a current and historical perspective.
-9-
This paper aims to outline and evaluate

the increasing womens role and challenges
faced by them in Indian political arena with
special reference to West Bengal.
politician has to learn to balance her time

between politics and her traditional gender role
of social reproduction and housekeeping.
Womens participation in local politics has long
been viewed as an extension of womens
traditional involvement in household management.
This idea can be used either to devalue or to
promote efforts to increase women s numbers
in local government, where their political
activity has so far been most marked.
However, current trends towards the
devolution of power may make holding local
office a far more powerful and prestigious
occupation than it has been up to the present.
Because so many women still shoulder
disproportionate responsibilities for household
management and therefore cannot leave
home for remote capitals, devolution provides
a significant means of making their voices
heard nationally. A Canadian attorney,
speaking on measures to right gender
imbalance in private sector employment as
well as political representation, commented,
They say affirmative action doesnt work. But I
say we really havent tried. In Central and
Eastern Europe, where quotas for many
categories of representation, including gender,
had existed in a wide spectrum of public
institutions before the transition to market
systems in the late 1980s, womens
participation in legislatures dropped sharply
from 22 per cent in 1987 to 6.5 per cent in 1993.
This was largely as a result of competitive
politics introduced in the wake of democracy.
But it has begun to increase once more. In
Hungary, Poland and Turkmenistan, the
proportion of women members of parliaments
has risen respectively to 11.4, 13 and 18 per
cent, the last two figures above the world
average.As womens contributions toward a
strong and vibrant society are increasingly well
documented, there is also growing
understanding of why womens meaningful
participation is essential to building and
sustaining democracy. Womens political
participation results in tangible gains for
democracy, including greater responsiveness
to citizen needs, increased cooperation across
party and ethnic lines, and more sustainable
peace.

While concentrating on the very topic,
various books, articles of eminent research
scholars, authors have been taken into
consideration to make an objective analysis of
the said article of the authors. Reviews of the
works of eminent scholars and authors,critics
have also been widely consulted.
Women in active politics worldwide: There
is growing recognition of the untapped
capacity and talents of women and womens
leadership. In the last 10 years, the rate of
womens representation in national parliaments
globally has grown from 13.1 percent at the
end of 1999 to 18.6 percent at the end of 2009.
Some regions have seen particularly dramatic
increases, such as Sub-Saharan Africa, where
the number of women in parliaments has risen
from 10.9 to 17.6 percent. The number of
women ministers worldwide doubled from 3.4
per cent in 1987 to 6.8 percent in 1996.
Globally, 15 countries have achieved the target
of 20 per cent to 30 per cent women at the
ministerial level. In 48 countries, there were no
women ministers. Globally, women held only
9.9 per cent of all sub-ministerial positions
(Deputy Minister, Permanent Secretary and
Deputy Permanent Secretary).In 136
countries, women held no ministerial positions
concerned with the economy. In 1997, two
women headed Governments, while three
others were heads of State.For parliaments,
the record world average of womens
representation was reached in 1988, when
women representatives accounted for 14.8 per
cent of all parliamentarians. In 1995, this
dropped to 11.3 per cent. The current world
average of 11.7 percent still indicates a
situation in which women are regarded at best
as a special-interest group rather than half of
humankind. According to Janet Mukwaya,
Minister of Gender and Community
Development in Uganda, The woman
-10-
Women in Politics in India-Women remain

under-represented in governance and politics
in India. If we consider a global scenario, India
is placed poorly at 97th place among 180
countries in womens representation in the
parliamentary houses. Even Asian developing
countries like Nepal, Pakistan, Thailand and
Indonesia stand better than India. Although no
legal impediments hinder womens participation
in the political process, but there are few
considerations to ponder upon. A 1998 Times
of India report revealed that domestic
responsibilities, lack of financial clout, rising
criminalization of politics and the threat of
character assassination are making it
increasingly difficult for women to be part of the
political framework. A partys concern with
levels of representation of certain groups
within its ranks, and consequences for
legitimacy of the party among the underrepresented groups might be the motive for
including women. Together with kinship link
and state initiatives, an important factor
impacting on womens access to political life
seems to be social and political movements.
Through the experience of the Indian
Panchayat Raj Institutions (PRI), 1 million
women have actively entered political life in
India. Although the Parliament recently
rejected a hard-fought-for female quota for its
members, in 1993 and 1994, constitutional
amendments allotted one third of the seats in
local councils, both urban and rural (gram
Panchayats) to women. Since the creation of
the quota system, local women, the vast
majority of them illiterate and poor have come
to occupy as much as 43 per cent of the seats,
spurring the election of increasing numbers of
women at the district, provincial and national
levels.
representation of special interests of women

and providing role models for future female
politicians. Womens participation in politics
are needed for peace operations, treaty
negotiations, constitution development, and
reconciliation and reconstruction efforts.
Womens meaningful participation in politics
affects both the range of policy issues that are
considered and the types of solutions that are
proposed. Research indicates that a
legislators gender has a distinct impact on
policy priorities, making it critical that women
are present in politics to represent the
concerns of women and other marginalized
citizens and help improve the responsiveness
of policy-making and governance.
As more women reach leadership
positions within their political parties, these
parties tend to prioritize issues that impact
health, education and other quality of life
issues. There is a strong evidence that as more
women are elected to office, there is also a
corollary increase in policy-making that
reflects the priorities of families, women, and
ethnic and racial minorities. Womens political
participation has profound positive and
democratic impacts on communities, legislatures,
political parties, and citizens lives.
In places like Croatia, Morocco, Rwanda
and South Africa, an increase in the number of
female lawmakers led to legislation related to
anti-discrimination, domestic violence, family
codes, inheritance, and child support and
protection. Only five years after the womens
suffrage movement achieved the rights of
women to vote and run for office in Kuwait,
newly elected female legislators this year
introduced new labour laws that would give
working mothers mandatory nursing breaks,
and provide onsite childcare for companies
with more than 200 employees.
Womens participation and leadership in

Politics: World scenario: An assessment
Women lawmakers tend to see womens

issues more broadly as social issues, possibly
as a result of the role that women have
traditionally played as mothers and care-givers
in their communities; and more women see
government as a tool to help or serve
underrepresented or minority groups. Women
The ideas of representation lies at the

heart of democracy. There are at least four
reasons of why women need to gain greater
representation in parliament as given by Judith
Squires[ Squires, quoted by Ross, 189] are:
democratic justice, maximisation of resources,
-11-
lawmakers, therefore, have often been

perceived as more sensitive to community
concerns and more responsive to constituency
needs. Women are deeply committed to
peace-building and post-conflict reconstruction
and have a unique and powerful perspective to
bring to the negotiating table. Women often
suffer disproportionately during armed conflict
and often advocate most strongly for
stabilization, reconstruction and the prevention
of further conflict. Peace agreements, postconflict reconstruction and governance have a
better chance of long-term success when
women are involved. Furthermore, establishing
sustainable peace requires transforming
power relationships, including achieving more
equitable gender relations. Womens peace
groups in Uganda, for example, have used
conflict resolution training to successfully
reduce the level of violence in their
communities. In the face of strong resistance
from male leaders, women have established
cross-community coalitions to open up
dialogue and are operating centers to
rehabilitate former girl abductees and child
soldiers. Womens leadership and conflict
resolution styles often embody democratic
ideals in that women have tended to work in a
less hierarchical, more participatory and more
collaborative way than male colleagues.
Women are also more likely to work across
party lines, even in highly partisan
environments. Since assuming 56 percent of
the seats in the Rwandan parliament in 2008,
women have been responsible for forming the
first cross-party caucus to work on
controversial issues such as land rights and
food security. They have also formed the only
tripartite partnership among civil society and
executive and legislative bodies to coordinate
responsive legislation and ensure basic
services are delivered. Around the world,
women lawmakers are often perceived as
more honest and more responsive than their
male counterparts, qualities that encourage
confidence in democratic and representative
institutions. In a study of 31 democratic
countries, the presence of more women in
legislatures is positively correlated with
enhanced perceptions of government

legitimacy among both men and women.
When women are empowered as political
leaders, countries often experience higher
standards of living with positive developments
in education, infrastructure and health, and
concrete steps being taken to help make
democracy deliver. Using data from 19
member countries of the Organization for
Economic Co-operation and Development
(OECD), researchers found that an increase in
women legislators results in an increase in
total educational expenditure. In India,
research showed that West Bengal villages
with greater representation of women in local
councils saw an investment in drinking water
facilities that was double to that of villages with
low levels of elected women, and that the
roads there were almost twice as likely to be in
good condition. The study also revealed that
the presence of a woman council leader
reduces the gender gap in school attendance
by 13 percentage points.
Without a substantial number of women
among the representatives, there is little
chance for women to have any distinct input
into the shaping of the common good.
Moreover, a male -dominated representation is
not a truly representative democracy at least
in the sense that women are only passive
recipients not perceived as capable of
independent judgement and are merely being
taken care of.
The second type of argument relates to
womens interests. It states that women need
to be better represented than they have been
so far because they are one of the groups
marked by political exclusion and marginalization.
Although they represent a majority of the
society, this exclusion has been so persistent
that women still do not have an equal status to
men in all aspects of social and economic life. It
is in this sense that we can talk about a change
in the idea of representation, from the politics
of ideas to the politics of presence.
Another group of arguments pertains to
the notion of development or progress. It is a
well supported claim, that the welfare of
-12-
children, for example, will not be improved

without targeting women as agents of
development. Similarly, the risks of poverty
and social dislocation that affect women in
often-disproportionate ways will not be
removed without womens involvement as
agents in the process. In societies like India
undergoing economic and political transition,
the argument can be made that the benefits of
this change will not be adequately utilised
without the full participation of women. Another
way to understand womens interests is to look
at more concrete claims made on the basis of
some studies on female politicians and their
work. It is to some extent supported by
research and interviews with both male and
female politicians that certain problems are not
prioritized or considered at all if there are no
adequate womens voices in the parliament.
Then, if they do reach the level of

aspirants, economic reasons, such as
womens less paid jobs and smaller access to
large funds necessary for a successful
campaign put them at a disadvantaged
position. Social reasons, particularly the
expectation placed on women to maintain all
family duties; take care of both children and the
household, make political career extremely
difficult. Indeed, a decision to take up office
often ends in a divorce, and only those women
who are older and have grown up children or
those few who have a partner dedicated to the
running of a household can afford a smoother
political career.
The institutional barriers in the middle of
the selection process affect women who have
already made a decision to run for office or
those who are potentially interested in
becoming a representative. The level of
political party as an institution is promoting or
constraining womens selection, as parties are
undoubtedly the main channels through which
women can be elected and are the key
gatekeepers to public office. But, as an
institution, a party and its actors are subject to
both internal and external constraints, which
affect the selection of women.
Barriers women face in being elected to

office:
Women in the political system face
several barriers on their way to public office.
Usually, the barriers are classified into cultural,
social, economic, bureaucratic and political
obstacles. Among the first level of barriers, the
most powerful is the impact of societal culture,
in particular, persisting gender stereotyping of
the public sphere as a sphere of mens activity
and the perception of politics as mens
business or dirty business. Facing the force
of deeply held stereotypes and beliefs is not
easy, and successful female politicians are still
believed to be unfeminine or, they are even
perceived as honorary men. That is why, most
women give up a chance of a political career
very early on in the selection process, already
at the level of individually motivated decision to
become a candidate. Needless to say, the
stress and guilt women politicians experience
due to these social factors is not shared to the
same extent by men who are not normally
expected to take care of all the everyday needs
of the family. Considering these difficulties,
many potential female candidates are
indirectly prevented from taking up political
career.
There is also the final stage of the

selection process, where the voters decide the
final outcome of the elections. Here the
chances of electing women are still decided by
societal culture (voters opinion of and support
for women as politicians) and certain aspects
of the electoral system, in particular the voting
and counting procedure (whether open or
closed ballot) and the process of the electoral
campaign that might affect voters opinion. The
voters have more impact on the final outcome
in an open-ballot system in as much as they
can nominate particular individuals whom they
want to see winning by putting a mark next to
their name. Interestingly, this system is not
considered as advantageous for women as the
closed ballot, since women candidates must
be individually rather than automatically
nominated for office, and the prevailing
assumption is that most voters traditionally
-13-
would vote for men. However, this may change

if there is an explicit pro-women campaign
going on, and similarly, it may revert back to
voting for men if a backlash situation or a
negative campaign takes place. However, the
following are the constraints faced by women
politicians.
i.
Women confront larger hindrance in

entering politics- Prejudice and cultural
perceptions about the role of women,
together with a lack of financial resources,
are among the greatest obstacles to
women entering politics.
ii.
Women convey diverse views, perspectives

and talents to politics- It is a common
belief that among the both male and
female that women bring different views,
perspectives and talents to politics.
Women lead efforts to combat genderbased violence and to ensure that issues
such as parental leave, childcare,
pensions, gender-equity laws and
electoral reforms that enhance womens
access to parliament appear on the
legislative agenda.
iii.
Lesser in number , the lesser influence on

decision making- There are not enough
women serving on their parliaments
committees. Fewer women means less
influence by women and less progress on
gender equality within parliament, and on
incorporating their perspective in the work
of all committees, whether they are
dedicated to issues of gender equality and
the status of women, or other concerns,
such as finance, national security and
foreign affairs.
iv.
Indian landmass stormed the corridor of the

power with their strong comeback. Both
women had strongly motivated the voters in
their state to vote for change. The swing of vote
towards the Jaylalithaa has forced the D.M.K
and Congress to pack up. In West Bengal, the
state had seen the longest elected communist
regime ever in the world history demolished by
the Mamta Benerjee, the Front ranking woman
politician in India. Mamata Banerjee, the
Charismatic lady leader of West Bengal, clad
in any light-colored sari, without cosmetics or
jewellery brought curtains to 34-years
uninterrupted rule of the Left Front .Revenge is
history, change is victory. The target is not to
just overthrow CPI(M). It is to get Bengal back
its glory. Going by these comments of
Trinamool Congress (TMC) leader Mamata
Banerjee, her victory in the recent West Bengal
Assembly elections is just the beginning. She
has been successful in unseating the CPI(M)
for the first time in 34 years. Mamatas
Trinamool Congress made history by routing
the cadre-based Left Front after 34 years of
continuous rule, which failed to bring about the
kind of progress and development its
manpower and intellectual resources should
have seen. With the simplicity of the
commoner in her rubber chappals, Mamata
termed this historic change as the second
independence day.
January 5th, 1955 was the day West
Bengals first woman Chief Minister was born
in a lower middle-class set up of Calcutta.
From the young age, she was regarded as
firepower orator with a stern persona. Mamata
Banerjee got into politics as a young adult
studying in Calcutta with the student wing of
Indian National Congress. Maverick as she is,
she grabbed the public eye by throwing herself
in front of Jayaprakash Narayans car in the
70s when he attempted to organize people
against Indira Gandhi prior to Emergency. And
then began her political career as she rose to
be the General Secretary of Mahila Congress
in West Bengal during 1976-1980. Her quest
with Congress continued as she became the
youngest Member of Parliament ever in the
General Elections of 1984. Having beaten
Difference in identifying
prioritization
level- Men claim to be most active in
foreign affairs, economic and trade
issues, education and constitutional
affairs, while they report low levels of
activity in gender equality, labour and
womens issues.
The charismatic lady leader and political

change in West Bengal:
Two women from different corner of the
-14-
Communist veteran Somnath Chatterjee in

those elections, she moved on to become the
General Secretary of All India Youth Congress.
As rebellious as she was, in 1996 Banerjee
tagged Congress as a stooge of CPI-M in
West Bengal. Raising her voice against hiked
petroleum prices and standing up against
Congresss ignorant attitude towards West
Bengal, she finally formed her own party called
the Trinamool Congress in 1998. In the Lok
Sabha election same year, the Trinamool
Congress won 7 seats followed by one more in
the 1999 elections. And Mamata Banerjee
went on to become the Union Railway Minister
in 1999 under the NDA rule. But after the
Tehelka expose into defence deals she quit as
the Railway minister and allied with Congress
for 2001 Assembly elections.
She proclaimed to struggle for her land and her

people and became the Union Railway
Minister once again in 2009.
Mamata never failed to strike a chord with
the people of West Bengal. Taking up issues
that CPI-M remained aloof from, she always
had a foot forward. Targeting industrialization
concerns or issues of pension, privatization
and banking sector she thwarted CPI-M chief
Buddhadeb Bhattacherjee on every note.
Along with Nandigram and Singur and the
protests against Rizwanur Rehmans death,
Banerjee made the people of West Bengal
believe that they could do way better devoid
the CPI-M led Left front. Mamata Banerjee and
partys major influence in West Bengal politics
was evident when a staunch Left-wing party
like SUCI became an ally of the Trinamool
Congress.
What followed this was the downfall of her

party as it failed to grab a hold of the panchayat
elections as well. And eventually, as clichd
politics in India is, Trinamool Congress turned
sides and allied with the NDA in 2004. She was
the Coal and Mines minister till 2004 elections,
where her party won only her seat.
After ups and downs, controversies and

victories, and after a string of wins in
panchayat elections or municipal polls and a
good show at Lok Sabha elctions, Mamata
Banerjee rose to ultimate glory on May 13th
2011. Clean sweeping the Left in West Bengal
Trinamool Congress alliance won 227 seats in
the Assembly, Trinamool Congress alone
winning 184 seats. Ex-Chief Minister
Buddhadeb Bhattacharjee lost his seat from
Jadavpur constituency and that was a proof of
the fact that people of Bengal were weary of
the Left dominance. Either out of that sheer
weariness or out of their love for Ma, Mati,
Manush, people helped Mamata Banerjee
rout the red from West Bengal. Mamata
Banerjee is all set to be the first woman chief
minister of the West Bengal. She broke away
from the Congress party and floated the
monolithic Trinamool Congress in 1998 to take
on the left front in West Bengal. In 13 years,
Mamata has brought down the left front
coalition that ruled the state for 34 years
beginning from 1977 like a pack of cards. In
these years the Gross Domestic Product of
West Bengal has gone down by 1.5%. Within a
decade of the left fronts rule in West Bengal,
most industries closed shop following
uncompromising trade unionism.
Indian politics had ruled out Trinamool

Congress and Mamata Banerjee when she
grabbed eyeballs at the national scene with
Nandigram and Singur. As a stern opposer of
Special Economic Zone (SEZ), she protested
against Left governments orders to develop
SEZ in Nandigram. She urged the Prime
Minister to stop violence and land acquisition
by the CPI-M and eventually the Bhumi
Uchchhed Pratirodh Committee (BUPC) was
formed. Similarly, in 2006 Banerjee stood up
for the land of poor villagers in Singur which
was grabbed by the government for Tata
Motors Nano car project. The Trinamool chief
went on a 25-day hunger-strike in the wake of
these protests at Esplanade in Kolkata which
was soon called off after pleads from PM
Manmohan Singh. Such was the commotion of
Mamata Banerjee that Trinamool Congress
won 2008 civic polls and allied with Congress
in 2009 grabbing 19 of the 42 Lok Sabha seats
in the state. That was the time when her
supporters beloved Didi coined the slogan of
Ma, Mati, Manush in the election campaign.
-15-
Trinamool Congress coalition has

attracted 8% swing of votes in their favour. No
one had ever managed such a strong setback
in the history of West Bengal for the Left
parties, but Didi (Elder Sister)had done the
trick.
to end the three decade long Left rule in the

State.
Several reasons have been cited for
Mamatas successful sweep. The Lefts dismal
performance on education, health care and
employment has disillusioned the masses.
The scarce resources are available largely to
the CPI(M) loyalists: government jobs,
teaching positions at schools, access to water
from village wells. The CPI(M) backed Unions
stifle economic growth by threatening small
business and large industries alike. What most
offended the Bengali masses and elite alike
was the undue intrusion of Leftist ideology in
affairs of civil society. Though outgoing Chief
Minister Buddhadeb Bhattacharjee had
reprimanded his party workers against such
interference, the tide had already turned
against the Left.
It was election of delivery Vs. non-delivery.

The left front had made the plot in 34 year to
lose when the people of Bengal realized about
the lost glory of their state and they have voted
from the change. Indian politics is gradually
sifting towards the development centric, as we
see the gain of Narendra Modi, Raman Singh,
Shivraj Singh Chauhan , Nitish Kumar and
Tarun Gogai in the corridor of power. All have
differences but one thing is common among
them they have delivered for their state. So the
development is the key for the consistent
success in this changing environment.
It is simple, if public is rewarding the leader
who have delivered, why dont they punish
them who havent delivered. However, it is
noticeable that Bhudhdev Bhattacharya, the
former Chief Mininister of West Bengal, had
tried his best to change his image as a
reformer, but he was unable to clean the board
that was crafted in 29 year before he had taken
charge of the state.
Mamta Benerjee has taken charge of state

with piled up expectations of the people. Now,
her competitors are not the ruined left parties
but the performing Chief Ministers like Nitish
Kumar, Raman Singh etc. If she follows the
suit of development in agricultural and industry
for the job creation then she will half way
through and rest will depend on her
governance then certainly left will be buried
,but if she fails to do so ,then left will bounce
back soon. It was Mamatas role in fighting for
farmers rights against acquisition of land in
Nandigram and Singur that brought her on a
major collision course with the ruling left front
government and sent the government running
for cover. The greatest challenge for Mamata
will be on issues of governance. The real test of
Mamatas political ingenuity will be her
approach towards the police and bureaucracy
the two institutions she has often criticized for
supporting and perpetuating the Leftist
ideology. Her emphasis on reviving the work
culture in Bengal could result in a
confrontation with the State bureaucracy.
Mamata Banerjees victory is by itself a

huge change for West Bengal but the people of
the state look forward to better education and
employment opportunities, increased industrialization
and improved infrastructure. For Didi (sister)
as she is lovingly called by the people of
Bengal, the job has only begun. TMCs
Election Manifesto outlines a blueprint of the
regeneration and rejuvenation of West
Bengal.
The slogan for Didis election campaign
was maa, maati, manush mother, land and
people. Interestingly, the slogan is drawn from
a famous Bengali jatra (folk-theatre) originally
scripted in 1975 about the time when the Left
Front came to power, defeating the Congress.
With changing times, not only is the original
script of the jatra being reworked by the
authors son, its central message is being used
Now, with this historic win, the issue has

come a full circle. But, Mamata is confident that
the industry as well the farmers will smile under
her regime. She gave an assurance that she
would try to steer clear of land acquisition and
-16-
try to develop industries in areas where there is

proper infrastructure for the same. She said
there would be no forcible acquisition. When
the need arising she would take the course of
negotiation.
society. The lack of openness in political

decision-making and undemocratic internal
processes are challenging for all newcomers,
but particularly for women. Similarly, the
complex hierarchies in political parties and
legislatures represent a barrier to many
women who enter politics at the local level and
aspire to rise to other levels of leadership.
Mamata has promised the electorate

more than good governance; she hopes to
alter the States political culture. The TMC
election manifesto refers to one of the goals as
above all rejuvenate the culture of the state to
one of hope, resilience and innovation- a
constant theme in Mamatas campaign
speeches during the campaign. Only time will
tell if Didi can rejuvenate West Bengal or will
she be overwhelmed by responsibilities of
making tough decisions, managing an
unpredictable Opposition and responding to
the surge of popular aspirations.
Moreover, there must be the willingness of

citizens to accept new ideas about gender
roles in society. There are still many countries
that discourage women from competing
directly with men or consider childcare and
housekeeping to be the exclusive domain of
women. As such, it is common throughout the
world to see women activists supporting
democratic activities at the grassroots level,
yet to see few women in leadership positions,
thereby creating an absence of women from
whom to draw for higher levels of political
leadership. Concerted efforts must be made to
raise awareness of gender inequality and the
ways in which stereotypical gender roles
create both formal and informal barriers. The
support of male political leaders is also a key
ingredient in creating a political climate that
encourages womens political participation.
Conclusion
From the above discussion, it has been
observed that considerable challenges remain
to womens meaningful political participation.
And while no ideal environment currently
exists to jumpstart the advancement of
womens political advancement, there are
certain conditions that make it easier.
First, women must have reasonable
access to positions of power. Political
leadership is often centralized and informal.
Holding a formal position, even an elected
position, does not necessarily lead to greater
influence, as the real leaders do not always
hold formal titles. Power in democracies is
further built on relationships that often have
existed many years. In countries where
womens public roles are only beginning to
develop, womens absence from this history
can present significant barriers. However, by
giving women the tools they need to lead,
creating the opportunity for advancement and
helping build networks of like-minded men and
women, and ensuring that womens legal
rights are firmly entrenched, a pathway to
power can be developed.
The ability of women to attain financial

autonomy or access to economic resources is
also necessary for their greater participation in
political life. Worldwide, womens lower
economic status, relative poverty and
discriminatory legal frameworks are
substantial hurdles to overcome.
Because women control and have access
to fewer economic resources, they are often
unable to pay the formal and informal costs
associated with gaining a partys nomination
and standing for election.
References
Next, transparency in the political and

legislative processes is critical to the
advancement of women in political and civil
-17-
1.
Bochel Catherine and Jacqui Briggs, Do

Women Make a Difference? Politics 20:2,
2000, pp. 63-68
2.
Caul Miki, Womens Representation in

Parliament: The Role of Political Parties,
Party Politics 5:1, 1999, pp. 79-98
3.
Matland Richard, Enhancing Womens

Political Participation: Legislative Recruitment
and Electoral Systems, in Azza Karam
(ed.) Women in Parliament: Beyond
Numbers, International IDEA, 1998, pp.
65-90
4.
Ross Karen, Womens Place in Male

Space: Gender and Effect in Parliamentary
Contexts Parliamentary Affairs (55),
2002, pp 189-202
5.
6.
Karam, (ed.) Women in Parliament:

Beyond Numbers, (Stockholm: International
IDEA, pp 19-42 Quota for Women: an
IDEA Study- University of Stockholm,
1998
Rule Wilma, Electoral Systems, Contextual

Factors and Womens Opportunity for
Election in Twenty -Three Democracies,
West Politics Quarterly (40), 1997, pp.
477-498
7.
Constructing Femininity in India by Anna

Lindberg
8.
Guida M. Jackson, Women Who Ruled:

Biographical Encyclopedia, Barnes &
Noble Books, 1998
9.
Banerjee Mamata Paints West Bengal

Green,Instablogs, Vincent Van Ross,
New Delhi: May 13, 2011
10. West Bengals New Chief Minister

Mamata Banerjee has inherited a state of
woes, Darjeling Times, 29th May, 2011
Shvedova Nadezdha, Obstacles to

Womens Participation in Politics in Azza
-18-
ISSN 0974 - 200X
Health and Hygiene among the Pattharkattas:

A Case of Lucknow
Dr. Nirja Singh
Reader and Head
Department of Anthropology, National P.G. College
(An Autonomous College of University of Lucknow, Lucknow)
Dr. Shuchi Srivastava

Lecturer
Department of Anthropology, National P.G. College
(An Autonomous College of University of Lucknow, Lucknow)
Abstract
Health is a level of functional and/or metabolic efficiency of an organism. Hygiene refers to the set of practices
associated with the preservation of health and healthy living. The present empirical study has been
conducted to know about the conditions related to health and hygiene among the Pattharkattas, living in
Lucknow. Pattharkatta is a scheduled caste community. It has been found that the hygienic conditions are
very poor among the Pattharkattas, especially among those who are leading a nomadic life. It is directly
affecting their health conditions. The belief in supernatural agency is predominant in the context of health,
disease and treatment. Along with it, poverty, lack of education and unawareness are the hindrance in
improving their health status and making the situation more critical
Keywords: Settled Pattharkattas, Non-settled Pattharkattas, Health, Hygiene

Introduction
Hygiene refers to the set of practices

associated with the sustenance of health and
healthy living. The word hygiene comes from a
Greek word hygiea that means Goddess for
health and deals with personal and community
health. The concept of health & hygiene are
related to medicine and personal &
professional health care practices in all the
realm of life. The practice helps as preventive
measure to reduce the incidence and
spreading of disease.
Health is the general condition of a person

in all aspects. It is also a level of functional
and/or metabolic efficiency of an organism.
According to Clements (1932), Health is of
universal interest and concern. In 1948 World
Health Organization (WHO) defined health as
a state of complete physical, mental, and
social well-being and not merely the absence
of disease or infirmity. In 1986, the WHO, in
the Ottawa Charter for Health Promotion, said
that health is a resource for everyday life, not
the objective of living. Health is a positive
concept emphasizing social and personal
resources, as well as physical capacities.
Thus, overall health is achieved through a
combination of physical, mental, and social
well-being, which, together is commonly
referred to as the Health Triangle. Achieving
and maintaining health is an ongoing process.
Effective strategies for staying healthy and
improving one's health include several
elements and hygiene is one of these
elements.
The present study is based on empirical

data of the health and hygienic condition of the
Pattharkattas, residing in Lucknow. According
to Crooke (1896), the Pattharkatta is a
subgroup of Kanjar, a tribal group. They are of
Dravidian origin and now included under the
category of Scheduled Caste. The name
Pattharkatta is associated with their traditional
occupation of stone grinding. It is believed that
the word Pattharkatta is composed of two
words Patthar which means stone and
Katta which means to crush. They
manufacture mainly grinding stone (sil-batta),
stone vessel (chakki) and stone idols.
-19-
The Pattharkattas are distributed in

different states of India, but their main
concentration is in north and north-western
part of the country, as their large population is
found in Rajasthan, Uttar Pradesh, Madhya
Pradesh, Bihar, Chhattisgarh and Delhi. In
Uttar Pradesh, their main concentration is in
Aligarh, Mirzapur, Agra, Basti, Gonda,
Bahraich, Gorakhpur, Bijnor and Lucknow.
(Vivekanand Puri Ward); 7. Saadatganj

(Saadatganj Ward); 8. Vikas Nagar (Lala
Lajpat Rai Ward)
It is found that in Chathe Mill Sitapur
road, Chinhat, Kukrail Pul Bandha and
Saadatganj areas, the Pattharkattas are
residing permanently. While, several
Pattharkattas are living in Daliganj, Husadia,
Lekhraj and Vikas Nagar areas, on temporary
basis.
The literature on Patharkatta is extremely

sparse. Some scholars have carried out
researches and have helped to enhance our
knowledge about the Kanjars and their
activities (Crooke, 1896; Russell & Hira Lal,
1916; Singh, 1993a; Singh, 1993b). The
specific studies on the Pattharkatta are very
few. Sunar (2008) had conducted research on
the socio-economic and political status of
Pattharkattas, of Kapilvastu district of Nepal.
While, Gopal Krishna (2004) studied about the
health-hazards for stone-cutters of the Lalkuan
area of New Delhi. There are only two major
studies on Pattharkattas, residing in Lucknow.
Quadry & Singh (2007) had given the
ethnographic detail of Pattharkattas. While
Singh (2009) had focused the need of
constitutional safeguards for the Pattharkattas
but no specific study has been conducted on
their health and hygienic conditions.
Therefore, against this backdrop, the present
synchronic study enquires the health and
hygienic conditions among the Pattharkattas
residing in Lucknow.
Thus on the basis of their habitat, these

Pattharkattas have been divided into two
categories:
1. Settled Pattharkattas: Those, who have
permanent residence and are living with their
families in huts or brick houses. They daily use
to go to sell their manufactured goods and
items in different lanes, streets and colonies.
2. Non-settled Pattharkattas: Those, who
are living temporarily with their families, on
road sides in either tent, made up of jute,
plastic and polythene sheets with cane or reed
framing or in huts which are in dilapidated
condition. They sell their products on footpath,
just outside their habitat.
The basis of this study is extensive field
work. It includes both the primary as well as
secondary sources of data. Through simple
random sampling 100 people have been
selected from their universe. Along with
observation, intensive interview, case study
and photography have been used extensively
for data collection.
The Area and the Sample

The present empirical study has been
done in Lucknow, the state capital of Uttar
Pradesh. The urban setting is divided into 110
wards. The Pattharkattas are scattered over in
different wards of the city, but their
concentration is in the areas, namely, 1.
Chathe Mill Sitapur Road (Bhartendu
Harishchandra Ward); 2. Chinhat (Chinhat
Ward); 3. Daliganj (Daliganj Ward); 4.
Husadiya (Rajeev Gandhi Ward); 5. Kukrail Pul
Bandha (Paper Mill Colony Ward); 6. Lekhraj
The sample for the present study consists

of 100 people, including 50 settled dwellers (25
males & 25 females) and 50 non-settled
dwellers (25 males & 25 females).
In the present study, it is found that
generally the Pattharkattas believe that a
person, who is physically fit and active, is a
-20-
healthy person. They feel that health cannot be

achieved merely by taking a pill every day, or
by observing a few restrictions.
Self-Assessment of Health
Table-1 reveals the self-assessment of the
Pattharkattas about their health status.
Table No. 1
Current Health Status : Their Assessment
Sl.
No.
Assessment
Sound
Not so well
Unwell
Total
Settled
Pattharkattas
Sex
Male
Female
Total
Male
Female
Total
Male
Female
Total
Male
Female
Total
Non-settled
Pattharkattas
Total
No.
No.
No.
5
6
11
14
12
26
6
7
13
25
25
50
10.00
12.00
22.00
28.00
24.00
42.00
12.00
14.00
26.00
50.00
50.00
100
4
6
10
13
11
24
8
8
16
25
25
50
8.00
12.00
20.00
26.00
22.00
48.00
16.00
16.00
32.00
50.00
50.00
100
9
12
21
27
23
50
14
15
29
50
50
100
9.00
12.00
21.00
27.00
23.00
50.00
14.00
15.00
29.00
50.00
50.00
100
houses to live. Some of them are living in either

temporary tent, made up of plastic or in huts on
the sides of the roads. Therefore, there is no
separate kitchen, bathroom and toilet in their
houses. As they are road side dwellers, on
twenty-four and seven basis, constantly they
are surrounded by extremely polluted
environment.
Table-1 shows that an overwhelming

majority of the Pattharkattas (50.00%) have
reported not so well health condition, followed
by those who have reported 'unwell' health
condition (29.00%). While 21.00% persons
have stated that they have 'sound' health. Most
of those persons who have reported 'unwell'
health condition are suffering from some kind
of disease. There is no remarkable difference
visible between the assessment of settled and
non-settled Pattharkattas, as well as males
and females.
Hygiene: In the present study, the

hygienic conditions of the Pattharkattas have
been viewed in mainly three aspects:
a. Personal Hygiene: Most of the settled
Pattharkattas of the Chinhat area are aware of
their personal hygiene practices, only a few are
not conscious in this direction. Mostly they use
toothpaste to clean their teeth from tooth
brush. Sometimes they clean their teeth from
finger. Water is easily available at the
residential area as the government has
provided hand pumps. Therefore, most of the
people take regular bath and they wash their
clothes. But these people do not pay attention
towards the hygiene of their kids. Their
children are seen wearing dirty clothes and
Aspects Related to Health

There are many aspects of their life and
culture related to their health and sickness,
which are as follows:
Housing Pattern: The form and structure
of houses are directly related with sanitation
and health. Good arrangement of houses
symbolizes good health. The Pattharkattas of
Pakka Talab area of Chinhat live in one room
kaccha houses. The settled Pattharkattas of
other areas are living in huts and the nonsettled Pattharkattas do not have proper
-21-
playing at unhygienic places. Except Chinhat

ward, the settled Pattharkattas of other areas
have not shown these type of hygienic
practices.
empty plots. There is no bathroom and toilet

facility available in their houses. Therefore,
they take bath in open areas and go for open
defecation.
In comparison to the settled Pattharkattas,

the hygienic conditions of non-settled
Pattharkattas are extremely pitiable. They are
neither conscious nor bothered about their
personal hygiene. They do not clean their teeth
daily. They do not have proper water facility in
their residential area. As they use to fetch
water from distantly located hand pumps and
taps.
Food Habits and Nutrition: The

Pattharkattas of all the areas are both
vegetarian as well as non-vegetarian in their
food habits. They prefer to have nonvegetarian food but they cannot afford it
frequently. But they try to cook non-vegetarian
food on special occasions, such as during
social gatherings, ceremonies, feasts and
festivals. There is no fixed routine for their
meals, whenever they get time they take their
lunch and dinner. Normally males take heavy
diet than female. It is a usual phenomenon that
in the time of scarcity always priority is given to
male members to the access to food. The
overall picture reveals they dont have
balanced diet and their diet lacks protein and
other vital nutrients. No special care is taken
for the diet of kids and pregnant women.
b. Domestic Hygiene: All the activities are

restricted to one room and some open areas.
There is no separate kitchen in their houses,
therefore, they cook their food in open areas on
kaccha chulha (mud hearth). They wash their
utensils with soaps or ash. The domestic
hygienic conditions are not so good, but in
comparison to non-settled Pattharkattas it
seems much better.
Drinks and Drugs: Most of the male

members of Pattharkattas take alcohol daily.
They smoke a great deal of loose tobacco
rolled or wrapped in tendu leaf, i.e. bidi.
Cigarettes and bidis are common among them.
Elderly persons of both the sexes are addicted
to smoking. Most of them have the habit of
chewing betel leaf (tobacco) and other
ingredients like pan masala and gutka etc.
Even the children of young age (10+) are also
seen eating gutkas and pan masalas. They
spend the major part of their income on these
things because of which very little money or no
money is left for other necessary household
things or medicines.
Mostly the settled Pattharkattas of other

areas and non-settled Pattharkattas are not
very much aware towards domestic hygiene.
Scarcity of water and other resources compels
them to act so.
c. Community Hygiene: Unawareness and
unhealthy practices clubbed with the poor
socio-economic conditions manifest
themselves in the form of unhygienic
surroundings at community level. They throw
their garbage on the empty lands or plots
nearby. No facility is provided by the
government for the disposal of their garbage
and cleaning of the streets and surrounding
areas. There is no proper drainage system.
There is no community level effort made for
improving the hygienic condition of their
habitat.
Birth and Weaning: Looking at the

maternity and child health care aspects, there
is no special care taken of a pregnant woman
among these people. There is no respite from
heavy works to pregnant woman. In most
cases, there is no system of utilizing maternity
and child health services. They approach the
doctor only in case of complication or
The waste water generated after bathing,

washing clothes and cooking food get
collected in pits. After 2-3 days when pit get
filled, then they throw it in the open areas or
-22-
abnormality. The main reason behind it is that

the Pattharkattas of Uttar Pradesh have been
recently included in the category of the
Schedule Caste. Therefore, most of them are
not aware of the programmes running
especially for the Scheduled Castes. For the
delivery, very few women go to the government
hospitals, where free delivery facility is
available for people living below poverty line. In
Janani Suraksha Yojana free medicines and
some cash are provided to them. But as most
of them are not aware about these facilities,
they do not get benefitted. In the case of
delivery in hospital, the parents vaccinate their
newly born baby but later on, they do not take
their child to hospital for vaccination. However,
the Government workers come to their places
to give Polio drops to the children upto 5 years
of age.
Among the Pattharkattas, the children are

breast fed for more than three years. There is
no fixed duration for sucking the baby.
Main Diseases
At the time of present study, the main
diseases found in settled and non-settled
Pattharkattas are asthma, bone & joint
problems, cholera, cataract, cold & cough,
diarrhea, dysentery, fever (included typhoid),
headache, malaria, skin infection, stomachache
and swelling of body. Although the fever,
headache, stomachache and swelling of body
are not diseases in itself, while the symptoms
of other diseases, but these are conceived as
the diseases among Pattharkattas. One Case
of Polio is seen among the settled
Pattharkattas of Kukrail Pul Bandha, while one
is seen among non-settled Pattharkattas
(Table- 2).
Table No. - 2
Physical Ailments
Sl.
No.
1
Assessment
Asthma
Settled
Pattharkattas
Sex
Male
Female
Total
Bone &
Male
Joint Problems Female
Total
Cholera
Male
Female
Total
Cataract
Male
Female
Total
Cold & cough
Male
Female
Total
Diarrhea
Male
Female
Total
Dysentery
Male
Female
Total
Non-settled
Pattharkattas
Total
No.
No.
No.
4
3
7
3
4
7
2
2
1
1
3
4
7
1
1
2
1
1
8.00
6.00
14.00
6.00
8.00
14.00
4.00
4.00
2.00
2.00
6.00
8.00
14.00
2.00
2.00
4.00
2.00
2.00
3
3
6
3
5
8
3
2
5
1
1
2
4
5
9
2
3
5
3
3
6
6.00
6.00
12.00
6.00
10.00
16.00
6.00
4.00
10.00
2.00
2.00
4.00
8.00
10.00
18.00
4.00
6.00
10.00
6.00
6.00
12.00
7
6
13
6
9
15
3
4
7
2
1
3
7
9
16
3
4
7
4
3
7
7.00
6.00
13.00
6.00
9.00
15.00
3.00
4.00
7.00
2.00
1.00
3.00
7.00
9.00
16.00
3.00
4.00
7.00
4.00
3.00
7.00
-23-
Sl.
No.
8
10
11
12
13
14
15
Assessment
Fever
Settled
Pattharkattas
Sex
Male
Female
Total
Headache
Male
Female
Total
Malaria
Male
Female
Total
Polio
Male
Female
Total
Skin-infection
Male
Female
Total
Stomachache
Male
Female
Total
Swelling of
Male
body
Female
Total
Tuberculosis
Male
Female
Total
Base*
Male
Female
Total
Non-settled
Pattharkattas
Total
No.
No.
No.
3
3
6
2
2
2
1
3
1
1
1
1
2
2
2
1
1
2
2
2
4
25
25
50
6.00
6.00
12.00
4.00
4.00
4.00
2.00
6.00
2.00
2.00
2.00
2.00
4.00
4.00
4.00
2.00
2.00
4.00
4.00
4.00
8.00
50.00
50.00
100
3
5
8
1
1
2
3
3
6
1
1
1
2
3
1
2
3
2
2
4
2
6
25
25
50
6.00
10.00
16.00
2.00
2.00
4.00
6.00
6.00
12.00
2.00
2.00
2.00
4.00
6.00
2.00
4.00
6.00
4.00
4.00
8.00
4.00
12.00
50.00
50.00
100
6
8
14
1
3
4
5
4
9
1
1
2
2
3
5
1
4
5
1
3
4
6
4
10
50
50
100
6.00
8.00
14.00
1.00
3.00
4.00
5.00
4.00
9.00
1.00
1.00
2.00
2.00
3.00
5.00
1.00
4.00
5.00
1.00
3.00
4.00
6.00
4.00
10.00
50.00
50.00
100
*In this sample of 100 respondents, some ailments are reported by several respondents causing an overlap
in the number of responses for various symptoms. It is, therefore, meaningless to calculate percentages
against a definite total. Base here has been given to indicate the number of respondents interviewed
instead of giving the word total.
Table-2 reveals physical ailments among

the Pattharkattas. According to it, majority of
the people (16.00%) are suffering from cold
and cough, followed by bone & joint problems
(15.00%), fever (14.00%), asthma (13.00%),
tuberculosis (10.00%), malaria (9.00%),
cataract (7.00%), diarrhea (7.00%) and
dysentery (7.00%). While the percentage of all
other ailments is less than 6.00%. The
percentage of the cholera, diarrhea, dysentery
and malaria is high among non-settled
Pattharkattas in comparison to settled
Pattharkattas. Unhygienic condition is the
main reason responsible for this high
percentage of their health problems. There is
no major difference between the ailments
among the males and females.

As it is firsthand information, no any
physical examination and clinical testing were
conducted, therefore, it cannot be concluded
that the Pattharkattas do not suffer from other
severe diseases, such as, heart disease and
cancer etc. They might be also suffering from
other diseases. But they do not go to the
hospitals regularly to identify and treat the
ailments, so that they mostly do not know what
the disease they suffer from.
Diseases Causation
The several factors, affecting the health
condition of these people, can be broadly
divided into two categories:
-24-
1.
Natural Causes: In this category those

causes of diseases and health destruction
are included which can be explained
logically and have scientific base. These
are of two types:
a. Climatic Causes: Seasonal changes
cause health problems. Lucknow
has tropical climate with three
seasons - winter, summer and rainy
season. These seasonal changes
are severe for the health of these
people, as most of them have not
proper shelter for the protection from
climatic fluctuations. Winters are too
cold and summer is too hot. Rainy
season plays a positive role to
spread the contagious diseases
which specially affects these people.
b. Man Made Causes: Those causes
are included in this category, which
originate due to mainly unawareness
and carelessness of people. The
main man made causes of diseases
among the Pattharkattas are:
i. Inadequate, unbalanced and low
nutritional diet due to lower level of
education and awareness.
ii. Non-availability of essential
nutrients due to socio-economic
problems.
iii. The nature and the conditions in
which they work, because hard work
combined with poor nutrition leads to
the state of general disability which is
called deficiency illness.
iv. Various stress and strain due to
socio-economic problems.
v. Environmental conditions, such
as, poor sanitation, lack of basic
amenities, for e.g., unclean water
and improper drainage system tend
to make the environment itself a
health hazard.
vi. Alcoholism, tobacco smoking and
intake of pan masalas and gutkas.
vii. Increasing pollution due to rapid
development in the changing times
and life style create environmental
hazard which affects the health
adversely.
2.
-25-
viii. Neglect and non-adoption of

preventive measures, due to lower
level of education or lack of
awareness or socio-economic
problems made them more prone to
illness.
ix. Unavailability or poor quality of
health services.
c. Genetic Causes: Some genetically
transmitted health problems have
also seen.
Supernatural Causes: A m o n g
Pattharkattas many diseases are believed
to be caused by supernatural agencies. If
somebody fall sick seriously and suddenly
or when disease take a sudden bad shape
or when it is derangement of the mental
faculties, these people assign it to a
supernatural cause. These supernatural
causes are evil spirit, sorcery and evil eye.
a. Evil Spirit: There is a belief among
Pattharkattas that the souls of the
person, who have committed suicide
or met with an accident, interfere with
the living persons and harm them.
They bring sickness and misfortunes
of all kinds.
b. Sorcery: These people fear the
magic of the enemy as much as they
fear the evil spirits. An enemy, be a
neighbour or a relative, through
magic of his own or with the help of
sorcerer, can bring disease and
destruction upon another. If the
condition remains undiagnosed and
untreated, it can lead to death.
c. Evil Eye: It is believed among
Pattharkattas that some individuals
have the faculty to cast a spell on
others by just looking at them. Some
do it involuntarily at whosoever
comes in their path; others do it
voluntarily because they are jealous
of others and desire to possess what
others have. The thing may perish,
the person may get ill or more often
have an accident. Children are
believed to be particularly
susceptible to the effect of the evil
eye.
Treatment
The health services provided by the
government is not fully utilized. Generally,
Pattharkattas do not prefer to go to
government hospitals or health care services
as their first means of treatment because most
of them have reported that due to their lower
socio-economic condition, the doctors and the
staff misbehave with them. Even sometimes,
they demand undue financial advantages from
them.
For seasonal fever and cold & cough they
buy medicines from local medical stores. But in
case of other health problems, mostly these
people do not seek out for any treatment in the
initial state of sickness. Therefore, in most of
the cases, the sickness becomes chronic.
When the ailments become acute only then
they do seek for some treatment. They lay
hand on domestic remedies for some days but
when the medicine fails to give any relief and
the ailment becomes acute taking a chronic
form, they go to local medicine men or witch
doctors as according to them this is an attack of
an evil-spirit. When the local medicine men or
witch doctors fail to provide any relief they
consult the doctor. There are a few countable
settled Pattharkattas of Chinhat area who
believe in consulting the doctor immediately
after the occurrence of any disease.
Conclusion
The hygienic conditions are very poor
among the Pattharkattas, especially among
those who are leading a nomadic life. It is
directly affecting their health conditions. The
belief in supernatural agency is predominant in
the context of health, disease and treatment.
Along with it poverty, lack of education and
unawareness are the hindrance in improving
their health status and making the situation
more critical. There are several specific
facilities provided by the government for the
welfare of the Scheduled Castes. But neither
these people are aware about these facilities
nor they bother to make any effort in this
direction. Therefore, to make an amen of such

situation it is high time for the government to
ameliorate the health care programmes
according to their needs. The NGOs should
also come forward for giving their services in
implementing these programmes and making
these people aware about these facilities and
their rights.
References
1. Clements F.E., Primitive Concepts of
Disease, American Archaeology and
Ethnology, 32: 185, 1932: 252
2. Crooke W., The Tribes and Castes of
North Western Provinces and Oudh.
Calcutta: Office of the Superintendent of
Government Printing, India, 1896
3. Krishna G., Succumbing to Stone-cutting.
http://www.indiatogether org/2004/feb/hltstonecuts.htm, 2004
4. Q u a d r i N . A . F. a n d S i n g h , U . P.
Pattharkatta / Kanjar: Ek Nrajati Vaigyanik
Addhayan. The Asian Man. Vol. 1, 2007:
127-133
5. Russell R.V. and Hira Lal R.B., The Tribes
and Castes of the Central Provinces of
India. Macmillan and Company Limited,
St. Martin's Street, London, 1916
6. Singh K.S., Kanjar / Gihar, All
Communities, Vol. II (H-M), 1993a
7. Singh K.S., Patharkat/ Patharkut, Kanjar /
Patharkut. All Communities, Vol. III (N-Z),
1993b
8. Singh U.P., The Patharkatta Kanjars or
Gihar of Uttar Pradesh: A Migrant Tribal
Community in Search of Constitutional
Safeguard, I.J.D.R. & S.A. New Delhi,
2009
9. Sunar N.K., Socio-Economic and Political
Status of Pattharkatta: A Case from
Kapilvastu District, Unpublished Research
Report Submitted to Social Inclusion
Research Fund (SIRF), SNV Nepal,
Bhakundole, Lalitpur, 2008
-26-
ISSN 0974 - 200X
Conservation of Tribal Heritage in Jharkhand

( An Anthropological Perspective )
Shamsher Alam
UGC - NET - JRF
Department of Anthropology, Ranchi University, Ranchi
Dr. Kanchan Roy

Associate Professor
Department of Anthropology, Ranchi University, Ranchi
Abstract
The present paper attempts to bring out the understanding of cultural heritage and its conservation through
an anthropological vision. It focuses on tracing the origin of culture, its varied attributes, the anthropological
parameters of heritage with reference to the tribals of Jharkhand and importance of heritage conservation.
The tribals of Jharkhand have always been in stake in context to their rapidly de-generating cultural heritage.
In this context the paper also suggests measures to be adopted and implemented for conserving the rapidly
waning cultural heritage of the tribals in general and the same belonging to Jharkhand in particular.
Keywords : Anthropology, Tradition, Values, Culture, Heritage, Conservation

Introduction
such as agriculture, animal taming and
husbandry, building of house and house-hold
Man in the course of evolution has passed
items, technological development in making of
through several stages to reach the present
tools and weapons, covering of body etc.
stage of development. This stage-wise
Mans interaction with the perceived unseen
development is true both in the case of
world, because of either fear or faith, gave birth
biological progression as well as socio-cultural
to religion, magic and nature-worship.
and technological development. In these
Ascribing of mystic ancestral relationship with
courses of development, man has remained
certain natural objects, led to upcoming of clan
the epicentre of the whole happening.
(gotra) and lineage setup. Concepts of prayer,
Biologically, he has achieved the present state
belief, faith, witchcraft, sorcery, shamanism,
of increased cranial capacity, erect posture,
religious taboos, worshipping of totem etc.
power and precision gripping, stereoscopic
were the other epilogues of this interaction.
binocular vision and several other facets. All
These three basic interactions laid the
these have remarkably affected the other
foundation-stone of CULTURE from the early
perspectives of his life as well. The impacts of
savage state to the present day civilized stage
developed biological features were seen in
of advancement.
three different frontiers vizually his interaction
with fellow beings, environment and the
unseen world.
The present study is based on primary as
well
as secondary sources. Primary data has
The interaction of man with man, led to the
been
collected through personal interviews
upcoming of social senses leading to
with
the
help of question schedule. Secondary
socialization, division of labour, marriage,
data has been collected through available
family, kinship ties, kin based political setup
literature in form of books, Journals, reports
etc. It was a major development from the socioand websites.
cultural point of view. Secondly, the interaction
of man with his surroundings (i.e. environment)
was primarily concerned with fulfilling of his
In a common-mans perspective, a person
primary need of food (satisfaction of hunger).
maintaining good manners, etiquettes and skill
The influence of this interaction was also
is referred to as cultured and performing of
visible in the material aspects of human life
finer arts like music, dance, drama, paintings
-27-
etc. are referred to as cultural activities. This

is the general understanding of culture.
Kroeber and Kluckhohn, (1952) held that
culture is very ambiguous and has as many as
108 different visualisations like educated
behaviour, character, idealization, intellect,
sophistication, creativity, art etc. In the
traditional Indian Hindu setup, culture is
presaged as performing of Sanskars. It
integrates the different deeds of man for
becoming a social being.
complementary to each other and are parts of

the unified cohesive whole of human existence
; and both are incomplete without the other.
Tribals of Jharkhand and their Cultural
Heritage
In general usage, the word TRIBE
denotes a primary aggregate of people living in
primitive barbarous condition, usually located
in far flung areas. Often words like Aboriginals, Animists, Savage, Pre-Literate,
Indigenous were brought in use as its
synonym. In Hindi the term Adivasi/Janjati
appears in lieu of tribe. In India prior to 1931,
these words were used interchangeably but
after that, the nomenclature referring to tribes
underwent successive modifications and after
independence, such words were dropped and
the notion of SCHEDULED TRIBE was
incorporated in the constitution. Hence-forth it
became widely accepted.
However speaking in anthropological

connotation, culture refers to the complex
whole of knowledge, belief, art, morals, laws,
custom and any other capabilities and habits
acquired by man as a member of society
(Tylor, 1871). Culture is also often quoted as
the sum total of integrated behaviour pattern
which are characteristics of the members of a
society, and are not the result of biological
inheritance (Hoebel,1958). Thus, culture is a
social heritage, which is given to individuals by
the society.
Anthropologically speaking, tribals are a

group of individual having common language/
dialect, common territory, common economic
system and distinct oral traditions and customs
of unique antiquity which varies quite sharply
from the same of the so-called civilized
societies. Tribals many a times are biologically
identifiable as well.
The above citations make a clear-cut

implication that, the building blocks of culture
has two different facets. The first one is the
material aspect of culture (often referred to as
tangible component of culture) and the other
constitutes the non-material aspect of culture
(alternately designated as non-tangible
component of culture). The former includes all
perceptible things like house, utensils,
ornaments, clothing, worship place, musical
instruments, agricultural implements, objectsde-art, means of transport and communication, industries, weapons etc. In short, all
the physical things come under this category.
In the non-material facet of culture, all the nontangible or abstract aspects are categorized. It
includes knowledge, belief, faith, values,
customs, tradition, law, social organisations,
marriage, rituals, lineage, kinship, religious
setup, political structure etc.
`
Speaking about Jharkhand, there are 32
identifiable groups under the constitutional
criteria of Scheduled Tribe. They are :-
If viewed in stand-alone scenario these

two aspects of culture, may appear to be quite
unrelated and unconcerned with each other
owing to their antagonistic attributes; but if
analyzed carefully, they are very much
-28-
01. Asur
02. Baiga
03. Banjara
04. Bathudi
05. Bedia
06. Bhumij
07. Binjhia
08. Birjhia
09. Birhor
10. Chero
11. Chik-Baraik
12. Gond
13. Gorait
14. Ho
15. Karmali
16. Kharia
17. Khairwar
18. Khond
19. Kisan
20. Koda
21. Kol
22.Kawar
23. Korwa
24. Lohra
25. Mahali
26. Mal-Paharia
27. Munda
28. Oraon
29. Parhaiya
30. Santhal
31. Sauriya
Pahadiya
32. Sawar
symbols, totem pole, worship place (Sarna),

place of cemetery (Sasandiri/Hadgadi), place
of gathering (Akhra), market place, rice beer
(Hadia), market place, art and craft etc. are
some of those which need special attention.
In context to the non-tangible traits and
complexes of culture, the life-style and
panache of the tribals needs to be identified
and conserved. Speaking socially; totemic
clan setup, prohibitive clan practices, lineage
setup, pharatrial and moietial arrangement,
village committees, parha panchayat, clan
exogamy, ways of acquiring marital-mate, kingroups, kinship usages, preferential and
proscriptive forms of marriage, are the ones
which needs to be preserved. Connoting
economically; tribals display a wonderful
balance between ecology and economy. In this
context, their totemic values, traditional folkmedicinal knowledge and practices like JaniShikaar need special addressal. Religiously;
tribals display a wonderful cohesion between
themselves and the super-natural entity. In this
scenario, religious taboos, animism, animatism,
nature-worship (prakriti-puja), totemic practices,
ancestral worship, pre-agricultural and postagricultural rituals, birth and death rituals,
matrimonial practices, associated aspects of
black-magic and white magic, sorcery,
knowledge of witch-doctors, ritualistic
practices of the religious head (Pahan), sacred
and profane beliefs etc. are the ones needy of
conservation. Apart from these, there are a lot
of festivals that needs to be revived in view of
their diminishing ambience such as Karma,
Sohrai, Buru-Parva, Maghe Parva, Phagu,
Sarhul, Chaandi, Jatra Parva, Hareli, Japaad,
Dohrai, Saakraat, Bhagsim, Maghi, Horo,
Jomnana, Kolom, Gangi-Adeya and PunnuAdeya.
These tribal groups can be classified into

different groups in accordance to criterions
such as language/dialect, ethnic morphology,
economy, culture, education, religion,
population etc. They account for about 24 % of
the total population of the state and are
scattered throughout the territorial jurisdiction
of the region.
These earliest settlers of land possess
well-structured socio-cultural and economic
setup well adapted to the type of environment
they inhabit. Their continuity and survival till
the present times, is a proven evidence of well
balanced and stable cultural setup with selfsufficient and stable ingredients, well
synchronized with the ecological ambience of
Jharkhand. These ingredients are the real
heritage which needs to be conserved.
The land of Jharkhand is marked by the
prominent presence of the above mentioned
tribal communities. All these groups have
something or the other which is unique and is
not seen in any of the so called modern day
civilized societies. These special uniques are
very important from the conservation point of
view, as these are the real heritage which
needs to be protected. They are necessary for
maintaining the identity of the group and to
some extent for the survival of the community
as well.
Heritage conservation refers to the
combined whole of preservation of both the
material aspects as well as non-material
aspects of culture. Among the material
aspects, tangible things like the special
huts/houses of the tribals, agricultural
implements, dresses, ornaments, hunting and
gathering equipments, dresses, ornaments,
idols and deities, day to day household items
like utensils, cooking devices, totemic
Apart from these, the legacy of the martyrs

and forerunners of Jharkhand like - Baba Tilka
Manjhi, Bindrai and Sindrai, Birsa Munda,
Budhu Bhagat, Chand-Bhairav, Ganpat Rai,
Jaipal Singh Munda, Jatra Tana Bhagat, Lako
Bodra, Nilambar-Pitambar, Sheikh Bhikhari,
Sido-Kanhu Murmu, Smt. Sinagi Dai, Tikait
-29-
Umrao Singh, Vishwanath Sahdeo etc. are

also among the prized possession of this tribal
state.
also has great importance because a cultural

trait or complex, once lost cannot be restored
ever again. It is an irreparable damage.
Due to the growing influence of Hindi,

English and a few other languages, tribal
languages/dialects like Santhali, Mundari,
Kharia, Ho, Kurukh, Nagpuri, Kurmali, Khortha
and Panch Pargania are loosing their roots.
They need to be put in the priority-list of
preservation. Tribals of Jharkhand also
possess rich folkloric tradition. Associated
attributes like folk-stories, folk-tales, folkmyths, folk-songs, folk-dance, folk-music, folkproverbs, folk-idioms and phrases, folkriddles, folk-welcome songs, folk-riddles, folkabuses etc. are waning-away quite rapidly and
need special attention. Apart from these, the
life-style of tribals, customary laws, beliefs,
faith, youth-dormitories, body-art(tattoo/
godna), oral-traditions, art of using natural
resources, technology applied in various
fields, are also among the non-tangible
aspects which demands due consideration.
Anthropological Perception of Conservation

In popular parlance, heritageconservation refers to preservation of only the
material aspects of the concerned community/
individual which can be displayed. If
liberalized, it goes to the maximum of
performing folk dances or singing tribal songs.
This however is very different from the
anthropological perception of heritage. The
term conservation circumscribing the
anthropological perspective refers to signifying
the entire field or realm of cultural heritage
preservation (both tangible and non-tangible)
from academic inquiry to historical research to
planning and finally technically protecting such
that it maintains its identity along with
incorporating the modern changes (which are
needed for its up-keeping with the contemporary
time).
Importance of Heritage Conservation
Conservation of heritage is observable in

almost every modern society. However its form
and approach varies quite significantly from
culture to culture. Usually, in the nonanthropological methodology of conservation,
the different facets of preservation activities
remain separate, un-integrated and quite
insulated from social contexts. Usually the
tangible things/objects/sites lack the context in
which the society embeds them. These
contexts are values of the associated people,
the function which that heritage-object serves
for the society and the real source of motivation
behind the creation of the concerned object.
Great deal of impetus on conservation is seen
in disciplines like archaeology, architectural
engineering and history, but sadly all of them
focus on the challenges associated with
conservation of physical form rather than its
associated context. Hence, both the tangible
aspects as well as the associated non tangible
context, values, customs, belief, faith,
tradition and other abstract facets along with
the persisting ecological settings, constitutes
heritage and the preservation of this whole can
be designated as conservation in real sense.
Conservation basically refers to saving

the precious. Speaking in context to
anthropology, both the tangible and nontangible aspects of tribals have enormous
importance because they are the representative
of our past sequence of development. They
can be designated as living history or living
fossils of our early stages of development. In
fact, they are the symbols of biological and
socio-cultural past of mankind as a whole.
The chief aim of preserving any form of
culture is to present a holistic historical
perspective to the coming generations as to
what we were in the past. It teaches us about
the past and the cultural values of those who
came before us. It provides a visible evidence
of continuity between the past, present and
future. Apart from this, a sense of pride and
consciousness is also rendered when people
become acquainted with their past.
Academically, it helps in understanding the
socio-cultural, political and associated outlook
for finding similarities or dis-similarities by
means of cross-cultural comparative study. It
-30-
Measures for Heritage Conservation
ICOMOS (International Council of

Monuments and Sites) were closely
involved. The guidelines and vogue
passed in the meeting provides a clear set
of instructions regarding issues and
involved perspectives for cultural and
natural heritage preservation. The same
charter should be adopted and followed
by the agencies in Jharkhand as well.
01. The process of conservation of tribal

heritage emanates with the identification
and ascribing of embedded values in both
the material and non-material aspects of
culture. Also, the environment and
ecological settings in which the tribals
dwell is an important aspect. In this
context the major issues involved include :
(Details at - http://international.icomos.org
/xian2005/kyoto-declaration.pdf)
Understanding why and for whom an

object/tradition is meaningful and for
whom will it be fruitful and weather it really
needs to be preserved or not?
04. For preserving heritage, the saviour action

should be implemented via a multiple
networking system incorporating conservation
managers of the bureaucracy, concerned
ministerial personnels of central and state
governments, local planning departments,
quasi-public entities conservation
societies, NGOs, legal experts, cultural
activists and even individuals. The role of
bodies like Archaeological Survey of
India, Anthropological Survey of India,
Ministry of Culture (both centre and state
governments) and other related ministries
like Ministry of Tribal Affairs, is quite
crucial in this venture. The role of funding
agencies, businessmen, corporate
houses and governmental agencies
relating to financial assistance cannot be
side lined either. Usually, the degree of
cohesion and integration needed for
successful implementation of conservation
practices is not seen among these bodies.
Proper visionary planning, suitable
organising and above-all co-ordination
between all these involved entities, needs
to be ensured. Governmental laws and
legislation in this context can act as
guidelines for the aforesaid purpose.
Availability and use of resources including

funds, trained personnels, incorporation
of technology and legislative mandate.
These key issues need to be worked out
before instigating the conservation
process.
02. Realistically speaking, the EMICApproach (insiders perspective) about
the importance and conjoined values of a
particular aspect of culture is not fully
understood and assimilated by the keypeople involved in the mechanism. In this
context special mention may be made of
the bureaucrats and ministerial people.
Adding to misery, the tribals, who are the
real bearers of this legacy, are also very
less involved in the process of
conservation. This creates a void between
the top-notch people and the executing
personnels working at the grass-root
level. Without mitigating this void, the
desired motive of conservation cannot be
achieved.
03. In 2005, the Kyoto declaration on
Protection of Cultural Properties, Historic
Areas and their Settings from Loss in
Disaster established a frame-work on
preservation of cultural properties and
historic areas. It was a major move in
which the UNESCO (The United Nations
Educational, Scientific and Cultural
Organization), ICCROM (International
Centre for study of Preservation and
Restoration of Cultural Property) and
05. The whole process of conservation and

preservation needs to be multidisciplinary
in nature. It should include heritage and
conservation experts, historians, archaeologists,
architects, engineers, management
experts, sociologists and anthropologists.
The assignment of preservation, needs
an integrated assessment from expertise
-31-
of all these disciplines to allow timely

identification of priorities such that the
waning heritage gets due addressal in
time, before it becomes a past.
similar method inclusive of publications,

books and electronic media may be
incorporated. At other higher levels,
protected sites, vernacular architectures,
landscapes, parks etc. needs to be
conserved.
06. The follow-up process of restoration and

reinstatement needs to be simultaneous
with systematic identification, evaluation,
documentation, regular maintenance and
strict monitoring of responsible degenerating
factors. In this course, anything having
values of human existence representing
their past, present or future needs to be
preserved and/or protected. These facets
enlighten about the sustainable, aesthetic
and culturally appropriate interaction of
the tribals with their environment.
10. Stewardship ensuring that heritage

resources are made available for public
understanding and enjoyment must be
warranted. In context to the environmental
and ethnic environment of Jharkhand,
promotion of Ethno-Tourism and EcoTourism can be a very good alternative for
making people acquainted with the
prevailing heritage of the land. By
incorporating and promoting this kind of
tourism, knowledge about artifacts related
to the genesis and development of
Jharkhand, the environmental ambience,
the tribal martyrs and forerunners of the
state, the monumental and architectural
heritages, megaliths, temples, cemeteries,
socio-political material aspects, archaeological
sites, ethnic artifacts of the generic
people, technological skills, astronomically
important sites, cave and rock arts etc.
can be presented for the people at large.
However, in this venture, the tribals, their
ecology and their culture circumscribing
the involved pre-historic, historic and
future perspectives must be put on the
spot-light.
07. Today with the development of science,

we are fortunate enough to develop
technology for conservation of natural
heritage. Methodologies for proper
handling, delaying deterioration and
preserving are growing at pace. They
need to be implemented by the
conserving agencies.
08. Heritage sites must be considered as
having incomparable value and should
merit stricter standards than otherwise.
Particular attention should be paid to
monitoring and enforcement of
environmental standards facilitating
preservation in the concerned case.
Integrated regional development plans
rendering reduced level of pollution
should be drawn up with participation of
the local community. Adoption of building
norms which maintain the overall heritage
and ambience of the area must be taken
into consideration as well. Translocation
(if really necessary), should not be
hesitated or delayed.
11. In the present time-frame, the tribals of

Jharkhand are undergoing a transition
due to tremendous socio-political,
economic and technological influences.
This has resulted in drastic change in
every walk of their life. The after-effect of
this, many a times - lead to endangering
their cultural identity and putting their
survival at stake. In this scenario, the
heritage of these people is also put under
the risk of elimination. The traits and
complexes of individuals, families,
communities, societies, villages etc. are
put under the shadow of threat. In this
regard, prevention of migration through
proper implementation of developmental
(National Environmental Policy - 2006 ,

Ministry of Environment and Forests,
Government of India)
09. On a personal/family level, one may
preserve genealogies, family albums,
letters, diaries, painting, personal
belongings etc. At the community level,
-32-
programmes at the grass-root level can

be helpful. However, care should be taken
that the developmental schemes do not
lead to displacement, migration or other
conditions which abrupt their ecological
setting. Also, a friendly and helping
attitude towards the tribals to gradually
change in light of the present day
developmental processes such that it
does not endanger their socio-cultural
and other legacies should be attempted.
Conclusion
As an individual (and at a personal level),
looking after the welfare, survival and
respecting the existence, autonomy and
identity of the tribal people needs to be
ensured. If the same is being ratified, the much
felt need of heritage conservation would be
automatically catered.
3.
Kluckhohn C., Universal Categories of

Culture. In Anthropology Today: An
Encyclopaedic Inventory, edited by A. L.
Kroeber, pp. 507 - 523. University of
Chicago Press, Chicago, 1953
4.
Kroeber A. and Kluckhohn, C., Culture,

Meridian Books, New York, 1952
5.
Kyoto Declaration Report, Protection of

Cultural Properties, Historic Areas and
their Settings from Loss in Disasters held
at the Kyoto Kaikan, 16th January, 2005
6.
Management Policies, U.S. Department

of the Interior National Park Service, 2001
7.
Mason R. et al, Values and Heritage

Conservation Research Report, The
Getty Conservation Institute, Los Angeles
2000
08. Ministry of Environment and Forests,

National Environmental Policy 2006,
Government of India
References
1.
Filho W.L, Castles of Tomorrow - Tools of

H e r i t a g e C o n s e r v a t i o n , Tu Te c h
Innovation GmbH, 2005
09. Pandey Gaya, Bhartiya Janjatiya Sanskriti

(Hindi), Concept Publishing Company,
New Delhi, 2007, p 72
2.
Hasnain N., General Anthropology, 4th

Edition Revised, pp. 3-9, Jawahar
Publishers and Distributors, New Delhi,
2003
10. Roy Kanchan, Excerpts from lecture on

Conservation of Tribal Heritage, INTACH
(Jharkhand Chapter), ICFAI University,
Jharkhand, 2010
-33-
ISSN 0974 - 200X
Cities of Bihar in Jain Texts

Dr. Prashant Gaurav
Assistant Professor
Department of History
Post Graduate Government College, Chandigarh
Abstract
Cities took birth in Bihar since the 6th century B. C., So far as the term Bihar is concerned it was used for the
present province of Bihar not before the 13th century A.D. The Jain texts which throw light on the urban
centres of Bihar are mostly of the 7th century onwards. The cities of Rajgriha (capital of Magadh), Pataliputra
(capital of Magadha), Mithila (capital of Videha), Vaisali (capital of Videha), and Champa (capital of Anga)
have been discussed in the jain texts. These urban centres were situated in the modern region of Bihar
province. According to Jnatadharmakathanga Sutram Rajagiha or Rajagriha was the capital of Magadha
during the 7th century B. C. The Jain text gives a picture of social condition and many rich merchants of the
city of Champa. Pataliputra became the capital city of Magadha empire. The city was a good trade centre of
Uttarapatha. Mihila or Mithil (Janakapur) was the capital of Videha. There was one of the famous business
centres during 5th century B.C. The town of Vaisali was another capital of Videha. It was an important city of
the famous republic of Vajji at the time.
Keywords: Akara, Nagar, Nigam, Dronamukha, Chaitya

Introduction
Cities took birth in Bihar since the 6th

century B.C. So far as the term Bihar is
concerned it was used for the present province
of Bihar not before the 13th century A.D. The
Jain texts which throw light on the urban
centres of Bihar are mostly of the 7th century
onwards.
For the purpose of in depth study the

contents have been taken from relevant books
and articles from Journals and websites. The
methods used is analytical and descriptive.
Both primary as well as secondary sources of
information have been taken.
According to Jnatadharmakathanga
Sutram7 Rajagiha or Rajagriha was the capital
of Magadha during the 7th century B. C. This
empire was administered by Bimbisara (king
Seniya or Srenika)8 and Ajatasatru (Kunika)9.
During that time Rajagriha was the main centre
of both Jainism and Buddhism. This capital city
was visited by Mahavira Jain and he delivered
lectures there. The Jain text states that the city
was surrounded by five hills. It had many
important Chaityas (Shrines) such as the
Gunasilaka Chaitya10.
Rajagriha was an important centre of
trade. Traders used to visit this place from
different places and purchased commercial
items. The city was connected with Takshasila
and other places by land routes. These routes
were used by Sarthas for trading purpose.
The Jain texts have discussed some

terms such as Akara1 (mining towns), Nagar2
(where people were exempted from paying
certain taxes), Nigam3 (trading centre), Khetta
or Kheda4 (agriculture town), Dronamukkha or
Donamuha5 (port towns where both the
oceanic routes and the land routes were
available) and Jalapattaha6 (ports from where
foreign trade could be carried out on a large
scale) etc. which were towns of various types.
The cities of Rajagriha (capital of
Magadh), Pataliputra (capital of Magadha),
Mithila (capital of Videha), Vaisali (capital of
Videha), and Champa (capital of Anga) have
been discussed in the texts. These urban
centres were situated in the modern region of
Bihar province.
-34-
So far as the city of Champa (near

Bhagalpur) is concerned it was situated near
the two rivers - Champa and Ganga. According
to canonical texts Lord Vasupujya, the twelfth
Tirthankar, attained Nirvana (salvation) at
Champa (Champapuri). King Kunika
(Ajatasatru) left Rajagriha on the death of his
father Bimbisara and made Champa his
capital. Uvavaiya states that when Lord
Mahavira visited this place, Ajatasatru went
with his queens to worship Lord Mahavir13. The
city of Champa, according to Uvavaiya
Sutta14, was a beautiful, prosperous and
affluent city of that time.
The commercial activity of Champa may
be proved by the statement that traders went to
places like Mithila, Ahichhatra, Pihunda
through land and river (the Ganga) routes. A
good number of rich merchants resided there15.
Great entrepreneurs in foreign trade like
Arahainnaka16, Makandi, Jinapalita have been
described to be resident of Champa who
carried on trade through oceanic routes via the
port of Rajagriha manufactured plenty of textile
goods of high quality both for domestic as well
as for foreign markets17.
The city has been described in the text18 as
prosperous town having fine buildings,
temples, gardens, roads etc. where a large
number of artists and craftsmen resided. They
engaged themselves in various vocations19.
Sculpture was highly developed as is
evidenced by the abundance of images and
idol found at Rajagriha20. The movement of
Mahavira Jain from Rajagriha and suburb of
Nalanda to different places like Kundagram,
Alabhiya, Shravasti, Vaisali, Mithila, Champa
etc. shows that some sort of land routes did not
exist in certain parts of India21.
The growth of towns as commercial
centres is indicative of the existence of some
developed land routes of those times.
Rajagriha was linked with Takshasila and
puskalavati (Peshawar) which were famous
trade centres during Mauryan times.
Takshashila was an important trade centre in
as much as it was from this place that trade
-35-
was carried on with west22. There was another

land route between Rajagriha and Pratisthana
(Paithan, Maharastra) which was known as
Kantarapatha23. Another route went westward
to bind which passed through the desert of
Rajasthana. There is reference to members of
a sartha dying on a desert route for want of
water24. There is a reference to house tax
collected by the ruler of Rajagriha. A merchant
built a house at Rajagriha. After his death his
sons could not pay the house tax due to
poverty. They gave the house to Jaina Yatis
and put themselves in a hut nearby25.
Gifts and presents from persons provided
a good income to the state. There was a
general practice among people to offer
presents to the king. There is a reference to
kings invited on the occasion of the birth of
Megha Kumara who offered costly presents
like houses, elephants, jewels etc. to King
Shrenika of Rajagriha26. People gave presents
to the king to avail of some concessions. The
king was pleased to receive the presents and
generally granted the desired privileges to
such persons. The traders granted the desired
privileges to such persons. The traders were
granted permission to trade without paying
taxes where they pleased the king by offering
costly presents to him27. An affluent Shresthi
named Nanda of Rajagriha went to the King
Shrenika with costly presents to obtain his
permission for constructing a tank (Pushkarini)
in Rajagriha28.
Gambhira (Tamralipti, West Bengal) city
was famous centre for production of textile
goods. Production was done both in the
cottage of the artisans and in the factories.
They possessed the necessary resources to
manufacture different varieties of consumer
goods having a wide market.29 The textile
goods were produced both for native and
foreign countries30. Champa was adorned with
buildings, temples, gardens, roads etc. Large
number of craftsmen resided and engaged
themselves in various vocations. Sculpture
was highly developed as is evidenced by the
abundance of images and idols found at that
time31. The painters were highly skilled in

painting32.
The city had trade relations with Sindha
and Kashmir 3 3 . Jnatadharmakathanga
Sutram34 clearly mentions about different
kinds of roads existed at that time. They were
used by the merchants as trade routes.
Dhanya Sarthavaha who organised a sartha
from Champa to Ahichhatra (Ramanagar, near
Bareilly)35. It indicates land routes in Northern
India. Reference to one Dhanabasu
Satthavaha is found who was of Champa and
went to Ujjain through Kosambi and Banaras36.
Champa was also connected with Pataliputra,
Varanasi. Kausambhi etc. with water routes37.
The Jain text38 mentions a merchant
named Palita (paliya) of Champa who was also
a great scholar of religion and philosophy
carrying on coastal trading by ship. He went to
the town of Pihnuda39 (near Kalingapattama)
for trade and was married there to a Vaisya girl.
Shipping merchants (navavaniyaga)40
resided at Champa and were engaged in
foreign trade. The traders were very rich and
traded in all the four kinds of articles, viz.
articles which could be counted, weighed,
measured or examined41. After trading the load
articles on the carts they commenced journey
by land route from Champa and reached the
port of Tamralipti42. The goods were unloaded
from the carts at the port and properly loaded
on the boats or ships (Poyavahana)43. The ship
was fully equipped for sea-journey. Articles of
necessity for sea voyage e.g. rice, flour, oil,
ghee, sugar (guda), others eatables, cloths,
medicines, fighting weapons, etc. were kept on
the ship. The permission of the king for the
journey (Rayavarasasanesu) was also
obtained44. The friends and relatives of the
traders bade them goodbye and wished them
good luck. Then the crew of the ship took their
position for sailing the ship. There were
captains, helmsmen (Kannadhara), Oarsmen
(Kucchidhara) and other helpers (Gabbhijja)45
on the ship. The ropes (rajju) with which the
ship was tied to the dock were released and the
ship sailed in the sea (Lavana Samudda)46
with the support of the winds. The ship could

face the stormy waves, high tides and other
dangers of the sea. It made safe journey and
returned back to its destination after
completing its desired trading operations.
Many rich merchants lived in the city of
Champa. One of the Gahapatis Kamadeo of
Champa possessed 18 crores of Hiranna47.
The Jain text48 also gives a picture of social
condition of the city of Champa.
There were many wealthy courtesans in
the city49. Wealthy courtesan of Champa
were highly accomplished and well versed in
sixty four arts and science of erotics, different
dialects, music and dance and other
qualifications. They found favour with the court
and enjoyed the privilege and honour of
carrying the royal umbrella, chowries and fans
and also the right of moving in Karmratha (a
kind of chariot used by the highly placed
persons) as the chief of many thousand
courtesans50. It is known from the other Jain
works that the maintenance of the chief
courtesan51 by the big cities of those days for
the social entertainment of the rich and
aristocratic people was a prevailing custom. It
is stated that once two merchants of Champa
enjoyed the water-sports, picnic, natural
beauty and other meriments with Devananda,
the chief courtesan of the city and they offered
her rich presents at the end of their sensual
gratification of desires with her52.
The Bhagavati Sutra throws light on the
political history of its period by making a few
statements of historical colouration, e.g. the
incidental references to king Seniya Bimbisara
and queen Chellana of Magadha53 the two
great wars called Mahasilakautaka
Sarigrama54 and Rathamusala Sarigrama55
fought between king Vajjividehaputta Kuniya
(Ajatasatru) of Champa and Vaisalian
confederacy of nine Mallakis, nine Licchavis,
Kasi, Kosala and their eighteen Ganarajas and
the final victory of the Magadhan king over
them at the time of Lord Mahavira.
-36-
Both the Jaina56 and Buddhist57 works

record the accounts of Kunika's ascendancy to
the throne of his father, Seniya-Bimbisara by
putting him into the prison where he breathed
his last with painful tortures at the hands of his
own son. It is said that Kunika transferred his
capital to Champa from Rajagriha only to
forget his unbearable tragic incident and
sorrow58.
The city of Champa was attacked by king
Satanika of Kausambi. At that time Dadhivahana
was on the throne of Champa59.
Pataliputra became the capital city of
Magadha empire. It was founded by Ajatasatru
but it was only after his death that his son
Udayibhadda transferred the capital of
Magadha from Champa to Pataliputra. This
was built near the confluence of the Ganges,
Sone and Gandaka60. It was named Pataliputra
after the name of a Patala tree which stood on
the bank of the Ganges. This town was also
known as Kusumpur as the tree was laden with
many Kusums (flowers)61. King Votabhadda
was a great advocate of Jainism. Later on,
Chandragupta, Bindusara, Ashoka and Kunal
adorned the throne of Pataliputra. The first
council (vacana) for the reaction of Jaina
Agamas was held in this town in about 367
B.C.
The city was a good trade centre of
Uttarapatha. Land routes passed through this
great town and it assumed a great importance
at that time. Trade was carried on through
water transport also as it was an important river
port. Merchandise from this place were carried
to Swarnabhumi (Burma)62. Pataliputra was
connected with Varanasi, Kausambi, Champa
etc. by water routes63.
Mithila or Mithil (Janakapur) was the
capital of Videha. This town was frequently
visited by Mahavir Jain. This eminent place is
identified with modern Janakpur in the Nepal
Tarai64. The town was well connected with
Champa and other commercial centres.
Traders from far and wide came to Mithila for
trade transactions. We find sea-faring traders
coming to Mithila from outside to sell their
goods. They pleased the king and the king in

return omitted their66 taxes on sale of goods
which enabled them to make huge profit there.
The city produced plenty of textile goods of
high quality both for domestic as well as for
foreign markets67.
The Jnatadharmakathanga refers to
sea-fearing merchants of Champa who
presented costly gifts of jewels and necklace to
the king of Mithila and secured tax exemption68.
The town of Vaisali was another capital of
Videha. It was an important city of the famous
republic of Vajji at the time. People of this place
were called Licchivi, Kundapur, a suburb of
Vaisali, was the birth place of Mahavira Jain.
Mahavir visited this place several times and
said to have spent twelve rainy seasons
(Caturamasa) here69. King Chetak was an
influential king of Vaisali. His sister Trishala
was the mother of Lord Mahavira. The famous
courtesan (Ganiya), ambapali, renowned for
her beauty and act of dancing lived there70.
Vaisali was an important trade centre. A
large number of merchants resided there.
Adjacent to it was vaniyagama whose name
denotes that it was locality of traders and
merchants. It was a famous centre of cotton
textile goods. Textile goods were produced on
small scale in the cottage of the artisans and
big scale in the factories71. The textile goods
were produced for both native and foreign
markets72. Vaisali was connected by various
routes with many cities.
Pataliputra
The Magadhan community under the
presidency of Sthulabhadra called a council of
monks in Pataliputra in the early third century
B.C.73. The Jain Siddhantas were collected
and compiled under the headship of
Sthulabhadra at Pataliputra74. After the famine
was over the Jain Siddhantas were compiled
to eleven Angas but were not committed to
writing at the Pataliputra council75. It is possible
that those monks who went to the south during
the famine returned and joined the Pataliputra
council, in the compilation-work with the local
-37-
influence of Maharastri Prakrta76. It appears

from the Bhagawati Sutra that this city was not
the capital of Magadha at the time of Mahavir
Jain. It is here the first council of the Jain
Church was held under the presidency of
Sthulabhadra to collect the orally transmitted
canons about 200 years after the demise of the
master77.
Mithila
Mithila was one of the famous business
Centres during 5th century B.C.78. Here lay the
Mahabhadra Caitya which was hallowed by
the august visits of Lord Mahavira79. It is also
recorded in the Jaina texts80 that Mithila was
the place of birth and salvation of the
nineteenth and twenty-first Tirthankaras.
Rajagrha
Rajagrha was famous as trading mart81,
Cereals82, pulses83, Vegetables84, fruits85, milk
products86, like curd, butter, sweets, wine etc.,
clothes and dresses87, Dye-stuffs88, leather
products89, ornaments of various kinds90,
perfumes and toilets91, utensils92, metalimages
of Gods and Goddesses93 articles of furniture
of arious kinds94, transport of various types95
such as palanquin, bullock-cart, charriot, boat
etc. were sold in the market of Rajagrha,
Champa96, Mithila97, Vaisali98, etc.
Rajagrha was connected with Sravasti
and Champa by land route99. Mahavira visited
Rajagrha sixty-four times and delivered
lectures on various subjects in the assembly of
his followers100. Here came king SeniyaBimbisara and queen Chellana followed by
their officials, servants, etc., to attend his holy
teachings101.
A reconciliation of the divergent views on
the chronology of Lord Mahavira is recorded by
Jaina and Buddhist works can be made if it is
supposed that the former accepts the date of
accession of Kunika as the king of Champa as
the starting point and the latter make their
calculation from a date of his actual
ascendancy to the throne of Rajagrha102.
With regard to the monarchies the text
makes mention of the kingdom of Magadha
with its capital at Rajagriha, presided over by

Seniya-Bimbisara103 and his son, king KunikaAjatasatru104 ruling at Champa in succession to
the west and north-west lay the kingdoms of
Kasi105 and Kosala106 with their capitals at
Varanasi and Shravasti respectively.
Rajagriha 1 0 7 (Rayagiha) was the
celebrated capital city of Magadha ruled over
by Srenika-Bimbisara. It is also mentioned in
other Jain texts108 Buddhist109, brahmanical
works110 and Chinese records111. The city was
known as Giribbaja in the Buddhist records for
it was surrounded by five hill, viz. Pandava,
Gijjhakuta, Vebhara, Isigili and Vepulla; and
according to the Mahabharata-Vaibhara (the
ground rock) Varaha, Vrsabha, Rsigiri and
Chaityaka113. According to Bhagawati Sutra114
the location of the hot spring in the Vihara hill,
Rajagriha can safely be identified with the
modern Rajagriha.
Conclusion
The cities of Rajagrha (capital of Magadh),
Pataliputra (capital of Magadha), Mithila
(capital of Videha), Vaisali (capital of Videha),
and Champa (capital of Anga) have been
discussed in the texts. These urban centres
were situated in the modern region of Bihar
province. The Jain text gives a picture of social
condition and many rich merchants of the city
of Champa. Pataliputra became the capital city
of Magadha empire. The city was a good trade
centre of Uttarapatha. Mithila or Mithil
(Janakapur) was the capital of Videha. There
was one of the famous business centres during
5th century B.C. The town of Vaisali was
another capital of Videha. It was an important
city of the famous republic of Vajji at the time.
All the cities of Bihar have developed time to
time.
References
1. Brhat Kala Sutram (original Nirukti by
Bhadra Bahu composed by Acarya
Malayagiri and Ksemakirti. Edited by
Caturvijaya and Punyavijaya, Bhavanagar,
Atmananda Jain Sabha, 1933-42, 6 vols.,
vol. II, Verse 1090, p 342
-38-
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
13.
14.
15.
16.
17.
18.
19.
20.
21.
22.
23.
24.
25.
26.
27.
28.
29.
30.
31.
32.
33.
34.
Ibid, 1089, p 342

Ibid, 1091, p 342
Ibid, 1089, p 342
Ibid
Ibid, 1090, p 342
Jnatadharmakatha Sutra composed by
Ghasitalaji Maharaja, Rajkot, 1963-3 vols.
Vol.I, Sloka 4, p 54
Ibid
Ibid
Ibid
Sikdar J.C., op.cit., p 528
Law B.C., Some Jain Canonical Sutras,
Bombay, 1949, p 176
Sutta Uvavaiya, Composed by Umesachandra
Maharaja Anu, sailana, 1963, Sloka 33,
p 223
Jnatadharmakathanga Sutram, Val. II,
Chap. VIII, Sloka 18, p 322
Ibid, Chap. IX, S.I, p 556
Law B.C., op.cit., p 176
Jain D.C., op.cit, p 45
Sutta Uvavaiya, p 1
Ibid
Jnatadharmakathanga Sutram, Vol. I,
p 54
Jain D.C., op. cit., p 69
Ibid, p 70
Ibid
Curni Avasyaka, VoI. II s. 34, p 556
Brhat Kalpa Sutram, Vol . IV, Verse 4770,
1282
Jnatadharmakathanga Sutram, Vol, I,
Chap, Is. 20, p 250
Ibid, Vol II, Chap, VIII, 5.24, p 377
Ibid, XIII, s 2, p 740
Jain D.C., op.cit., p 38, 40
Ibid,p 45
Jnatadharmakathanga Sutram, Vol. II,
chap. VII, s.14, p 298
Ibid., p 306
Jain D.C., op.cit., p 69
Jnatadharmakathanga Sutram, Vol.I,
chap.I, s.12, p 172
35.
36.
37.
38.
39.
40.
41.
42.
43.
44.
45.
46.
47.
48.
49.
50.
51.
52.
53.
54.
55.
56.
57.
58.
59.
60.
61.
62.
63.
64.
-39-
Ibid., Vol. III, chap. XV, s.2, p 104

Ibid
Nisitha Sutram, Vol. III, v. 4210, p 364
Uttaradhyayana Sutram, Vol. II, Chap.
XXI, Verse 1, p 925
Ibid
Jnatadharmakathanga Sutram, vol.. II,
chap. VIII, s. 18, p 322
Ibid., p 324
Ibid., pp 325-326
Ibid
Ibid., p 331
Ibid., p 333
Ibid., p 335
Upasakadasanga Sutram, Comp by Atma
Ramaji Maharaja, Ludhiana, 1964, Chap.
II, S. 90, p 60
Nayadhammakahao, Comm. Ashayadeva, Bombay, 1919, 16, p 162
Ibid. 3., p 59
Ibid
Acaranga Curni, p 71
Nayadhammakahao, 3, p 60
Bhagavati Sutra, chap. , sec. I, s, p 4
Ibid., 7, 300
Ibid. 7,9, 301
Nirayavaliya Sutta comm. Chandra suri,
Ahmedabad, 1922, & edited by Gopani
and Ghokshi, Ahmedabad, 1934, ch. I.
Avasyaka Curni, Comm. Jindasagani,
Rutlam, 1928, II, p 7
Digha-Nikaya, Etd. Rhys Davids and J. E.
Carpenter, London, 1889-1911, p 135
Nirayavaliya Sutta, I, Avasyaka Curni, II,
p 171
Sikdar J.C., Studies in the Bhagawati
Sutra, Mazaffarpur, 1964, p 499
Jnanatadharmakathanga Sutram, Chap.
IX, S.I, p 566
Low B. C., op. cit., p 176
Jain Jagadish Chandra , Jain Agam
Sahitya Me Bharatiya Samaja Varanasi,
1947, p 342
Nisitha Sutram, Vol. III, verse 4210, p 364
65.
66.
67.
68.
69.
70.
71.
72.
73.
74.
75.
76.
77.
78.
79.
80.
81.
82.
83.
84.
85.
86.
87.
88.
89.
90.
Chap. VIII, s. 22, p 376

Bhagavati Sutra, 9. 1. 312
Ibid
Jain D.C., op.cit., p 45
chap. VIII, s. 24, p 377
Jain D.C., Economic Life in Ancient India
as Depicted in Jain Canonical Literature,
Research Institute of Prakrit, Vaishali
(Bihar), 1980, p 84
Ibid
Ibid. 38
Ibid. 45., Jnatadharmakathanga Sutram,
Vol. I, chap, I, s. 12, p l 72
Sikdar J.C., op. cit, p 31
Ibid. 47
Sthaviravali Carita, Comm. By
Abhayadeva, Ahmedabad, 1937. Sarga 9,
v. 56
Ibid. VV- 57-58
Ibid. Sarga 9
Bhagavati Sutra, 9.1.312
Ibid
Avasyaka-Niryukti of Bhadrabahu, 383
cited in J. C. Sikdar, op. cit., p. 543
Bhagawati Sutra, Chap. I, Sect, I Sarg. 4
Ibid., 6.7.246
Ibid
Ibid
Ibid., Chap. IV
Ibid
Ibid., Chap. V. Sect. 7
Ibid., Chap. V. Sect. 2
Ibid
Ibid. Chap. IV. Sect.7
91. Ibid., Chap.II Sect. II, Sarga, II, 9.33.385

92. Ibid., IV. Sect.6
93. Ibid., V. 2
94. Ibid. IV.7
95. Ibid., Sikdar J.C., op, cit., p 310
96. Ibid
97. Ibid
98. Ibid
99. Ibid,. p 321
100.Ibid., pp 482-483
101.Ibid., p. 483
102.Ibid., 491
103.Bhagawati Sutra, I.I.4
104.Ibid,. 7.9.300
105.Ibid
106.Ibid., 1.1.4
107.Ibid
108.Nayadhammakahao II, 10.p.230,
Pannavana (Prajnapanti) Sutta comm..
Malayagiri, Bomboy, 1918-1919,1.37
109.Vimanavatthu of Mulasarvastivada
(comm.) Ed. Oldenberg, London, 18701884, p. 87. Vinaya Pitaka Ed. By
Oldenberg, London, 1870-1884, Vol. IV,
pp. 116-117, Cited in J. C. Sikdar, op. cit.,
p 545
110.Mahabharata, T. R. Krishnacharya and T.
R. Vyasacharya, Niranya Sagara Press,
Bombay, 1906-9, III, 84. 104
111. Watters on Yuan Chwang II, p. 148
112.Mahavagga Secred Book of the East, XIII,
150
113.Mahabharata, II, 21.2
114.Bhagawati Sutra, 2.5.113
-40-
ISSN 0974 - 200X
Education, Employment and Migration of Tribal Women :

A case study of Hazaribag District of Jharkhand
Dr. Kiran Rana
Reader, University Department of Economics
Vinoba Bhave University, Hazaribag
Abstract
Low level of Education and lack of Employment opportunities in Jharkhand has resulted in migration of Tribal
women to other states. This has created an alarming situation for the tribal communities in the State.
Jharkhand is known as a home for 32 notified tribes, out of which 9 are notified primitive Tribes. According to
2001 Census Report they constitute 26.3% of the total population of the State & the total population of
Hazaribag District is 22,77,475 out of which number of Tribals is 1,91,903. Santhal, Munda & Bedia are the
three largest tribes in the district. Poverty percentage among tribals in Jharkhand is 60% whereas literacy
rate among tribal women is only 22.11%. In spie of constitutional safeguards, tribal people are still socially
and economically backward. Due to lack of education they are unable to get jobs in organized sectors.
Ultimately they are migrating to other neighbour states in search of job opportunities where they easily get
jobs as domestic helpers. Although the salary they are earning is quite exploitative, they remain silent in
absence of alternative source of income. Only with spread of education and generation of employment
opportunities inside the State the problem of migration can be solved. Socio economic empowerment of tribal
women is the need of the hour to protect the identity of this community in the state.
Keywords: Poverty, Education, Employment, Income & Migration

Introduction
half of this is produced in the state. Per capita
availability of food grains is only 230 grams per
Low level of Education and lack of
day which is much lower than the National level
employment opportunities in Jharkhand over
of 523 grams per day2.
the years has resulted in migration of tribal
Since independence due to implementation
women to other states. This has created an
of various development projects high
alarming situation for the Tribal communities in
percentage of the tribal population are facing
Jharkhand.
acute problem of displacement as a result of
Literal meaning of Jharkhand is Land of
land acquisition and deforestation. Gradually
Forest. Geographically total area of the state
they lost their traditional right on land and
is 79.71 lakh hectares, out of which 23.22 lakh
forest, which resulted in large scale migration
hectares (29.13%) is covered with forest.
for their livelihood. Most of them moved out of
Demographically it is known as a home for 32
their Homes for earning their daily bread.
notified tribes, out of which 9 are notified
Inspite of constitutional safeguards, tribal
primitive tribes.1 They constitute 26.3% of total
people in India, specially in Jharkhand are, at
population of Jharkhand. Tribal community is
present, socially and economically backward
known for their rich cultural heritage, traditional
aunding to a study conducted by Union State
art and unique cultural identity in the society.
Financial Relation in 2004, approximately
Most of the tribal population resides in remote
23.22 lakh families are living below poverty line
villages.
(BPL), out of which 8.79 lakh families belong to
The State of Jharkhand is primarily an
Scheduled Tribe. Poverty percentage of tribal
agricultural state. 77.75% of the total
population in the state is 60.62% which is much
population lives in rural areas and most of them
higher than the national level of 27.5%3.
depend on agriculture. Total agricultural land of
Similarly, Nutritional status in Jharkhand is
this state is 38 lakh hectares out of which only
also poor, which can be expressed in terms of
40% is fertile and assured irrigation is available
distribution of food deficient households by
in 2 lakh hectares. At present the state requires
number of food deficient months. According to
46 lakh metric tonnes of food grains but only
NSSO 55th Round [1999-2000], status of
-41-
implementation of food security schemes in

Jharkhand, states that among families facing
food insecurity 53.67% of tribal families face
shortage for 2 to 3 months, 32.54% dont have
sufficient food for 4 to 5 months and almost
10.23% of them are food deficient households.
They are forced to go hungry for more than six
months.4
Objective
This proposed paper makes an attempt to
ascertain the relationship between level of
education, employment and migration among
tribal women and to find out a solution to the
problem with active participation of Government,
Non Government Organisation and Tribal
people.
In order to study the relationship between
education, employment and problem of
migration among tribal women of Hazaribag
District field survey has been conducted in the
tribal areas of the district.
Socio-economic Profile of Tribal Women in
Hazaribag District :
Social wellbeing of any community
depends upon the level of education and
health facilities, whereas economic status is
related to their employment and income .As
per 2001 Census report literacy rate among
tribal women in Jharkhand is only 22.11%
which is much lower than the national level of
female literacy rate of 53.7%,5 due to which
they are unable to get suitable jobs in any
organized sector.
According to 2001 Census report total
population of the district is 22,77,475 with
female sex ratio of 988 and 832 per 1,000 of
male in rural and urban areas respectively.6
Population of Schedule Tribe in Hazaribag
district is 1,91,903 (12.40%), out of which
Santhal (78,111), Munda (58,650) & Bedia
(47,461) are three largest tribes of Hazaribag.
According to a study conducted by Agricultural
Technology Management Agency in 2004-05,
female literacy in Barkatha block of Hazaribag
was the lowest at 16.5% Female literacy rate
among tribals ranges between 15% to 40%
among different tribes according to their belief
& socio-economic status[10=7]. In absence of
basic health facilities, they are Anaemic and
are facing problems during delivery.(6,8)
Agriculture and animal husbandary are
main sources of income for the tribal

population and most of them take it as
subsistence enterprise. According to 2001
Census Report, nearly 66.85% of total workers
are engaged in agricultural activities & rest
33.15% are engaged in non agricultural
activities. In absence of proper marketing
facilities, they sell their agricultural products,
forest produce, livestock etc. in private and
unorganized markets at lower prices. Due to
poverty they are unable to send their children
specially daughters (age group 5-14) to
school. 80% of the drop out children are from
tribal families.(11, 9)
According to a recent report published in
Hindi News Paper, ` Hindustan on 24th March
2003, approximately two lakh (2,00,000) tribal
young migrated women are working as house
maids in big cities like Delhi, Kolkata, Mumbai,
Bangalore and Goa. (4=10) There is no social
security for women migrating in large numbers
in search of employment away from their
homes/villages. Ultimately tribal women, who
are honoured and deserve respect in their
communities become domestic servants in
affluent homes in far away towns and cities.
Even after sixty years of independence, they
are facing problem of severe exploitation,
human degradation and sexual harassment. If
the tribal population of this state are forced to
leave their own socio-cultural set up and
surroundings, they may lose their identity.
In order to protect the age old traditional
and cultural identity of the tribal community,
empowerment of tribal women without
disturbing their identity, in the light of recent
development relating to Education, Employment
and Income generation is the need of the hour.
Since tribal women constitute a major portion
of the workforce, it is essential to improve their
level of education and skill up-gradation of skill
for their betterment.
Five villages from four blocks viz, Ichak,
Barhi, Katkam Shandi and Hazaribag Sadar
have been selected for the proposed study. ST
population in Ichak is 3213 with female sex
ratio of 1030 per thousand of male, in Barhi is
3113 with female sex ratio of 1045 per 1000
male, in Katkam Sandi is 5791with female sex
ratio of 967 per thousand of male and in
-42-
Hazaribag Sadar is 4553 with female sex ratio

of 931 per thousand of male.(10=11) 100 tribal
women from selected area were classified in
four categories on the basis of their education
and employment and Income.

(i) Category one;- It was observed that (i)
Illiterate tribal women working as agricultural
labourers, mostly belong to Birhor & Oraon
communities of Barhi and Ichak blocks are
getting only Rs. 30 - Rs. 50 whereas male
workers under the same scheme are earning
Rs. 50 - Rs 80/- per day & as such they are
being exploited by the middlemen due to
illiteracy and ignorance.
(I) 35 Illiterate tribal women of village

Tumka and Morangi [Ichak], Baratand [Barhi]
and Kathotia and Lupung (Katkamsandi) are
working as :- (a) agricultural labourers in Ichak,
Katkamsandi and Barhi (b) Domestic Helpers
in Hazaribag Sadar and (c) Labourers with
contractors in construction works.
(II) 36 women working as members of
different SHGs formed under NGOs Banks, &
SGSY, etc & Nine (9) Tribal matriculate &
under-graduate
girls are working in big
shops/malls & Private Nursing Homes
(III) 10 graduate and post graduate tribal
women are employed as assistants in different
banks, schools, colleges and private
organizations in Hazaribag.
(IV) 10 highly educated tribal women are
employed as Class I Officers in different
Government Departments, Teachers in
Colleges and University
( i i ) Wo m e n l a b o u r e r s w o r k i n g i n
unorganized sectors on contract basis are
getting less remuneration (Rs.60-Rs.70/-) in
comparison to their co workers [remuneraton
of male labourers is Rs. 90-Rs 100 /-] per day.
(iii)Illiterate tribal women are also working
as domestic helpers in urban households.
Their level of income depends upon the status
of their employers, but their jobs are purely
temporary or, it can be said that their Job
Security is almost nil, as they can be
terminated at any moment.
Table:-I Block/village-wise employment and income of Illiterate Tribal Women

Block
Agricultural
Labourers
Urban
Labourers
Domestic
Helpers
Total
Tumka
Morangi
Barhi
Baratand
Katkamsandi
Kathotia
Lupung
12
16
35
Annual
Income( Rs.)
5000-7000
6000-7500
8000-12000
Types of job
Seasonal &
temporary
Ichak
Total
Village
Unorganized & Unorganized &

temporary
temporary
Source : Primary Data
It was observed that Illiterate Tribal

Women do not get employment regularly. On
an average out of 365 days they get
employment for 100-150 days only at lower
remuneration than Government rate at
Rs.100/-. On other remaining days they are
forced to depend upon village money lenders
for their day to day requirements. It was also

observed that almost every family under
observation have sent their daughters
between age group of 10-21 out of Jharkhand
in search of better job opportunity and earning.
Primitive tribes like Birhor does not send
their daughters to school as they believe that
-43-
modern education will spoil their cultural

identity. They also dont believe in modern way
of medical treatment and follow their traditional
method of treatment during illness. They do not
own any pucca house in that region for
residence.
Education wise women of these groups are

qualified upto class V to Class XI I within age
group of 21-50 years.
It was observed that many tribal women
have now established themselves as
entrepreneurs at micro level and started
earning for their livelihood. eg. Somari Devi,
Urmila Devi, Bindu, Suman Devi, Geeta etc.,
are self employed in Tailoring and they are
earning Rs.15,000/- -Rs.20,000/- per annum,
Shanti Devi, Sunita Birhor, Manju Birhor, Leela
Oraon etc, are engaged in Dairy Farming and
earning Rs.15,000/- -20,000/- per annum.
Sushila Oraon, Ratna Devi, Vineeta Manjhi,
Sugia Manjhi are engaged in agriculture and
their earning is18,000-24,000/-.Some tribals
have undertaken their traditional occupation of
preparing bamboo product and their earning is
Rs,12,000/--Rs.15,000/- per year. It was
observed that 30 -35% BPL families have sent
their daughters to another states also.
II) Category two:- At present with an

objective to encourage poor people to cooperate with each other and to work in a group
for their socio-economic empowerment,
various NGOs with financial support from
different banks under bank linkage provisions
of Government are working at grass root level
by forming SHGs in Hazaribag district. In
Katkam Sandi Block few famous SHGs like
Kiran, Jeewan Jyoti, Noorie, Vimla, Vikash,
Rani, Sharda, in Kathotia, Nawada, Sumli, in
Lupung, Kachan Pura villages, are actively
involved in empowerment of tribal women of
this area. Women working as members of Self
Help Groups (SHGs) were found to be literate.
Table IIA Block/Village wise employment & Income of Women [Education upto Class X ]
Block
Tailoring
Agricultural
activity
Dairy
farming
Bamboo
product
Total
Tumka
Morangi
Barhi
Baratand
Katkamsandi
Kathatoia
Lupung
Ichak
Village
Hazaribag
Sadar
Total
10
10
11
1000015000
1800024000
1500020000
12000
15000
Annual
Income
(Rs)
Types of job
6
36
SelfSelfSelfSelfemployment employment employment employment
Similarly, Tribal women who are

Matriculate and Graduates, working with some
private institutions like Nursing Homes in
Hazaribag Sadar Block & different big
shops/malls in cities are also earning
approx.Rs.36,000/--Rs.48,000/-per year and
leading dignified life. They are trying to

compete with non tribal co-workers, but their
job condition is not good. In absence of job
security other female members of the family
are forced to go to other big Cities/States in
search of better job- opportunities.
-44-
Table :IIB:- Status of Contractual Employment& Income

[Educated upto Class X-under-graduation]
Block
Nursing Homes
Hazaribag Sadar
Big Shops/ Malls
59
Type of appointment
Contractual &
temporary
Contractual & temporary
Annual Income (Rs.)
36,000-48,000
36,000-48,000
Total
Some women of this category prefer to go

to Primary Health Centres for treatment
whereas some of them dont believe in modern
way of medical treatment. Approximately 40%
people of these communities dont have pucca
houses but they are trying to get it done
through Government Scheme. Some of them
have been allotted houses under Indira Awas
Yojna. Before joining SHGs they belonged to
BPL families (class) and now they have
become economically better due to
employment and income based on their level
of education. Women working in nursing
homes get medical treatment at their job place.
10 tribal graduate females were interviewed

who were
employed as Assistants in
Government & non Government Institutions
and found them at par with their non-tribal coworkers. They are successfully performing
their duties with sincerity. They are also trying
to empower other members of their own family.
Most of them are supporting their relatives too.
They struggle hard in convincing their parents
as well other relatives about the benefits of
education. Most of them prefer to go to
recognized hospitals for their treatment and
better medical care. With their education they
have understood the benefits of modern
methods of medical sciences.
III) Category Three:- Under this Category
Table IV Employment & Income of Educated Tribal Women

Block
Hazaribag Sadar
Monthly Income(Rs)
Types of Job
Banks
Schools
Colleges Private Organisations

(Schools & Colleges)
10,00025,000
10,00025,000
10,00025,000
5,000 - 15,000
Permanent Permanent Permanent
Total
10
Contractual/Temporary
Educated women are availing all the

facilities provided for them by the Government
Gradually with their education and
employment/salary they are empowering
themselves and no one has migrated in search
of job from economically sound families
were also found at par with their non-tribal coworkers. They have accepted every modern
way of life. Only those female could reach this
category whose families were educated since
last few generation. In no way they are different
from their non-tribal partners at workplace or in
the society, but their percentage is minimal. If
anybody goes out of state from such families,
they move out for obtaining higher education
as per their desire.
IV) Category Four:- Similarly highly

educated tribal females, working as BDOs,
SDOs, Doctors, Lecturers in Colleges &
Universities, Teachers in Government schools
-45-
Table V:- Employment and Income of highly educated Tribal Women

Block
Circle
Officer
B.D.O. &
S.D.O.
Magistrates
College
/University
Total
1+1
4+2
10
Type of job
Permanent
Permanent
Permanent
Permanent
Income (Rs.)
Govt.scale
Govt. scale
Govt scale
Govt.scale
Hazaribag Sadar
Well educated (Graduate and Post

graduate) tribal women are solving their
domestic problems by competing with men as
well as with non-tribal females. No one from
their families is migrating to other states in
search of food but they do get equal job
opportunities all over the world.
On the basis of field study, category wise

status of Education, Employment and its
relationship with migration among tribal
women in selected areas has been
established, which is illustrated with the help of
following table
Table VI:- Category wise Status of Tribal women & Migration

Category
I
III
IV
Education
Employment
Income
(per-annum)
Migration
Agricultural
Labourers
5,000 7000
35%-50%
Urban Labourers
6,000 -7500
35%-50%
Domestic Helper
8,000 -12,000
40%-50%
Class V to XII
SHGs (self
employment)
6,00025,000
15%-20%
[upto under-
BigShops/Malls &
36,000-48,000
12%-15%
graduate level]
NursingHomes
(contractual &
temporary)
Graduates
Assistants in State
& Central Govt.
office (permanent)
State/CentralGovt.scale
Nil
Non Govt. office

(contractual &
temporary)
contractual remuneration.
2%-5%
Illiterate
Permanent Central/State
Highly educated CO, BDO, S.D.O.
Magistrates, School Govt. scale Central/State
& College/University Govt. Scale
Teachers
Nil
Suggestion
at local level and District Rural Development

Agents (D.R.D.A.). at District level to empower
tribal women.
Following suggestions should be

undertaken by the Punchayati Raj Institutions
-46-
1) Economic empowerment is a prerequisite for all round development of the tribal

society & education is the only criteria on the
basis of which one can get employment and
earn higher income for better life. This
message should be spread among them so
that they start sending their children to schools.
outside the state. Male dont get such jobs.

Few young tribal female with education up to
class X or XII, not getting jobs here also go out
of the state in search of good job offers with
better salary. Affluent middle class people
living in big cities also require such people to
work with them at cheaper salary.
2) Educational facilities with a view to

increase literacy rate among ST people
specially for girls should be provided near their
villages for easy access.
Tribal women with class V to Class XII

education are involving themselves in group
activities with formation of Self Help Groups at
local level. Various NGOs e.g. Nav Yuvak Kala
Manch, Indian Rural Association, Welfare
Point, Gramoday Chetna Kendra, Ankur,
Samadhan, Adarsh Path, Chetna Bharti, Nav
Bharat Jagriti Kendra, Jan Jagran Kendra, Sri
Ram Krishna Mission, Holy Cross, are the
promoters at grassroot level in the district of
Hazaribag in Jharkhand. Different banks are
also involved in formation of SHGs. Poor tribal
women are also joining their hands together
and forming SHGs to solve their day to day
problems. SEWA is the best example for that.
In absence of job security and temporary
contractual appointments, problem of
migration is still prevailing in the tribal society.
3) 100% Primary education should be

made available for age group 5-14 years. Drop
out of tribal children should be stopped, which
would ultimately result into 100% education at
Secondary level, so that the reserved seats
may be filled by them.
4) NGOs should encourage and help tribal
women in this regard at grassroot level so that
they can avail the facilities provided to them by
the Government under various special
schemes.
5) Government should establish educational
institutions in the tribal areas and construction
of school buildings should be undertaken
under Mahatma Gandhi Rural Employment
Guarantee Scheme, so that more Tribals can
get remuneration during construction.
Well educated tribal women are getting

employment in Central and State Government
establishment. They have become
economically better off. Socio economic status
of such women is at par with their non tribal coworkers in the society. They are able to avail all
sorts of facilities as per their requirement. No
one is migrating from such families in search of
better job to other states.
6) Industrial Training Institutes for Tribal

Women should be established in Tribal areas
for their skill upgradation so that they can get
employment in technical field also.
7) In order to empower Tribal Women their
rights to land and property should be protected
by Law.
It can be said that level of education is

directly related to employment and Socioeconomic empowerment of tribal women in the
society. With improved level of education tribal
women are also being offered good
employment opportunity with higher salary
everywhere in the country as per their choice &
no one is migrating from such families in
search of job. Here one can conclude that
Level of education is directly related to level of
employment and income, whereas it is
inversely related to migration of Tribal Women.
Therefore, with spread of quality education
one can solve the problem of migration and
poverty in the tribal community. Presently
Conclusion
Illiterate Tribal women getting employment
as non-skilled labourers and Agricultural
labourers in rural areas, Urban labourers with
private contractors, domestic helpers in
Hazaribag District, are being exploited by the
middlemen at local level. Therefore, other
female members of their families are migrating
in high percentage (35-50%) in search of better
job with good salary to big cities in
neighbouring states. Some of them have got
better job opportunities as domestic helpers
-47-
various successful examples are also coming

up but the percentage of such cases are
minimal.
Swarojgaj Abhiyan, Ranchi, By Dr.

Ramesh Sharan and Neelkhanth,
December 2002, Page 1, Census Report
2001 Government of India
On the other hand it has also been

observed that due to poverty and lack of
awareness, large number of tribal families are
unable to avail the facilities of Government
sponsored schemes for spread of education
among themselves. Tribal people are unable to
send their children for primary education due to
acute poverty and ignorance among them.
Large number of drop out is a common feature
among them as they require money for their
survival & livelihood. They prefer to send their
children to work in roadside (line) hotels and
nearby small shops to earn money instead of
sending them to school. That is why their
reserved seats are left vacant at college/
university levels. Government of India has
reserved 26% of seats for S.T. students but
only less than 50% of the seats are availed by
them.
References
4.
NSSO 55th Round (1999-2000) cited in

Status of implementation of food Security
Scheme in Jharkhand by Dr. Ramesh
Sharan and Neelkhanth, Gram Swaraj
Abhiyan Ranchi, December 2002, p 3
5.
Census Report, 2001
6.
Demographic Profile of Hazaribag District

D.R.D.A. Publication 2008
7.
Agricultural Technology Managing

Agency Report 2004-05
8.
National Family Health Survey, Cited in

Prabhat Khabar [ Hindi News Paper],
January 16, 2002
9.
Jharkhand Education Project, Research

Study done by Avinash Kumar Singh
2002, Table 3.
1.
Annual Report, Ministry of Tribal Affairs,

Jharkhand, p 98
10. Hindustan [Hindi News Paper] 24 th

March 2003
2.
Union State Financial Relation Report

2004
11. Demographic Profile of Hazaribag District

D.R.D.A. Publication 2008
3.
Economic Survey 2009-10 Oxford

University Press February 2010.& Gram
12. Economic Survey 1990-91 to 2009-10
-48-
ISSN 0974 - 200X
Women in Indian Politics

Dr. Madhu Gupta
Department of Political Science
Marwari College (Womens Section), Ranchi
Abstract
It goes without saying that women's participation in mainstream political activity in must for good governance.
But, limited nature of women participation in India is a major cause of concern. Though the Indian constitution
has prescribed equal rights for men and women but various social reasons have adversely affected the
women participation in political activities efforts should be made to bring women to the centre stage of
polities. Political parties here have to play a vital role in this regard. They should give responsibilities to
women in running political parties from micro to macro level. One other hand they should also ensure that
more and more women representative rich in the Parliament. These would unable women to put their views
emphatically in policy making.
Keywords: liberal democracy, principles of liberty, adult franchiese

effectiveness of womens political presence
and participation. Notions of democracy,
governance and the state are often not gender
neutral constructs but result of both historical
factors and experiences. The state and its
organizational entities reflect the same social
forces as other social organizations. It is thus
necessary to examine the gender balance in
womens participation in the political process,
decision making and policy formulation.
Womens participation in mainstream
political activity has important implications for
the broader arena of governance in any
country. Governance relates to a set of rules,
institutions, and values that are involved in the
management of state and society. Governance
institutions and processes include political
parties, parliaments, government and their
interactions with society. Although governance
is a generic term which could mean good
government or management, the governance
values, types of government, the nature of
political processes, the political parties and
organizations, which/whose interests are
represented and protected, and the extent of
power that the masses have to challenge the
state or in suggesting alternatives in methods
of governance etc. may vary in different
political systems.
The limited nature of female participation
and representation in national decision making
institutions has important consequences for
women and for the legitimacy of the
Introduction
The issue of women political representation
has been increasingly important in India. In
September 1996, the Indian Government
introduced a Bill in Parliament, proposing the
reservation of one third of the seats for women
in the Lok Sabha (Central Government) and
the State Assemblies. Since then, this
proposal has been widely discussed in several
parliamentary sessions, without an agreement
being reached. Those who are in favour of this
reservation argue that increasing women's
political representation will ensure a better
representation of their needs. Even those who
oppose the reservation acknowledge the fact
that women politicians behave differently than
men politicians. Clearly, reservation would
change the nature of political competition, by
changing the set of candidates available for
each seat, by altering voters' preferences or by
changing the candidates' quality. This paper
explores the effect of an exogenous increase
in women representation that took place
without any institutional change, and allows
me to clearly identify the effect of women
legislators in the variables of interest.
Liberal democracy is founded on reason,
law, and freedom of choice but the position of
different social groups in the social and political
space where power is located is not always
equal in practice. This is particularly so in the
case of women. The nature of society or state
has a decisive impact on the extent and
-49-
institutions. Where women constitute half the

population in a political system which supports
equality and where both women and men are
legally eligible for political office, womens
participation should be equal to that of men. If
this is not the case, it signifies deep flaws within
the political system. Representation is not only
a means of ensuring individual participation. It
is also the responsibility of the representatives
to act on behalf of the constituents, including
women, who elected them and reflect their
ideas and aspirations. Womens
disproportionate absence from the political
process would mean that the concerns of half
the population cannot be sufficiently attended
to or acted upon as it denies their viewpoints
sufficient opportunity to be integrated in the
political system.
While the Indian democratic state is
committed to the protection of individual rights
within the context of citizenship, a closer look
at how it operates for the women reveals that
these rights are not accessible in the public
and private spheres in their full potential to all
the women in India. There are historical, social
and cultural factors that have limited womens
capacity and chances to exercise their
freedom to participate in the political
processes. The evolution of Indian democracy
through the 14 general elections so far has
reflected a low representation of women in
Parliament, State legislatures, in political
parties and other decision-making bodies.
Women in India have lesser opportunities
of public influence or for entering politics.
Women also lack opportunities to move within
the hierarchies without patronage of male
leaders or mentors. The womens wings of
political parties may have given visibility to
women in the form of a platform for
participation rather than integrating them into
central power structures. Women do not have
necessary resources to enter and compete in
contemporary political arena. Thus improved
social indicators in development graphs may

not automatically ease womens access to
political power or improve political participation
and representation. They do not necessarily
translate into collective gains nor sustained
political power. Of course the scope for
womens public activism varies across class,
caste and region in India. The effectiveness of
womens participation also depends on the
local configuration of power and cultural
environment apart from problems of poverty,
illiteracy, lack of economic resources, negative
social and legal environments, family and
household pressures, male dominated
bureaucracy and politicians that the women
face.
The Indian Constitution guarantees to all
women the fundamental right to equality
(Article 14) and equal voting rights and political
participation to both men and women. As
reflected in the Preamble, the Indian
Constitution is firmly grounded in the principles
of liberty, fraternity, equality and justice and
contains a number of provisions for the
empowerment of women. Womens right to
equality and nondiscrimination are defined as
justifiable fundamental rights (Article 15) and
there is enough room for affirmative action
programmes for women. Equality of opportunity
in matters relating to employment or
appointment to any office under the State is a
fundamental right (Article 16). The Directive
Principles of State Policy stress on the right to
an adequate means of livelihood for both men
and women equally (Article 39a), equal pay for
equal work for both men and women (Article
39d), provision for just and humane conditions
of work and for maternity relief (Article 39e).
Directives for promoting harmony and
renouncing practices derogatory to the dignity
of women are also provided for in the Indian
Constitution. The political rights of women are
recognized without any discrimination, or
distinction and they have the right to participate
in decision making at all levels equally with
men. The right to constitutional equality has
been supplemented by legal equality by the
passage of a number of Acts through which the
traditional inequalities in respect of marriage,
divorce and property rights are sought to be
eliminated. However, in spite of these
constitutional and legal provisions, the ground
-50-
reality is that women have not obtained

adequate and proportionate representation in
the legislative and other decision-making
bodies.
There is certainly a need for womens
more effective role in decision-making
processes for the democratic and constitutional
assurances of equal citizenship and rights in
the Indian Constitution to become a reality at
the operational level. Citizenship is linked to
political participation and representation. Lack
of ability and opportunity to participate in the
political system implies a lack of full
membership in the system. For true equality to
become a reality for women, the sharing of
power on equal terms with men is essential.
But the reality is that women continue to be
marginally represented even in areas where
the various policies have a direct impact on
them. There is still a great gap between
constitutional guarantees and the actual
representation of women in the political system
in India.
Historically many women have been
active in the informal political sphere in terms
of political mobilization and they have
participated in large numbers in political
demonstrations and mass agitations as well as
in the activities of nationalist and political
bodies and organizations. The political
mobilization and participation of women has
been impressive in the Indian National
Movement, in revolutionary Left movements,
anti-price rise stirs, on legislation on rape,
against the practice of widow immolation, in
the anti-liquor movements and movements
against deforestation etc. During the National
Movement against colonialism women were
mobilized actively particularly under Gandhis
leadership and womens organizations within
the political parties participated actively in the
cause against colonialism for instance in the
Civil Disobedience Movements and Salt
Satyagraha etc. But once freedom was won,
the womens wings were more or less
marginalized and assigned areas that primarily
dealt with women and children or other
welfare activities and womens organizations
ended up playing a secondary and supportive
role to the male leadership in power. The
leaders of such organizations were seldom
women with independent political careers

unless they were from political families with the
backing of male political activists.
It is worth noting that the political
mobilization of women and their participation in
elections has steadily increased since the first
General Elections of 1952. Between
1 9 5 2 1 9 8 0 fo r i n s ta n c e , w o m e n s
participation increased by 12% against the
turnout of men which increased by only 6%. In
the general elections of 2004, the all India
percentage of women voter turnout was 48%.
As regards women voters turnout, from 37.1
per cent in the first general elections in 1952 it
increased gradually over the years to 55.6 by
1999. Notably, the gap between female and
male voters was 15.9 per cent in 1952, but it
decreased slowly over successive elections
and came down to 8.4 per cent in 1996. It
remained at 8.3 per cent in 2004 general
elections. This percentage increase in the
turnout of women in elections has however not
translated into a larger number of women
being represented in the legislative bodies.
Competitive elections and democracy has not
necessarily led to better political representation
of women in Indian politics. The candidates
fielded by the various political parties are still
predominantly male and women account for
only five to ten percent of all candidates across
parties and regions. The percentage of
representation of women in the Lok Sabha
varies from 4.4 in 1952 to 8.1 in 1984, declining
to 5.2 in 1989, rising to 7.9 in 1998 and 9.02 in
1999 and again declining to 8.1 in 2004. In
Rajya Sabha, proportion of female members
started with 7.3 per cent in 1952 and rose to
15.5 per cent in 1991, but again declined to 6
per cent in 1998 and rose to 10.3 per cent in
2005, again slightly declining to 9.9 per cent in
2006.On the whole the representation of
women in Parliament (Lok Sabha and Rajya
Sabha) and the State Assemblies remains low.
Thus despite the increase in electoral
participation of women, their representation in
the formal political structures has not changed
much.
In spite of the efforts of political parties to
induct more women, the extent of
representation of women has not changed
much. The number of women candidates in the
-51-
1998 parliamentary elections was not even

half the number of women in the 1996
elections. In 1998 there were only 274 women
candidates as against 599 in the 1996
elections. In the general elections in 1999, the
same proportion of women were put up for
elections by both the parties favoring the 84th
Amendment Bill on the reservation for women
in Parliament and the parties which were
opposed to it. The Congress Party led by a
woman had only 10% of women among the
candidates. The BJP and the CPM had 7% of
women among the candidates. The idea of
33% reservation for women in parliament was
actively endorsed by most of the major political
parties and this had raised expectation that
many more women would be nominated to
contest the elections. The election
manifestoes and the public pronouncements
of parties as well as the print and electronic
media highlighted the idea of womens
representation by reservation or by nomination
of more women for elections signifying a more
conscious political stand on womens
representation. However, these stances did
not translate actually into more nomination of
women candidates during elections. Many
parties ended up allotting some seats to
women candidates only as a token and to
symbolize their pro women egalitarian policy.
In the inner party structures in the decisionmaking levels and the posts within the party,
women are even less represented in most
political parties. Women have a very low
representation if at all in the actual decisionmaking bodies and rarely influence the more
significant party policies. Most often they are
relegated to the womens wing of the party
where they are required to deal with what are
considered to be womens issues such as
dowry and rape cases and sometimes on more
general concerns like price rise which are
considered to affect housewives. Issues like
child and family welfare are largely seen as
women issues, and falling in a realm which is
not political. By and large a masculine view of
political priorities is in operation. Most of the
womens wings of political parties have very
little power and have hardly any say in the
decision making and important policy matters.
Political parties assert that it is difficult to

get sufficiently qualified women candidates.
Other arguments have also been advanced. It
has been held that women are not independent
voters; a majority of them are illiterate; a
majority of them make their choice on the basis
of suggestions from male members of their
families-husbands or sons; women lack
information and political awareness or that
women are not politically conscious. On the
other hand, in reality women have been active
and vocal both in times of peace and crisis.
They have been active in movements of
peace, women and child welfare, trade
unionism, food adulteration, price rise and
deforestation and many other issues.
The real reason for the low political
representation of women in the formal political
structures and decision making levels, seems
to lie in the compulsions of competitive
elections and the quest for power by the
political parties in a multiparty democracy.
Increasingly the compulsions of the political
parties due to narrow majorities, precarious
coalitions and hung parliaments have made
the question of power rather than that of
representation the determining factor.
Womens issues and womens participation
and representation are encouraged only within
the parameters of power and are constrained
by the basic objectives and interest of the
parties either to capture power or survival, if in
power. While women are mobilized to vote by
all the parties, at the stage of distributing
tickets for standing for elections, the number of
women drops dramatically. At this stage,
political parties are driven more by power
considerations with an eye on the win ability of
the candidates from the angle of the prospect
of government formation. Women lose out at
this stage as the imperative of win ability
seems to compel political parties to deny
tickets to women unless they are sure to win.
Women are considered to have less chances
of winning, which is not necessarily true.
In spite of the low political representation
of women in Indian politics, it must be noted
that some women leaders have an important
place in Indian politics today. Jayalalithaa as
leader of AIADMK, Mamata Bannerji as leader
of Trinamul Congress and Mayawati as leader
-52-
of Bahujan Samaj Party (BSP) are instances in

point. Some of them head important and strong
regional political parties which have been in
alliance with major national political parties
both outside and in national government. Even
though the rise of some of these women
leaders might be linked to their proximity to
male leaders, they now hold a position of
leadership within the party in their own right
who can influence the decisions of their own
party as well as the course of national politics.
In addition, the example of Indira Gandhi who
rose to be Prime Minister of India, and later of
Sonia Gandhi, leader of the Congress Party,
both of whom had the dynastic advantage
underpinning their leadership and position of
power and decision-making in the Congress
Party and the government can hardly be
ignored. But the positions of authority of these
women leaders did not include any specific
mandate to address only women issues. In this
sense as leaders of political parties, they were
as power driven as their male peers. Political
leadership by women is not dramatically
different from that of men. Women leaders are
no better or worse than men. Nor have women
leaders been typically anxious to give greater
representation to other women within their own
organizations or in the political process
generally. Representation of women has not
necessarily increased greatly under the
leadership of women. In fact interestingly the
73rd Constitutional amendment and the policy
and implementation of 33% reservation for
women in Panchayats received strong support
and impetus due to Rajiv Gandhis interest and
advocacy in the matter.
Thus the Indian political system cannot be
said to be non-receptive to the emergence and
dominance of women leaders even though the
political representation of women has not
particularly registered a significant increase
over the last 14 general elections. While on the
one hand most women politicians have found it
difficult to rise within male dominated party
hierarchies, on the other hand some women
have managed to become leaders when they
have set up parties of their own. Once they
have established themselves as leaders, there
has been an unquestioning acceptance of their
leadership and decisions by the party rank and

file, even if it is largely male.
Questions have been raised as to whether
an increase in numerical strength of women in
the political process and decision making
bodies automatically leads to a qualitative shift
in power and whether women on balance pay
greater attention to the concerns of women
more than male politicians. Problems of
tokenism, visibility, marginality etc. are often
discussed in referring to women as a minority
operating in a male domain.
Conclusion
Womens rights and responsibilities to
participate equally in political life should not
however be treated as a minority issue. The
political space must belong to all citizens
women and men. There is no doubt that fewer
the women in public life the lesser the
likelihood of distinctively female values,
priorities and characteristics finding expression.
Hence womens involvement in political
process and decision-making in greater
numbers can make a significant difference.
Does that mean that only people similar to
a group can represent its interests? This may
not necessarily be true. In this context it is
important to examine what interests women in
the public/political sphere are furthering. It
could be argued that issues important to
women could be reasonably represented as
well by male Members of Parliament. But many
strongly feel that without a sufficient female
presence in the national and other decision
making bodies, it seems unlikely that issues
which women as a group are more prone to be
faced with concerning reproduction or
challenging other inequalities within the social
and economic sphere - would be adequately
addressed.
While it is considered important to bring
women to positions of power, it is equally
necessary to sensitize those in power whether
men or women about gender. Along with this
the importance of womens economic
independence, education and awareness and
their improvement in the socio economic sphere
can hardly be stressed. The restructuring of
gender relations within both the family and
society is an equally important step towards
freedom, equality and justice.
-53-
1.
2.
3.
4.
5.
References
Varma Sudhir, Womens Struggle for
Political Space, Rawat Publications,
Jaipur, 1997
Frederick Ebert Stiftung, Har Women in
Politics, Anand Publications, New Delhi,
1993
Sharma Kumud., Power vs Representation:
Feminist Dilemmas, Ambivalent State and
the Debate on Reservation for Women in
India,Occassional Paper No.28, Centre
for Women Development Studies
(CWDS), 1998
Ghosh Jayati, Women in Indian Politics,
Frontline, October 8, 1999
Kaushik Susheela, Womens Participation
in Politics, Vikas Publication, New Delhi,
1993
6.
Kumari Ranjana, Women Parliamentarians,

Haranand Publications, New Delhi, 1994
7. Mohanty Manoranjan (Ed), Class Caste
Gender, Sage Publications, 2004
8. KumariA. and Kidwai S., Crossing the
Sacred Line: Womens Search for Political
Power, Orient Longman, Delhi, 1998
9. Kaushik Susheela (Ed.), Womens
Oppression: Patterns and Perspectives,
Shakti Books, Delhi,1985
10. Basu Aparna, From Independence
Towards Freedom, Indian Women since,
Oxford University Press, New Delhi, 1947
11. Manchanda Rita, A Dwindling Presence,
Frontline, March 20,1998
12. Kumari Abhilasha and Kidwai Sabina,
Crossing the Sacred Line, Frederick Ebert
Stiftung, New Delhi, 1996
-54-
ISSN 0974 - 200X
Role of Social Media in Changing World Scenario

Swarn Suman
Journalist
Abstract
Information Technology has revolutionized the dimensions of media. It has given birth to a new kind of media
called social media. It is more democratic and individualistic in nature; still it is more effective and global
medium of communication. Contrary to the conventional media, social media has more freedom and can
reach out to a large number of people scattered all over the globe. Social media gives opportunity of real time
interaction with its readers in many ways. It has created ripple effect in world politics and has made impact
through its social responsibility. This paper is an attempt to deal with the role of the social media in the
changing world scenario.
Keywords: Information Technology, Social media, Internet, Facebook, Twitter

Introduction
social interaction with the sequencing of
words, text, graphics, symbols, pictures, audio
As English philosopher, Sir Francis Bacon
and video. It strikes a harmonic blend of
said Knowledge is power. Media is one of the
advertising, marketing, public relations and
sources of power. It is considered the fourth
networking to convey concepts and opinions.
pillar of democracy. Since the invention of the
This volley of interaction plays out in real time
internet, definition of media has changed.
on the so-called Social Networking platforms
Content sharing through the Internet has
(e.g., LinkedIn, Face book, Twitter, MySpace)
become a common practice for the vast
and on copious blogs3.
majority of web users. Due to the rapidly
Thus, Social media is the democratization
growing new communication technologies, a
of
content
and the understanding of the role
large number of people all over planet can now
people play in the process of not only reading
share, tag, like or suggest the a tremendous
and disseminating information, but also how
volume of multimedia content, which we
1
they
share and create content for others to
generally refer to as social media . Now every
participate.
It is the shift from a broadcast
person has power to produce, write and edit
mechanism to a many-to-many model, rooted
the news, events etc. i.e. they have the power
in a conversational format between authors
to generate the news, convince the people,
and
people4.
and do almost anything they want. Thus social
Main stream media doesnt provide their
media has become an integral part of modern
audience to these facilities. It was lacking
society. But, whats it really all about? How
something which social media can provide.
social media is affecting the society and our
individual consciousness?
Social media is distinct from industrial or
traditional media, such as newspapers,
According to an online Encyclopedia,
television, and film. They are relatively
social media has been defined as follows:
inexpensive and accessible to enable anyone
Social media describes the online
(even private individuals) to publish or access
technologies and practices that people use to
information, compared to industrial media,
share opinions, insights, experiences, and
which generally require significant resources
perspectives. Social media can take many
to publish information. Some differences
different forms, including text, images, audio,
between social media and industrial media
and video. These sites typically use
are5:
technologies such as blogs, message boards,
podcasts, wikis, and vlogs to allow users to
1. Reach - Both industrial and social media
interact.2 For example Wikipedia, Facebook,
technologies provide scale and are
Twitter, YouTube, Flicker etc.
capable of reaching a global audience.
In other words, social media describes the
Industrial media, however, typically use a
fusion of technology, telecommunications and
centralized framework for organization,
-55-
production, and dissemination, whereas

social media are by their very nature more
decentralized, less hierarchical, and
distinguished by multiple points of
production and utility.
2. Accessibility - The means of production
for industrial media are typically
government and/or privately owned;
social media tools are generally available
to the public at little or no cost.
3. Usability - Industrial media production
typically requires specialized skills and
training. Conversely, most social media
production does not require specialized
skills and training, or requires only modest
reinterpretation of existing skills; in theory,
anyone with access can operate the
means of social media production.
4. Immediacy - The time lag between
communications produced by industrial
media can be long (days, weeks, or even
months) compared to social media (which
can be capable of virtually instantaneous
responses; only the participants determine
any delay in response). However, as
industrial media begin adopting aspects of
production normally associated with
social media tools, this feature may not
prove distinctive over time.
5. Permanence - Industrial media, once
created, cannot be altered (once a
magazine article is printed and distributed
changes cannot be made to that same
article) whereas social media can be
altered almost instantaneously by
comments or editing.
The growth of social media and the shifts
in usage trends have played a great role in
mobilizing, empowering, shaping opinions and
influencing change in the recent world.
Therefore social media has been widely
credited as being one of the most effective
modes of communication. Its a medium where
word of mouth goes at the speed of light.
Present paper Role of Social Media in
Changing World Scenario is both descriptive
and analytical. It is mostly based on secondary
sources. However, primary sources have also
been used to make it more authentic. For the
secondary sources books, journals, magazines,
websites have been consulted. For primary
sources that particular website which is directly
related to the social media has been consulted

for example -YouTube, Face book, Twitter,
Blogs, etc.
In recent world, social media has
demonstrated its capacity to compel social
movements and create large-scale changes
quickly. Social media thus presents
opportunities to bring people together like
never before. It is not confined only to action
and reaction to any event in the world. Now it
has spread its wing and reached to that height
where a professional media can think to be. It is
clear from their works which has been
discussed ahead.
Middle East and North Africa
Social media have played a major role in
the anti-government protests sweeping the
Middle East and North Africa. With the
upheaval that is occurring in the Middle East
and North Africa, the role of social media has
come into the spotlight due to its role in the
current situation and the regions history of
strong government influence over the control
of media. In the age of 21st century technology,
social media is being credited for igniting the
recent protests in Egypt, Tunisia and other
parts of the Arab world. For several years,
online blogs and social media have been
increasingly important tools used by activists in
Egypt, a country with five million Facebook
users6.
Social media has provided an opportunity
for many activists, most of them young people,
to express their views and promote their
activism to a larger audience, over 17 million in
the MENA region, than was never possible
before. Protestors are using sites such as
Twitter and Facebook to help organize and get
the word out about their cause. As one
Egyptian activist succinctly tweeted during the
protests there, "We use Facebook to schedule
the protests, Twitter to coordinate, and
YouTube to tell the world7." Seeing the effect of
social media, CNN has declared that current
revolutions in Tunisia, Egypt and currently
Libya are Twitter revolution. Who could have
imagined the ripple effect of social media
create a social movement. Few years back, it
was impossible to think that social media will
force a dictator to leave his throne.
-56-
Natural Disaster
With every disaster the importance of
social media and its potential power seems to
grow. Typically, traditional modes of
communication fail during natural disasters and
family and friends can be left wondering
whether or not their loved ones are even alive,
let alone ok. Tools like Google Alerts Realtime,
Google People Finder, Google Crisis Center,
realtime twitter searches and facebook status
updates make these reassurances fast and
easier for all concerned. Recently, Tsunami
and Japans earthquake shows the strength of
social networking. The news spread like a wild
fire through the online social media sites with
people sending their prayers or reporting their
live accounts of the devastation they were
observing. This tweet from the US State
Department says it all: Telephone lines
disrupted; try contacting loved ones by email,
text (sms) message or through twitter &
facebook8."
During times of crisis, social media
networking sites also involve to help raise
donations for disaster relief. In 2009, Twitter
paired up with a mobile service provider and
raised about 21 million dollars in about one
month via $10 donations. Unlike the news and
television stations who ask for donations,
social media connects these charitable
donations with hundreds of millions of people
simultaneously and is as easy as texting a
code or number.9 Thus social media, turned out
to be a really helpful tool in disaster to create a
vital communication channel that not only
spread facts but also helped people come
together and learn about the situation of loved
ones.
Indias fight against corruption
Social media plays a major role in Indias
fight against corruption. In fact from the early
days of this movement, Medias were not so
eager to cover the incident. But the social
media compelled the traditional media to come
forward to having the desired coverage. In this
burning issue the role of Facebook, Twitter,
YouTube and blog become a powerful tools to
the people. Social media has huge supported
for anti-corruption movement led by Anna
Hazare in India. This is the biggest social
media movement in India ever. India fight
against corruption is gathering huge support of
cyber users. More than 509,007 people on
Facebook community India Against
Corruption joined hands to support the

movement till now.10 The official Facebook
page of India Against Corruption (Facebook.
com/IndiaCOR), with 2.8 lakh fans on August
15, 2011 witnessed a huge addition of 2.13
lakh fans in just 13 days, and reached 5.01 lakh
on August 28. Of that, more than 53,000 fans
joined Facebook.com/IndiaCOR on August 16,
201111.
Twitter, too, reflected widespread
participation of people in Anna's anticorruption movement. Messages related to the
movement dominated Twitter conversations
throughout the fasting period. People
consistently talked about Anna Hazare, Jan
Lokpal, Ramlila Maidan. Not just the masses,
even Anna's team seemed to be active on
Twitter via IAC's official account (Twitter.
com/Janlokpal; @Janlokpal) throughout the
movement. They posted more than 2,100
messages (approximately 1,500 in the 13 days
on @Janlokpal) in August, compared to 1,150
in April. Kiran Bedi and Arvind Kejriwal on the
micro-blogging site. More than 1.7 lakh tweets
mentioned 'Anna Hazare', 1.5 lakh tweets
mentioned 'Jan Lokpal' and 32,000 tweets
referred 'Ramlila Maidan' during August 162712. Famous celebrities and influential figures
have also actively tweeted their support for this
movement.
YouTube became the cyber eye of this
movement. This movement was broadcasted
live from Ramlila Maidan, Delhi via YouTube.
Before Anna's arrest on 16th august morning,
Anna has recorded a message in the CD which
was uploaded on YouTube. On 18th of august
Anna Hazare sent a video message which was
recorded by Kiran Bedi in Tihar Jail has also
uploaded in YouTube. Now YouTube shows up
thousands of video results of Anna Hazare
anti-corruption movement, a lot of which are
amateur videos shot by participants. Similarly
an online worldwide campaign site Avaaz
(www.avaaz.org) also entered the scene. In
just 36 hours, an unprecedented 500,000
Indians joined Avaaz's campaign to support
Hazare's call for sweeping reform13.
Apart from this missed call campaign of
India Against Corruption is receiving numerous
calls from even the remotest corners of the
country. The 'missed call number' has received
1.3 crores Missed Calls as of August 15, 2011
so far14. It shows the mass participation on the
issue of corruption until now. Off the streets of
-57-
India, another protest is gathering support as

the social networking websites.
The above discussion also proves what
Marshall McLuhan has written about media
and technical tools. In his words - We shape
our tools and our tools shape us15. He saw
media as an extension of self, that is, as
technology that extends natural human
abilities. Technologies are not simple additions
to human existence. These technologies
change how humans think, feel and act, even
the individual's perception and information
processing. New technologies have had
psychological, physical and social effects16.
This shows that how a democracy is
getting its new shape in the age of cyber world.
In this world every citizen has a tool to express
themselves globally with a local flavor. Social
media have become a vital platform for
mobilizing people globally as well locally.
Examples of citizen movements in Middle
East, North Africa and India, where peopled
were mobilized through Facebook, Twitter and
YouTube proves it. Certainly it has become an
important weapon of the people where media
is chained and also where traditional media
has its own limitations. Thus we live in the 'age
of communication' and effective and timely
communication can do wonders.
Conclusion
No doubt social media has brought a
revolutionary change in the nature of media
itself. It is an important step towards
democratization of media. So this is the age of
social media; where Internet is a free space for
citizens to express their opinion and fulfill their
democratic aspirations in bringing about
freedom of speech and political freedom. From
revolutions to natural disasters, social media is
playing a massive role. From creating initial
awareness of such events, to the raising funds
for a noble cause social media is fulfilling its
responsibility. They are also reconnecting
loved ones not only during happy times but
also during hardship when they need each
other more. Beyond the shadow of a doubt,
Twitter and Facebook are a lifeline to many
around the world. So the social media will
continue to play an important role and shape
the world of information.
References
1. Steven C. H., Hoi et al. Social Media
Modeling and Computing, Springer, New
York, 2011, p.72
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
13.
14.
www.briansolis.com, Defining Social

Media, http://www.briansolis.com/2007/
06/defining-social-media/, (accessed
April 20, 2011)
Gershbein J.D., The Wiglaf Journal, The
Social Media Tsunami
http://www.wiglafjournal.com/comm
unication/2009/05/the-social-mediatsunami/ (accessed April 26, 2011)
WebProNews, The Definition of Social
Media, http://www.webpronews.com/thedefinition-of-social-media-2007-06
(accessed June 14,2011)
Wikipedia, Social Media, http://
en.wikipedia.org/wiki/Social_media (acce
ssed April 26, 2011)
PBS, Social Media's Role in Egyptian,
Arab World Protests,
http://www.pbs.org/newshour/extra/
vide/blog/2011/02/social_medias_role_in
_egyptian.html (accessed April 27, 2011)
Facebook, 2011 Egyptian revolution,
http://www.facebook.com/note.php?note
_id=178909622156703&comments
(accessed on June 4,2011)
Twitter, http://twitter.com/#!/TravelGov/
status/46198059020988416 (accessed
on April15,2011)
Progressive Media Concepts,Tsunami
Devastates Japan: How Social Media
Reacted http://progressivemedia
concepts.com/2011/03/11/tsunamidevastates-japan-how-social-mediareacted/ (accessed on April 17,2011)
Kurup Deepa, The Hindu, How Web 2.0
responded to Hazare, http://
www.thehindu.com/todays-paper/tpnational/article1685984.ece (accessed
on June 5,2011)
Facebook, India Against Corruption,
http://www.causes.com/causes/579073india-against-corruption (accessed on
June 8,2011)
Robert K. Logan, Understanding New
Media: Extending Marshall Mcluhan,
Peter Lang, New York, 2010, p.87
15. www.provenmodels.com, Four Laws of

Media, http://www.provenmodels.com/18
(accessed on May 24,2011)
-58-
Anusandhanika / Vol. III / No. II / July 2011 / pp. 59-62
ISSN 0974 - 200X
Status of Primitive Tribal Groups in Jharkhand

Dr. A.K. Singh
Head, University Department of Anthropology
Ranchi University, Ranchi
Dipti Nawal
Department of Anthropology
Abstract
This article takes into account the status of the Primitive Tribal Group in Jharkhand. It tries to define the
Primitive Tribal Groups. It also takes up their existing problems. It figures out not only their demographic
status but also unearths their unsatisfactory socio-economic development. Through facts and data, this
article very aptly substantiates that unevenness prevails among these marginalized Primitive Tribal Groups.
Amidst apathy, they are awaiting a speedy response from our policy makers including the Government and
Non-Government agencies.
Keywords: Anusuchit Janjati, Primitive Tribal Group, Mandar, SingBonga

Introduction
people is comparatively lower. They are not
much
health conscious. The lack of nutritious
The tribal people of India mostly live in the
diet
also
affects their health. They are more
forests hills, plateaus and naturally isolated
alcoholic
because of local customs and
regions. For the tribal's, the most popular term
traditions. They also try to cure diseases by
is Adiviasi while the constitutional name for
indigenous method, which is not always
them is Anusuchit Janjati (Scheduled Tribe).
successful. All these factors affect the growth
There are altogether 427 tribal
of
their population.
communities all over India out of which 75
belong to Primitive Tribal Groups. These tribal
communities live in ecologically marginal
areas of India and are of different races,
well as secondary sources. Primary data has
languages, education, economy and levels of
been collected through personal interviews
socio-cultural integration.
with the help of question schedule. Secondary
data has been collected through available
The tribal popultion of Jharkhand is
literature in form of books, Journals, report and
7,087,068 (2001 census report). The tribals
websites.
living in Jharkhand are the Santhal, the Oraon,
the Munda, the Ho, the Kharwar, the Lohara,
the Bhumij, the Kharia, the Mahli, the Mai
The scheduled tribes in Jharkhand are
primarily rural as 91.7 percent of them reside in
Paharia, the Bedia, the chero, the Karmali, the
villages. District wise distribution of ST
Gond, the Chik Barik, the Kisan, the Sauria
population
shows that Gumla district has the
Pahariya (Maler), the Asur, the Birhor, the
highest
proportion
of STs (68.4 percent). The
Savar, the Birjia, the Gorait, the Baiga, the
STs constitute more than half of the total
Bathudi, the Banjara, the Khond, the Kol and
populations in Lohardaga and West
the Kanwar, Jharkhand has 26.3% tribal
Singhbhum district whereas Ranchi and Pakur
population; they have comparatively lower
district
have 41.8 and 44.6 percent tribal
growth than the non-tribal population. In the
population
respectively Koderma district (0.8
decade 1991-2001, the population of the state
percent)
preceded
by Chatra (3.8 percent) has
increased by 23.3% but that of the tribes rose
the
lowest
proportion
of the STs population.
by only 17.3%. The longevity of the tribal
-59-
Table 1
Tribal population in Jharkhand
Table- 1 has been arranged serially

according to the population of tribe and it
reflects that the Santhal has the highest and
the Khond has the lowest population in the
state. Serial no.-lO, Mai Paharia, 17, Sanria
Paharia (Maler), 18, Korwa, 20, Parahiyar, 22,
Asur, 23, Birhor, 24, Savar and 25, Birjia
belongs to primitive tribal group.
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
13.
14.
15.
16.
17.
18.
19.
20.
21.
22.
23.
24.
25.
26.
27.
28.
29.
30.
31.
32.
Santhal
2410509
Oraon
1390459
Munda
1049767
Ho
744850
Kharwar
192024
Lohra
185004
Bhumij
181329
Kharia
164022
Mahli
121174
Mai Paharia
115093
Bedia
83771
Chero
75540
Karmali
56865
Gond
52614
Chik Baraik
44427
Kisan
31568
Sauria Paharia
31050
Korwa
27177
Kora
23192
Parahiya
20786
Binjhia
12428
Asur
10347
Birhor
7514
Savar
6004
Birjia
5365
Gorait
3957
Bariga
2508
Bathudi
1114
Banjara
347
Khond
196
Kol
Tentative 14040
Kanwar
Tentative 22000
Total
7087068
Source : 2001 Census Report
The schedule castes and scheduled tribe
orders (amendment) Act, 2002, published in
the Gazette of India Part-II section-I on 8th
January 2003, New Delhi by the Ministry of
Law and Justice (Legislative department/the
si. no. 31 and 32 Kol and Kanwar has been
included in the list of scheduled tribe in serial
no.- 31 and 32 as a new entry.
Primitive Tribal Groups

Primitive tribal groups are identified on the
basis of three characters (i) pre-agriculture
level of technology, (ii) low level of literacy and
(iii) stagnant or diminishing population
L.P.Vidyarthi(1964) made three fold
classification of the primitive groups like (1)
forest hunting type (in food gathering stage) (2)
settled agriculturists (proto-cultivators and the
hill cultivators), and (3) artisan communities of
rural craftsmen.
Sachchidananda (1981) characterized
PTGs, by and large by (a) absence of written
language, (b) relatively simple technology (c)
social institution being caste in a simpler mould
(d) small numbers (e) relative isolation and (f)
slower rate of change. Evans Pritchard (1951)
characterized primitive societies as those that
are small in scale with regard to numbers,
territory and the range of social contacts and
which by comparison with more advanced
society have simple technology, economy and
little specialization of social functions. Working
upon the same theme, Redfiled (1961) gave
the concept of "Little Community" which was
characterized by distinctiveness, smallness,
homogeneity and self sufficiency. These four
factors are by and large found in all the
primitive societies although there may be
exceptions.
The different renowned anthropologists
have charactriesed the "primitive tribal groups"
on the basis of their field work and experience.
Thus the common character of the PTGs are:
-60-
1.
Simple technology
2.
Isolation
3.
Low level of literacy
4.
Slower rate of change
5.
Small in population.
Anusandhanika / Vol. III / No. II / July 2011
Table 2
Distribution of PTGs in Jharkhand
Year
PTGs
Population
Maximum Location
1.
Mai Pahariya
115093
Godda(86552)
2.
Sauria Pahariya
31050
Sahebganj (16298)
3.
Korwa
27177
Garhwa (19234)
4.
Parahiya
20786
Garhwa (4904)
5.
Asur
10347
Gumla(8139)
6.
Birhor
7514
Hazaribag(1922)
7.
Savar
6004
East Singhbhum (5319)
8.
Birjia
5365
Palamu(3619)
TOTAL
223336
Source : Census of India 2001
highest i.e. 31.22% whereas among the

Parahiya it is lowest i.e. 12.59%. The highest
literacy rate among Birjia or Asur may be due to
culture contact and presence of other people
and agencies in the area. Lower level of
literacy rate among Parahiya, Korwa, Birhor
and Savar may be due to their relative
isolations and tough geographical area.
It is evident from the table-2, that there are

08 different Primitive Tribal Groups in
Jharkhand. The Mai Pahria of Godda are
maximum in population whereas Birjia of
Palamu are minimum in population. The PTGs
constitute only 3.15% of the total tribal
population of Jharkhand. Geographically, the
major population of Mai Pahariya (86552) are
living in Godda district, Sauria Pahariya
(16298) in Sahebganj, Korwa (19234) and
Parahiya (4904) in Garhwa, Asur (8139) in
Gumla, Birhor (1922) in Hazaribag, Savar
(5319) in East Singbhum and Birjia (3619) in
Palamu district.
Table 3
Literacy level among PTGs of Jharkhand
Sl. No.
1.
2.
3.
4.
5.
6.
7.
8.
P.T.G.s.
Birjia
Asur
Sauria Pahariya
Mai Paharia
Savar
Birhor
Korwa
Parahiya
Present Status of Primitive Tribes

Primitive tribes are distributed in all the 24
districts of Jharkhand. Birhors are located in
majority of the districts. But, their major
population is in Hazaribagh districts . Korwas
are found in Garhwa, Gumla, Latehar,
Palamau and Simdega. Mai Pahariya have
their habitation in Deoghar, Dumka, Jamtara,
Pakur and Sahebganj. Savar occupies East
Singhbhum and Saraikela districts whereas
majority of Sauria Pahariya or Maler are
residing in Godda, Pakur and Sahebganj
districts.
Literacy rate
31.22%
29.10%
21.70%
20.90%
18.06%
17.55%
14.29%
12.59%
Sources : Census report of India 2001
If we consider the average literacy rate

among the PTGs. it is only 20.67% as
compared to 40.7% of the total tribals of
Jharkhand. The rate of literacy among Birjia is
-61-
Thus, some PTGs are distributed in more

than two district whereas some primitive tribes
are located in about 17 districts i.e. Birhor. The
ecological settings are different for the same
tribe. Some Birjias are living on plateau, some
in valley and some at foothills. Their economy
depends on their ecology and relative
isolation. The overall socio-economic
condition of PTG is better who are living among
mixed population or in the villages which are
exposed to the modern amenities than their

counterparts who are living in isolation or in
deep forests. The Birhor and Birjia of Beti
village under Bishunpur bock of Gumla district
are growing fruits like- Banana, Mango,
Papaya etc., making and using vermin
compost in their agricultural fields, their
children are immunized and going to school.
They have their own cell phones, dish T.V. and
solar lamps in their houses. The same is the
case with Korwas of Soharpat village of
Latehar district. Due to mining industries near
Asur country (Netarhat plateau), the life style
has been changed tremendously as they get
regular employment in the mining work.
Traditional dresses have been replaced by
modern one. Mandar (Musical Instrument) has
been replaced by piano and Sing Bonga (Local
God) has been replaced by Jesus Christ.
concentration of different tribes in different

parts of the state, distribution of basic
amenities or the overall development. We
cannot let one community progress on behalf
of others exploitation or negligence. The
Primitive Tribal Groups are one of them. It is
high time that the government, the voluntary
organization and the anthropologists pay their
attention and interest in improving the socioeconomic condition of these deprived and
under-developed people.
References
At the other hand the PTGs who are living

in isolation or in deep forest areas are far away
from getting the benefits of modern amenities
as their woman and children are malnourished,
semi naked and leading the life of preagricultural technology.
1.
Evans-Pritchard E.E., Social Anthropology,

Cohen and West London, 1951
2.
Redfield R., Little Community and

Peasant Society: Phonix Books, Univ.of
Chicago Press, Chicago, 1961
3.
Sachchidananda, Study of Primitive

Groups: Certain, 1981
4.
Conceptual issues in the Profiles of the

Marginal and Pre-farming Tribes of
Central India: Bulletin of the Cultural
Research Institute ,Scheduled Castes
and Tribes Welfare Department, Calclutta.
5.
Singh Sunil Kumar, Inside Jharkhand:

Crown Publication, Ranchi, 2010
6.
Vidyarthi L.P., Cultural Contours of Tribal

Bihar, Punti, Pustak, Calcutta, 1964
Conclusion
All these data, tables and statistics reveal
that there is an imbalance among the tribal
population in Jharkhand. This imbalance
prevails at all levels-be it in terms of the
percentage of tribal population distribution,
-62-
ISSN 0974 - 200X
The Maritime Economic Activities in Ancient India

Dr. Amrendra Kumar
Assistant, Jharkhand Legislative Assembly
Dhurwa, Ranchi
Abstract
It goes without saying that maritime economic activities flourished in ancient India to large extent. It was due
to extensive sea area, which had a network of navigable rivers free from freezing effect of cold climate.
Maritime activities, movement by sea under the elite ancient Indian civilizations saw the flowering of long
distance trade across the Indian Ocean and exchange of ideas and culture. There are sufficient evidence of
flourishing trade and maritime activities to various other contemporary civilizations. Numbers of items
included in the trade and commerce. Some of them were cloths, spices, gold, mica, silver, cosmetics etc.
Starting from Vedic times, references could be found regarding trade and commerce in post Vedic literature
too including Ramayana, Mahabharata, Puranas, Arthashastra etc. One can find several references in
Sanskrit, Pali and Prakrit literature regarding offering prayers for successful trade through sea route.
Keywords: civilzations, exchange of ideas, prakrit literature, materialistic philosophy

Introduction
method used is analytical and descriptive.
The existence of commercial activities

through sea was well organized in India from
ancient times. India has an extensive sea area,
bounded on three sides of her border by sea
and has a network of navigable rivers free from
the freezing effect of the cold climate. India has
also a wealth of forest in strong timber which
might be readily utilized for ship or boat
building. One can find references in Vedic
Literature about various aspects of trade. The
merchants used to offer prayer and oblation to
seek divine grace for success in trade. Though
navigation in those early days was most
difficult and dangerous and ship-wrecks were
probably a very common occurrence, the
daring merchants nonetheless ventured
regularly on a sea voyage in ship with hundred
oars for the purpose of trading in distant lands.
They knew the theory Vyapare vaste lakshmi.
According to this theory they had developed
the concept "money makes money". It is
prayed that when a merchant goes out for
business Vaisyanara should look after the
children and other relatives of the foreign going
merchants with full attention. Vaisvanara, not
as a divinity or man, but as an institution or
corporation took the security of the traders who
paid regularly a certain amount of premium in
the form of oblation.

The Vedic merchants invested their
capital freely for gain as they were secured by
the so-called insurance corporation. "The
wealth I carry on my trade seeking Ye Gods!
Wealth with the wealth I offer. May this grow
more for me not less: O Agni, through sacrifice
chase those who hinder profit". Sakadhuma
predicted weather for traders who were about
to start on journey. Sakadhuma was supposed
to have possessed the power of foretelling the
weather and was naturally regarded as its
controller.
Kausika Sutra contains a ritual for
Sakadhuma, performed by the merchants
when about to start on trade. These merchants
were mostly the Asuras or Dasyus. These
commercial people did believe in materialistic
philosophy of life. They were wealthy people.
Mostly they were traders and for trade they
moved to all directions or to different foreign
countries. The international trade was
specially regulated and controlled by a certain
-63-
section of Dasyu society. They were no other

than Panis, Vrtra, Sambar etc. Who were
referred to as Dasyus. They held a prominent
place in the field of trade and commerce. They
belonged to a wealthy section of the society.
They were mighty and intelligent people, and
accumulated fabulous wealth through
extensive international trade commerce. They
made India a great exporting centre of the
world. Archaeology corroborates the fact by
exploring many world-famous cities which
were well surrounded by vast produced
villages with flourishing agriculture which
produced sufficient surplus. In order to hoard
the surplus they constructed granaries and
established different industries at different
places. India was then much more advanced in
industrial outputs than other contemporary
civilizations of Mesopotamia, Egypt, Crete,
etc. These Panis were rich and enterprising
merchant class solely devoted to the cause of
gain either through trade or through Usury.
They have been designated Bekanatas or
usurers.
and costly merchandise. Production of India

was in the hands of Aryans other than Panis,
Asura, Dasyu etc. The cultivation of the cotton
plants by the Aryans in Vedic times
revolutionized the industrial conception of the
time. The weaving of the fine cotton stuffs must
have been an Aryans home industry. The
Asuras, the enterprising traders, collected the
surplus left over from home consumption and
the goods found their way to some commercial
centres on the western coast where the large
vessels lay in anchor to facilitate regular export
and import trade. Varchin and sambar family
monopolized the cotton industry during the
Vedic period. They mastered the commercial
production of ornaments.
Thus economically, production was in the
hands of the Aryans and exchange was
controlled by the Panis, Asuras, Dasyus etc.
Material dissatisfaction brought about conflict
between the two. We know that the political
power was in the hands of the commercial
community. This also made the conflict more
intense which resulted in a short civil war
between the two. Materially Indra believes was
recognized free and independent to have his
business inside the country, the international
trade was controlled and organized by the
society. He introduced the surplus economic
product not for profit in the hands of any
individual rather in hands of the society or
country. Thus, he was the father of national
wealth. Yajna had been introduced, which
means surrender or submission to the society.
It made combined effort for equal distribution
among the members of the society whether
they were in production or in exchange or
trade. This society has been termed as Gana.
Members of the Gana and Gana leaders both
participated in Yajna. The offer and oblations
were made by the individuals in the name of
their respective pioneer or leaders so that the
vigour and strength of the Gana may be well
maintained.
They were, according to Roth and

Zimmer, a niggardly merchant class who
neither worshipped the God nor honored the
priest. Ludwing observes that they were the
aboriginal trading class. Hillbrandi refers to
them as being Parnians of Strabo. These
Panis were the ship-builders. They were
perhaps the first openers of the sea route for
international commerce. They became the
ancestors of the Vanika of later times who
formed the Vaisya varna in Aryan conception.
Even in later Sanskrit lexicons the Vanika
comes to be identified with the Panika or
traders who were no other than the Panis of the
Rigaveda. These Panis in their search of sea
coasts, trade centres, rich in materials for the
construction of the ships, navigated the whole
of Indian sea coasts and rivers and moved to
and fro. They first settled down on the coast of
modern Gujarat, which was simply a
commercial place, and did not supply them
with suitable timer for ship-building.
Wealth was thus in India, a social asset

rather than personal possession. The people
collected money simply to distribute it. Indra
grants the accumulated wealth of his Gana to
the Gana members. Yajna is offered to Indra
and Visnu under conditions of mutual contract
that they would return it with wealth. Yanja and
material propriety go together.
As they were both the traders and shipbuilders they moved along the western coast
and reached the Malabar Coast which was rich
in timber. On the order hand, India has been
celebrated throughout the ages for its valuable
natural products, its beautiful manufactures
-64-
With the assimilation of the Panis there

arose a composite vaisya class. Commerce
shifted in the hands of Vaisya, one of the four
Varnas. The paniyasiddhi sacrifice was
introduced for the success in trade.
pattern of Buddhist Sangha. As a result, the

Grihapatis amongst whom trade had
developed to an exceptional degree, controlled
both the administrative power and the religious
Sangha. The most important and aristocratic
representative of the grihapatis class was the
Setthi, which embraced in its fold all traders
and businessmen. The brisk trade both by land
and sea gave birth to a class of multimillionaires in Takshashila, Sravasti, Benares,
Rajagriha, Vaisali, Kosambi, Campa,
Bhadrauti, Mithila, Apana, Vidarbha, Andhra,
Tamil Kingdom and other trade centres of
India.
Merchants with loaded carts with

merchandise used to travel far and wide for
commercial activities or in search of new
opportunities. As a result of judicious and just
administration of Bhisma the cities and towns
were thickly populated by merchants, artisans,
traders and artistes of every branch, the cities
were provided with good and fair management
for the foreign traders. Damyanti saw trade
caravan in the forest while she was in search of
King Na1a. The traders of Shundras kingdom
imported slave girls from the western countries
specially from the region of Caspian sea. Trade
was also established with Mesopotamia and
Egypt as is evident from the fact that the
Yavanas presented horses of the best breed.
The interesting list of multi-millionaires

may focus the trade activities of the time, which
is indicative of private enterprise. Sona-a son
of a Sresthi of Campa had twenty Karoda (two
hundred million) and was the owner of eighty
loaded carts of Hiranya. Dhananjaya of Saket,
according to Anguttar Nikaya, gave an
ornament to Mahalata of nine karoda (Ninety
million) and wealth of 5400 carts for the cost of
cosmetic powder to his daughter Visajhi. Mrgar
Sresthi, father-in-law of Visakha gave an
ornament of One Lakh. Visakha went to her
husbands residence with gold, silver and
copper loaded in 500 carts each, silk and other
costly loaded in the same number of carts.
Atthakatha Petavattha speaks of a trader of
Rajagriha who was very rich and used to spent
1000 coins a day.
It was in India that the Aryan civilization

had developed in the form of a Gana society,
which in course of centuries of evolution,
reached the monarchical stage. The ritual and
sacrifices of this society only profited the
priests and the royal class and outraged the
conscience of an increasing section of the
people. Cities created by trade sprang up
along the river and the Grihapati (middle class)
in them had already acquired such prosperity
that they equalled in importance the royal
section. Organized in trade guilds, they
(Grihapatis) showed a great spirit of initiative.
Caravans of traders set out regularly for Persia
and Mesopotamia and also for the western sea
coast where they reached the great non-Aryan
port of Barygaza (Broach) which looked
westward on the Gulf of Bengal. Another port,
Tamralipti, formed a link between the Gangetic
plain and south India, Ceylon, India-China and
the Malay Archipelago.
Many merchants were landlords and it

gradually gave rise to small kingdoms. These
traders disposed of the output of their factories,
workshops and the produce of their lands,
forests and mines for which they maintained
kosthagara (storehouse) throughout the
country. The Kings trade agent called Raja
Vaidehaka. The market was controlled by a
board of officials and Nagaraseth another
board inspected the manufactured goods.
The Ganges basin was not only an

important commercial yard, but it also became
the centre of a moral and religious movement,
which later played a major role in the whole
history of Asia. This movement not only carved
the religious life of the people but also brought
revolution in the Gana theory of economics
and again gave way to private enterprise,
though it was not completely individualistic in
nature. The grihapatis formed a union on the
The Chullakasresthi Jataka refers to

hundred or eighty merchants offering up a
newly arrived ship-cargo. The Valahassa
Jataka reminds us of the fate of five hundred
ship-wrecked traders who fell into the hands of
Sea Goblin Tambapanni or Ceylon. Agni
Sankha Jataka mentions the ship-wrecked
leers on a voyage from Benares to
Suvannabhumi or perhaps lower Burma in
-65-
search of wealth. Hundreds of these traders

were lucky enough to obtain the vices of
Suparaga as their pilot. The MilindPanho
refers to ship owners visiting Sindh, Surat,
Coromandel Coast and Bengal. We have
sufficient evidences to show that a regular
commercial intercourse, both by land and sea
was carried and Indian traders visited Babylon,
China, Savamabhumi. The Silanisamsa
Jataka refers to a sea faring nymph who
brought shipwrecked people from off the sea to
Benaras by river. The Mahajanka Jataka
reports that the merchants of Campa sailed
through the Ganges River and reached
suvarnabhumi through the Bay of Bengal. The
Milindapanho says that India had trade
relations with China and other foreign
countries. The traders of Bharukachcha and
Supparaka traded not only with the western
countries but also with the eastern countries
via Ceylon. Bahiya Darnchiriya of Bahiya
(somewhere in the Punjab or Sindh) went
seven times on seaborne trade and eight time
while he was going to Suvarnabhunij his ship
was wrecked. He was however rescued and
brought to Suppara.
moved higher and thither joyful with their

hobbies. The people gave themselves to
various pastimes, amusements and festivities
and were fond of glittering ornaments and
costly and rare articles of toilet. All these prove
that the people of that time had a great jest for
life.
These traders were mostly men of
morality. They divided their money in four
parts; one part for livelihood, two parts for
adding capital to trade and the forth part for
rainy days.
The foundation of Mauryan Empire
brought a substantial change in commerce.
Though the extension of the Mauryan empire
beyond the Hindukush to Bactria led to the
expansion of Indias foreign trade, it brought
the economic structure of India under the State
control. Trade regulations were carefully
planned, suited to a well organized system,
and trade was brought under State control with
the Panyadhayaksa, the Superintendent of
Trade. The Government wanted to maintain a
balance between the interest of the State and
traders, and the customers.
Kautilya encouraged foreign trade by
providing state privileges. He encouraged
import of goods produced in foreign lands by
allowing concessions. Those who bring goods
in ships or caravan should be exempted from
other taxes. No law-suit in money matters
should be entertained against foreign traders.
The traders in those days were regarded

as the backbone of the State. They were
honoured as Rajapujito Nagara Janapada
pujito. King Prasenjita felt the absence of big
traders in his kingdom. He requested King
Bimbisara of Magadh to send big merchants to
his State. At his request Bimbisara sent
Dhananjaya. Dhananjaya populated a new
town Saketa, seven Yojanas far from Sravasti.
According to Majjhima Nikaya seven chariot
posts were established along with a transport
station in between Sravasti and Saketa. The
Kings realizing the powerful position of the
traders tried to maintain friendship with them.
Prasenjita attended the marriage ceremony of
the son of Mrgara Sresthi of Sravasti, which
went to the house of Dhananjaya of Saketa.
The Vinayapitaka scribes King Bimbisara of
Magadh as having been invited by traders of
Rajagriha to take his men with Lord Buddha
and his followers. They never tried to exploit
the common masses, rather, they helped the
commoners to lead a happy life. Asnath,
Pibatha, Khadath (eat, drink and be marry)
was the order of the day. Kuta-lanta Sutta
mentions that men were happy and they
Kautilya suggested that the traders in

foreign countries should ascertain rice and the
value of the commodity (taken out) and the
commodity (to be brought) in exchange and
should calculate the profit after clearing
expenses for duty, road cess, escort charge,
picket and ferry dues, food and fodder. He
warned the traders that they should see if there
was any advantage in taking out goods or in
bringing in good in exchange for goods. He
says that traders should establish contacts
with forest chieftains, frontier officers and
chiefs in the city and the country side to secure
their favour. Again he warned the traders that in
case of calamity they should rescue their lives
and precious goods. Traders should carry on
trade after paying all dues till they have
reached their motherland. On sea routes the
traders should ascertain hire for boat or ship
-66-
provision on the journey; price and amount of

their goods and of the goods in exchange;
seasons suited for voyage; precautions
against dangers and regulations at the ports.
Kautilya also makes provision for a secret
agent in disguise of a trader to know the secret
details of the foreign traders. This secret
agency passed on all vital information to the
kings office earlier, but not to the Superintendent
of Customs. This was done only to check
corruption on the part of officers concerned.
Accordingly the King should tell the Collector of
Customs about the secrets of the foreign
traders in order to make his omniscience
known. He says that the king should destroy
the goods that are harmful for the country and
make goods duty free which are highly
beneficial to the country.
Oman and reached the Indus Valley and other

parts of the Indian coasts. The natural
condition of the Indus Valley, a long navigable
river irrigating a belt of fertile land, was most
favourable to the growth of intensive trade, as
well as of political administration. Almost
seventy settlements have hitherto been
discovered ranging from Sutkagen-Dor in
Makran Ruper where the Sutlej leaves the
foothill of the Himalaya to Lothal in Gujarat.
Many seem to have been rather small
commercial and individual centres. The
country, as an economic entity, was reckoned
as one of paramount importance. Its flora,
fauna and mineral products were of the
greatest use and benefit to the people of this
country. The climate was another factor which
greatly influenced the commercial life of the
inhabitants. Its rivers, mountains and lakes,
not to mention its desert regions, its wide
spaces, damp areas and the lesser hills had
their respective effects on those who lived
either on their banks or in the neighbourhood of
the mountains or hills tracts or deserts or the
fertile parts or the wet patches, as they were of
considerable importance in the maintenance,
stabilization and prosperity of trade and the
general well-being of the people. These factors
largely contributed to the nations material
welfare and assisted largely in augmenting its
revenue resources as was shrewdly
envisaged by the wise Kautilya. This is evident
from his statement that the country is the
source of all those works conducive to the
acquisition and maintenance of the army and
the treasury. Kautilya tells us that a good
country should have the following characteristicsIt should possess capital cities, both in the
centre and in the extremities of the kingdom,
productive of substances, not only to its own
people but also to outsiders, during occasions
of calamities. They should be repulsive to
enemies, power to suppress neighbouring
kings, free from miry, rocky, uneven and desert
tracts. They should be free from conspirators,
tigers, wild beasts and large tracts of
wilderness. The country should be beautiful to
Trade was sufficiently well organized to

secure regular supplies not only of food stuffs
from other fertile parts inside the country but
also of gold, silver, copper, tin and lead. They
were imported from neighbouring countries to
the north and west, namely from Persia or from
Afghanistan rich in gold, silver, copper and
lead or from Arabia, gold, silver and copper or
from western Tibet, gold and copper ore was
available in abundance. Tin was imported from
Iran.
India imported lapis lazuli from Badkshan,
turquoise from Khorasan and sistan and
jadeite from the Pamirs, Eastern Turkestan,
Tibet and China and shells from Persial Gulf.
On the other hand, manufactured goods
including beads, knobbed pottery vases and
cloth were exported to Mesopotamia, Egypt
and other countries. The ornaments included
fly-amulets such as were common in early
Dynastic Mesopotamia, a pin with double scroll
head parallel to the double-spiral headed pins
which were distributed from the Indus Valley
through Anan and Hissar II and Ill Troy, the
Cyclades and the Balkans. Silalita was also
exported to the Middle East.
From recent excavation at Lothal, it
appears that this city was a harbour, where sea
borne trade might have originated. On the
other hand, the Sumerian trader undertook sea
voyages over the Persian Gulf to Bahrein and
-67-
look at, containing fertile lands, mines, timber

and elephant forests and pasture grounds. It
should be artistic, contain hidden passages, be
hill of cattle, mines, timber, not dependent on
rain for water and should possess land and
waterways, rich in all kinds of commercial
commodities, capable of bearing the burden of
a vast army and heavy taxation. It should
comprise of good and active agriculturists,
intelligent masters and servants with a
population noted for its loyalty and character.
Conclusion
References
The existence of sea and land routes of

commerce (Vanikpatha) has been wellrecognized in India from early times, in the
discussion between Kautilya and his unnamed
preceptor in regard to the "merits and demerits
of both these types of routes, his preceptor
held that, of the two trade routes, one by water
and another by land, the former was better,
mainly as it was less expensive and yielded
large profit. Kautilya, as on several points,
disagreed with his teachers view, stating that a
water-route was liable to obstruction, not
permanent, a source of imminent danger and
incapable of defence. It is surprising that
Kautilya, symbolic of royal power, should have
held such a view and could only have come to
such conclusions in the absence of a strong
sea-power and probably from an ignorance of
the real position of sea-ways. Some of the
main dangers at sea were the pirates. Pirates
had proved themselves obstructive, destructive
and dangerous.
1.
Adhya G.L., Early Indian Economics, Asia

Publishing House, New Delhi, 1953
2.
Ali S. Muzafer, The Geography of the

Puranas, People's Publishing House,
New Delhi, 1938
3.
Altekar A.S., State and Government in

Ancient India, Manohar Publication,
Banaras, 1949
4.
Caves Richard E, Trade and Economic

Structure Models and Methods, Motilal
Banarsidas, Delhi, 1956
5.
Das Gupta A.K., Trade Theory &

Commercial Policy, Asia Publishing
House, New Delhi, 1953
6.
Mukerji P.K., Social and Economic Data in

Asokan Inscriptions, Indian Culture, XI,
1945
7.
Puri Baijnath, Some aspects of village

economy in ancient Indian, Eastern
Antropologist
8.
Stopford Martin, Maritime Economics,

Routledge Publisher, London, 2009
9.
Salvatore Dominick, International

Economics Trade & Finance, John Wiley
& Sons, New Jersey, 2010
10. James Gordon McConville, Shipping

Business and Maritime Economy, Mansell
Publishing, London, 1998
11. Colin E. Brent, Maritime Economy of
Eastern Sussex, 1550-1700, East Sussex
County Council,London,1980
-68-
ISSN 0974 - 200X
Status of Women in India

Dr. Saraswati Modak
Head, University Department of History
Abstract
Throughout history, women have generally been restricted to the role of a home-maker; that of a mother and
wife. Despite major changes that have occurred in the status of women in some parts of the world in recent
decades, norms that restrict women to the home are still powerful in India, defining activities that are deemed
appropriate for women. They are, by and large, excluded from political life, which by its very nature takes
place in a public forum. Independence of India heralded the introduction of laws relating to women. The
constitution provided equality to men and women and also gave special protection to women to realize their
interests effectively. Special laws were enacted to prevent indecent presentation of woman in the media and
sexual harassment in workplaces. The law also gives women equal rights in the matters of adoption,
maternity benefits, equal pay and good working conditions.
Keywords: Seclusion, Sati, Child marriage, Reform movements, discrimination

Introduction
Although the principle of equality of men and

women was recognized as early as in 1945 in
the UN Charter and the UN Declaration of
Human Rights of 1948, researchers have
pointed out that development planners worked
on the assumption that what would benefit one
section of society(especially men) would
trickle down to the other(women). The new
theory argues that a persons role was
specified under a patriarchal framework where
the scope of gender -masculine or femininewas limited within the biological understanding
of sex (male/female).
The status of women in India has been

subject to great many changes over the past
few millennia. From a largely unknown status
in ancient times through the low points of the
medieval period, to the promotion of equal
rights by many reformers, the history of women
in India has been eventful. But even today
Indian women have a status that is mostly
subordinate to men, from birth to work to even
death.
In spite of Indias reputation for respecting
women, including treating her as a Goddess,
history tells us that women were also illtreated. There was no equality between men
and women. This is true of ancient, medieval
and early modern times barring some
revolutionary movements such as that of
Basaweshwara, the 12th century philosopher
in Karnataka, who advocated equality,
casteless society, status for women, and
betterment of the downtrodden. Reform
movements in the 19th and 20th centuries led
by great social reformers provided boost to
womens legal status in India.
The above situation is especially visible in

the world of development, and finds its clearest
expression in proliferating references to
gender in local, national and international
forums, and activists. One repeatedly hears of
gender bias, gender sensitization, gender
planning and gender training, to mention just
some of the more common examples of its
contemporary use. To begin with, discussions
were limited to only women, rather than about
systemic relations of inequality, involving the
relations between both men and women.
The theoretical foundations of development

discourse have experienced many changes
over the decades. The role of men and women
in the development process has received
much attention in the last few decades.

-69-

many parents went to the extent of killing the

female infants. The practice of Sati became
quite wide spread because of the ill treatment
meted out to widows.

It is very important to know the historical
background, if we are to make a study of status
of women in India. It is not easy to find answers
for questions like when did women start losing
their status or who was responsible for this
situation. The position that women occupied in
the medieval and later the colonial period is of
utmost importance. Women were never put on
high pedestal in the Shastras.
The system of Purdah which was

prevalent among royal families, nobles and
merchant prince classes prior to the advent of
Muslims spread to other classes also. During
the medieval period, practices such as
polygamy, sati, child marriage, ill treatment of
widows already prevalent during the
Dharmashastra age gained further
momentum. The priestly class misinterpreted
the sacred texts and created an impression
that all these evil practices had religious
sanction.
It cannot be clearly stated whether equal

rights between men and women prevailed or
not during the Vedic period. But available
sources show that liberal attitudes and
practices pertaining to women did exist.
Women were actively involved in religious and
social matters. They had some freedom to
choose their partner in marriage and a widow
was permitted to remarry. As India started
taking steps towards civilization, social
discrimination increased.
With the advent of the British, the status of

women saw many changes
The East India Company (EIC) was mainly
a trading company involved in trade in India. To
expand their trade network, they started
acquiring territories. As they were a trading
company, the question of law and order in the
acquired territories posed a great challenge
before EIC. Therefore, the company acquired
the rights to make laws related to the criminal
area. For dealing with civil matters, most
importantly, dealing with matters which
involved the personal laws, the EIC consulted
Moulavis and Pundits. At that time, the
customs were devised and sustained by male
members. Women were not even consulted.
Womens wrongs formed the theoretical basis
for mens rights or more properly male duties
towards moderating womens lust. Women
were not given equal matrimonial rights to
property, rights to widows to remarriage,
adoption and divorce rights. This situation was
severely criticized by the colonial authorities.
In return, Indian cultural nationalism argued in
favour of Indian tradition. Therefore, the
19thcentury is often termed as the century of
social reform. The criticism angered the people
of India and caused a serious threat to the
longevity of colonial rule in India. Hence, the
Queens Proclamation of 1859 declared that
British authorities will not interfere in religious
matters of the people.
Jainism and Buddhism emerged as potent

religious reform movements. According to
Buddha, womens spiritual capacities were
equal to mens. Buddhism began as a religion
that treated women as equal to men in their
capacity for personal spiritual development.
The universal prejudices against women, who
are said to be weak-minded, fickle,
treacherous and impure are shared by the
Jains and expressed in several passages of
the canon and in the form of maxims.
The high status that women enjoyed
during early Vedic period gradually started
deteriorating in the late Vedic period. Lineage
began to be traced in the male line and sons
were the sole heirs to family property. As the
economic and social status of sons began to
rise, the position of women saw a steep
decline.
The position of women reached an all-time
low during the age of the Dharmashastras. It is
during this age that codes of conduct
prescribing behavior norms for women were
evolved. This period saw the exclusion of
women from both economic and religious
sphere. During the period of Dharmashastra,
child marriage was encouraged and widow
marriage was looked down upon. The birth of
girl child was considered as an ill omen and
To bring reforms smoothly in India,

legislations transforming the family structure
were introduced in Princely States without
much opposition. Baroda was the first to
introduce divorce provision. The Princely state
-70-
of Mysore enacted the Infant Marriage

Prevention Act of 1894. Keeping pace with
these princely states, Malabar part of Madras
Presidency and Travancore introduced
reforms. But the major drawback was that the
Princely States could not stop violation of
these laws across their borders.
applicable to the Hindus. Also, people showed

little enthusiasm to implement the provisions of
the Act. In Maharashtra, social reformers like
Pandit Vishnu Shastri, Sir R.G. Bhandarkar,
Agarkar and D.K. Karve have made significant
contributions in this regard.
There was a lot of ambiguity on the
question of the rights of a widow to property
which made it difficult for a widow to remarry.
Before the Hindu Womens Right to Property
Act XVIII of 1937 and the Hindu Succession
Act XXX of 1956 came into effect, the
Dayabhaga and Mitakshara Lawslaid down
that a widow could become a successor to her
husbands estate in the absence of a son,
sons son, sons sons son of the deceased and
the estate which she took by succession to her
husband was an estate which she held only
during her lifetime. At her death, the estate
reverted to the nearest living heir of her dead
husband.
The first serious challenge for the

reformers was the problem of widow
immolation or Sati, where Hindu widows
climbed the funeral pyres of their husbands; an
ancient tradition, prevalent in Bengal,
Rajasthan and the South Indian kingdom of
Vijayanagar. Sati was never a religious
obligation, but it was believed that by burning
herself on the funeral pyre, a widow sanctified
her ancestors and removed the sins of her
husband. She was believed to ascend to the
heaven on committing Sati.Strong social
pressures on the widow and the status of
widows among the Hindus were also factors
which helped the growth of this custom. Sati
was first abolished in Calcutta in 1798; a
territory that fell under the British jurisdiction.
Raja Ram Mohan Roy fought bravely for
abolition of sati and with assistance from Lord
William Bentinck, and a ban on sati was
imposed in 1829 in the British territories in
India.
Another serious problem that women

faced was that of child marriage. Small kids
and in some cases even infants in the cradle
were married off. Early marriage affected the
growth and development of the children. Fixing
the minimum age of marriage of men and
women by law was voiced as early as the mid19th century by Ishwar Chandra Vidyasagar
and Keshab Chandra Sen. Vidyasagar argued
that early marriage was detrimental to the
health of women, their efforts, coupled with
that of Mahatma Gandhi, resulted in the
passing of the Child Marriage Restraint Act,
1929.
The status of widows in India was

deplorable in that they were not allowed
participate in any religious and social
functions. Their lives were worse than death;
one of the reasons as to why many widows
opted for Sati. The upper caste widows were
most affected by the then prevailing customs.
Prohibition against remarriage of widows was
strictly observed only amongst upper caste
Hindus. Attempts to make laws to facilitate
remarriage of widows by the British were
vehemently opposed by the conservative
Hindus, who held that remarriage of widows
involved guilt and disgrace on earth and
exclusion from heaven.
A girl is considered a burden by parents.

Since a girl child would be going to her
husbands place upon marriage, the parents
did not want to waste their resources on her
upbringing. Again the demand for large dowry
and the huge wedding expenses caused a lot
of hardship to the parents. So, the parents
preferred a male child as they would be able to
bring in large dowry. These considerations led
to the practice of killing the girl child once she
was born.
Ishwar Chandra Vidyasagar, who wrote

Marriage of Hindu Widows relying heavily on
the Shastras, fought for widow remarriage.
Reformers like Mahadev Govind.
The practice of female infanticide was

common among certain castes and tribes in
India, especially in the north and north-western
states. The custom of infanticide was
particularly prominent among communities
which found it difficult to find suitable husbands
for their daughters and an unmarried daughter
Ranade and Dayananda Saraswati also

actively participated in the reform movement,
resulting in the enactment of the Hindu Widows
Remarriage Act XV of 1856. The major
drawback of the Act was that it was only
-71-
was considered a disgrace to the family. The

difficulty was exacerbated by the extravagant
expenditure which conventions demanded on
the occasion of a daughters marriage. The
earliest efforts to stop female infanticide were
made in Kathiawar and Kutch. In 1795,
infanticide was declared to be murder by
Bengal Regulation XXI. The evil of female
infanticide was ended by propaganda and the
forceful action on the part of the British
Government. Through the efforts of Keshab
Chandra Sen, the Native Marriage Act of 1872
was passed, which abolished early marriages,
made polygamy an offence, sanctioned widow
remarriages and inter-caste marriages. In
1901, the Government of Baroda passed the
Infant Marriage Prevention Act. This Act fixed
the minimum age for marriage for girls at 12
and for boys at 16. In 1930 the Sarda Act was
passed, to prevent the solemnization of
marriages between boys under the age of 18
years and girls under the age 14 years.
However, even today, the Act remains merely
on paper on account of several factors.
The early 20th century witnessed a

n a s c e n t w o m e n s m o v e m e n t w h i c h
campaigned for furthering female education,
raising the age of marriage for woman and the
abolition of the Purdah. In 1929 the All India
Womens Conference passed a resolution
against Purdah. The All India Womens
Conference passed a resolution favouring
girls education at its Lucknow session in 1932.
Resolutions were also passed against communal
electorates for women, untouchability, abolition
of the unilateral right to divorce and communal
unity. Thus the period in question witnessed
profound changes in the history of women in
India.
References
1.
2.
3.
Conclusion
4.
At the time of the advent of the British rule

in India, the status and position of Indian
woman was very low. Customs such as of
polygamy, the purdah, the denial of womans
right over property, child marriages, and sati
etc., during this period resulted in the
development of a very weak personality of
Indian woman. The British influence had a very
deep impression in the minds of Indian
leaders. The reformist movements of the 19th
century brought social reformers Raja Ram
Mohan Roy, Ishwar Chandra Vidyasagar,
Swami Dayanand Saraswati, Swami
Vivekananda, Mahatma Gandhi, Jawaharlal
Nehru, and many others, who were in the
forefront of the struggle for women
emancipation. Gandhis efforts led to the
elevation of the womens status, involving
them in the struggle for social progress and
political independence. Prominent among
them were Sarojini Naidu, Kasturba Gandhi,
Kamala Nehru, and Aruna Asaf Ali, who
participated in the political arena. After initial
hesitation, even Muslims took to modern
western education in large number thanks to
the efforts of Sir Sayyid Ahmad Khan and
others. The Muslim student population in
modern high schools was generally
proportionate to their numerical strength.
5.
6.
7.
8.
9.
10.
11.
12.
13.
-72-
Dasgupta Kalpana, Women on the Indian

Scene, Abhinav Publications, New Delhi,
1976
Nair Janaki, Women and Law in Colonial
India: A Social History, Delhi,1996
Sharma Arvind, Women in Indian
Religions, Oxford University Press, 2002
Mahajan V.D., Modern Indian History, S.
Chand, Delhi, 2010
Karat Brinda, Survival and Emancipation:
Notes from Indian Womens Struggles,
Gurgaon Three Essays Collective, 2005
Pandey J.N., Constitution of India, pdf
ebooks
Sayyed A.R., Religion and Ethnicity
among Muslims, Rawat Publications, New
Delhi, 1995
Mernissi Fatima, Women and Islam,
Cambridge University Press, New Delhi,
2005
Kazi Seema, Muslim Women in India,
1999, Minority Rights Group, UK
Mazumdar Maya, Social Status of Women
in India, Dominant Publishers and
Distributors,New Delhi, 2008
Holmes John. Women and Ending hunger
the Global perspective, Institute of Social
Sciences, New Delhi, 2000
Mohanty Bidyut, Women and Political
Empowerment, Institute of Social
Sciences. New Delhi, 2000
Chandra Bipin. Essays on contemporary
India, Har-Anand Publications Pvt., Ltd. ,
Delhi,1905
ISSN 0974 - 200X
Satyagraha: Gandhian Way of Life

Dr. Kiran Dwivedi
Reader, Department of History
K.B. Women's College, Hazaribag
Abstract
Of all the revolutionaries of the world, Mahtma Gandhi, the father of the Indian Nation, offered hope for reform
both within and without, physical and spiritual, without destruction. He developed a system by using his 'self'
as a laboratory where he experimented with truth as a pure scientist and found viable solutions for the major
problems confronting humanity. There are three distinct revolutionary currents in which Gandhi's practical
ability to apply to new situations has been instrumental in shaping the history of our times and in pushing
humanity towards a more rational existence. The first of these is the anti-colonical revolution the second, the
revolution for human dignity and the third, the revolution for peace.
Keywords: peace, dignity, revolution, reckless courage, non-violence

resolved that if he did not trust in the power of
Introduction
the
soul he could do nothing. It was only when
Mahatma Gandhis aim was to release the
he
was
convinced that he had undergone all
individual from the dichotomies and inner
those
changes
he wanted to see in others, he
contradictions that modern technological
took the final plunge and gave his people the
civilization has created in the inner spaces of
call to awake, arise and act non-violently.
mankind, so also to free humanity from the
yearning created through sheer manipulation.
The response was astonishing and
He sought to liberate men and women from the
justified Gandhis faith in God and man. His
external tyranny of modern living, and bring
people rose as one man and followed him
back wholeness and integrity to the individual.
valiantly in the non-violent struggle, the
Our age has witnessed the revolt of the
meaning of which came to them instinctively
and with growing conviction. What happened
disinherited in many countries and in varied
in this epic struggle, which lasted for seven
forms.
years from September 11, 1906-1913, is now a
Mahatma Gandhi rejected the weapons of
part of our glorious history.
hate and set about to discover the instrument
of love for the battle of the weak against the
strong. Discoveries came to him one after the
other. He then put together all these
ingredients of his discovery and welded them
into the concept and practice of Satyagraha.
Thus, step-by-step, the heroic and solitary
experimenter in the dreaded laboratory of
South Africa arrived at his radiant discovery of
the power of collective non-violence, which
Luckily, Mahatma Gandhi has not left the
evolved in time into the revolutionary weapon
power of Satyagraha in doubt. After the nonof Satyagraha.
violent struggle in South Africa, Gandhi led
It is difficult to make a discovery but even
millions of the Indian people in three massive
more difficult to apply it in a most difficult
non-violent revolutions against British rule
situation. How did Gandhi get the reckless
through which the freedom of India was won.
courage to use Satyagraha in South Africa? He
While his philosophy of Satyagraha can be
was himself undergoing a basic transformation
understood in theory by any intelligent
within himself. Realizing that fear and nonindividual, and its principles practiced by the
violent action would be completely
ardent and resolute aspirant, his socio-political
contradictory, he deliberately shed all fear and
programme for the regeneration of society,
-73-
which he has described as Constructive

Programme, will remain a riddle until he is
perceived as a figure evolving naturally out of
the hoary past of India. Satyagraha without
Sarvodaya is meaningless. They are the two
sides of the same coin; in a real sense
embodying the forces, which are still moulding
its present history for a vibrant future.
Through the freedom movement, Gandhiji
set an agenda for a revolution in India, and
subsequently for the entire mankind. Through
the Constructive Programme, he presented a
comprehensive vision of the kind of society he
had in his mind. It was the blue print for inner
change in the individual, which would
subsequently bring about the social change, it
was a process in which individual change and
social change will run parallel to each other.
Through the Constructive Programme,
Gandhi was preparing the masses for the post
independent India. The seed of this vision was
sown in Gandhi early in his life when he came
in contact with the views of John Ruskin,
through the book Unto this Last. To bring
about this ideal into being the entire social
order has got to be reconstructed. A society
based on non-violence cannot nurture any
other ideal. Social change must be an ordered
development and not a violent and disruptive
change. For social institutions are, he felt, the
visible expression of moral values that mould
the minds of individuals. Mahatma Gandhi
knew that his ideas and ideals are difficult to
follow because of their inherent simplicity. It
has been my misfortune or good fortune to take
the world by surprise. New experiments or old
experiments in new style must sometimes
engender misunderstanding.
On his seventy-eighth birthday, October 2,
1947. Gandhi said: With every breath I pray
God to give me strength to quench the flames
or remove me from this earth. I, who staked my
life to gain Indias independence, do not wish to
be a living witness to its destruction.
While outwardly many things may be
happening in India which are contrary to the
spirit and the challenge of Mahatma Gandhi,
there is under the surface of events, a current
slowly gathering strength, which will in the very
near future not only change the face of India
but also the entire human societies across the
globe. The spirit of Gandhi is strong in India. It

is an abiding and revolutionary spirit. It will find
its own instruments more and more as the
years pass. No one, who knows Gandhi or
India, will doubt it.
When the strife of these days is forgotten,
Gandhi will stand out as the great prophet of a
moral and spiritual revolution without which
this distracted world will not find peace. It is
said that non-violence is the dream of the wish
while violence is the history of man.
Mahatma Gandhi had deep faith that
mankind will rise up to the occasion and give
new directions to an age drifting rapidly to its
doom.
He firmly believed that the world is one in
its deepest roots and highest aspirations. He
knew that the purpose of historical humanity
was to develop a world-civilization, a worldculture, a world-community. We can get out of
the misery of this world only by exposing the
dryness, which is strongly entrenched in our
hearts and replacing it by understanding and
tolerance. Gandhis tender and tormented
heart heralds the world, which the United
Nation now wish to create.
This is possible only if mankind adopts
simplicity and abandonment of possession.
The key to future of mankind lies in reflecting
on what Gandhi held so dear, the need for
keener social consciousness and a deeper
sense of personal responsibility: The essence
of what I have said is that man should rest
content with what are his real needs and
become self-sufficient. If he does not have this
control he cannot save himself. After all the
world is made up of individuals, just as it is the
drops that constitute the ocean. This is a well
known truth.
Mahatma Gandhi had the humility to
acknowledge the truth that his advice will not
be accepted at once by all, He said, I may be
taunted with the retort that is all utopian and,
therefore, not worth a single thought
There is an opponent resistance to the
appreciation of Gandhian values which seem
hopelessly idealistic but are so essential for
building a human society.
One of the factors that inhibit true
assessment of Gandhis relevance for our
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times is that he is considered a saintly

personality, an Ascetic who was far removed
from the harsh realities of life in an urbanindustrial society, and that he was a paradox
a man born in modern times but rejecting
modernity can be nothing else than a paradox.
In answer to this, one has to simply recall
that the literal meaning of Ascetic in Greek
denoted to an athlete who in the course of his
training to win the race in Olympics voluntarily
gave up indulgences in unessential luxuries of
life. By this definition there is, indeed, no
greater Ascetic than Gandhi who in the true
spirit of sportsmanship voluntarily gave up
what he regarded as indulgence in order to
lead the human civilisation out of the present
morass and thereby showed the path of
recovery to the world exhausted by over
consumption.
But Gandhi himself never appreciated
being called an ascetic. It is wrong to call me
an ascetic. The ideals that regulate my life are
presented for acceptance by mankind in
general. I have arrived at them by gradual
evolution. Every step was thought out, well
considered, and taken with greatest
deliberation.
Contrary to the claims of George Orwell,
aib century later, one finds a new awakening,
which is evident in the quest for a new
paradigm rooted in Gandhian values. There is
a growing belief that Gandhian forms of
intervention alone hold out hope of lasting
peace. Extensive research on Mahatma
Gandhi is on in several universities, specially in
the West. Why is there a sudden interest in
Mahatma Gandhi? The answer is not hard to
find. There is a growing belief that Gandhis
philosophy of nonviolence humbles the
arrogance of modern civilisation. The question
what is the way to peace is sought to be
answered in Gandhian dictum: there is no
way to peace, peace is the way. We must not
forget, Wars call for Peace, peace never calls
for war.
Gandhis ideas, which the world is slowly
discovering were not utopian or obsolete, they
were in a sense far ahead of their times.
Romain Rolland, the great French philosopher,
biographer of Mahatma Gandhi regarded
Gandhis ideologies as the perfect
manifestation of the principle of life which will

lead a new humanity on to a new path. Many
of his contemporaries believed that Gandhis
philosophy had meaning and significance
beyond the shores of India and are eternal. His
advice to go back to a simple sedentary rural
life aimed at the reconstruction of small
community is the first requisite. This alone will
help in heralding the new dawn of a society
based on non-violence in which voluntary
cooperation is the per-condition for a dignified
and peaceful existence.
Mahatma Gandhis influence even upon
the generation which had been attracted by the
power of violence was immense. Louis
Fischer, his most celebrated biographer, was
the first in this list of such persons, As selfprofessed dogmatically pro-communist
writer until I delved into Gandhis creed of
nonviolent resistance. No less surprising was
when the book Mahatma Gandhi, his life and
times came Gen. Doughlas MacArthur, a
professional soldier surprised everyone with
his statement that In the evolution of
civilisation, if it is to survive, all men cannot fail
eventually to adopt Gandhis belief that the
process of mass application of force to resolve
contentious issues is fundamentally not only
wrong but contains within itself the germs of
self destruction.
Evidently, these accounts must reinforce
our belief that this was a new type of
revolutionary leader, strongly and yet
immediately recognizable as belonging to a
more inclusive world history. Louis Fischer
makes a poignant point when he quotes
General Omar Bradley while summing up his
subjects life thus: We have too many men of
science, too few men of God. We have
grasped the mystery of the atom and rejected
the Sermon on the Mount. Gandhi was a
unclear infant and an ethical giant. He knew
nothing about killing and much about living in
the twentieth century.
Human ideas have a high rate of mortality
especially now in this hi-tech culture with fast
changing global scenario where ideas are
picked up and put aside with an almost
frivolous quickness. To imagine that Mahatma
Gandhis philosophy whether social, political
or economic, which had their origin and
-75-
inspirations in the nineteenth century could

have anything but a remote chance of
acceptance in the twenty-first century will be
naive on our part. All that Gandhi did was to put
forward from an astonishingly fertile mind a
number of tentative hypotheses to be tested in
the crucible of time and to be accepted or
rejected, amended or added to.
But it would be doing a disservice to
Gandhi by forcing the application of his ideas
unchanged in situations, which have altered
radically. And it would be equally a disservice
to find piecemeal solutions for the predicament
of humankind and put them together and
imagine that we have found an integrated
Gandhian solution.
Mahatma Gandhi would often say, I am
not built for academic writing. Action is my
domain. Yet he was guided by values and
ideas that remained enduring throughout his
life.
In this sense, he was a scientist and not a
philosopher. A scientist is a dreamer and so is a
revolutionary. And Mahatma Gandhi was both
a scientist and a revolutionary. If we may say
so, he was an evolutionary scientist.
The spirit of science that he had imbibed
made his life a saga of experimentation and
discovery. It needs to be remembered that no
other teacher in world history but Gandhi had
the opportunity to work in countries situated in
three continents Asia, Africa and Europe.
It is wrong to argue that Gandhis world is
illogical in the sense of inconsistency between
the different principles. M. K. Gandhi was
much too serious a thinker to get into kind of
simple trap. A Gandhian way of life is definitely
possible with a World of Gandhians-in the
Phoenix Experiment, in the Sabarmati Ashram
or at Wardha. The real question is a somewhat
different one. Is Gandhis thinking relevant in
the Contemporary World? But did we ever try
to put Gandhis ideas into practice to find its
relevance?
Gandhi held forth that Armed with the
weapon of Satyagraha the weak can refuse to
obey. The weak must not surrender; the weak
must invite suffering instead of inflicting
suffering. The weapons of love must make the
weapons of hate as useless as possible, and
above all, the slaves must stand together as

one united human community. Gandhi made it
clear that it must be remembered that
challenge was to use the weapons of love
collectively and that the battle must inevitably
be nonviolent.
We are learning, slowly and painfully what
Mahatma Gandhi always taught that violence
is always futile, that no wars are really won,
that the human race must unify or perish.
The declaration of October 2, Gandhi
Jayanti as the International Day of
Nonviolence by the UNO mooted by India and
supported by 142 member states is a
manifestation of the change of hearts, a
sincere cry of the war weary world Please! No
more wars! No more violence!.
Mahatma Gandhi believed that even if one
person takes the lead in the right direction, it
will have a big impact on society. Samrat
Ashoka is an historic example of this.
This new imperative laid upon us now is to
place the weapon of Satyagraha in the hands
of the suppressed and downtrodden
throughout the world. No greater duty rests
upon the people of India than this in view of the
Centenary of Satyagraha. And in appreciation
of which the global community has now
declared October 2 as the International Day of
Nonviolence.
It is not surprising, for long Mahatma
Gandhi has been hailed as a practical mystic,
whose philosophy of life based on Truth and
Nonviolence were at once an inspiration to
thousands and a puzzle to millions. Mahatma
Gandhis life and work is also seen as an
evolving and an unfinished chapter of Indian
history played on a Global scale. It is a journey
in spirituality. Great kingdoms with arts and
literature of monumental proportions grew
naturally from the roots of spiritual culture,
embodied and taught by those individuals.
A deeper understanding of the meaning of
Satyagraha is based on Truth and Nonviolence
offers a way out of the impasse. October 2,
2007 should be seen as a glorious dawn when
Satyagraha is accepted and projected as more
than a method of social action. Several
countries, specially India and south Africa are
in the midst of celebrating the Centenary of the
-76-
Birth of Satyagraha; not merely as a tactic but a

strategy; not merely as a philosophical choice
but a pragmatic option, a concept of profound
importance of the future progress and survival
of humankind.
Expect nothing from the 21st century It is
the 21st century which expects, said Gabriel
Garcia Marquez. Mahatma Gandhi with his
lifes message shows how to come up to his
expectation. His lifes message and his
experiments with Truth forcefully demonstrate
that he was not prepared to be defeated. An
irrepressible optimist, he had faith in the
righteousness of his cause. He is to be judged
not only by what he achieved but also by the
what he failed to achieve. His failure lives as a
challenge to the present generation and the
generations to come. His practical
programmes of economic and education
reconstruction, of social regeneration and
assertion of human dignity, demand a second
look.
The Global community has affirmed their
faith in the Gandhian way. Now the onus is on
the shoulders of ever vigilant and a zealous
protector of the eternal legacy of the Mahatma.
Conclusion
Mahatma Gandhis lifes work is unique in
political history. He has devised quite a new
and humane method for fostering the struggle
for liberation of his suppressed people and has
implemented it with greatest energy and
devotion. The enormous influence which it has
exerted on the consciously thinking people of

the entire civilized world might be far more
lasting than may appear in our time of
overestimation of brutal method of force. For
only the work of such statement is lasting who
by example education and by action awaken
and establish the moral forces of their people.
References
-77-
1.
Gandhi M.K., Satyagrah in South Africa,

Navjivan Publishing House, Ahmedabad,
1950
2.
Desai Mahadev, The Story of my

Experiments with truth, Navjivan Trust,
Ahmedabad, 1927
3.
Kriplani J.B., The Gandhian way, Vora &

Company, Bombay, 1938
4.
Prasad Rajendra, Satyagrah in

Champaran, S. Ganeshan, Madras, 1928
5.
Gupta P.K., Gandhian Satyagrah and non

violent struggle, Swastic Publisher and
Distributors, New Delhi, 2008
6.
Bakshi S.R., Verma B.R. (Edi), Gandian

Satyagrah and his technique, Commaon
Wealth Publisher, New Delhi, 2005
7.
Rai Ajay Shankar, Gandhian Satyagrah :

An analytical and critical approach,
concept publishing company, New Delhi,
2000
8.
Krishan Anita, Gandhian Satyagraha in

South Africa, Alfa Publication, New Delhi,
2008
ISSN 0974 - 200X
Tribal Agriculture
Akramul Hasan
Research Scholar, P.G. Dept. of Geography
Abstract
Inspite of the Utter dependence of few tribes on forest and to some extent of all tribes, agriculture continues to
be the principal source of their livelihood. The methods of agriculture adopted by the tribals are somewhat
old, traditional and primitive and different. Some tribes practice 'shifting cultivation which is known by different
names among different tribes, such as 'Jhum Kurwa' etc. Terrace cultivation, contour ploughing, single
cropping are some other characteristics of tribal agriculture.
Keywords: Contour Ploughing, Dhangar, Pasari, Monocropping

Agriculture is the main source of livelihood
of the tribals, though some tribes subsist on
food-gathering and hunting and fishing. Some
tribes are mainly artisans of weaving or
blacksmithy. Rope-making or basketry or other
works are the principal source of their
livelihood, while a good number of tribal people
earn their, bread as labourers in the fields or
factories or mines and as domestic servants or
maids.
Introduction
Food is the primary need of human
beings. Tribals procure food from different
sources. Agriculture is no doubt, the main
source of food but the agricultural produce is
not sufficient to support the year around.
Tribals are seldom land less but due to poor
soil and lack of agricultural facilities and farm
management the agricultural production is poor
and insuffencient. They supplement their food
by forest produce such as root, leaves, flowers
and fruits easily available in the forest in the
immediate neighbourhood and also by hunting
and fishing. Hunting and food collecting are the
main stay of life or survival of some nomadic
tribes like Birhor and others. Some artisan
tribes live by domestic crafts such as weaving,
rope-making, basketry, blacksmithy etc. Some
others earn their livelihood by working as
labourers and daily wage earners. Only the
major tribes like the santals, Oraon, Munda, Ho
and Others are settled agriculturists and
practise plough cultivation. The tribals need
incentive and farm training to reap better yield
from agriculture.
About 90 p.c of the total tribal population

of India is found in nine states of the country. In
terms of absolute number of tribal population,
Jharkhand ranks third after Madhya Pradesh
and Orissa. In respect of percentage of tribal
population to the total population of the states
concerned, Nagaland stands first and
Jharkhand occupies the tenth place. The
north- eastern part of India contains almost half
of the total tribal population.
As many as 32 tribes are found in
Jharkhand. Among them eight tribes are
classed as primitive tribes. Some of them are
nomadic tribes subsisting mainly on food gathering and hunting as for example,
BIRHOR. some practice 'Jhum' or 'Kurwa'
cultivation (sifting cultivation), as for example
Mal and Souria Paharia, while some others are
artisans, for instance, Mahli, Karmali, ChikBaraik etc. The major tribes like the Santhais,
Oraons, Munda, Ho and others are settled
agriculturists and practice plough cultivation.

In this paper an attempt has been made to
understand the pattern and situation of Tribal
agriculture. The method used is analytical and
descriptive. The study is based on available
literatures supplemented with field observation.
Food is one of the basic needs of human
beings. Agriculture is the main source of food.
Agriculture also provides raw materials for
various industries, which ultimately serve as
means to satisfy necessities, comforts and
luxuries of mankind.
The tribal habitat is in a plateau region,

consisting of a series of plateaus at different
elevation with scarps, hills and 'tongris'and
valleys The region is undulating intersected
-78-
with streams and rivers and studded with low

rocky hills and isolated peaks. The area is also
abundantly forested. The region alternates
with upland and low land, locally known as
'Tanr' and 'Don' respectively. This is universal
relief of the area. The area has good network of
drainage but most of the streams get dry in
summer season and carry huge volume of
water only in the rainy season. This affects the
irrigation facility in the area.
Owing to high percentage of barren and

uncultivable land, the per capita availability of
land for cultivation is less. The physical,
cultural and social factors also exercise great
influence to limit the operation and
development of tribal agriculture.
Here agriculture is mostly rainfed. The
land is undulating, terrace-like and infertile.
Lack of irrigational facilities is another factor in
this tribal area. Method of agriculture is old and
traditional. Monocropping is the typical feature
of tribal agriculture. Low productivity and low
yield per unit of land is common. The physiogeographical conditions combined with
illiteracy, short-sightedness, habit of excess
drinking and the nature of laziness of the tribals
are responsible to a great exlent for
backwardness of agriculture and their poverty.
Tribals are seldom landless but poor soil,
insufficient agriculture facilities and neglectful
implements used by the tribals farmers are
very primitive crude and antiquated. Yet some
poor tribals do not possess even outdated
traditional implements and they borrow them
from others and many marginal farmers do not
have good bullocks or plough cattle. They are
least active to the fast technological change
taking place outside their tribal world.
The climate of the region is of tropical

monsoon type. The agriculture is mainly
dependent on monsoon rain which is
uncertain, irregular and uneven. The
irrigational facilities are less and limited. Wells
and ponds are common means of irrigation.
The soil of the area is not very fertile. It can
be put into three categories:
Fertile- ph value 6 to 7.8
Modrate-5.6 to 6
Poor- 5 and > 8.6 to 9 and 5.1 to 5.5.
The Tanr land is occupied by Sandy soil
(Baluahi), Red soil (Lalmitia) and Stony soil
(rugari), while the Don land by Sandy, Khirsi
loam and clay (Nagara) Soils. The Tanr and
Don are subdivided into three classes
according to situation and fertility or
productivity. Red Sandy soil predominates
Tanr - I, Red soil is prevalent in tanr - II and
'rugri' in tanr - III. Similarly sandy loam
dominates Don -III, Loam in Don - II and clay in
Don -1. The distribution of Tanr and Don land in
Jharkhand is as follows :
Tanr i
----
10.12%
Tanr II
----
23.10%
Tanr III
----
13.08%
Don I
----
8.15%
Don II
----
23.35%
Don III
----
22.20%
}
}
Paddy is the dominant crop of the tribal

area covering about two thirds of total cropped
area and includes 'gora' and 'gondli'. Wheat
cultivation is a new phenomenon in tribal
agriculture. Tribals started eating wheat after
1967 and began its cultivation. Actually the
famine of 1967-68 gave a new orientation to
tribal agriculture. Wheat cultivation now holds
an important position. Other important crops
are maize, millet, pulses and oilseeds.
Cultivation of vegetables as cash- crop has
gained ground.
46.30%
The tribal agriculture has certain

characteristic features. 'Madaitee' system is
prevalent in the area under which laboures on
daily wages are not hired, rather co-workers
are engaged who are not given wage but meal
and 'hanria' (rice-beer). Once a year during
53.70%
-79-
cultivation period, 'pacha' for nominal amount

and rice-beer, is organised.
There is a tradition of keeping animals among

the tribals. Live-stock play a critical role in
agriculture intensification process by providing
draft power and manure for fertilizer and fuel.
Moreover, they are considered as a living bank
for farmers, providing flexible financial
reserves for period of economic stress and a
buffer against crop failure. Live stock fulfills a
great variety of functions and should be
evaluated not only from economic point of view
but also from socio - cultural and ecological
point of view.
Crops grown in tribal area may be

grouped into four categories :
(1) Cereals (rice, wheat, maize, barely,
gondli, marua etc)
(2) Pulses (arhar, mung, urad, khesari, pea,
etc)
(3) Oil seeds (mustard, rapeseed, linseed,
Surguja, etc)
It is a fact that tribal farmers have been

raising Paddy and Bhadai crops like maize,
marua, gora, gondli and both Bhadai and
Aghani vegetable since long but after the
famine year of 1967-68, a change is witnessed
in the tribal agriculture. The trend of cultivation
changed as a result of which, potato and
raising of green vegetables gathered
momentum without right transformation in the
whole of agriculture landscape of the region.
Transformation and development of
agriculture pattern is obvious and
conspicuous. This is expressed through
cropping pattern, crop - combination, crop concentration. Crop -diversification, crop rotation, mixed cropping, relay cropping,
double cropping and inter cropping and also
through use of fertilizer and adoption of
improved methods and techniques of
agriculture. Nevertheless, the change is slow
and negligible. Here farming is still traditional
antiquated and absolute. Magical and religious
practices are still associated with tribal
agriculture operation. The tribals are hardly
sharp and quick in grasping the changes taking
place at or near their hands. Yet expansion and
development of communication network,
political awakening of the farmers,
governmental policy and programme,
increasing population pressure and desires,
need and efforts of the tribals to enhance their
income have had their impact on the changing
pattern of tribal agriculture. The people are
actively engaged in growing vegetables and
today the region is spotted as the leading
(4) Other (vegetable, spices etc)

Paddy is the main and most important
crop of all the cereals. Three processes are
found in tribal agriculture :
Dhuria (broad cast in dry land)
Halbuna (broad cast in moist land)
Lewabuna (plantation in muddy field
Tribal agriculture has a characteristic
feature of religious or ritualistic; ceremonies
observed before ploughing, sowing, during
standing plant and after harvest. Sacrifices are
offered on these occasions for good harvest.
The custom of employing or appointing
some one (a 'Dhangar,) to cooperate in
agriculture operation is common and
interesting. The custom of 'Pasari' (borrowing
cattle to plough in exchange of labour) is
popular. The custom of 'Saukhia' and 'Sajha'
(Batai) is also prevalent.
Important agricultural innovations have
remained mostly ineffective among the tribal
farmers. Closely related to agriculture are
bullocks and buffaloes who carry the whole
agriculture operation from ploughing the fields
for sowing to bringing the harvest from field to
house or hut. The agriculture holdings are
generally small with undulating nature of land
and this restricts the use of tractor.
The tribal farming is substantially
augmented by animal husbandry and poultry.
-80-
producer of potato, tomato and green

vegetables. Growing cities and towns and
increasing urbanisation and industrialization in
and around and even beyond its vicinity have
exerted sound and strong impact on
agriculture transformation and development.
Hunger makes a man willing to work and new
ideas give incentive to work.
vegetable cultivation has become important.

Cultivation of sugar cane has become poplar.
Shifting from food crops to cash. Crops is a
new craze in tribal agriculture.
Basic problems facing tribal agriculture
are undulating configuration, poor soils,
scarcity of manures, lack of irrigational
facilities, inferior live stock, lack of storage
facility and regular markets, etc. Thus apart
from physical, climatic and edophic
disadvantages, tribal agriculture suffers
greatly by poor marketing, transport and
storage facilities In absence of proper storage
facility, damage or loss of food grains and other
eatable averages 20 % in tribal agriculture
against 2 to 10p.c in general.
A comparative analysis of land use in tribal

areas shows a vital change in agriculture
pattern in the time span of last 30 years. It
shows a rise of 10.13% in area sown. The area
under double or multiple cropping has
increased by 6.16%. Cultivation has been
extended to forest and marginal lands. Further
reclamation of more land to bring under plough
in the area is very bleak. It has already
tresspassed deep into hilly forested difficult
terrains. This has led to extensive
deforestation which is very alarming and
detrimental to further resource conservation.
This cannot be appreciated. The area put to
non- agricultural use has increased by 8.52%.
Non - traditional cereal like wheat is a new
introduction in tribal agriculture. Cultivation of
vegetable on commercial basis is an
interesting phenomenon. Green vegetable
and cash crops like potato, tomato, etc. are
recent introduction. Now this region is marked
as the leading producer of potato, tomato and
green vegetable. On the whole, agricultural
land has increased but the area under cereals
has slightly declined. Paddy has maintained
the growth tendency but pulses shows a
decline. The area under oil seed and 'other
crops ' records an increase. Cultivation of
'gora' rice, maize, marua and gondli shows
slight increase. There is an obvious regional
variation in the increase or decrease in the
area under different crops.
There are very many weekly or bi- weekly

markets in the tribal areas but they should
function every day at least during specific
hours. Hats (Market) held once or twice a week
are located at great distance. They should be
within a radius of 5 KM. In and around Ranchi
there are 9 cold storage with capacity of about
three lakh quintals but storage facilities should
exist at all sub market centres and whole sale
markets. Kohl defines marketing as
"performance of business activities that direct
the flow of goods and services from the product
to the consumer in such a way that those may
reach in time, at the place and in the form he
wishes and at a price he is willing to pay".
Timely supply of seeds, fertilizers, pesticide or
plant protection chemicals etc, should be
made available to the farmers on reasonable
rates. In tribal area, rice is processed by hand
pounding and in some area by huller mills and
shelter mills and pluses are dehusked and split
in traditional method. Improved methods of
processing should gradually be adopted.
Soil erosion is an acute problem in Tribal
agriculture and the government should help
the Tribals to control this menace. However the
tribals have their own method of cultivation and
cropping. Their efforts to minimise soil erosion
by adopting methods of Contour ploughing and
terracing have proved effective. Unlawful
The unorganised agro - pastoral activities

have caused negative transformation on
permanent pasture and other grazing land and
area 'not available for cultivation.
The net sown area (NSA) has gone up.
'Rice culture' is still supreme but wheat and
-81-
alienation of tribal lands by mafias and

frequent acquisition of their land by the
government for developmental works tell upon
their agriculture. Here in Tribal area, there is a
great potentiality for flower cultivation, Lac
rearing, sericulture, pisciculture and animal
husbandry and these are associated with
agriculture and should be encouraged for
improvement and better prospect of tribal
agriculture.
References
1.
2.
3.
4.
5.
Conclusion
6.
To better the tribal agriculture priority

should be given to control soil erosion and to
provide agricultural facilities like irrigation,
manuring, seeds, better method of farming and
so on. Unlawful alienation of tribal agricultural
land by mafias and frequent acquisitions by the
government should be stopped. Multiple
cropping and cash cropping must be
encouraged including flower cultivation.
7.
8.
9.
-82-
Bhatt L.S., Regional Planning in India,

Asia Publishing House, Calcutta, 1972
Mandal S.C., Soil of Chotanagpur, Journal
of Agriculture College, Ranchi, 1957
Minhas, B.S, Planning and the poor,
S.Chand Publisher, New Delhi, 1974
Sharma B.C., Chotanagpur Ka Bhugol,
Rajesh Publication, New Delhi, 1997
Sharma B.C., Tribal Geography, Bikram
Prakeshan, Ranchi, 1978
Singh S.Kumar, Inside Jharkhand, Crown
Publication, Ranchi, 2008
Fink Arnold, The fertility of Tropical soil
under influence of Agricultural Land use,
Applied science and development, 1975,
FR of Germany
Rai Choudhary, Soils of India, ICAR, New
Delhi, 1963
Dutta Rudra, Indian Economy, S.Chand &
Company, Delhi, 2005
ISSN 0974 - 200X
Civil Disobedience Movement as a Milestone for

Women Emancipation in India
Dr. Sudhir Kumar Singh
Assistant Professor
P.G.Dept. of History
Jai Prakash University, Chapra
Abstract
Civil Disobedience Movement (C.D.M) had a very deep impact on the position of women in India . Under the
leadership of Mahatma Gandhi, nationalism became intense and it penetrated deep into the minds and
hearts of Indians. The cause of Swaraj swept all taboos and old customs before it. During this period, women
achieved their own freedom to an extent hardly credible. The response of women to the call of Gandhi to
participate in C.D.M was path breaking event. The women awoke from their slumber, recognised their
strength and felt a kind of new consciousness. Purdah no longer remained the hallmark of status and
respectability. Coming out of Purdah, they faced publicity of the most trying kind in picketing drink shops and
foreign cloth shops, in walking in public processions, in proceedings in law-courts. Thousands of them
courted and went to prison. Incredible power of patience and perseverance shown by Smt. Sarojini Naidu,
Kamla Devi Chattopadhyay, Mrs. Hansa Mehta, Smt. Sawarupa Rani Nehru, Kamla Nehru, Krishna, Vijaya
Lakshami etc. had its electrifying effect not only on psyche of contemporary generations but on coming future
generations too. In fact, of all the factors that have contributed to the awakening of women in India, the most
potent has been the field of non-violent action which Gandhiji offered to women in his battle for Indias political
freedom. Of course, the year 1930 proved a blessing in disguise and the C.D.M saw the best in the Indian
woman.
Keywords: Civil Disobedience, Movement, Women, Gandhi

Introduction
Civil Disobedience Movement, the most

organized movement launched by Mahatma
Gandhi was a momentous happening in the
history of Indian National Movement. This
Movement came as a golden opportunity for
the women of India and thus proved a blessing
in disguise especially for them. During this
period i.e., from 1930 to 1932, the movements
coincided for the progress and freedom of the
women and the country. Of course, the ground
for social revolution was already prepared by
earlier religious and social reformation
movement like Brahmo-Samaj and Araya
Samaj. But then, the progress was very slow.
During Gandhi Period (1920-1947),
nationalism became intense and it penetrated
deep into the minds and hearts of Indians. The
cause of Swaraj swept all taboos and old
customs before it. Now movements for political
emancipation and social regeneration went
together.

Gandhiji Saw in women the great qualities
of head and heart-patience, endurance,
capacity for sacrifice and suffering. He was
confident that women have great potentialities
lying dormant in them, and given an opportunity,
they can rise equal to the occasion and do
useful service. In the non-violent struggle for
freedom, the woman was the most suitable
instrument for fight. He said if non-violence is
the law of our being, the future is with women"1.
A very close associate of Gandhiji has said, "of
all the factors that have contributed to the
awakening of women in India, the most potent
has been the field of non-violent action which
Gandhiji offered to women in his battle for
-83-
India's political freedom. No one knew, no one

appreciated woman better than Gandhiji.2
Presidential Address was a stirring call to

action:- "We have now an open conspiracy to
free this country from foreign rule and you,
comrades, and all our countrymen and country
-women are invited to join it "5 He also spelt out
the methods of struggle:
The incessant political activity of Gandhi

(including his constructive programmes) led to
an awakening in Indian women; brought out
their latent capacity and enabled them to
shoulder responsibility in any walk of life.
Gandhi did not handle the woman's problem
like a Philosopher or an academician but he did
so like a practical and experienced man. He did
not start any organization or movement for the
woman as he did for the Harijans. Still he
touched and solved woman's problems in his
own way. "Whether it was in the shelter of his
Ashram or the mid-day burning sands of the
sea, he would call girls and women, fill them
with enthusiasm, inspire them with a great
cause and launch them forth to find their feet
and with it a new and equal status with men."3
For effective social reform, Gandhiji relied
more on public opinion than on legislation. So
he tried to educate the public against social
evils by his constant speeches and continuous
writings. He regularly wrote articles on the
various problems of women and they were
published in this most popular papers 'Young
India' and 'Harijan'. "No other social
Philosopher has so candidly and firmly written
and so extensively too, about the problems of
men and women as the basic units of human
society, their relationship and their functions.4
"Any great movement for liberation today

must necessarily be a mass movement, and
mass movements must essentially be
peaceful, except in times of organised revolt.
And if the principles movement is a peaceful
one, contemporaneous attempts at sporadic
violence can only distract attention and
weaken it" 6. The plan was brilliantly conceived
though few realised its significance when it
was first announced. Gandhiji, along with a
bond of seventy-eight members of the
Sabarmati Ashram, was to march from his
headquarter in Ahmedabad through the
villages of Gujrat for 240 miles. On reaching
the coast at Dandi, he would break the salt law
by collecting salt form the beach. Thus on April
6, 1930, by picking up a handful of salt,
Gandhiji inaugurated the Civil Disobedience
Movement, a movement that was to remain
unsurpassed in the history of the Indian
National Movement for the country-wide mass
participation it unleashed. This deceptively
innocuous move was to prove devastatingly
effective. Gandhis salt strategy made the
British Government 'Puzzled and perplexed'. A
Madras civilian expressed the dilemma in early
1930 in the following words:- "If we do too
much, Congress will cry "repression" if we
do too little, Congress will cry "victory."7
In fact, the political temperature of India

was rising up fast towards the end of the third
decade of the 20th century. The all white
Simon Commission had annoyed the whole of
India irrespective of creed of politics. It
provided the first taste of political action to a
new generation of youth and of course,
Jawahar Lal Nehru and Subhas Chandra Bose
emerged as the leaders of this new wave of
youth and students. It was against this
background of mounting tension, growing
expectations and simmering discontent all
over India, as in Bihar, that the 44th session of
Indian National Congress met at Lahore on
Dec. 29-30, 1929, under the presidentship of
the radical Jawahar Lal Nehru, the idol of youth
and the representative of the leftist forces in
the Congress. Jawahar Lal Nehru's
At first, Gandhi did not allow women of the

Sabarmati Ashram to participate in the march
to Dandi and women were left to take care of
the Ashram. Khurshed Behn, the granddaughter of Dadabhai Naoroji, and Mridula
Sarabhai, then a student of Gujrat Vidyapith
did not like Gandhi's policy of discrimination
between man and woman.8 Women's Indian
Association also exposed portent against this
attitude of Gandhiji. So the women were at first
disappointed and felt resentment but to
Gandhiji their impatience to join the fight was a
healthy sign.9 He believed that a woman could
-84-
conquer hearts more speedily than a man10

and she could make greater impression upon
people than the latter11. He also thought that in
the non-violent struggle, the women of India, if
they so desired, could make a bigger
contribution than men.12 The picketing of
foreign cloth and liquor shops was particularly
suited to women.13 So Gandhiji cooled and
consoled them by saying that there would be
time enough for them to offer Satyagraha. The
fact was:- on his way from Sabarmati to Dandi
several women greeted him and heard his
advice. Gandhi technically broke the salt on 6
April, 1930 and he was arrested and thereafter
strike was organised in the country. Many
women had walked to Dandi and the
awakening in the villages was astonishing14. In
a statement to the press on 7 April 1930
Gandhiji said that he was becoming
increasingly certain that in the struggle for
Swaraj the women of this country could
contribute a greater share than the men.15
organized classes to train women for the

national cause. They defied section 144, held
meetings and demonstrations. They started
and led procession sand when interrupted,
they faced the police and their weapons and
courted and filled the jails. They were
unmindful of even caning and shootings. They
were prepared to undergo any hardship and
risk at the hint of their leaders and for the sake
of freedom.
'Dharsana Satyagrha' was epoch-making
event led by Sarojani Naidu. Volunteers were
kicked and beaten. Narrating one event of
Dharsana salt field, an eminent scholar wrote:"They (around 2000 volunteers) sat down
quietly on the sandy path. It was a hot summer
day (middle of May) and the Sun shone fiercely
on them. Some of the volunteers were very
young and were soon consumed with
intolerable thirst. With almost diabolical glee,
the police drove water carts through this thirsty
crowd, aggravating the savage thirsty which
was consuming them but never offering even a
sip.17 The raid on Dharsana was to be carried
on 21st May 1930. Mrs. S. Naidu was arrested
on that very day.
Thousands of women mostly simple and

illiterate went to the sea coast. Depicting this
unique scene, Mrs. Kamala Dev Chattopadhyay,
herself a veteran freedom fighter observed:
"Women with pale eyes and blushing
cheeks, they who had been gently nurtured
behind silken curtains, women who had never
looked upon a crowded street, never beheld a
strange face, stripped aside those silken curtains,
threw off their gossamer veils and flung
themselves into the blinding glare of day,
unshaded and unprotected; w o m e n w h o s e
face were as velvet and as rose petals, walked
unshod and hard stony paths. Almost
overnight their narrow domestic walls had
given way to open up a new wide would in
which they had a high place". 16
"In Borsad one thousand five hundred

were going quietly along a street in a peaceful
procession. The police met them with Lathi
charge. The women leader was wounded but
with blood stained sari she proceeded on again
until disabled by further beating. At Viramgaon
two hundred of them took water to the railway
station to quench the thirst of volunteers, a
simple act of human kindness. The police set
upon them and beat them mercilessly."18
Women showed incredible power of
patience and preseverance in the art and
business of picketing. On September 9, 1930
every arrangement was made for the election
of Legislative Assembly in Bombay. Gandhiji
wanted to boycott the election. Heavy rains
were pouring down. Women went out in
hundreds to picket at the booths, caring little for
the long continued torrential rains The
picketing was so effective that it resulted in the
postponement of election on that day. The
picketing continued on the following day also
Such a scene was created more or less in

the whole country. Indeed, women created
epic. They took part in almost every sphere of
activity. They made and sold salt to all sections
of the people. They emboldened the weak and
the hesitants. They composed and sang
songs, took out prabhat pheries, held banners,
unfurled flags and raised slogans. They also
-85-
About 400 women wear arrested and after

sometime they were released.19 Even the
attempt by the Government to auction liquor
license in Bombay in the year C.D.M. did not
succeed due to the activity of the women. Soon
after the arrest of Gandhiji, Dr (Mrs.) S.
Muthulakshmi Reddi resigned her membership
of the Madras Provincial Legislative Council.20
Sangha and Ladies Picketing Board had been

established to intensify the various activities
connected with the movement. Important
names were Smt. Urmila Devi, Sister of
Deshbandhu, working as the president of the
Satyagraha Committee; mother of Subhash
Chandra Bose was the president of the
Rashtriya Sangh. Miss Jyotirmayi Ganguli held
a meeting at Narghat in defiance of a
prohibitory order. A 10 year old boy, beaten and
senseless, was lying in her lap .24 She was in
government service from which she had
resigned and took an active part in the Civil
Disobedience Movement.25 Mrs. Nistarini Devi
also addressed a meeting at Calcutta26. Smt.
Indumati Goenka headed the Satyagrahis in
Bengal who were sent to Jail27. Matangini Hijra,
a widow took part in the Salt Satyagraha also in
the agitation against the Chowkidari tax in
1930. She was arrested and sentenced to 6
months rigorous imprisonment.28
At Allahabad, Smt. Swarup Rani Nehru,

wife of Pt. Motilal Nehru, received severe lathi
blow from the hands of the police. Besides her,
Kamla Nehru, wife of Pt. Jawaharlal, Krishna
his sister and Vijaya Lakshmi, another sister of
Pt. Nehru had joined the rank of volunteers.
Both sisters Krishna and Vijay Lakshmi were
sentenced to imprisonment for a year 21.Indira
Gandhi, at the age of 12 had organized 6000
children in Allahabad. Apart from these female
members of the Nehru family, there were other
important female names-such as Mrs. Mukund
Malviya, Mrs. Uma Nehru, Rameshwari Nehru
and Mrs. Chandravati Lakhan Pal. They all
took part in the movement and were
imprisoned.
In Punjab, Mrs. Lado Rani Zutshi, wife of

leading lawyer of Lahore, Pandit Ladli Prasad
Zutshi, threw herself heart and soul in the salt
Satyagraha of 1930 who labelled British
Government as "wild beasts and devoid of
humanity"29. In one of her speeches, she
advised the people "to bear the tyranny of
machine guns and lathi blows."30 For her, the
arrest of women by British machinery indicated
the weakness of the Government.31 Janak
Kumari, Swadesh Kumari & Manmohini
Kumari- daughter of Mrs. Zutshi were other
important names of this movement. Parvati
Devi, daughter of Lala Lajpat Rai was another
famous name who refused to execute any
bond and welcomed fine and jail.32
Delhi was also in the forefront of the

movement. The women of Delhi achieved
great success in getting many shops of liquor
and foreign cloth closed. Satyavati made a
great name by her varied activities namely
taking part in processions, picketings &
distributing revolutionary literature.
She was tried and imprisoned for sedition.
In course of her trial she is said to have spoken.
"We have abandoned our homes and children
to redeem our motherland from foreign
bondage and neither the threat of the
Dungeons nor of bullets and the merciless
beatings can deter us from the duty which we
owe to ourselves and the coming generation. I
and thousands of my sisters and ready to
suffer but we must win India's freedom".22 In
Delhi jail, Mr. Mrs. J.M. Sengupta had to go on
hunger strike in sympathy with other prisoners
whose food was uneatable and they went on
hunger strike on that account. 23
Bihar was also leading wholeheartedly in

this movement. Important names of women
who were participated and arrested at Gaya
were- Smt. Vidyavati and Smt. Sewai Devi of
Lakhisarai, Smt. Vindvasini Devi of Patna and
Smt. Vidyavati Devi of Gaya33. Smt. Mira Devi,
daughter of Shri S.B. Bhattacharya, a
professor of St. Columbus College at
Hazaribagh was arrested. Mrs. Hasan Imam
had been fined Rs. 200 and her daughter Mrs.
Sami, Smt. Vindhaya Vasini Devi and some
In Bengal, many women carried on the

activities associated with the Salt Satyagraha.
Nari Satyagraha Committee, Mahila Rashtriya
-86-
others were also fined. The leading women

were also advocating non-payment of
Chowkidari tax34. During the short period from
1 January to 20th February 1932, 63 women of
Bihar were imprisoned and they were placed in
class 2 or 3. 35
on Civil Disobedience Movement but it also

became the source of inspiration for future
generation. In fact, of all the factors that have
contributed to the awakening of women in
India, the most potent has been the field of
non-violent action which Gandhiji offered to
women in his battle for India's political
freedom. Of course , the year 1930 proved a
blessing in disguise and the CDM saw the best
in the Indian women.
In Madhya Pradesh, an attempt was made

to break even the forest laws. Both men and
women went to jungles with an axe or knife and
cut parts of trees and wood. Smt. Mudde
Bai,36 wife of Sri Sookal Gond and Remo
Bai,37 wife of Sri Faquira Holya of Madhya
Pradesh took part in the forest Satyagraha and
both died as a result of police firing.
References
In South India also, women took part in the

movement. In Kerala, ladies were taking great
interest in it38. In Madras, Smt. Rukmini
Lakshmipati, the president of Provincial
Congress Committee- was arrested in the salt
campaign. Durga Bai Deshmukh was another
important name figured during this movement.
Here, the passive resisters were not satisfied
with merely picketing the foreign cloth and
liquor shops. They also began to destroy date
palm trees from which toddy was prepared.
"The cutting down of there trees became
almost a crusade. Thousands were destroyed
by women."39
Conclusion
Thus during Civil Disobedience Movement,
India was pulsating with a new life and a great
awakening had come upon women. The
response of women to the call of Gandhi to
participate in C.D.M was pathbreaking who
awoke from their slumber, recognized their
strength and felt a kind of new consciousness.
Purdah no longer remained the hallmark of
status and respectability. Coming out of
Purdah, they faced publicity of the most trying
kind in picketing drink shops and foreign cloth
shops, in walking in public processions, in
proceedings in law-courts. Thousands of them
courted arrest and went to prison. Incredible
power of patience and preseverance shown by
Smt. Sarojani Naidu, Kamla Devi Chattopadhyay,
Mrs. Hansa Mehta, Smt. Swarup Rani Nehru,
Kamla Nehru had its electrifying effect not only
1.
Young India, 10 April, 1930
2.
Kaur Raj Kumari Amrit, Gandhiji and

Women, Vishwa Bharati
Quarterly
(Gandhi Memorial Peace Number), 1949,
p. 167
3.
Diwakar R.R., Gandhi and Uplift of

women, Gandhi Marg, p 126
4.
Diwakar R.R., Gandhi Marg, op. cit, p 123
5.
Selected works of Jawahar Lal Nehru,

general edition, S. Gopal. 15 Volumes,
New Delhi, 1972-82, Vol. 4, p 198
6.
Ibid; p. 192
7.
C.F.V. Williams, cited in David Arnold, The

politics of Coalescence, The Congress in
Tamil Nadu 1930-37 in D.A. Low, editor
Congress and the Raj
8.
Basu Aparna, Women in India's freedom

struggle, The Cadet, Rami Chhabra, ed.,
New Delhi, Ministry of Defence, 1976. p 11
9.
Young India, 10 April, 1930
10. The Collected Works, XL III, op.cit, 1971,

p180
11. Ibid, p 248
12. Ibid., p 189
13. Young India, 26 March, 1931
14. The Collected Works, op,cit, p 272
15. Ibid., p 206
16. Quoted, Venkatashwaran, LJ., Gandhi,
Emancipator of Indian Women, p 6
17. Chattopadhyaya Kamladevi, Women in
India, Gedge E.C. and Choksi M . e d s ,
pp 20-21
-87-
18. All India Women's Conference Report,

Lahore, 1931, pp 165-172
28. Chopra P.N., Vol. I, Op. cit; p 127

29. Amrit Bazar Patrika, 2 sept. 1930
19. Housewirth, F-Purdah (The status of

Indian women) Vanguard Press,
Newyork, 1932, p 233
30. Ibid
20. Reddi Muthulakshmi, Autobiography, Madras,

1964, p 87
32. Ibid; 15 October. 1930
31. Ibid; 16 July, 1930

33. Indian Annual Register, Vol. II, 1930, p 103
34. Datta K.K., History of the freedom
movement in Bihar 1928-41, vol. II, Patna
21. Nehru Jawaharlal, An Autobiography,

Allied Publishers Pvt. Ltd., Bombay, 1962,
p 32
35. Confidential, Political Department,

Special Section, Government of Bihar,
File No. 132-33
22. Brockway A.F., Indian Crisis, London,

1930, p 163
36. Chopra P.N, Ed; Who's who of Indian

Martyrs, Vol. 2. New Delhi. Ministry of
Education and Social Welfare, Government
of India, 1972. p 204
23. Indian Rsiseter, Annual 1930, Vol. - II, p.

105
24. Modern Review, May 1930, p 654
25. Chopra P.N, Ed. Who's Who of Indian
Martyrs, Vol. I, op. cit; p. 127
37. Ibid; p 274
26. Modern Review, May 1930., p 658
38. India Annual Resister, vol. II 1930. p 105
27. Ibid; July, 1930, p 120
39. Chattopadhyay Kamla Devi, Women of

India. op. cit; p 26
-88-
ISSN 0974 - 200X
Naxalism in Jharkhand
Tanuja Kumari
Lecturer, Department of History
S.S.L.N.T. Mahila Mahavidyalaya, Dhanbad
Aradhna Kumari
Research scholar, Sociology
L.N.M. University, Darbhanga
Abstract
Naxalism is a pure and simple form of terrorism which disguises itself with class struggle, social justice and
developmental process. Since its formation on November 15, 2000, the state of Jharkhand shares the pain of
Naxalism and its anti- developmental activities with its sister state Bihar. Exploitation, displacement of
people, migration, poverty, mining industries, natural resources and many other factors become unearthed
when one starts to dig out the causes. This article tries to begin with introspection and ends up with
retrospection. Solutions to this problem come in reflections.
Keywords: Naxalism, Maoists, Leninist, Jharkhand, tribals, aborigins, sadan

Introduction
However, it is surprisingly good that all the

major political parties are united in their
common cause of eradicating naxalism from
Jharkhand. The Centre has also been
committed to its vow of making a naxal free
India. Thousands of crores are being spent
over various drives with fancy names like
Operation Green Hunt, COBRA (Combat
Battalion for Resolute Action).With its helm at
New Delhi, COBRA has its regional
headquarters at Khunti and Hazaribagh. As the
experience that we have, the fanfare, which
our police and other armed forces create,
through fake encounters and merciless killing,
is just to do a lip service to their cause.
Innocent Adivasis often become scapegoat in
such a scenario.
Jharkhand, the land of forest, has got its

nomenclature, primarily on the basis of wide
spread dense forest. The state has 33,32,549
hectares of land under forest which is about
41.86% area of the state. And, this is the area
which also becomes the shelter of Naxalites in
the state. Since its formation on November 15,
2000, Jharkhand is hit with the problem of
Naxalism. It has become a sort of parallel
government. Till 2009, in 250 different naxal
activities, 130 causalities have been reported
which include 60 security personnel.
methods used are analytical and descriptive.
Historical Briefing
The term Naxalism or the Naxalite
Movement is an euphemism for the MarxistLeninist-Maoist revolutionary struggle in India.
The movement draws doctrinal support from
Marxism-Leninism and strategic inspiration
from Mao Zedong. It derives its name from
Naxalbari, a village in Darjeeling District in
West Bengal. Naxalbari witnessed a peasant
revolt in 1967 that developed into a protracted

In the last ten years, Jharkhand has witnessed
ten different governments. Politically instability
has become its fate. In such a political instable
state, rarely do we see unanimity in the
constant imbroglio of Jharkhand politics.
-89-
and violent agitation by the poor, particularly

agriculture labourers, peasants and tribals,
against the wealthier classes.
At present , Naxal activities, in Jharkhand,
are patronized by its political wing CPI ( ML)
or MCC. In 1974, during the emergency, the
CPI (ML) called for armed gurilla struggle and
formation of anti- Congress democratic front.
In CPI ( ML), a further spilt was also recorded.
K. Seeta Ramaiah, N. Prasad jointly founded
Peoples War Gorup (PWG). The merger of
PWG and MCC of Bihar and Jharkhand
occurred in October 2005 only to lead the
formation of CPI (M). After getting the positive
voicing by eminent social activist and writers
like Arundhati Roy, the morale of naxalities is at
its zenith and the things have begun to be
taken in a new light.
Modus Operandi
Naxalism believes in Maos dictum that
political power only comes through the barrel
of a gun. Therefore, the Naxalite movement
remains arms-based and violent. It kills many
of its enemies in extremely violent ways such
as through repeatedly stabbing then slitting the
victims throats in front of other hostages. The
hostages are denied food and water. The
Naxalites use explosives indiscriminately
including landmines to target both the security
forces and civilians. They run a parallel justice
system via their Jana Adalats in their
strongholds which they call the Liberated
Zones. They deliver kangaroo court justice;
their enemies or so-called criminals are
beaten to death in full public view after the Jana
Adalat pronounces the death sentence.
Year
Deaths
1996
156
1997
428
1998
270
1999
363
2000
50
2001
100+
2002
140
2003
451
2004
500+
2005
892
2006
749
2007
384
2008
938
2009
190
BBC maintains that more than 6,000 people have died

in naxal rising.
Nevertheless, Naxalism is not a regional

issue, it is a national holistic issue which has to
be dealt in holistic manner by the central
government. All the naxal outfits in India are
interrelated either on a good or on a bad note.
If the Prime Minister Dr. Manmohan Singh
has been saying it repeatedly that Naxalism is
the biggest challenge to our internal security,
he clearly wants to underline the dangers it has
been posing to India, as also the need to deal
with the challenge in a most effective way.
Why Naxals are successful in Jharkhand
to some extent :
The question that arises is why have the
Naxals been able to extend their area of
influence over the years to become a serious
threat to the states internal security?
Consequences
For more than a decade Bihar including
Jharkhand has witnessed hundreds of killings
every year by the Naxalites. According to the
Annual Reports published by the governments
Ministry of Home Affairs, the Naxalites killed
311 people in 2001, 274 in 2002, 244 in 2003,
340 in 2004, 169 in 2006 and 44 plus until
March 2007.
Since the fruits of development have not

percolated to these areas, the Naxal outfits are
able to exploit the sentiments of the local
people. But the outfits themselves have been
preventing and in fact, destroying developmental
initiatives taken by the government. They
destroy roads, railway infrastructure and
administrative institutions that are needed for
speeding up developmental activities. Not only
However, BBC maintains that more than

6,000 people have lost their lives in naxal rising
-90-
this, they indulge in train hold-ups, jail breaks

and attacks on politicians. That is proof enough
to indicate that they do not have real interest in
the development of these areas and their
loyalties lay elsewhere. Perhaps, they want to
usurp political power which, they think, flows
through the barrel of the gun. But after the
death of the underdogs leader Late Mahendra
Singh, one faction among them has started to
visualize the things in the new light.
Possible measures
At the same time, a lot many measures
need to be taken to make the fight against
Naxalism effective. On the top of it is improving
governance in the affected areas by moving
corrupt officials who exploit the local people. It
must also be ensured that large scale projects
in these areas do not lead to displacement of
people, who in any case, live a life of penury.
The Koyal Karo Project is one of the examples
which could be an eye-opener in such
cases.Also, it has to be taken care of that the
industrialization is not the final answer.In
Chotanagpur, it has not benefitted the tribals
rather a large number of them have been
displaced from their native place. Several
acres of land of tribals and sadan ( aboriginal
non-tribes) were acquired in the process of
industrialization like Tenughat Thermal Power
Project, D.V.C. Project, Koel-Karo Project,
Aditya Small Industries, Subarnarekha
Project, etc.Rather, the governance should go
on the foot-steps of the District Commissioner
of Latehar , who had gone for the Recruitment
Rally in the army in the year 2006. Many other
job- oriented vocational trainings are being
provided which can definitely bear more
positive results than NAREGA projects.
Co-ordination of Centre- State relationship
Since law and order is a state subject, the
role of State Governments in dealing with the
problem can hardly be overemphasized. They
too have their share of responsibility to fulfil. A
good deal of coordination between the Centre
and the States is, therefore, called for. This is
particularly true in view of the fact that the
outfits have established inter-state networks.
The state police need to be modernized to be
able to tackle the Naxal attacks. The
Greyhounds experiment in Andhra Pradesh is
-91-
a case in sight. Actionable intelligence

collection and sharing mechanisms need to be
strengthened. Funds provided to the States
under the Police Modernization Scheme need
to be better utilized.
Special Task Force
The states also need to go fast with raising
India Reserve Battalions, particularly in Naxal
affected areas, which besides addressing
security concerns, provide jobs to the
unemployed youth. A specially trained police
force also needs to be put in place to fight the
Maoists who basically are adopting guerrilla
warfare techniques. There is also a difference
in their targets. While other terrorist groups
attack the strong foundations of the country
such as democracy, secularism and the
financial institutions, Maoists make Indias
weak points like poverty and economic
disparity as their targets. All this needs to be
factored in the strategy to deal with the Maoist
problem.
Land Reforms
Keeping in view the fact that the Naxal
groups have been raising mainly land and
livelihood issues, it is important that land
reforms are taken up on a priority basis. States
have also to focus on physical infrastructure
like roads, buildings, bridges, railway lines,
communications and power etc. There is no
room to brook any delay on this account.
Establishing the bilateral talks
Unfortunately, the several rounds of talks
held with the Naxals hitherto and the
announcements of amnesties and attractive
rehabilitation schemes have not worked so far.
Some states like Andhra Pradesh have a good
rehabilitation policy and it has achieved some
success, but a lot more remains to be done.
The Government indeed is committed to
address the Naxal problem in right earnest. It is
focusing on improving intelligence set up at the
state level, providing help to the states to
modernize and train their police forces and
accelerate development in the affected areas.
What is needed is better coordination both on
security and developmental fronts to meet the
challenge posed by the Naxals.
Retrospection
Over the last 60 years, more than 20 lakh
acres of land have been acquired directly by
the State in the name of various development

projects displacing more than 15 lakh Adivasis
from their homelands. This drive for acquisition
of their land has become particularly acute
during the last decade when 102 MOUs have
been signed with a number of large private
corporations, some of which are for thousands
of acres of land involving the displacement of
thousands of tribals in each case. Most of
these MOUs are for mining or for setting up
other polluting industries. These have however
met with enormous resistance from the
adivasis who have organized themselves and
have so far successfully resisted the
acquisitions of their land as a result of which
virtually none of these MOUs have so far been
operationalised. All this land acquisition of
Adivasi land has however been done without
the consent or even consultation with the
Adivasis. The MOUs were in fact signed in
great haste and secrecy with no information at
all to the people who were to be affected. All
this is in complete violation of the PESA Act
which provides that all development in the
Scheduled areas would be in consultation
(which should mean consent) of the Gram
Sabhas. This has led to a widespread feeling
among the Adivasis that not only is their right of
self-rule being flagrantly violated, but their very
identity or existence is being threatened. Many
of them consequently take up the gun and join
the Maoists.
The governments response to this has
been Operation Greenhunt which uses large
sections of Paramilitary forces what they
perceive as the single security threat to the
State. Interestingly, Operation Greenhunt is
largely concentrated in the areas where the
MOUs have been signed. The testimonies
before us revealed that this Operation has led
to and is causing enormous violations of
Human Rights of the Adivasis in terms of all
kinds of excesses by the security forces. A
large number of testimonies before the
Tribunal provided a sampling of the kinds of
Human Rights abuses taking place: arbitrary
picking up of Adivasis and their torture;
arbitrary arrests of Adivasis as well as of those
who try to highlight the abuses by the security
-92-
forces on false and trumped up charges;

people even being killed in fake encounters or
in custody. These abuses are rather
compelling more Adivasis to pick up Guns and
join the Maoists.
Conclusion
It has to realize that the so called Naxalites
are ultimately the citizens of India and they too
deserve the set of fundamental rights
promised by our Constitution. We cannot treat
them like cross border terrorists. They belong
to our fraternity and need to be addressed in a
constructive manner. Our police and armed
forces day- to- day working style gets well
exposed by the media. Shoot with the camera
instead of a gun. A bullet for bullets is not at all a
long term solution. Our armed forces can
wipe out the Naxalites but sooner or later we
will have to resort to peaceful and constructive
ways to eradicate naxalism. Jharkhand should
implement an effective surrender and
rehabilitation policy for the Naxalites. In the
meantime, all affected districts administration
must adopt a collective approach and pursue a
co-ordinated response to counter the naxal related problems.
References
1.
Sinha V. N. P. and Singh L.K.P., Jharkhand:

Land and People, Rajesh Publication,
New Delhi, 2003
2.
Agarwal P K, Naxalism : Causes And

Cure, Manas Publications, New Delhi,
2010
3.
Mishra R.K., Operation Naxalism, Yking

Books Publisher, Delhi
4.
Diptendra Raychaudhuri, A Naxal Story,

Vitasta Publishing, Delhi
5.
Bhuyan D., Naxalism,Dph Publisher, 2010
6.
Ramana P. V. , The Naxal Challenge :

Causes, Linkages, And Policy Options,
Pearson Publication , Delhi
7.
Das S. , The Naxalites And Naxalism,

Sumit Enterprises Publishers &
Distributors, Delhi
ISSN 0974 - 200X
The Uncared Population Expolosion in our country:

A cause for serious concern
Dr Pradeep Kumar
Lecturer, Department of Economics
and Programme Officer, N.S.S.
Pt. Y.K. J. College, Dholi, Muzaffarpur
Abstract
The root cause for most of the ills of our country has perhaps been our alarmingly rising population. Be it
unemployment, poverty, price rise, crime, corruption, congestion, scarcity, underdevelopment, or anything
else- all these evils are badly related to abnormal size of our population. No doubt we have become one of the
largest economies of the world, our gross domestic products are increasingly becoming one of the highest in
the world, but when the per capita availability of goods and services is concerned, our position goes very low.
We get very low rank in the matter of global indices like economic development index, human development
index, etc. But unluckily we reach the top position in the indices of hunger, corruption, etc. All these maladies
are somehow or other deeply rooted in our unmanageable population. But the irony is that population
planning programme has got down the agenda of both union and state governments in order to appease their
vote bank. The government hopes that the citizens of the country will voluntarily limit the size of their families
which in reality cannot happen so soon. And by the time it will happen, much harm would have been done to
the nation.
Keywords: Demographic dividend, total fertility rate, crude birth rate, demographic transition
Introduction
Indias population is estimated to have

risen to 111.2 crore in the year 2006. It ranks
second in the world, next only to China as far
as the size of absolute population is
concerned. Indias landscape is just 2.4 per
cent of total world area whereas its population
is nearly 17 per cent of world population.
Moreover, it owns 2.13 per cent in world
income, has 0.5 per cent in world trade and
possesses just 4 percent of worlds water
resources. India accounted for 20 percent of
the estimated population of developing
countries in 2001.
Indias population, according to the

census of 2001, was 102.9 crore. According to
the census of 1901, the population of our
country was 23.83 crore. Since then in a period
of 100 years, the population of our country
increased by 78.87.crore. This is really an
alarming situation.1 However, the population
has not increased in this country at a uniform
rate. This is obvious from the following Table:
Table - 1
India's Population (1991 to 2006)
Census
Year
1901
1951
1961
1971
1981
1991
2001
2006*

Population Average Annual Density of Population

(in Crore) Growth Rate (%)
(per Sq.Km)
23.83
36.10
43.91
54.82
68.33
84.63
102.90
111.20
0.18
1.25
1.96
2.22
2.20
2.14
1.93
1.60
* Projection
Source : Registrar General, Census
-93-
77
117
142
178
216
274
324
351
The policy to control population growth

was adopted by the government in 1952.
Initially it was taken up in a humble way. It
gained momentum after 1961 census which
showed a higher than the anticipated growth in
population. The family planning became the
kingpin since then.
explains why population did not rise in this

period. Thereafter in spite of widespread
poverty, some medical facilities improved and
epidemics were checked. This brought down
the death rates considerably. For the last 50
years there has been a steady fall in the infant
mortality. In the second decade of the 20th
century infant mortality rate was 218 per 1000
live births whereas in 2006, it was 57 per 1000
live births.
Family planning under five year plans: In

the earlier phase i.e. during first decade of
economic planning, family planning programme
was taken up on a modest scale with clinical
approach. Although in this way, a beginning
was made in the field of family planning but
considering the size of the economy, the family
planning programme on this scale was of little
consequences. Restricting population growth
was one of the most important objectives of the
eighth plan. The plan aimed at bringing down
the birth rate from 29.9 per thousand in 1990 to
26 per thousand by 1997. Under the ninth plan,
the Central Governments role was limited to
general policy planning and providing
technological inputs. Thus, the approach of the
government was to make family planning
programme as one of peoples programme
with government co-operation.2
National Population Policy, 1976: The

National Population Policy was announced in
April, 1976. It was completely at variance with
the earlier population policy of the
government.3 In the past the importance of
development and education had been
recognized for restricting the rate of population
growth, though the governments own
programme was confined singularly to family
planning.
National Population Policy, 2000: The
National Population Policy, 2000 has outlived
immediate, medium term, and long term
objectives. The immediate objective is to meet
needs of contraception, health infrastructure,
health personnel and to provide integrated
service for basic reproductive and child health
care. The medium objective was to lower down
the total fertility rates to the replacement level
by 2010. The long term objective is to achieve
a stable population by 2045.4 In this broad
framework, the National Population Policy,
2000 aims at the following:
Table-2
Crude Birth and Death Rates, 1951 to 2006
Year
Birth Rate
per 1,000 persons
Death Rate
Per 1000 persons
1951
1961
1971
1981
1991
2006*
39.9
40.9
41.1
33.9
29.5
23.5
27.4
22.8
18.9
12.5
9.8
7.5
1.
2.
3.
* Projection
Source: op. cit.
A mere perusal of the above table makes it

clear that from 1951 to 2006 there was only
some decline in the birth rate. In the same
period the death rate has, however, declined
significantly. In 2006 the death rate was just 7.5
per thousand, as against 27.4 during the
1050s. The birth and death rates were almost
equal between 1901 and 1921 and this
4.
5.
-94-
Reduce maternal mortality rate to below

100 per lakh live births.
Reduce infant mortality rate to below 30
per one thousand live births.
Achieve universal immunization of
children against all vaccine preventable
diseases.
Achieve universal access to information /
counseling and services for fertility
regularization and contraception with a
wide basket of choices.
Promote delayed marriage for girls, not
earlier than age 18, and preferably after 20
years of age.
6.
Prevent and control communicable

diseases.
7.
Promote the small family norms to achieve

replacement levels of total fertility rates.
8.
Bring about convergence in implementation

of related social sector programmes to
make family welfare a family centred
programme.
was modest. But over the successive plans the

progress received greater and larger outlays5.
It is now a multidimensional policy which
includes birth control, child care, mother care,
etc.
Secondly, it has brought into existence, a
very valuable, though inadequate infrastructure
for family planning. It consists of family
planning centres in cities and villages with
necessary equipments and facilities, personnel
for guidance, counseling and advice in the use
of various devices for family planning,
institutions for training and research, etc.
The census of 2001 has shown that the

rate of population growth remained as high as
1.93 per cent per annum during the 1990s.
Hence this country even now remains in the
second stage of demographic transition and is
encountering a population explosion. It is both
a cause and consequence of underdevelopment
of the country. Indias population projections
given in the following table show that the rate of
population growth may decline and the country
might enter the third stage of demographic
transition in future.
Table-3
Indias population Projections (in crore)
Year
Thirdly, to an extent government has

succeeded in creating awareness for the need
for family planning in some states and many
urban areas.
Fourthly, there is again some success in
popularization of family planning methods. As
a result in 2009 as many as 44% of the eligible
couples are protected by one or other methods
of family planning6. The birth rate too has fallen
somewhat.
Population
2006
112.2
2011
119.3
Shortcomings: Major defects in the

population policy of the government are as
follows:
2016
126.9
1.
2021
134.0
2026.
140.0
Overemphasis on contraceptives: According

to B.R. Sen, the population problem has
not been correctly understood in India.
The programmes which were formulated
in the country to restrict the population
growth from time to time were invariably
based on the assumption that by
increasing the supply of contraceptives
and popularizing their use, the problem
could be solved.
2.
Inappropriateness of coercive methods: In

India most of the demographers and
economists who favour pursuit of a
vigorous family planning programme do
not approve of the coercive methods
which the government had adopted in
1976.7
3.
Adhocism and shifting family planning

approach: Analysis of the family planning
programme during the past four decades
2001
102.9
In pursuance of the National Population

Policy, 2000, a National Commission on
Population has been set up. The Commission
will review the implementation of the NPP from
time to time. Analogous to the NC, State Level
Commissions on Population have been set up
with the objective of ensuring implementation
of the population policy.
Appraisal of the Policy: Evaluation of the
policy is being done under two headings:
achievements and shortcomings. Let us firstly
discuss the performance. The achievements
of the government are indeed creditable in
certain respects discussed ut infra:
First, there is something that can be said
about the policy itself. No doubt, the beginning
-95-
reveals very clearly that the objective of

bringing down the birth rate to a
substantial level remains as elusive as it
was two decades before.
4.
5.
6.
7.
8.
amount is more than before in some

cases. Despite these incentives, the
performance so far has been far from
satisfactory.
Non-achievements of targets: One such

weakness is reflected in the nonfulfillment of targets. For example, the
objective of reducing birth rate to 25 set as
far back as 1962 has not been fulfilled as
yet.
Conclusion
It may be observed that for lowering down
the total fertility rates in the country in order to
check population, drastic policy shifts are
essential otherwise our population will
continue to increase and nothing can be done
about it. We may not be reaping any
demographic dividend also until and unless we
check the exponential growth of our population
without any further loss of time.
Whatever the success, it has not been an

even one among different states. For
example, in eleven states and union
territories, accounting for 33% of
population of the country, the growth rate
of population is slowly dropping. As
against this in twelve states and union
territories with 55% of population, this
population growth is growing up.8
References
One shortcoming for example, relates to

the fact that, the population control
programme continues to be essentially a
government affair instead of peoples
movement.
It seems that some of the main targets laid
down, when seen in context of past
performances are over ambitious. Take
for example, the aim of achieving TFR of
2.1 by 2010. To reach this target, the TFR
in over 40 per cent of population (in M.P.,
Rajasthan and U.P. would have to be
reduced by more than half because the
TFR in these states ranged from 4.0 to
4.89
The policy, as before, has provided for
incentives, mostly in cash, although the
-96-
1.
Enke S; Economic Consequences of

Rapid Population Growth, Economic
Journal, Dec. 2006, p. 96
2.
U.N.O. Report on Family Planning in

India, 2007
3.
World Population Report, 2004
4.
Bose, Ashish, Presidential Address to the

9th Annual Conference of Indian
Association for Study of Population
5.
Dyson Tim; Indias Demographic

Transition and its Consequences for
Development, Third Lecture in the Golden
Jubilee Lecture Series of Institute of
Economic Growth, Delhi, March 24, 2008
6.
Krishnan T.N., Population, Poverty, and

Employment in India, p. 84
7.
Todaro M. P. and Smith S. C., Economic

Development, p. 285
8.
Visaria L., The Cotinuing Fertility

Transition, p. 58
9.
Census Report, 2001
ISSN 0974 - 200X
Indian Independece and the C.P.I. with

special reference to Bihar
Dr. Ashok Kumar Mandal
Senior Lecturer
University Department of History
Abstract
The period after independence was a hectic one for Communist Party of India, particularly in Bihar. It was
orgarining agitations, public meetings and procession to organise the class struggle among workers and
peasants, which were mainly concentrated in north Bihar belt. The article provides a firsthand glimpse of the
activities of CPI in Bihar during this period.
Keywords: Zamindari abolition, Kisan sabha Bakasht land, Communal violence

Introduction
According to official data, more than 800 party
workers and supporters were present in it. The
After independence when the Congress
meeting was addressed by one of the great
and Muslim League were becoming satisfied
communist leaders Rahul Sankrityayan. Rahul
with the state of affairs and partition, the
Jee had just returned from USSR. He
Communist Party of India realised that they
described the, political, economic social and
were neglecting the causes of peasants,
contemporary situtations of USSR.
workers and the common men. The party was
A huge general meeting of Kisan Sabha
also highly sensitive about communal unrest
was organised at Somgarh village in
through which India was passing at that time.
Champaran. The meeting was presided over
Against this backdrop, the Bihar unit of the CPI
by Baijanath Singh. The meeting was mainly
immediately responded to the central
addressed by Communist leaders Indradeep
leadership, Kisan Sabha and other forums
Sinha and Umashankar Shukla. Both the
were activated particularly in Champaran,
speakers advocated for the Zamindari
Betia, Begusarai, Darbhanga and other
abolition.
They told that Zamindari System was
northern districts of Bihar for abolition of
the
product
of British Rule and its main aim is
Zamindari system and upholding the cause of
endless exploitation of peasants. Therefore, it
agricultural workers and cultivators.
was
demanded that Zamindari should be
abolished without any compensation. The
The Research paper is based on the
above mentioned leaders organised another
materials collected from the Bihar State
general assembly of the farmers of Betiah on
Archives and original files of Special Branch of
17.09.47. The assembly was presided over by
Police Dept. Personal interviews of bonafide
Kedarnath Sukhla, the then secretary of
leaders of the CPI were also conducted. Some
Champaran District Council of Indian Communist
secondary sources were consulted, which
Party. This general assembly was attended by
were actually published by the CPI.
a large number of farmers. the assemble was
addressed by communist leaders Indradeep
Sinha, Pt. Janardarn Pandey, Umashankar
Just after Independence, the Bihar unit of
Shukla, Braj Kishor Jha, Abdulah and Gully
Communist Party accelerated the struggle
Sah Gupta. Permission was not being granted
among labours, farmers, students and youth.
for this assembly. Administration apprehended
On 19.09.47 the Communist Party of India
it
to be dangerous. But when the leader
organised a general assembly at Patna.
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assured that the general assembly will be

focused on the Zamindari System alone, then
the permission was granted. But the speakers
not only spoke about Zamindari abolition but
they gave speeches upon police atrocities and
raised the question of the government, which
was heading towards capitalist path. The
government and police were deeply criticised .
Abdulah went to the extent of talking about
police as "Police are the children of Britishers".
It is known from the official documents that the
above mentioned communists held a
convention between 12th to 14th, September
at Somgarh village. The leader of this
convention was Indradeep Sinha. Some major
points were decided in this convention. Sri
Indradeep Sinha suggested the communist
workers to act on these points.
1)
That the peasants should generally be

organised and 'Red Squads' should be
formed to fight for Bakasht land.
2)
Struggle should be started for all those

lands which beloned to Betiah Raj and in
the name of zamindari.
3)
Satyagarah to be organised on the land on

which Zamindar had not cultivated for a
very long period.
4)
The workers of all the mills situated in the

district should be organised and if
possible all the O.T Railway workers shall
also be organised.
5)
At the same time he suggested to his party

workers that they should establish good
relationship with policemen. Party booklets,
books and party news papers should be
distributed among them. Sunil Mukherjee was
also in fovour of establishing communal
harmony. Nomination of members of district
council was done in which Ramawtar Sharma,
Prabhu Narayan Rai, Nagesh Singh,
Nageshwar Sharma, Bachchi Singh, Badri
Mishra, Sita Ram Azad, Santoshi Sharma,
Chandradeo Thakur, Anil Chandra Sinha were
nominated. Ramawatar Sharma was elected
as secretary of the district. Bachchi Singh,
Loknath Kunwar Singh and Chandradeo
Thakhur were to lead at trade Union front.
Prabhu Narayan, Ray Nageshwar Singh
Nageshwar Sharma, Badri Mishra, Sita Ram
Azad and Santoshi Sharma were asked to lead
Kissan Morcha and Anil Chandra Sinha was
given the responsibility of leading the students
front.
Peasant's movements were being
organized in Munger district. Communist
leader Karyanand Sharma organised
meetings and exhorted for Zamindari abolition,
farmer's problems, communal harmony and
one of the official reports says that Sri Sharma
gave speeches of two hours in his meetings to
convince his points.
His speeches had magical effects on the
audience. Addressing the farmers he said
"Communal riots were deliberately instigated
by Zamindars and big businessmen. They are
threatened by the peasants, workers
movements and so they instigate communal
riot to deviate people from the right issues.
Therefore, the economic problem remains
unsolved. Sri Karyanand Sharma alongwith
his party members met the collector. He
discussed the issues which related to the
problems of the farmer, mill workers, lower
wages given by Zamindars to their agricultural
workers due to insufficient procurement of food
grains, problems of irrigation facilities and put
many other demands. The collector assured to
solve these problems. The collector himself
wrote in his report, "CPI is more popular than
The government should be pressurised by

sending telegrams to introduce Zamindari
abolition in the very assembly session.
Thus, it is clear that the party prepared

detailed programme to speed up the peasants
movement in the Champaran district on 20 Sep
1947. A conference of Indian Communist party
was held in Bhagalpur district. Sunil
Mukherjee, the secretary of Bihar State
Committee participated in this conference in
capacity of the observer. Sunil Mukherjee told,
while addressing the representatives that
aggressive struggles should be organised
under the banner of Kisan Morcha. He
exhorted that they should actively participate in
the strugglle for abolition of Zamindari System.
-98-
Congress in terms of access to the people in

Sheikhpura PS as well as other Police
Stations. Congress workers are more involved
in internal frictions." Collector further wrote in
his report "Congress workers and leaders
come to us for their personal works while
communist workers and leaders come, with
the problems of common men and regarding
the problems of farmers and workers". Thus it
is clear that the Communist party was in direct
contact with the people. It continued to struggle
for the cause of such general problems. As a
result, Communist Party was stronger than
congress in this region. The Department sent
this letter to the Chief Secretary of Bihar. The
letter clearly showed the concern of party
leader ship regarding the organisation of
Kissan Sabha. The activities of Communist
party and Kissan Sabha speeded up in
Northern Munger. Zamindari abolition week
was organised for Zamindari abolition with the
help of farmers. Series of demonstrations were
organised for the purpose. Party had also
accelerated its efforts for forceful acquisition
on the Bakasht land by the farmers. A general
meeting of Communist Party was held at
Bakhri on 13.09.47. The meeting was presided
over by Satyadeo Prasad. Luxmi Narayan Arya
said in his speach that "the independence,
which we have gained is not real
independence. People should come at one
platform shedding off casteism in the war
against Zamindar and Capitalist. "Yogendra
Sharma the sceretary of State Kisan Sabha
said," the real supporter of Britishers were
Zamindars. Zamindars are also instrumental in
instigating communal riots. So abolition of
Zamindar System is essential. The anti
Zamindari bill should be placed in Vidhan
Sabha. Zamindar should be given no
compensation for it" Many suggestions were
placed in general meeting, which are as
following.
1)
Immediate abolition of Zamindari system.
2)
No compensation to the Zamindar.
3)
Distribution of Batai land among peasant.
4)
Malguzari collection should be done on
the basis of income. Yogendra Sharma

was arrested immediately after the
meeting. A huge procession came out on
14.09.47 at Khagardia against this arrest.
5)
Procession was led by V.K. Azad Awadh

Narayan Singh and Kapildeo Singh. The
procession met Yogendra Sharma at
Khagardia Railway Station. Yogendra
Sharma was being taken to SDO
Begusarai after he was arrested by S.I.
Barwari.
A large procession was taken out

alongwith Band party by the farmers at
Begusarai demanding immediate abolution of
Zamindari System. There was a clear
message that Zamindars could not be given
more time for their exploitation, otherwise the
situation may turn volatile. The party also
organised huge Public meetings at Lakhisarai
and Sikhpura. These meetings were
addressed by Karyanand sharma, Lakhan Lal
Single and Bhola Mahto The speakers talked
about many things including the fact that the
Zamindars, Capitalist and other opportunist
forces were responsible for Communal
Violence. The Hindu Maha Shaba and RSS
were stated to be the organisations for
Zamindars. The following proposals were put
forward in this Public meetings.
1)
Zamindar should not be given

compensation.
2)
There should be no delay of abolition of

Zamindari System.
3)
The Vidhan Sabha should prohibit the act

of Zamindar from eviction of land.
4)
Land revenue should be reduced to half.
5)
Zamindari abolition should be implemented

in the whole state at one time.
6)
Bakast Land should be distributed among

raiyat.
7)
Smaller Zamindar may be given some

compensation and they may be allowed to
keep some portion of thier Bakast land.
Thus the Communist Party of India played

a prominant role in the struggle for Zamindari
abolition. The Comminist leaders visited
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frequently in the villages and infused new

consciousness among the villagers.
that it became the largest selling newspaper in

Bihar.
In Dharbhanga also Zamindari abolition

week was organised and a huge procession
was taken out defying Article 144. The
procession was led by leaders of Communist
party of Dharbhanga as well as State party
leaders. The procession shouted against
Zamindari system and black marketing. This
attracted the movement of police. The State
and district leaders were arrested. Police had
anticipated that the movement would slow
down but on the contrary the movement turned
into Satyagarh. Groups after groups were
arrested.
Conclusion
The record of incidents discussed above
amply proves that CPI was quite popular in
Bihar. The CPI of Bihar insisted on immediate
abolition of Zamindari system as they believed
that Zamindar class wasinstigating communal
unrest through RSS and other communal
parties. They also protested against public
atrocities and capitalist intention of the
government. It seems that public sympathy
were more tilted towards CPI in Bihar in
comparision to the Congress party. However,
this remains a fact that CPI failed to form
government on its own in the state of Bihar and
now Communist Naxalism is disturbing the
peace of state.
References
1. Rao M.B., Documents of the History of the
Communist Party of India Vol II, 19481950, Peoples Publishing House, New
Delhi, p 11
2. Antonova Lenin, Kotobsky, Bharat Ka
Itihas, p 697
3. Gupta Nand Kishore, Bhakapa Ke Saath
Varsh, p 27
4. Memo No. 19682, S. B. Bihar Special
Branch, Patna, 1 October, 1947 Secret
reports
5. Champaran, S.P.S. secret report dated
21.09.47 written in diary, Memo No. 1982
S.B., Politics Special, Bihar Special
Branch, patna, 1 October, 1947 Secret
reports
6. Ibid, Memo No. 19682 S.B., S.P. File No.
113 (V)/47, Political special deptt., Bihr
State Archives, Patna.
7. C.I.D., Dy. SP, Bhagalpur's report dated
26.09.47. File No. 113(V)/47 Politics
special, Bihar State Archives, Patna
8. Dy. SP, Bhagalpur's report. File No. 113
(V)/47, Politics special, Bihar State
Archives, Patna
9. Report of Munger S.P., Memo No. 463 C,
Politics, Special, Bihar State Archives,
Patna
Peasant movement also gained momentum

in the champaran district. In Betiah, the public
meeting of the farmers was presided over by
Kedar Mani Sukhla. The meeting was
addressed by Gully Prasad Gupta and
Karyanand Sharma. Shree Sharma while
addressing the meeting said the providing
bread and house was the most important
responsibility of the Union Government and
the State Government. According to
Communist leaders the Britishers have left
their three supporters, namely
1)
Black Marketears.
2)
Industrialist and Zamindar.
3)
Kings and Nawabs
Similar public meetings were organised at

Madhubani and Chota Ramna presided over
by Kedar Mani Sukhla Karyanand Sharma,
Kishori Prasad Singh, Kedar Mani Sukhla,
Satyadeo Tiwari were the main leaders who
addressed these meetings.
The party wanted to reach the common
people. But in absence of party owned
newspaper this task looked to be difficult.
Thereafter, the party commenced its news
papers from Patna. According to Ganhadhar
Das "As per the decision of the party on
17.06.1947, the party has started its own
newspaper Janshakti (Daily) from Patna.
According to Bhogendra Jha, There were so
many materials available in Janshakti
regarding the issues of workers and peasant
10. Letter of Collector Munger to Commissioner

Bhagalpur regarding activities of CPI.
-100-
Memo No. 483 C, dt. 02.10.47, File No.

113 (V)/47,, Politics special, Bihar State
Archives, Patna.
11. Ibid.
12. Report of D.I.B. Muzaffarpur sent to Chief
Secretary, Bihar Govt. File No. File No.
113 (V)/47, Politics special, Bihar State
Archives, Patna.
13. Diary of S.P., Munger dt. 23.09.47, File
No. 113 (V)/47, Politics special, Bihar
State Archives, Patna.
14. C.I.D., Bihar, Memo No. 19703, S.B.,

Chief Secretary, Bihar Govt. dt. 03.10.47.
Bihar State Archives, Patna.
15. File No. File No. 113 (V)/47, Politics
special, Bihar State Archives, Patna.
16. Personal Interview with Sri Gangadhar
Das in June 1985 at Ajay Bhawan, Patan
17. Personal Interview with Sri Bogendra Jha
at Ajay Bhawan, Patna, in May 1985
18. Bhartiay Communist Party : Gaurav Purna
Soath Varsh, p 9-10, CPI Publication
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ISSN 0974 - 200X
Managing people at work

Rupannita Choudhury
Research Scholar
Department of Political Science
Abstract
Successful organizations have one major common attribute that sets them apart from unsuccessful
organizations: Dynamic and Effective Leadership. Peter F.Drucker points out that managers are the most
basic and scarcest resources of any business enterprise. Most of the organizational failures can be attributed
to ineffective leadership. The shortage of effective leadership is not confined to business but is evident in the
lack of able administrators in government, education, foundations and every other form of organizations. The
significance of leadership arises from the openness of the organization as a system and form the fact that it
operates in a changing environment. There are numerous instances in the history of organizations showing
collapse of enterprise that failed to react to the environmental requirements for change. The significance of
leadership also stems from the human membership in organizational settings. People who form an
organization are members of several institutions in the sociological sense at the same time. These extra
organizational activities influence human behavior at work. In the modern time no organization is static. It has
to change with the environment. Actually an organization that refuses to change dies in the long run. This
challenge can only be met through effective leadership.
Keywords: Rational Persuasion, Inspirational appeal, Consultation, Hierarchy of Authority

Introduction
Organizations are grand strategies
created to bring order to a concerted effort for
the achievement of certain objectives and
goals. Since these objectives cannot be
achieved by an individual or a small group of
individuals, there are in the notion of the
organization the concepts of Division of
Labour, Hierarchy of Authority etc. In order that
their efforts are meaningful, they need to be
tied in a meaningful relationship. This is
achieved by creating a structure. The people in
a structure work with the help of technology. In
order that this relationship bears fruit, every
organization contains a blueprint of human
behaviour at work.
India has witnessed tremendous change
in last few years as far as industrial scene is
concerned. The Indian Govt., until the last
decade of the last century protected the Indian
Industry from foreign competition. The Govt.
which drove out Coca Cola in Seventies, in
1992 threw open the economy to the
Multinationals. The Multinationals, which
came on the Indian scene enjoyed superior
resources in terms of Money, Technology, as
well as Market Network. With a view to facing
challenges posed by the Multinationals, a sea

change in the attitudes of all those in a
particular organization were a must. The
responsibility to do this fell squarely on the
shoulders of every manager. It called for
knowledge of the human behaviour at work. In
the absence of the knowledge or the study of
the Organizational Behaviour the dealings of
the manager with employees will be a game of
trial and error. In the modern times a manager
cannot afford to have trial and error and hit and
miss. It is expected that the manager would hit
the Bull's eye in the very first attempt.
Historical development of organi-zational
behavior
The field of organizational behaviour has
developed from the studies conducted by the
behavioral scientists. Such as Industrial
Psychologists, Psychologists and Sociologists.
The focus of these studies lies in the
understanding of human behaviour in the
organizations. Some studies have also
examined the interaction of organizations with
its environment. The discipline of organizational behaviour is based on empirical
studies of human behaviour at work settings.
On the other hand human relations, is the
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study of behavioral knowledge in working to

develop human motivation towards the
attainment of organizational goals. According
to Keith Davis the difference between the two
is that of a pathologist and the physician. While
the pathologist attempts to understand human
illness, the physician tends to employ that
knowledge to gain results. The Organizational
behaviour and human relations are contemporary to each other.
The predecessors of Organizational
Behaviour are:
a) Industrial Psychology Walter Dill Scott
b) Scientific Management Movement F.W.Taylor
c) H u m a n R e l a t i o n s M o v e m e n t According to Fred Luthans three events
cumulatively ushered in the era of human
relations movement. They are:
1) The Great Depression (1929)
2) The rise of Trade Unionism (Trade
Union Act of 1926)
3) Hawthorne Experiments (Elton Mayo)
Organizational Behaviour studies the
external environment, which influences the
human behaviour with the organization.
The study of Organizational Behaviour has
certain basic assumptions. They are:
1) An Industrial enterprise is an organization
of people.
2) These people must be motivated to work
effectively.
3) The goals of an employer and an
employee may not necessarily coincide.
4) The policies and procedures adopted in
an enterprise may influence people in
direction not always foreseen by the policy
makers.
According to Keith Davis Organizational
Behaviour is the study and application of
knowledge about peoples act within
Organizations. It is a human tool for human
benefit. It applies broadly to the behaviour of
people in all types of organizations such as
business, govt. schools etc. It helps people,
structure, technology, and the external
environment blend together into an effective
operating system.
Fred Luthans defines organizational
Behaviour as Understanding, Predicting, and

controlling human behaviour at work...
Stephen Robbins defines Organizational
Behaviour as field of study that investigates
the impact that individuals, groups, and
structure have on behaviour in organizations
for the purpose of applying such knowledge
towards improving an organizations
effectiveness.
The concepts dealing with individual
nature are four. They are:
1) Individual Differences.
2) Whole Person.
3) Motivation.
4) Human Dignity
The focus of the study is to examine the
effective leadership qualities for managing
people at work which in turn would result into
the achievement of the goals of both the
employees and the organization. While
preparing this research article resources have
been taken from both primary and secondary
sources. Questionnaire was prepared and was
answered by the people working in different
organizations. The contents have also been
taken from relevant books, articles and
websites. Attempt has been made to be
objective and meticulous.
It is not very helpful to managers to be told
simply that people are different. They know
that already. What managers find useful are
reference points against which they can map
data about the individuals they have to
manage. People drop clues all the time about
their experiences, goals and expectations.
One function of a manager is to collect those
clues and use them to discover the abilities,
goals, and events etc. that are important to the
individual. One of our objectives, as managers,
is to attempt to predict future performances.
Five major influences on how an individual
behaves at work are:
Abilities
Experience
Goals and Values
Energy
Expected Rewards
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Abilities are inherited, capacities or

aptitudes are learned. From a very early age
we discover that same children are better at
drawing, speaking, or running than we are;
some abilities are found more strongly in man
than in women and vice versa. Ability clearly
does influence performance. However, we
cannot predict peoples actual performance
from their level of experience.
An experienced employee will outperform
the novice. Temporary staff suffers inordinately
from lack of experience within the
organization-experience of its system,
structure, strategies etc. Performance will
increase with experience wherever
knowledge, skill and practice are relevant to
the job. However, one cannot predict peoples
actual performance from their level of
experience. It may contribute to performance
but it is like ability, merely a guide to potential.
The practical advantage of experience is the
effect it has on confidence.
The most predictive attributes of
individuals are their goals-what is important to
them. For this reason most theories of
motivation have concentrated on identifying an
individuals goals, needs or wants. An
extensive analysis of research data has
suggested that there are a minimum of eight
goal categories-comfort, structure, relationships,
recognition and status, power, autonomy,
creativity and individual growth.
These goals or work orientations are
largely determined by a persons background,
especially the important influences of paternal
socio-economic status, family, beliefs, and
values, school church and the society in which
the individual lives.
To motivate an individual means creating
an environment in which his or her goals can
be satisfied while at the same time the goals of
the organizations are met.
Choosing people for jobs ideally involves
relating two questions: What does the
organization need? What sort of goals in
individuals is closest to those corporate goals?
Not surprisingly, the highly motivated
individual is found in job where two goal sets
are closest. The demotivated person is found
in situation where the goal congruency is
worst.
In selecting people for jobs the manager
needs a framework for reducing the multitude

of individual differences to manageable levels.
It has been proposed here that eight goal sets
can provide that framework.
Whether the person will expend energy in
pursuing a goal depends on many factorsindeed, too many for a selection procedure to
capture. Yet the manager does have a record
of the individual expends energy in sport,
leisure activity or lifestyle?
Finally, the rewards the organization
offers act as inducements to expend energy in
pursuing goals is important both to the
individual and the organization. Rewards are
intrinsic and extrinsic. The mix of the two is
complex issue, requiring very careful analysis.
We can summarize the performance issue
in the equation:
P=(abilities, experience ,goals, energy,
rewards)
If we then extract the individual
differences for the workforce becomes:
P= F (energy *rewards)
Individual and Organization
Work goals are affected by numerous
situational variables. However, the most
significant causes of dissatisfaction in work
organizations are conflicting demands
amo30ng goals, differing age expectations of
the person, the culture in which the person
works and the nature of the reward systems.
The most common goal conflicts are those
of relationship goals versus autonomy goals.
The second is the conflict that arises between
structure and power goals. Goal conflict is also
related to mobility.
Age probably has the greatest impact on
the way people rank their goal priorities. While
there is simple evidence of different goals
being important at different stages of a
persons life, organizations make little
allowance for these shifts.
Childhood Patterning-0 to 14 years
The Teenager-17 to 19 years
Career Launch-Mid 20s to Mid 30s
Child Producing-Mid 20s to Early 30s
Career take Off-30 to 38 years
Mid career-38 to 43 years
Career Peak-Mid 40s to Mid 50s
-104-
Approaching Retirement-Mid 50s to

Mid 60s
Decline-Mid 60s to Mid 70s
The work a person does in the
organization may also influence importance of
different goals. An interesting question this
poses is: Does the difference occurs between
individuals or is the difference the result of the
situation they are in? The answer is both. I
have found that the people with certain
combinations of goals are attracted to certain
jobs and professions. However, the fact that
like profiles come together has the tendency to
reinforce the likeness and reduce differences.
Finally, the culture of the society in which
the individual lives has a major impact on their
goals profiles, simply because it affects
background values and beliefs. The behaviour
of different societies need separate analysis
before cross-cultural differences can be
assumed.
Perception, Interaction and Socialization
Individuals see themselves as separate
from others. This has led psychologists to
develop the concept of SELF which is central
to an individual. In simple terms the self is how I
see me. It affects how I see the world and how I
behave.
Perception is the process by which the
individual organizes the mass of information
which impinges on the self into meaningful
patterns. First we sense the information and
then we digest it through past experience,
values, and beliefs. Information that is relevant
is filtered out. So we respond to what we
perceive to be the case rather than what is the
case. Distortions are inevitable. When I
perceive others my attitudes, values and
beliefs filter what I see or what I wish to see.
Generally, we assume that others have more
control over their behaviour than they do.
Communication links sensing and perceiving
into action in a never ending exchange of
signals. When people interact, they emit range
of verbal, visual, olfactory and tactile signals,
using their eyes, nose and skin as receptors.
All these data are channeled through the
process of perception. If we take these

characteristics of perception into an
organizational setting, then the verbal and
non-verbal signals still provide data for
interpersonal-relationships.
Groups in Organization
A group is a number of people who wants
to interact with one another, are physically
aware of each other, and who perceive and are
perceived as being members of a team.
Individuals belong to a variety of groups so
any classification is subject to the perceptions
of the members involved.
Formal groups are created as
mechanisms within the formal structure of the
firm. That is they are official and are supported
by positional power or authority. Their
functions are specified.
Informal groups looser, more erratic in
their behaviour and often much more fun. In
analyzing group behaviour we need to
distinguish between the tasks or what the
group is doing (its content) and the interaction
between members (the process). When a
group of individuals meets for the first time the
process of group formation has begun. The
least structured form group is called Coalition
which is made up of small groups who has a
common goal to achieve and once the group is
achieved the group disbands.
A minimal analysis of leadership roles
produces two vital roles: a task oriented leader
role and a socio-emotional or maintenance
leader role. Group balance occurs when both
roles have emerged. We can take this analysis
further and use Belbins nine roles to suggest
what combinations of actors would produce
the more effective groups in different contexts
with different tasks. Control over the members
of the group develops to deal with any
deviation. Tolerance of deviation can become
strained and predictable steps will be taken by
other members to correct that deviation. The
final sanction is the rejection of the deviant.
Cohesion within the group depends on the
centrality of the goals to the members, and the
motives/goals of the individual members, and
the frequency of the meeting. Cohesion has
been found to correlate positively with group
productivity and member satisfaction.
-105-
Given the number of groups in any

organization it is inevitable that conflicts will
develop. Some of this conflict is productive.
Other forms of inter group conflicts are
destructive. Managerial responses to
destructive conflicts vary greatly. Integration
and collaboration are more effective ways to
resolve this form of conflict. Despite the
problems with group they remain a major fact
of life in all organizations.
How to manage culture in organization
Organizational culture is still a relatively
new, controversial and little understood
management concept. However, a lot of
research in the area proves that the
impeccable relationships exist between
organizational culture and people behaviour in
the organization.
Schwartz & Davis says - Organizational
culture is a pattern of beliefs and expectations
shared by the members of the organization.
These beliefs and expectations produce
norms and powerfully shape the behaviour of
individuals and groups in the organizations.
The culture of an organization is the
collection of shared values, ideologies and
beliefs of members including the transmitting
media of language, stories, symbols, myths,
and legends, and the manifestations of those
values in rituals, rites, and ceremonies. Culture
is the corporate glue that links diverse and
often strangely different individuals together
into a productive collection.
Culture is not a biddable tool in the hands
of managers. Managers wishing to affect the
culture should be warned that this is a long
term tricky business. Values and beliefs only
become embedded in the culture of
organization if members want to accept those
values and beliefs. Managers can ensure that
the rituals they impose on people are good
rituals; that the rites that persist are those that
reinforce the important values and the beliefs
of the culture.
What managers should not try is to push a
set of documented values and beliefs on the
members.
So what does the manager do?

A typical day for a manager might begin
with arrival in the office at 8.30a.m.Then there
is a hour spent reading the mails and
answering letters before people start to come
to see the manager. Subordinates without
appointments walk in, or the managers go out
to see them. From these interactions
information is collected and decisions are
made. Formal appointments occupy a
considerable chunk of the morning.
Managing has been described as getting
things done, with and through people. It is
essentially a series of interpersonal
relationships which often extend over many
years. Communicating occupies most of the
time. How managers cope with this disordered
activities remain locked in their heads. The
most popular approach among researchers is
to look at three skill sets:
Human The Interpersonal Skills.
Technical The decision Knowledge

Skills.
Conceptual The planning, Visionary

Skills.
No manager will be equally competent in
all skills. Hence, one manager spends large
amount of time drawing up strategic plans
while another spends most of the time talking
to people.
Managerial Process:
1. Take advantage of reactive actions.
2. Cultivate large networks of contacts.
3. Identify connections between problems.
4. Learn from surprises and failures.
5. Are willing to experiment.
6. Select problems carefully.
7. Are politically astute.
8. Allocate time to reflective planning.
Keith Davis defines leadership as the
ability to persuade others to seek defined by
objectives enthusiastically. It is the human
factor that binds people together and
motivates them towards goals. Leadership is
organizationally useful behaviour by one
member of an organization family toward
another member or members of that same
organizational family. Change is inevitable in
-106-
a progressive culture. Pressures of change are

created both outside and inside the
organization. In fact, an organization that
refuses to change cannot live longer.
Characteristics of Organizational Change:
Change basically results from stimuli

both inside and outside.
Change takes place in all

organizations but at varying rates of
speed and degrees of significance.
Change takes place in all parts of

organization but at varying rates of
speed and degrees of significance.
Finally, the enterprise changes in

several ways. Its technology may
change, its structure may change,
and its structure, people, procedures
and other elements may change.
Employee resists change because of the
economic reason or the personal or social
reasons. People do not like to be retrained.
Because they take a pride in their existing
skills, People also feel that retraining means
there skills are obsolete. An organization
resists change because of the structural
inertia, resource constraints, sunk costs or the
general apathy.
An organization can overcome the
resistance to change by force field analysis,
communication or by negotiation, involving
employees in the process of setting up the
change. In the last resort if the management is
convinced of the genuineness and the
necessity for change, the management may
force the employees to accept change.
A manager must be cautious in
introducing the change. A change should be
only when the manager is convinced of the
need and the necessity to change. Change
should never be introduced in a jerky manner.
It should be slowly in a phased manner.
Conclusion
Managing people at work is the most
important activity of a manager in the
organization. Different measures are taken by
the manager to keep the employees
motivated. Recognition and communication
are among the key responsibilities of a
manager. The employees must be motivated
enough to participate in the decision making
process of the organization so that they can
think themselves as a part of the organization.
Team work and proper channelization of
information would help the organization run
smoothly and will keep its employees satisfied.
More the employees will be satisfied more
there will be the probability of success of the
organization and will also reduce labor
turnover.
References
1.
Joshi Vishwanath, Organizational

Behaviour, SCDL Publisher, Pune
2.
Hunt John W., Managing People At Work,

Book Company, Europe
3.
Dunnett M.D and Fleishman E.A., Human

Capability Assessment, by Lawrence
Erlbaum, Hillsdale, New York
4.
Hall D.T., Associates, Career development

in organization, Jossey Bass, San
Francisco, 1986
5.
Mc Kenna E.F., Psychology in Buisness:

Theory and Application, Lawrence
Erlbaum Associates, London, 1987
6.
Ardrey R., The Territorial imperative,

Collins/Atheneum Press, New York, 1967
7.
Rudrabasavaraj M.N., Dynamic Personnel

Administration Management of human
resources-millennium edition (tenth
Revised), Himalaya publishing House,
New Delhi, 2000, pp 31 - 32
-107-
ISSN 0974 - 200X
An Empirical Study on Ragging

Tapas Kumar Mohanty
Student Welfare Officer
Bhadrak Institute of Engineering and Technology
Bhadrak, Orissa
Abstract
The demon of ragging has now become a cause of major concern in the colleges, Universities & other
educational institutions. The degree of ragging varies from one institute to another but this problem is yet to
be resolved. Sometimes ragging is moderate & sometimes it is brutal. It has been seen that several victims of
ragging have either committed suicide or physically crippled for life. Year after year several victims of ragging
have left the institution in sheer disgust and humiliation. Ragging is open violation of human rights.
Keywords: Euphoria, Dispelled, Endemic, Vicariously, Infringement

Introduction
which would also include deriving perverted
pleasure, vicarious or sadistic thrill from
Ragging is a new epidemic spread all
activity or passively participating in the
over our educational institutions particularly
discomfiture to fresher or any other student. Or
Engineering, Medical and other Professional
any act that affects the mental health and self
institutions, it is commonly defined as any
confidence of a fresher or any other student
conduct by any student whether by words
with or without an intent to derive a sadistic
spoken or written or by an act which has the
pleasure or showing off power, authority or
effect of teasing, treating or handling with
superiority by a student over any fresher or any
rudeness a fresher or any other student. Or
other student.
indulging in rowdy or undisciplined activities by
Ragging of fresher has become a
any student or students which causes or is
universal phenomenon in almost all our
likely to cause annoyance, hardship, physical
educational institutions, varying in degrees,
or psychological harm or to raise fear or
from moderate to brutal and vulgar forms.
apprehension thereof in any fresher or any
other student. Or asking any student to do any
act which such student will not in the ordinary
course do and which has the effect of causing
well as on secondary sources. Primary data
or generating a sense of shame, or torment or
has been collected through personal
embarrassment so as to adversely affect the
interviews with the help of questionnaire
physique or psyche of such fresher or any
schedule for secondary data information has
other student. Or any act by a senior student
been gathered from various books, & journals.
that disrupts or disturbs the regular academic
Some materials have also been referred from
activity of any other student or a fresher. Or
websites. The method used is analytical and
exploiting the services of a fresher or any other
descriptive. The study has been conducted at
student for completing the academic tasks
Bhadrak, Cuttack, Bhubaneswar and Balasore
assigned to an individual or a group of
of Orissa.
students. Or any act of financial extortion of
forceful expenditure burden put on a fresher or
Here the summary result of the survey is
any other student by students. Or any act of
laid down that has been conducted among the
physical abuse including all variants of it:
students of engineering and other technical
sexual abuse homosexual assaults, stripping,
institutes. The response to the sample
forcing obscene and lewd acts, gesture,
question, what is the significance of being a
causing bodily harm or any other danger to
fresher? was surprisingly very positive
health or person. Or any act or abuse by
especially among many of the technical
spoken words emails, posts, public insults
-108-
institutes students. For many, it is an

opportunity to explore the unknown, making
new friends, an experience far different from
the school days or an exciting change and
similar other flowery experiences come up on
the surface. One in every five respondent has
indicated a mixed feeling, neither too effusive
in terms of its significance attached to ones
college life nor any negative emotions.
However, as many as twenty eight percent of
the responses have been outrightly negative.
Experiences ranging from loneliness, dullness
and a fear of the unknown to being overawed
and living in anxiety and full of inhibitions
regarding being ragged and teased by seniors
have been recorded. It is interesting to note
that while more than half of the responses were
positive when dealing with the question of early
life in college in general, whereas; the question
on the early days in the hostel brought out only
sixteen percent positive responses. The
negative responses from hostellers have been
recorded in each sample. What can be drawn
out that the life in hostels is not that much
happier when compared to life in college in
general. Rather, at times it is a contrast. To
some extent, the reason may be either
homesickness or other but certainly the life is
tedious. It has come out as a fact. The question
on their expectations from their new institute
has brought forth an expected response. As
many as sixty three percent students expect for
good academic environment, good infrastructure
and good placement opportunities. The second
highest number of respondents (fifteen
percent) worries about discipline and care in
the new environment and eleven percent wish
to be granted freedom and do not like any
control or fine etc. imposed upon them. As
many as forty percent of the respondents
expect their seniors to guide and help them in
academic activities, the second largest group
of respondents ( thirty seven percent) seeks
friendship and affection from their seniors,
while as many as ten percent want to escape
ragging and another three percent do not want
anything from their seniors. Hence, almost fifty
percent of the students fall in that category who
either wish for friendship and affection from
their seniors or to escape from seniors or
ragging. It can also be inferred from the same
that almost half of the respondents points to
either an uncomfortable relationship with their

seniors or they wish to be yes- man of their
seniors. The power equation in the campuses
is unmistakable. Moreover, the responses to
objective type questions figuring in the
questionnaires were more direct, hence; that
could be inferred more accurately. When
asked how they make new friends, the strategy
ranges from helping the strangers (thirty three
percent) to giving an affable smiling approach
(forty seven percent). As has been expected,
there are only a few extreme instances of
making friends, that is, through aggressive
behavior four percent do so by teasing and
one percent through scaring off the strangers.
These extreme cases, we suspect are the
potential raggers. When asked whether they
take the lead in making friends, an
overwhelming seventy one percent respond in
yes. Only twenty three percent wait for the
other person to take the initiative. In the
reaction to being bullied or subjected, the
largest number (forty six percent) of
respondents feel angry and twenty eight
percent feel insulted when bullied. Strangely,
as many as seventeen percent of students feel
important even though subjected to ragging it
is easy to understand why we come across a
number of responses where ragging has been
refereed to be an enjoyable experience , as
would be clear from the response to the
statement, I enjoy being teased or bullied.
Whereas; nearly half of the respondents (forty
eight percent) say they enjoy the experience of
being bullied while twenty two percent prefer to
stay away from the institution if bullied. Six
percent show their willingness even to leave
studies if the case may be so. About half of the
respondents ( fifty percent) are not interested
in seeking any attention to themselves, but a
significant one third of them would like to be in
the limelight by adopting any means. This is a
dangerous portent among the youth. It would
be better to put up the fact that no gender
classification of responses has been made and
that would remain a limitation of the survey.
The questionnaire asked whether the
respondents would be happy to be friends with
someone who hurt or hurts them. Even though
as many as fifty percent give an emphatic no
to this suggestion, what is significant that two in
every five respondents ( forty one percent)
-109-
would not mind mending their relationships

even if they were hurt by someone. This,
perhaps, is the reason why the incidents of
ragging go unreported and are self
perpetuating. Finally, respondents reply
overwhelmingly in yes (seventy two percent)
on the issue that there should be clear cut
guidelines as to how junior and senior students
should relate to each other during the initial
days of college. Based on the interaction and
the elaborate methodology followed, the
Committee is convinced that the society at
large considers ragging as a social menace.
We are equally convinced that the softer
options have not worked out till date and
therefore, it is a high time for tough and
concrete measures. The six premises that
require immediate actions are schools, higher
educational institutions, district administration,
universities, State authorities and Central
authorities. At each premise, the involvement
of media and the civil society is expected. The
main purpose of ragging is to introduce the
fresher to the seniors and to remove their
shyness and fast adaptability to the new
environment. But, in practice, it has
degenerated in rough and obscene behavior.
In the process, several victims have either died
or committed suicide or maimed permanently
for life. A wave of criminal activity in the name of
ragging has been sweeping over the college
and varsity campuses. What are the reasons
behind it? Why students become violent?
Psychiatrists label sexual frustrations as one of
the reasons. According to Latha Satish, a
Psychologist and Councilor, youngsters are at
their most aggressive form when they enter the
college. It is during the age between 14 and
20, she says, that the most dramatic sexual
development takes place in human beings.
That is the time when youngsters are just
beginning to become aware of them. Since,
they do not have any legitimate way of
expressing themselves sexually, they love its
expression through ragging in which instincts
are satisfied vicariously by a sense of
enjoyment. There are other factors
responsible for sexual perversions of the
youngsters. Family influence has been
declining because of the absence of parents
from home for long hours which they spend at
their workplace. Youngsters grow up under the
care of undesirable servants or wayward

friends. Influences of sex oriented movies, TV
soaps and pornographic literature have
profound impact on the conduct and character
of the young. Pro- ragging based movies in
Hindi and English have also a deep impact
upon the tender mind of the youngsters. Very
few films show the truth and the dark side of
ragging which at times used by the
government as Anti- ragging Awareness
programs. Devoid of parental control and
growing up absurd in the company of wayward
friends they get addicted to alcohol or drugs
etc, etc. Their social life is extended to the
college and university where they fall a prey to
antisocial elements who rule the campus
today. Actually, ragging was rather imported to
India along with English education. The
ragging activities were aimed at creating a new
fraternity by mixing up freshermen drawn from
heterogeneous groups. But subsequently,
they developed into vulgar and barbaric
practices which would shame the ones in
practice in foreign countries. Till the early 70s,
it remained in its mild form. From 1980
onwards, media played a vital role in
influencing ragging in India and it gradually
became brutal in its form. Rapid mush rooming
of private Engineering and Medical Colleges
during the 90s, made ragging more rampant
and severe. Not all of them are in the grip of
brutal and vulgar ragging activity; only few of
them are involved where the campus
administrators are weak and supporting or
conniving at it, or it has the support of student
leaders/organizations. Many of the colleges do
not have rules and regulations against ragging
and where they exist, they are not enforced
firmly.
Every campus administration must ensure
the safety and security of boys and girls left in
their custody. It is the responsibility of the
campus administration to provide protective
rings around the fresher. Students found guilty
must be given exemplary punishment. In
serious cases there should be no hesitation to
prosecute the offenders criminally. Discipline
on college campus has declined sharply due to
mushrooming of sub-standard institutions;
indiscriminate admission and sub-standard
instruction and examinations; a growing
-110-
Location of Ragging Activities
number of unteachable professional students

who having failed in examinations take upon
themselves the role of student leadership: and
politics on the campus in which teachers and
students are all involved. The teaching
profession is full of people for whom it is just a
trade, a vantage point from where to operate in
different non-educational directions rather
than a vocation.
50%
30%
20%
30%
10%
on
campus
49%
20%
0%
Chart I
51% Male
50%
off
campus
Both on/off
campus
The following Table reveals different forms

or manners of ragging prevallent in Indian
educational institutions :-
51%
49% Female
Table - I
Gender of respondents in Engineering
colleges: Results in chart 1 shows that there
were 51% male respondents and 49% female
respondents.
Findings
The initial findings of the study are
presented in the following for these findings,
the emphases was a descriptive analysis of the
survey data and the interview data. Out of 350
students surveyed, 22% report that, they are
not involved in any ragging activity in their
campus, 58% students accepted their
involvements directly or indirectly in ragging
and 20% students accepted their partial
involvement.
Findings I
More than 48% of college students eith
involved in groups, associations or
organisation have experienced ragging
actively or passively.
Findings 2 :Ragging may take place either on
campus, off campus or both on and off
campus.
Chart 2 - According to it, out of total
ragging activities, 50% raggings go inside the
campus, 30% of the campus and 20% of it take
place both on/off campus.
-111-
Male Female
(%)
(%)
Act as a personal Servant 20%
12%
08%
Participate in drinking
20%
18%
02%
Deprive yourself of sleep
10%
07%
03%
Be a wakened at night by 15%

other students
10%
05%
Compelling for tuition by

the teachers whom it is
a trade.
20%
15%
05 %
Watch sex oriented

pictures / movies / TV /
Pornographic literature.
15%
10%
05%
Perform sex acts with the 08%

opposite gender
05%
03%
Disturbs on mobile and

other facilities.
40%
20%
20%
Compelling to go in queue 48%

looking third button of the
shirt and wishing every
one passing through your
side etc.
30%
18%
Others i.e. collection of

25%
money used oil, uniform
etc, etc, knowledge of
campus administrators to
dominant or suppress.
15%
10%
Findings 3 :-
Findings 4
Alcohol consumption, humiliation,

isolation, sleep deprivation, and Sex acts are
ragging practices common some among the
students.
During the interviews, numerous students
justified ragging practices based on their
perception that it promotes bond or batch unity.
However, the survey results indicate that the
majority (2/3rd) of respondents do not cite this
as an outcome of their ragging experiences.
Similarly, ragging is often rationalized by
saying it promotes a sense of accomplishment.
However, the data reveal that more than 3/4th
of the respondents do not identify sense of
accomplishment as an out-come of their
ragging experiences.
Students Are Not Likely To Report Ragging

To Campus Officials
Of those who labeled their experiences as
ragging, 75% said they did not report the
events to campus officials. When provided with
a list of reasons for not reporting ragging, 43%
said they did not want to get themselves into
trouble. For details see the Table No. IV
TABLE IV
Reasons for not Reporting the Ragging
Activities
Table. II
Perceived Positive Results of Ragging
FEEL MORE LIKE PART OF THE BATCH
19%
FEEL A SENSE OF ACCOMPLISHMENT
11%
FEEL STRONGER
12%
DO BETTER IN CLASSES
22%
TABLE. III
Perceived Negative Results of Ragging Results
FEEL STRESSED
39%
HAVE PROBLEMS IN RELATIONSHIP
18%
FEEL GUILTY
14%
HAVE DIFFICULTY SLEEPING
11%
HAVE DIFFICULTY CONCENTRATING

CLASSES
40%
HAVE TROUBLE WITH ACADEMICS
27%
FEEL HUMILIATED OR DEGRADED
23%
FEEL DEPRESSED
13%
INCUR PHYSICAL INJURIES
08%
WANT REVANGE AGAISNST THE ACTIVITY
17%
QUIT THE INSTITUTION
04%
FEEL IN DANGER
03%
NEED TO VISIT HEALTH CENTRE,

DOCTOR OR COUNSELER
04%
CONSIDER TRANSFERRING TO ANATHER

COLLEGE
02%
FEEL LIKE I DONOT WANT TO LIVE

ANY MORE
0.5%
I did not want to get me into trouble
30%
I was afraid of negative consequences to me as

a individual from others
35%
I was afraid others would find out I reported it

and I would be an outsider
32%
Did not know where to report it
11%
I might be hurt by others if they learned I

had reported it.
20%
Teachers supporters the seniors. I may be is

trouble others.
28%
Others
48%
When asked why they did not report their

ragging experience, near about 50% of
students provided a reason other than what
was listed. When these students explanations
were examined, the following patterns
emerged.
Findings 5
Students Recognize Ragging As Part Of
The Campus Culture
Though astonishing, it is a stark reality that
majority of students consider ragging as a part
of their campus culture. These perceived
norms may influence the extent to which
student choose to participate in and / or
tolerate ragging.
Findings 6
Students report limited exposure to
prevention efforts that extend beyond a
Ragging is not tolerated limit. The data show
-112-
that anti-Ragging policies were introduced to

students. Other prevention strategies to which
students were frequently exposed include
positive batch / group activities, and being
made aware of advisor expectation that
ragging would not occur. The least reported
prevention activities to which student report
being involved are workshops on ragging
presented by either adults or peers. The under
mentioned table provides additional information
on the frequencies of commonly using
prevention and intervention strategies.
Table V: Prevention And Intervention

Strategies Experienced By Students.
Students were told about anti-raging policies
during new student orientation.
64%
Student were told where to report ragging.
60%
Students were told rovers duty of faculty and

members during right period with written copy
54%
Students were given a written copy on

anti-ragging policy when joining.
39%
Students attended a ragging prevention

workshop prevented by experts
25%
Student attended a ragging prevention

workshop presented by peers.
15%
Findings 7
Students come to college having experienced
ragging
For few students i.e. outside state
category and from CBSE / ICSE who step into
a College Campus and choose to join, ragging
is not a new experience for them. During
interview 16% students reported to have some
idea of at least at the level of class X to XII itself.
However 84% of them have no idea about
ragging. But they have some news about
ragging through newspaper and media.
Conclusion
Ragging has becomes a universal phenomenon, in almost all our educational
institutions varying in degrees, from moderate
to brutal and vulgar forms. In the process,
several victims have either committed suicide
or physically crippled for life. Year after year,

several victims of ragging have left the
institution in sheer disgust and humiliation. The
incidents narrated in this article indicate the
dangerous depths to which degeneracy can
sink. The main purpose of ragging is to remove
shyness of fresher in a new environment.
Ragging activity is not confined to male
students only; it has spread among female
students also. The problem of ragging is too
demeaning and dangerous for even sinners to
ignore. It shatters the lives of the victims and
their families. It destroys the reputation of
otherwise admirable educational institution
and campus administrators. It just must not be
permitted. Article 14,15,16,17,18 under Right
to Equality of the Indian Constitution has
allowed every citizen of the country to possess
the basic human rights and independence to
which everyone is entitled , this includes the
right to life , liberty, freedom, of expression,
equality, there will be no discrimination before
regarding sex ,caste, and creed. Moreover,
ragging is undoubtedly the violation of human
rights as well as the infringement of Indian
Constitution When some one is being
unnecessarily tortured anywhere, then it is
nothing but violation of human rights. Ragging
is fine till the basic human rights are not being
violated. Supreme Court of India on Febuary,
2009 observed, Ragging in essence is a
human rights abuse..In present times
shocking incidents of ragging have come to the
notice...the student is physically tortured
or psychologically terrorized ... The main
cause of indulging in ragging by the senior
students is the eagerness to show off their
power, authority, superiority by way of helping
and guiding fresher for various things in the
college. The most fundamental of all human
rights that man can aspire for, is the right to
life. Denial of these basic rights means denial
of all other rights, because none of the other
rights would have any utility and existence
without it. So this right has been stressed by
International, regional and national
documents. For example, Article 3 of the
-113-
Universal Declaration of Human Rights says,

Everyone has the right to life, liberty and
security of person. Similarly, Article 2(1) of the
European Convention for the protection of
Human Rights 1950 declares, Everyones
right to life shall be protected by law.
Considering the above rights, it is a high time to
take some convert steps to wipe out this mal
practice which at time process to be a deadlock
of a student's career. Many of the genius
students have already become victims of this
system. Enough is enough we have to give
ragging a death blow.
7.
Sreenivasulu N.S, Human Rights,( Many

Sides to a Coin), Regal Publications, New
Delhi, 2008
8.
Gay J. Antinozzi, J.D. & Alan Axelrod,

Campus Safety, USA
9.
UGC Regulation on curbing the menace

of ragging in Higher Education Institutions2009.(Report of the Committee
Costitutedby the UGC Under the
Chairmanship of Prof. K.P.S.Unny.Former
Registrar, & JNU, Dean, School of
Language, Literature & culture studies,
JNU, New Delhi- 110067, to frame
guidelines to curb the menace of Ragging
in Universities/ Educational Institutions.
References
1.
Ghosh S.K., Ragging: Unquiet Campus,

S.B.Nangia, for Ashish Publishing house,
New Delhi, 1993.
2.
Lipkins Susan, Preventing Hazing,

Jossey- Bass, for Wiley Imprint,
Sanfrancisco, USA, 2006
3.
Nuwer Hank, Wrongs of Passage, Indiana

University Press, Bloomington, USA,1999
4.
Richard B. Gartner, Beyond Betrayal,

John Wiley & Sons, Hoboken, New
Jersey, 2005
5.
Sheras Peter, Your Child : Bully or Victim?,

Sky Light Press, Simon & Schuster, Fire
Side, New York, 2002
6.
SAHRDC, Human Rights and Humanitarian

Law, Oxford University Press, New Delhi,
2008
10. Hazing in view: college students at

Risk(Initial findings from the National
study of student Hazing) March 11,2008,
By Elizabeth J Allan, Associate Professor,
and Mary Madden, Associate Professor,
University of Maine, College of Education
and Human Development
11. Preventing Hazing at Harvard, a guide for
students, Harvard College, Student life
and Activities office faculty of Arts and
sciences, Harvard University
12. C U R E R E P O RT: C R 2 0 0 7 / 0 3 - 0 3 ,
Eradication of Ragging: Realities and
Recommendations , A Legal Perspective,
Panel led by: Anant Kumar Astana, Panel
Members: Ash tosh Yadav, Binod Kumar,
Bhupesh Ch. Samad,(Law students at
Aligarh Muslim University) Known as
CURE Aligarh Chapter
-114-
ISSN 0974 - 200X
Maritime Trade Routes in Ancient India

Binod Kumar
BET
Abstract
India Lies on the route between the West and the extreme East solar as the history of international maritime
trade is concerned. The famous sea routes have moulded Indian outlook throughout the centuries. As India
had a commercial character, it showed tolerance and commopolitanism for the universal humanity in its
economic approach. The natural advantages enabled Indians to acquire the nautical skill and enterprise for
which they were famous in the ancient world.Indian Ocean, Arabian Sea, Persian Gulf; Red Sea,
Mediterranean and Bay of Bengal were the important seas through which international trade route ran in the
remote past. The Western as well the Eastern coasts had a number of good commercial harbours and
emporium which were the export and import centres of Indian maritime trade.
Key Words: Nautical skill, Commopolitanism, Sutradhyaksha, Kulapatha, Smyanapath, Cargoes
Introduction
India was famous for its natural products,
its beautiful manufacture and costly merchandise.
It has been accepted that the earliest
civilization of the world developed in river
basins which helped the international
commerce. The fundamental root of international
commerce was accelerated by the Indians as
India was rich in economic surplus.
Mesopotamia, on the other hand played the
role of intermediary mart where varieties of
commodities were collected from different
nations and transported to the countries in
demand. Egypt was the consuming market
because of the luxurious life of the people
there. Meditarranean culture had also a share
in the commercial activities. It was their
commercial activities which brought Cyprus,
Egypt, Saradinia, Mycenae and Mellespoit in
contact with one another. The extension of the
Mauryan Empire beyond the Hindukush to
Bacteria led to the expansion of Indian foreign
trade. The commercial relation with the foreign
countries continued in flourishing condition in
ancient India in which maritime trade routes
played an important role.
The research article is mainly based on
primary and secondary sources. Materials
collected from variety of sources i.e. books
journals, periodicals etc. have been judiciously
used and utilized. The methodology is textual

as books constitute the mine of information.
Maritime trade routes in ancient India was
well developed. The economic system gave
prominance and preference to production for
life against production for Exchange. But when
a surplus over all reasonable home needs was
left over or when any commodity was in excess
of all home requirements, it may well be utilized
for export just as well as any commodity, which
was not available in home production in
sufficient required quantity would be imported.
This was the origin of trade in India. It was a
natural and scientific origin.1 The difference in
the stage of industrial evolution and equipment
in different countries makes all the difference
to the productive capacity of a country and its
ability to secure the best terms for itself in any
act of exchange.2 Trade as a source of new
wealth and a means of filling the gaps if any,
was an honoured and a legitimate means of
livelihood. The super-structure of a nation's
maritime trade is broad-based on the frame
work of the healthy growth of industries.
Obviously during this period maritime trade
flourished due to healthy growth of industries
and luxurious growth of maritime routes.3
Ancient Indian Craftsmen earned a wide
spread popularity for their technical know-how
and scientific skill. Without a great development
-115-
of technical skill maritime trade could not have

flourished, industry would not have grown so
much and national wealth could not have been
increased in such a high degree. In those days
Indian textile goods and iron manufactures
attained remarkable reputation in the markets
of foreign countries. There was a brisk demand
for the Indian cotton cloth, wool and woolen
products, silk and silkan products.4 That textile
industry very much flourished is well testified
by kautilya, who mentions that the Director of
yarns Supradhyaksha was entrusted with the
duty of looking after the interest of textile
industries.5 A significant invention of the time
enhanced to considerable degree the course
of maritime trade of ancient India.6 The
scientific discovery undoubtedly gave a great
injoetus to Indo-Roman commerce and
increased considerably its value and variety,
because, with the help of favourable wirds, the
merchants could now safely sail to India
through more direct routes and could visit
Indian ports with greater frequency and
comparatively in lesser time.7
In ancient India, the most important ports
were Champa and Tamralipi on the eastern
coast and Supara and Broads on the West.
Besides these there was Adequittas in
Kalinga.8
All industrial growth and development
presupposes a network of trade channel, of
trade troutes and of transport facilities for the
manuacturer goods to spread over the various
distributing centres. It is through this network of
trade routes that ultimately there comes about
the growth and development of important
markets, trade centres and ports for the export
and import of the commodities. Naturally,
therefore, the various sea routes are intimately
connected with its growth and economic
development.9
The sea has traditionally been regarded
as the supreme source of commercial wealth,
because it has served as the very backbone of
international channels of trade.10 There are two
main branches of communication by the sea (i)
Kulapatha or the coasrel route and (ii)
Samyanapath or, over seas routes of these two
Kulapatha was usually favoured because a
passed close to large number of good ports
and therefore, could handle number of national

and international trade. The Kulapatha11
usually remained the busiest sea route,
because boarding here remained free from the
risk involved in journey over high seas.
Samyanapatha12 stood for a route traversing
the high sea and connecting India with the
numerous foreign countries.
India had trade relations with China,
Ceylon, Indus countries and beyond Babylona
and several other countries. The maritime
intercourse of Egypt with India was carried on
mainly by the Arabians. From the strabo we
gather that although considerable amount of
Indian merchandise has followed when
ptolemis ruled insunge, very few green ships
had gone further than South Arabia.
The economic life of man in India evolved
through several phases.13 Some of these
phases preceded the commercial stage.14 In
the first phase man's total economic activity
was confined to food gathering. In India, this
stage occurred when man was in the last
phase of the second glaciation or in the
beginning of the second inter-glacial period. In
this period the basis of subsistance was
hunting and food gathering in one form or the
other. 15 This phase can, therefore, be
described as the age of direct appropriation.
Since the very dawn of civilization trade
routes have always been the most general and
played and maritime trade routes in particular a
leading rules in harmonizing the under only
economic resources over the whole earth
important factor for the growth of commercial
activities. The West of Arbian sea, separating
India from Arabia and Egypt is bounded on the
north by the coast line of Persia. It has been the
busiest sea route throughout. As a result of the
seasonal monsoon it constitute at least for four
thousand years a great sea route for
commercial intercourse. All the sea faring
nations of the West have considered this to be
the chief sea route for their commercial
activities.16
The Indian ocean is a vast oceanic basin
which is separated from the Pacific on the east
by the Asiatic Archipalago and Australia. It is
founded on the South by a line drawn from the
Cape of Good Hope to Bass and is divided
-116-
from Atlantic by Africa in the West and

enclosed by the countries of Asia on the north.
It communicates with China Sea by the strait of
floras including inlets such as the Bay of
Bengal, Sea of Oman, the Persian Gulf and the
Red Sea and chief straits line the channel of
Mozambique and palk strait. There were a
number of important islands.17
In the early stage, the route terminated at

Tonkin (Kio-che) which was the principal port of
China. Hence all ships coming from India used
to unload their cargoes at Tonkin. It may, thus
be very well concluded that during the period of
investigation, India occupied position of
significance on the map of the world by the
virtue of its various maritime trade routes.
The earliest contact of Indians with

Europeans may be traced to the trade centres
of the Middle East where in both flocked in
connection with trade. A direct contact
between Greece and India took place as about
510 B.C. when Darius, the Great sent a Greek
mercenary scylax to sail down the river Indus
to its mouth and to make his way home by the
Red sea.
References
India, from time immemorial enjoyed

many advantages for developing its nautical
skill and maritime enterprises both on account
of its geographical contour and abundance of
natural resources. As observed above both the
Western and Eastern Coasts had a good
number of commercially useful harbours and
ports through which brisk export and import
trade with foreign countries could be easily
carried on.
It appears that ancient Indian merchants
first followed the sea route along the coast of
Bay of Bengal and then discovered a useful
port on Malay Peninsula from where they could
proceed over the land route to Siam and
Cambodia. The mid-ocean route was more
appropriately used by these Western
merchants who, avoiding the coast and land
routes, wanted to establish a direct trade with
extreme East. India could very well maintain
flourishing commercial contacts through
distant countries of Asia and West due to large
number of useful maritime trade routes.18
Conclusion
The obvious economic consequence of all
geographical facilities was that very early in
history, Indian traders learnt to use the various
sea-routes for carrying on maritime trade with
distant countries. Both the western and
Eastern coasts had a good number of
commercially useful harbours and ports
through which brisk trade with foreign
countries could easily be carried on.
1.
Shah K.T., Ancient Foundation of

Economics in India, Vorga and Company,
Bombay 1954, p. 104
2.
Ibid
3.
Agrawal R.S., Trade Centres and Routes

in Northern India, B.R. Publication, Delhi,
1982, p. 14
4.
Kangle R.P., Arthasastra, Bombay

University Press, Bombay, 1965, pp. 7576
5.
Ibid
6.
Ibid
7.
Agrawal R.S., Trade Centres and Routes

in Northern India, op. cit, p. 21
8.
Jataka, With commentary and ed. by V,

Faus boll, Trubnor Press, vol. vii, London,
1877-79, p. 90
9.
Das S.K., The Economic History of

Ancient India, Vohra Publication, Reprint
Allahabad, 1980, p. 156
10. Agrawal R.S., op. cit. p. 76

11. Ibid, p. 77
12. Ibid
13. Ganguli B.N., Reading in Indian Economic
History, Asia Publishing House, New
Delhi, 1964, p.12
14. Das S.K., op. cit., p. 55
15. Ibid
16. Adhya G.L., Early Indian Economics ,
Asian Publishing House, Calcutta, 1924,
p. 168
17. MacCrindle J.W., Ancient India as
Described by Megasthenese and Arriam,
London, 1964, p. 149
18. Chakraborty Haripada, Trade and
Commerce of Ancient India, A c a d e m i c a
Publisher, Calcutta, 1966, p. 261
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ISSN 0974 - 200X
Tutoring the ESL Learners through Task

Based Approach at UG Level
S. Sivaraja
Assistant Professor
Department of English, MASS College of Arts and Science
Kumbakonam 612 501, Tamilnadu
Dr. G. Natanam
Former Principal
120/1, Bazaar Street
Chidambaram 608001, Tamilnadu
Abstract
A language classroom may consist of learners at various levels. There have been many approaches
followed in the teaching of English to make the learners get the competency. Many of the approaches are
considered outdated. Anything that suits and also gives desirable results can be adopted. One such
alternative is task based approach. This study advocates the usefulness of task based approach to the
students at under graduate level. It was aimed to develop interest in learning English in the student
community by showing them their own potential in learning by taking active part.
Keywords: ESL-English as Second Language, TBLT-Task-Based Language Teaching

Introduction
debriefing and deconditioning is necessary for
both teachers and students. Students will be
English has got a considerable attention in
more enthusiastic to the challenges by their
recent years in all the developing countries
participation. As there is a notable awareness
especially in India. It is treated as second
to master the language it becomes necessary
language. English medium schools become
to find a way to train the learner to reach the
popular because the majority of people have to
goal.
use English for social purposes, for education
Statement of the Problem
and labour. There must be some change in the
methodology of teaching depending on the
The major and commonest problem of the
need and situation. Anything that suits and
educated students of India is immediately that
also gives desirable results can be adopted.
they forget whatever they were taught in
One such alternative is task based approach.
English. The reason why they cannot
remember the language they have been taught
Task based approach is nothing but
for several years may often be the lack of deep
learning by doing. Ellis defines a task as an
understanding of the contents they memorized.
activity or series of activities designed to
On the other hand, they seem to remember
engage the learner in the process of actual
most of the things when their teachers get
communication in the classroom by
them involved in doing some special tasks. So,
emphasizing the use of language as a means
this study intends to investigate whether these
of some behavioural end (1982:75). Well
tasks can help the learners to learn and
planned and appropriate tasks are helpful to
register the structure of language in their mind
permanently so that the prospective educated
the learners to have a naturalistic communication
students could become skillful users of English
in the classroom.
after their graduation. More specifically, this
This methodology can make challenging
research attempts to find out the suitability of
demands on teachers resources, imagination
adopting task-based teaching to achieve
and creativity. It paves way to the idea that
learner autonomy.
-118-
Research Question and Hypothesis

This research focuses on whether or not
task-based language teaching has any effect
on the ESL learners at under graduate level.
Thus, an attempt is made to find out a
satisfactory answer to the following question:
What is the effect of task-based language
teaching on the teaching and learning
environment?
Based on the experiments conducted with
a variety of students from various colleges it is
hypothesized that learners certainly get
motivated and the process of learning gets
initiated.
Definition of Technical Terms and Key
Concepts
Defining Tasks
A task can be considered as a piece of
classroom work which involves comprehending,
manipulating, producing or interacting in the
target language while their attention is
principally focused on meaning rather than
form. The task should have a sense of
completeness. According to Breen a task is:
any structured language learning
endeavour which has a particular objective,
appropriate content, a specified working
procedure, and a range of outcomes for those
who undertake the task. Task is therefore
assumed to refer to a range of work plans
which have the overall purpose of facilitating
language learning from the simple and brief
exercise type, to more complex and lengthy
activities such as group problemsolving or
simulations and decision making. (1987:23).
The definition implies that task involves
communicative language use in which users
attention is focused on meaning rather than
linguistic structure.
Task Stages
Tasks involve language in the classroom
and the use of language develops all the macro
skills. In a task based lesson the teacher does
not predetermine what language will be
studied; the lesson is based around the
completion of a central task and the language
studied determined by what happens as the
students complete it.
According to Richard Frost a task based

approach lesson face the following stages:
Pre-task
The teacher introduces the topic and gives
the students clear instructions on what they will
have to do at the task stage and might help the
students to recall some language that may be
useful for the task. The pre-task stage can also
often include playing a recording of people
doing the task. This gives the students a clear
model of what will be expected of them. The
students can take notes and spend time
preparing for the task.
Task
The students complete a task in pairs or
groups using the language resources that they
have as the teacher monitors and offers
encouragement.
Planning
Students prepare a short oral or written
report to tell the class what happened during
their task. They then practice what they are
going to say in their groups. Meanwhile the
teacher is available for the students to ask for
advice to clear up any language questions they
may have.
Report
Students then report back to the class
orally or read the written report. The teacher
chooses the order of when students will
present their reports and may give the students
some quick feedback on the content. At this
stage the teacher may also play a recording of
others doing the same task for the students to
compare.
Analysis
The teacher then highlights relevant parts
from the text of the recording for the students to
analyse. They may ask students to notice
interesting features within this text. The
teacher can also highlight the language that
the students used during the report phase for
analysis.
Practice
Finally, the teacher selects language
areas to practise based upon the needs of the
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students and what emerged from the task and

report phases. The students then do practice
activities to increase their confidence and
make a note of useful language.(2008:28)
following task types to test the practicality of

the methodology to tutor English to the
students at Under Graduate level:
1)
One Word Story: This activity is

extremely simple. Each student adds a
word to create a group story. Despite the
simplicity it can be really challenging.
2)
Conversational English: This activity

exploits a dialogue and shows how the
script and audio files can be used to
develop students speaking abilities.
3)
Agreeing and Disagreeing: In the

activity some concrete statements are
used as a basis for discussion.
4)
Situations: A situation, usually involving

two or occasionally three speakers, is
described verbally to the students. They
must then try to build the whole
conversation that would arise out of the
circumstances. They have to find out the
time of the last train from London to
Brighton, but the person they ask is also a
stranger, to a description of a disagreement,
argument or formal meeting.
5)
The New Student Role Play: This is a

role-play activity in which your students
practice asking for and giving personal
details and directions.
Methodology
Subjects
The participants in this research were
from I and II year classes of a variety of
departments from various Arts and Science
colleges. They were given a questionnaire as a
pre-test and explained about the programme.
Instrumentation
Different types of instruments were used
to gather the relevant data for this study: (1) A
pre-test questionnaire consisting of 51
questions, and (2) A variety of tasks aiming to
develop all the language skills.
A Partial Testing and the Result
The Plan
A few points from earlier pages have got to
be recapitulated here:
It was noted in introduction that:
a)
There have been many approaches

followed in India to make the learners get
the competency. Many of the approaches
are considered outdated. They are
traditional approaches, which have a very
limited scope to reach the desired level of
competency and accuracy. So, there must
be some change in the methodology of
teaching depending on the need and
situation. Anything that suits and also
gives desirable results can be adopted.
It was hypothesized there that :

b)
This (task based approach) methodology

can make challenging demands on
teacher's resources, imagination and
creativity. It paves way to the idea that
debriefing and deconditioning is necessary
for both teachers and students. Students
will be more enthusiastic to the challenges
by their participation.
As it was stated in introduction anything

that suits and also gives desirable results can
be adopted. This study has chosen the
The Experiment
In the mid of September 2010,
an
experiment was conducted involving 50
students drawn from all the first and second
year classes except the department of English
of AVC College (Autonomous), Mayiladuthurai.
They had no readiness whatsoever to use
English either in speech or in writing. They
were given a pre-session, then around 10
contact hours of instruction, spread over 2
weeks, and finally were asked to face the tasks
mentioned above. The same methodology
was observed with the students of Government
College for Women (Autonomous), Kumbakonam,
Idhaya College of Arts and Science for
Women, Kumbakonam and MASS College of
Arts and Science, Kumbakonam.
These
colleges are affiliated to the Bharathidasan
University, Tiruchirappalli, Tamilnadu.
-120-
The purpose of the experiment was to

demonstrate whether the hypothesis as stated

in (b) is valid or not in other words, to show
whether or not an activity based methodology
would help the learners facilitate the learning.
It is to be specially noted that a deliberate
effort was made in the experiment to see that
the learners were not allowed to speak in their
mother tongue and they were trying to find a
correct word to communicate every time. They
find it difficult at the beginning but later they
enjoyed talking and doing the tasks only in
English.
friends held. Finally, they all came out with

suitable answers and reported that it was
interesting.
7.
Participants found it tough to guess the

spelling of some words and with the help
of the group leaders they solved it.
Sometimes they came up with some
synonyms also.
8.
The thirds task which is opinion based was

remarkably appreciated by all the
participants. They differed in their opinion
and a group discussion was also made on
the task. Their level of understanding and
communicating in English was well
observed. They did well as a result of their
interest aroused by these tasks.
9.
A situation based task interested the

groups the most as they found it very
useful for the day to day life. They came
out with different possible expressions
and enjoyed a lot.
Observations Arrived
The following observations are reached
after the execution of the experiment.
1.
2.
In the very beginning of doing the tasks all

the students found it difficult though they
were given a clear idea of the things
expected.
While doing the One Word Story task
some of them found it little challenging to
find a correct word to continue the story.
Some of the group found it very interesting
to go ahead and completed the story
interestingly.
3.
They talked only in English till the end of

the completion of the tasks. They were
allowed to continue to converse in English
whatever faulty it was.
4.
A mixture of very bright, above average

and average level students were put in
each group as participants and their level
of understanding and doing the tasks in
group were well noticed. The very bright
students influence the other two types a
lot. As a result the above average and
average level learners did wonderfully
well when they were doing their tasks
individually.
10. The most interesting point observed is all

the participants were brought from
different departments. Some of them
wanted to study the particular subject out
of their interest and some of them chose
their subject area to avoid all subjects in
English. After their participation they
wanted to be a student of English
language department and their performance
is the evidence.
Conclusion
Conclusions and Recommendations for
further Research
5.
After the completion of the first task,

participants felt confident a little and
wanted to partake in other activities.
The experiment discussed proved beyond

doubt that it is possible to teach the target
language by task based activities. This study
concludes that such a teaching methodology
provokes the learners' interest and let them do
the activities of their own. The result is learner
autonomy.
6.
It was really a mind game to the

participants to guess the correct answer to
complete gaps in task two. The
Conversational English task where an
informal conversation between two
The study further recommends that some

more activities should be experimented in the
same way and it should target the very young
learners. Activities should be remodelled and
simplified according to the young participants.
-121-
Concluding Remarks
The recommendation stresses on the
simplification of tasks and going to the young
learners because "the starting point for all
language learning is some basic, simple,
possibly universal code and that the
acquisition of a standard language develops
out of this by a process of increasing
elaboration" (1987:112), as Corder puts it in
Error Analysis and Inter language.
It goes without saying that the starting
point for language acquisition would be
something simple, because elaboration can
occur only from the simple to the complex. The
second language learner cannot do something
complex with the language and may lose his
interest in learning the language. It would
certainly be wiser to lead him consciously and

deliberately from the simple to the complex
and these activities help to reach the goal.
References
1.
Breen M., Learner Contribution to Task

Design. Oxford: Pergamon Press, 1987
2.
Corder S.P., Error Analysis and

Interlanguage. Oxford: Oxford U P, 1987
3.
Ellis R., "Informal and Formal Approaches

to Communicative Language Teaching.",
1987
4.
ELT Journal. Vol.36. No.2:73-81
5.
Frost R., A Task Based Approach

Turkey: Hamilton, 2008
-122-
ISSN 0974 - 200X
Speech Repertoires in Multilingual Setting

Dr. Poonam Sahay
Sr. Lecturer
University Department of English
Archana Kumari
Assistant Professor in English
Department of Humanities and Social Sciences
North Eastern Regional Institute of Science and Technology
Itanagar, Arunachal Pradesh
Abstract
In an increasingly interdependent world, the knowledge of other languages becomes indispensable.
Multilingualism is a sociolinguistic phenomenon that arises as a result of language contact. It is a situation in
which two or more languages operate within the same context. The discussion of speech repertoire and that
of multilingualism go hand in hand. An individuals speech repertoire is his control over a number of varieties
of a language(s).Every individual has a distinct speech repertoire. So it is fruitful to discuss the importance of
speech repertoire in multilingual setting.
Keywords: multilingualism, speech repertoire, diglossia, code, code-switching

Introduction
Multilingualism is obviously a complex
phenomenon. The multitudes of its complexity
and its many facets have challenged the
interest not only of scientists who are primarily
interested in the general development of
theories, but also of scientists and nonscientists with utilitarian objectives in mind. It
interests linguists because it raises problems
such as multilingual individuals linguistic
competence and performance, the universality
of the surface structure and the nonuniversality of the surface structure of
language usage and language development.
Multilingualism interests sociologists because
of its influence on the functioning of social units
and institutions of various types.
Main Thrust
The notion of speech repertoire is central
to the discussion of multilingualism. If we say
that an individual has a speech repertoire, that
is to say that he or she controls a number of
varieties of a language or of two or more
languages. It is important to keep in mind that
each language in the repertoire brings with it its
own set of grammatical, lexical, pragmatic and
sociolinguistic rules and convention (norms).

The concept of speech repertoire may be most
useful when applied to individual rather than to
group. We can use it to describe the
communicative competence of individual
speakers. Each person will then have a distinct
speech repertoire.
Various Codes of a Community
Given the pivotal importance of multilingualism
to various disciplines, for example,
sociolinguistics, contact linguistics, ecology of
language, and the sociology of language, it is
not surprising to find a plethora of attempted
definitions. Nelde (1988, 609) states that a
convincing definition has so far alluded the
researcher. In this article, multilingualism
simply refers to the knowledge and use of two
or more languages.
Pandit (1979) has given an example of
how a multilingual speaker might use the
different codes in his repertoire. He describes
an Indian businessman living in a suburb of
Bombay.
A Gujarati spice merchant in Bombay uses
Kathiawadi (his dialect of Gujarat) with his
family, Marathi (the local language) in the
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vegetable market, Kacchi and Konkani in

trading circles, Hindi or Hindustani with the
milkman and at the train station, and even
English on formal occasions. Such a person
may not be highly educated or well versed in
linguistic rules, but knows enough to be able to
use the language(s) for his purposes. (p. 79).
An important characteristics of
multilingualism pointed out by Pandits
example is the fact that multilinguals do not
necessarily have a perfect command of all the
languages (or codes, as these languages or
language varieties have come to be called) in
their repertoires. In our experience also we
notice that a trader of spices has to talk with the
people living in different parts of the country.
He does not know all the languages. He may
know only Hindi. How does he communicate
with the traders outside his state? It is
supposed that a trader in Erode in Tamil Nadu
has the facility to know Hindi, may be indirectly.
He comes in contact with a trader in Kerala.
AKeralite speak Malayalam and he hate to
speak Hindi. But to sell his products, he needs
to have speech repertoires, so that he can
easily communicate with the trader in Ranchi.
Similarly, there are certain commodities,
like textiles which are the monopoly of
Maharashtra. How does a trader go from
Ranchi to Mumbai to have a transaction with
the big wholesalers of clothes who knows only
Marathi? Even MNS (Maharashtra Nava
Nirman Sena) has prohibited the use of any
language other than Marathi. How the trader of
Ranchi will communicate with the trader in
Mumbai? Again we need speech repertoire.
In a multilingual speech community a
whole range of languages, or repertoire, is
available to speakers, who choose to use
some of them in their linguistic interaction to
perform particular social roles. Repertoire
applies at two different levels to both the
community and the individual. A speaker does
not usually control the whole range of the
codes of a community's repertoire continuum
but only a number of these (Hamers & Blanc
1989: 172-173).
Diglossia and code-switching
Theoretical analyses of multilingualism
and bilingualism at an individual or societal
level raise many complex issues (Baetens
Beardsmore 1986, de Houwer 1990, Romaine
1995, Grosjean 1997). Diglossia was originally

expressed (Ferguson 1959) as the distinction
between the two forms of a language such as
Arabic, German, French and Greek,
separatingthe formal outer High form (e.g.
Classical Arabic, Hochdeutsch, French) and
the Low informal inner form (e.g. Egyptian
Arabic, Schwyzertutsch, Haitian Creole).
Gumperz (1982) and Myers-Scotton (1993,
2006), amongst others, have since redefined
the role of diglossic language use to reflect
identity, power and transaction (Romaine
1995, p.166) where function, content or
rhetoric roles explain the predominant uses of
each language (Pennington 1998). A diglossic
situation exists in a society when it has two
distinct codes which show clear functional
separation; that is, one code is employed in
one set of circumstances and the other in an
entirely different set. Ferguson (1959, p. 336)
has defined diglossia as follows:
Diglossia is a relatively stable language
situation in which, in addition to the primary
dialects of the language (which may include a
standard or regional standard), there is a very
divergent, highly codified (often grammatically
more complex) superposed variety, the vehicle
of a large and respected body of written
literature, either of an earlier period or in
another speech community, which is learned
largely by formal education and is used for
most written and formal spoken purposes but
is not used by any sector of the community for
ordinary conversation.
Ferguson first introduced the term
diglossia in 1959 to refer to a relationship
between varieties of the same language, but
nowadays the term covers also relationships
between different languages used in a society
(Hamers and Blanc 1989:, 33-35). The variant
reserved for informal uses within a speech
community, the low variety, enjoys less social
prestige: it is the language of informal
interactions (such as ones family life). The high
variety, in its turn, is used in formal and outgroups situations (Sebastian 1982: 8). The low
variety is typically acquired at home as a
mother tongue, the high variety, on the other
hand, is learned later, normally at school,
never at home. It is a language of institutions
outside the home (Hamers& Blanc 1982: 34).
Fishman distinguished in 1971 between a
high and low language, where the high
-124-
language corresponds to status, high culture,

strong aspirations toward upward social
mobility, whereas the low language is more
associated with solidarity, comradeship and
intimacy by its speakers (Carranza 1982: 64).
The particular dialect or language that a
person chooses to use on any occasion is a
code, a system used for communication
between two or parties. It is unusual for a
speaker to have command of, or use, only one
such code or system. Obviously too,
functioning in a diglossic situation requires a
person to use two codes. Command of only a
single variety of language, whether it is a
dialect style, or register, would appear to be an
extremely rare phenomenon. Most speakers
command several varieties of any language
they speak, and bilingualism, even
multilingualism, is the norm for many people
throughout the world rather than unilingualism.
People, then are required to select a particular
code whenever they choose to speak, and they
may also decide to switch from one code to
another or to mix codes within sometimes very
short utterances and thereby create a new
code in a process is known as code switching.
Code-switching (also known as code-mixing)
can occur in communication between
speakers turns or within a single speakers
turn.
Domain of Multilingualism
Joshua Fishman has introduced domain
analysis which describes the use of languages
in various institutional contexts in a multilingual
society. Fishman suggests that one language
is more likely to be appropriate in some specific
contexts than another (Fasold 1984: 183).
Proper usage indicates that only one of
the theoretically co-available languages or
varieties will be chosen by particular classes or
interlocutors on particular kinds of occasions to
discuss particular kinds of topics (Fishman,
1972: 15).
Domains are defined in terms of
institutional contexts or socio-ecological cooccurrences. They attempt to designate the
major clusters of interaction situations that
occur in particular multilingual settings.
Domains enable us to understand that
language choice and topic are related to
widespread socio-cultural norms and

expectations (Fishman 1972: 19).
According to Fishman, there is no
invariant set of domains applicable to all
multilingual settings, as language behaviour
reflects the socio-cultural patterning. Domains
can thus be defined intuitively, theoretically or
empirically. They, too, can differ in terms of
socio-psychological and societal-institutional
level. Socio-psychological analysis distinguishes
intimate, informal, formal and intergroup
domains.
Conclusion
In a multilingual country like India where
apart from Hindi and English, there are so
many regional languages which are known as
richer than Hindi or English. But the
communication gap arises when a member of
particular language speaker goes to a place
where his language is not understood. My
effort and purpose in writing this article was to
highlight the need for speech repertoire, so
that people travelling from Kashmir to
Kanyakumari do not face any problem.
Being monolingual restricts the individual
to a limited societal context (Skutnabb-Kangas
2000). In a democracy, which requires
participation, this is not a favourable situation.
Multilingualism broadens the repertoire for
interaction and promotes mutual respect,
tolerance and equality, which are key
democratic values. A democratic country can
provide citizens with different identities while
still fostering an allegiance to a common
nation-state. In many parts of the world it is just
a normal requirement of daily living that people
speak several languages: perhaps one or
more at home, another in the village, still
another for purposes of trade, and yet another
for contact with the outside world of wider
social or political organisation. These various
languages are usually acquired naturally and
unselfconsciously, and the shifts from one to
another are made without hesitation.
People who are bilingual or multilingual do
not necessarily have exactly the same abilities
in the languages (or varieties); in fact, that kind
of parity may be exceptional. As Sridhar (1996,
p. 50) says, multilingualism involving
balanced native like command of all the
languages in the repertoire is rather
uncommon. Typically, multilingualism has
-125-
varying degrees of command of the different

repertoires. The differences in competence in
the various languages might range from
command of a few lexical items, formulaic
expressions such as greetings, and rudimentary
conversational skills all the way to excellent
command of the grammar and vocabulary and
specialised register and styles. Sridhar adds:
Multilinguals develop competence in each of
the codes to the extent that they need it and for
the contexts in which each of the languages is
used.
References
1.
2.
3.
Blackledge Adrian and Creese Angela,

Multilingualism: A Critical Perspective
(Advances in sociolinguistics), Continuum
International Publishing Group, New York,
2010
Studies in Sociolinguistics), OUP, US,

1996.
4.
Hamers J. F. and Blanc M. H. A.,

Bilinguality and Bilingualism, Cambridg
University Press, 1989
5.
Huebner Thom and Ferguson Charles A.,

Cross Currents in Second Language
Acquisition and Linguistic Theory
(Language Acquisition and Language
Disorders), John Benjamins Publishing
Company, 1991
6.
Sharma J.C., Multilingualism in India,

Language in India,Volume 1: 8 December
2001
7.
Srivastava R. N., Linguistic Minorities and

National Language, In F. Coulmas (ed.),
Linguistic Minorities and Literacy, The
Hague: Mouton, 1984
Clare Wright, Diglossia and

Multilingualism Issues in Language
Contact and Language Shift in the case of
Hong Kong, Pre and Post-1997, ARECLS,
2008, Vol.5, 263-279
8.
Wardhaugh Ronald, An Introduction to

Sociolinguistics, Willey Blackwell, 2009
9.
Ferguson Charles A. and Huebner Thom,

Sociolinguistics Perspectives: Papers on
Language in society, 1959-1994, (Oxford
http://ccat.sas.upenn.edu/~haroldfs/me
sseas/regrep/node3.html
10. http://www.reference-global.com/doi
/abs/10.1515/9783110132649.1.6.391
-126-
ISSN 0974 - 200X
India Rediscovered in Some Indo - English Novels

Vinay Bharat
Assistant Professor
Department of English
Marwari College, Ranchi
Abstract
This article tries to filter out the chief characteristics of India as a nation and of Indians as a whole, its major
traits that set it culturally apart with the people of the other corners of the globe. Also, it tries to demarcate the
cultural allotropy which is quite natural for a country like India that has been subjugated and colonized for a
long period. This article filters out some one-liners.
Keywords: cultural allotropy, cola generation

Introduction
In the fast shrinking modern world, the
state of a static cultural identity is simply
unthinkable. The frequent interaction among
people of different and contradictory sets of
values, thought processes and the attitude
towards life result into a process of conscious
and sub-conscious give-and-take and the
change is visibly clear from attire to
mannerism. Nothing serious is involved here.
But on the other hand, there are people who
have had the misfortune of being colonized,
such people have to face a kind of alien cultural
flood threatening, in some cases, to submerge
the native tradition and culture. The presence
of two contradictory sets of values - one not
fully accepted and the other not totally rejected
- gives rise to a difficult situation in the face of
the conflicting claims of the two. This gives rise
to a mixing of cultures- a blend which in other
words may be called "cultural allotropy", that is,
existence of a culture of a particular region in
two or more forms, having different and mixed
properties at emotional or intellectual level at a
given point of time.
Main Thrust
Discussing the East - West encounter
theme of the Indian English novel in English,
Balchandra Rajan observes:
India today is facing radical challenges
not merely in its sociological landscape
but perhaps even in that immemorial
landscape of the heart... The question
to be answered is whether the Indian
tradition with its capacity for
assimilation and its unique power of

synthesis can come to terms with the
new without deep erosions in its
fundamental character.1
The above question is invaluable. But
what exactly is the 'fundamental character' of
India, this question once again becomes as
mythic as India herself is. To seek out the basic
Indian character is, perhaps, simple; but
finding the real answer is too complex. But it
has been dared to do so. It has been attempted
to dig out the major works of five illuminated
Indian English novelists - Kamala
Markandaya, Arun Joshi, Ruth Prawer
Jhabvala, R. K. Narayan and Upamanyu
Chatterjee. The reason behind it was as clear
as water. The first three, namely, Kamala
Markandaya, Arun Joshi and Ruth Prawer
Jhabvala have had the advantage of "mixed
sensibility" and "unique synthesis" of culture.
All these three have first hand knowledge of
countries of their adoption, especially both the
women writers. Whereas, R. K. Narayan
knows the west through his frequent visits and
Upamanyu Chatterjee is a direct product of an
anglicized generation. Hence, landscapes of
these novelists produce a typical example of
cultural assimilation and allotropy2.
One-liners about India or Indian
After intensive study, It has been found
that if one tries to sum - up the fundamental
character of an Indian or India in one line, he
could be labeled as the biggest fool. But,
instead some one- liners are put forth about
India or Indian, which have been filtered out
-127-
from the representative works of the abovementioned novelists. When one would go
through these one- liners, one would feel that
these facts are very near to their own
experience (if he is an Indian). Also, it would
introduce outsiders with our fundamental traits
which are, of course, changeable yet
unchanged; erodible yet virgin.
First of all, let us have a glance over those
Indian characteristics which have stood
against time for so long yet nothing could
change its 'un -changeability'. Unlike the
Western hemisphere, ' in this part of the World,
Indian prefer to marry only once in a life time3'
Or, if any 'westernized Indian' like Vasu in The
Man- eater of Malgudi believes that' only fools
marry"4, we call them a ' cultural allotrope"5.
Still India is supposed to be a ' nation of
saints"6 and there is no doubt that the majority
of Westerners come to India either ' for a
spiritual purpose'7, or' in a hope of finding a
simpler or more natural way of life'8 but all they
'find here is dysentry'9.
Though in India knowing English
language 'gives one confidence'10 and people
love to be ' English' but do not forget to abuse
English; sometimes as ' the language of bloodsucking imperialists11."
Further, though the crookedness of taxiand auto- rickshaw -drivers of all Indian cities (
especially in the north ) is ' matchless, almost
mythic'12 , one 'always argues with any taxiscooter - or rickshaw-wala on principle.
Otherwise the journey is incomplete'.
Sindi, the central character of The
Foreigner rightly observes that "Indians
discuss things more than any other people"14
and that is why " on a train everyone want to
know everyone else"15.
We are "emotional"16 and "sentimental" 17,
and we do not miss any single opportunity to
take ourselves " so seriously"18.
This is not only that the recent Radiaepisode or Commonwealth games -episode
has stamped it as a fact, rather, Sindi of 1980s
also believes that ' to move up in India , one
needs good contacts"19 and " in India
everything ends in seeking money"20.
Majority of Indians stand contrast to
insomniac Westerners as we have been
envied by them that 'when Indians sleep they

really do sleep., no regular bed time - don't stir
till the next day begins"21.
Not only this, Indians also stand in
contrast to the Utilitarian Westerners who have
created a 'use and throw'- society. Whereas
Indians have got the habit of collecting and
preserving things regardless of its utility and
that is why, in India, even 'scrap is useful'22.
Since in India, grains are compared with Gods
'Anna devta", still a self- dependent India does
not prefer to 'waste food'23.
Most of the Indians misinterpret the
meaning of a 'free country' and 'fundamental
rights", Vasu of The Man- eater of Malgudi is
not a solitary example of it24.
Now, let us witness some minor 'erosions'
in our culture. In modern shining India , the '
cola generation', that is, the young generation '
doesn't oil its hair'25 and this generation likes ' Tshirts and Calvin klein jeans., fast food joints,.,
motorcycles, girlfriends,..whom ( they) could
lay anytime... marijuana..., even a little
cocaine, the singers who won the Grammy
awards., calling rupees bucks., ambition to go
abroad ('to the US of A')26 and they love to '
wear a tie, use., credit cards, kiss the wives of
colleagues on the cheek and smoke a joint,
listen to Scott Joplin and Keith Jarret, and on
weekends...see a Horror film, or a Carlos
Saura"27 and Gandhi for them is an invisible
character of 'Munnabhai MBBS'. If our ' cola
generation' is running fast for the new
changes, our hexa- and septuagenerians are
also not far behind who are transfixed in the
twilight zone of new changes. As a result, their
condition has become ' allotropic'. They " eat
beef too... corned beef sandwiches and wear
dhoti and read the Upanishads in Sanskrit'28.
But despite all these changes, still ' the men sit
apart from the women and children., may be
because no one wants to see a man and
woman enjoying anything together'29.
And with the pronouncement that 'India is
working towards a new age,30 and " nowhere
else could languages be spoken with such
ease.. American and Urdu"31, Indians are ready
to hug anything western from Basmati to
Texamati, from Macdowells to KFC, beginning
from the names itself. No surprise that we love
-128-
to be called " August"32 instead of "Agastya" , "

Sandy" for " Zahira"33, " Sindi" for " Surrender
Oberoi34 and Chidananda loves to rechristen
himself as " Chid"35.
Conclusion
Intellectual traditions are culture bound.
They come into existence because of the
specific needs of the society and period that
give them birth. When these traditions are
transplanted, they tend to lose their
authenticity and even their utility. The process
of intellectual importation in India created an
imbalance in cultural trade as well as a rift
between knowledge and reality. These above
discussed one-liners very aptly reflect some
minor erosions or changes in our fundamental
Indian characteristics which can easily be
identified yet its religiosity, ethics and sociopolitical culture is still the same.
References
1. Balchandra Rajan, Identity and nationality
Commonwealth Literature, Unity and
Diversity in a Common Culture, John
Press ( London, Heinemann Educational
Books, 1965) in Considerations,
Mukherjee Meenakshi (ed), N. Delhi,
Allied, 1977, p. 3
2 Mishra G.D., Physical Chemistry, Motilal
Banarasides,Delhi, Rpt. 1987
3. Joshi Arun, The Foreigner. New Delhi,
Orient Paperbacks, 1993, p.100
4. Narayan R.K., The Man Eater of Malgudi,
Indian Thought Publications , Madras,
Reprint, 2003, p. 34
5. Kawa Lily and Bharat Vinay, Cultural
Allotropy In Indo- English Novels
www.zgyn.com
6. Joshi Arun, The Foreigner,op.cit,1993,
p. 70
7. Ruth Prawer Jhabvala (rpt.2003), Heat
and Dust. G.B., John Murray ,p. 22
8. lbid., p. 95
9. lbid., p. 95
10. Upamanyu Chatterjee, (1989) English,
11.
12.
13..
14.
15.
16.
17.
18.
19.
20.
21.
22.
23.
24.
25.
26..
27.
28.
29.
30.
31.
32.
33.
34.
35.
-129-
August: An Indian Story. London, Penguin

in association with faber and faber ,pp.
59-60
lbid., p. 59
lbid., p. 146
lbid.,p. 81
Arun Joshi (1993) The Foreigner, op.cit.,
p. 115
Upamanyu Chatterjee, (1989) English,
August: An Indian Story ,op.cit., p. 207
Kamala Markandaya, (1969) The Coffer
Dams, G.B. Hamish Hamilton ,p. 70
R.K.Narayan, (Reprint, 2003) The Man
Eater of Malgudi ,op.cit., 134
Arun Joshi (1993) The Foreigner, op.cit ,p.
38
lbid,p. 42
lbid,p.43
Ruth Prawer Jhabvala (rpt.2003), Heat
and Dust ,p. 52
lbid., p. 125
August: An Indian Story , op.cit., p. 52
R.K.Narayan, (Reprint, 2003) The Man
Eater of Malgudi ,op.cit., p. 47
August: An Indian Story ,op.cit.; p. 110
lbid., p. 75
Ibid., p. 153
lbid., p. 281
Ibid., p. 117
Arun Joshi (1993) The Foreigner, op.cit ,p.
38
August: An Indian Story op.cit., p. 1
lbid.,the very title of the novel
and Dust ,op.cit., p.32
Arun Joshi (1993) The Foreigner, p 191
and Dust ,op.cit., p. 24
ISSN 0974 - 200X
A Fresh Approach to Quantifier Raising

Dr. C.K. Mishra
Assistant Professor
Gore Lal Mehta College, Banmankhi, Purnea, Bihar
Abstract
In this paper, I show that May (1991) and Chomsky (1991, 1993) fail to account for several data relating to
binding phenomena. May (1991), to begin with, assumed that the operations Wh-Movement and Quantifier
Raising derived LF from S-structure. Although QR generalised binding principles, it also risked their
applicability for some other sentences that were ungrammatical in terms of binding prior to the movement of
the quantifier to the left-most position of the sentence at LF but fulfilled the binding requirements after QR. To
prevent such overgenerations, Chomsky (1981) proposed that Principle C was satisfied at S-structure; a
solution that is not available in Minimalist Syntax with S-structure dispensed with. Chomsky (1993), however,
argues that only the specifier every in the DP every director is raised at LF. What I try to show in this paper is
that even this proposal fails to explain certain empirical data on binding phenomena. I propose an mcommand condition on binding to account for such data.
Keywords: Wh-movement, Quantifier Raising, and LF

Introduction
b. [everyone that the women [VP
introduced each other to ei]] i
May (1985, 1991) considered Logical
Form to be the representation of the form of the
[the men introduced each other to ei]
logical terms, or the expressions with invariant
Although QR generalises binding
meanings, of a language. It is then at LF that
principles to sentences like (1a), it can also risk
semantic rules for the interpretation of logical
their applicability for some other sentences
terms are applied. May (1991) assumed that
that are ungrammatical in terms of binding
the operations Wh-Movement and Quantifier
prior to the movement of the quantifier to the
Raising derived LF from S-structure. Such a
left-most position of the sentence at LF but
designated level of syntactic representation
fulfill the binding requirements after QR:
was motivated by some theory-internal
(2)
considerations such as the principles of the
Binding Theory of the time. Indeed, if the
??a. Shei met every director that Maryi
Binding Theory could be shown to require the
knew.
particular articulation of structure found just at
b. [every director that Mary [VP knew
LF for its full application, this would constitute a
ei]] i [she met ei]
sort of existence proof for LF, and the devices
employed in deriving it (May, 1991: 339). The
empirical support for invisible LF operations
were sentences with quantifiers like (22) in
May (1991), reproduced here as (1a), with a
structure satisfying Principle A ONLY AFTER
the application of QR at LF (1b) so that both
the women and the men locally c-command an
occurrence of each other:
(1)
a. The men introduced each other to
everyone that the women did.
In (2b), Mary is outside the c-command

domain of she. Then Mary can antecede she
with no violation of binding requirements. The
prediction proves to be empirically false.
Based on similar cases, Chomsky (1981)
concluded that Principle C was satisfied at Sstructure; a solution that is not available in
Minimalist Syntax with S-structure dispensed
with.
Chomsky (1993), however, argues that
only the specifier every in the DP every director
-130-
is raised at LF. It follows that (3b) will be the LF

representation of (3a) after QR.
(5)
a.
The nurse kissed [every child]i on hisi

birthday.
b.
Al Capone gave [every gangster]i

hisi share.
c.
The hospital helps [every woman]i

when shei needs medical care.
(3)
??a. Hisi friends like every studenti.
b.
everyj [hisi friends like [tj student] i ]
(3) shows weak crossover (WCO) effects.

The quantifier every has raised to an LF
position high enough to c-command and, as a
result, fulfill the requirements of scope theory.
Despite that, the DP every student does not
take scope over the pronoun his. This can
explain why the pronoun cannot be bound to
the DP even after QR. It can also explain the
ungrammaticality of (2a).
(6)
TP
DP
DP
T'
It follows that (4) below is ambiguous in

scope NOT because everyone c-commands
someone (4b), or vice versa (4c) (see Mays
(1977) Scope Principle) but due to LF
representations with either of quantificational
specifiers every or some taking scope over the
other (4d-e).
VP
V'
V'
(4)
a.
Everyone loves someone.
b.
everyonei [someonej [ ti loves tj]]
c.
someonej [everyonei [ti loves tj]]
d.
everyi [somej [[ ti one] loves [tj one]]]
e.
somej [everyi [[ ti one] loves [tj one]]]
The nurse -ed kiss
Then the empirical challenge to the

viability of this version of QR must come from
grammatical cases, if any, in which one (the
nominal element of the DP) cannot ccommand a co-indexed pronoun unless the
whole DP, say someone, is raised at LF.
But do such cases exist?
In each of the sentences in (5) below, the
quantificational DP binds the pronoun without
c-commanding it. (6) indicates how the
problem in (5a) can be solved if the whole DP is
raised to the left-most position of the sentence
at LF. For other sentences, similar structures
are conceivable.
PP
on his birthday
But do we really need to raise child

together with its quantifier after all? Perhaps
not, if one uses another command relation
instead of c-command, namely m-command,
as the scope condition on binding:
(7) A binds B if the lowest maximal projection
properly dominating A also properly
dominates B.
In case of (5a) above, every can still raise
to the left-most position of the sentence to take
scope (or have only its formal features move as
specified in Chomsky, 1995: chapter 4) while
child remains in situ to bind the pronoun his.
This is more general-isable than the raising
-131-
solution as it equally applies to sentences with

no quantifica-tional phrases of any sort:
(8)
a.
The nurse kissed [the child]i on hisi

birthday.
b.
Al Capone gave [the gangster] i hisi

share .
c.
The hospital helps Janei whenever

shei needs medical care.
Does (7) predict sentences in (9) to be

grammatical, too?
(9)
*a.
Al Capone gave himi Johnis share.
*b.
Al Capone gave himi

gangsteris share.
DP
NP
References
1.
Chomsky Noam, Lectures on

Government and Binding. Dordrecht:
Foris, 1981
2.
Chomsky Noam, A minimalist program for

linguistic theory. In The View from Building
20: Essays in Linguistics in honor of
Sylvain Bromberger, ed., 1993
3.
Kenneth Hale and Samuel Jay Keyser, 152. Cambridge, Mass.: MIT Press.
4.
Chomsky Noam, The Minimalist Program.

Cambridge, Mass, MIT Press, 1995
5.
May Robert, The grammar of

quantification. Doctoral dissertation, MIT,
Cambridge, Mass, 1977
6.
May Robert, Logical Form: Its Structure

and Derivation. Cambridge, MA, MIT
Press, 1985
7.
May Robert, Syntax, Semantics, and

Logical Form. In The Chomskyan Turn,
ed., Asa Kasher, 334-359. Oxford:
Blackwell, 1991
D'
John
In this squib I briefly examined the status

of quantifiers in the theory of syntax, and
argued that adopting m-command as the
scope condition (on binding in general and
quantificational binding of pronouns in
particular) would save some unnecessary
theoretical labour at LF. The empirical question
to address next is how much of LF truly
remains indispensable to the theory of syntax.
Meanwhile, the linguist keeps on dancing with
the quantifiers!
every
Not at all. The lowest maximal projection

dominating John/gangster is DP (rather than
VP), which does not dominate him:
(10)
Conclusion
's
NP
share
-132-
ISSN 0974 - 200X
The Shadow Lines : A Political Novel

Swati
Research Scholar, Department of English
Dr. Rajesh Kumar
Reader, Department of English
Abstract
This paper focuses on Amitav Ghoshs treatment of the changing middle class ethos in India during the Pre
and Post- Independent era through his novel The Shadow Lines .In the novel, the failures of nationalism and
nationalist governments find their echo in the characters, memories and views on the Partition. The novel
primarily deals with the theme of the Partition of India and the consequent trauma of the East Bengali psyche.
In The Shadow Lines, Amitav Ghosh holds that if the purpose of Partition was to gain freedom, then that
freedom is a mirage. He brings further the inefficiency of the drawn lines which he calls shadow lines that
separate the two nations.
Keywords: Freedom, Politics, History, Violence, Nationalism

Introduction
Amitav Ghosh, with his subtle humour and
awareness of contemporary politics ensures
Amitav Ghoshs second novel, The
that private turmoil and crises are mirrored, in
Shadow Lines, is well considered as a political
public turmoil and crises. He uses this
novel as it boldly tackles the political theme,
technique to unveil the political theme in the
both national and international. According to
novel. The narrators grandmother is a
Irving Howe, A political novel is one in which
displaced person and had to leave her
1
political ideas play a dominant setting. The
ancestral home Dhaka and settle in Calcutta
overall focus in The Shadow Lines is on the
after partition. She returns to Dhaka and her
universal urge for political freedom. The
homeland in 1964. Dhaka is a different city yet
response to violence and student nationalism
in her mind, the place of childhood remains as
are some other important aspects of
real as ever. Her memories are passed on as
contemporary life in the sub-continent which
vivid stories to the narrator. The idyllic vision of
have been stressed in this novel. The vision of
the ancestral home at Dhaka is shattered by
life presented is a dynamic desire to find a
political events like communal riots both in
harmonious and complete relationship with the
India and Pakistan in 1964. The political theme
rich diversity of the modern world.
of the novel gets highlighted as the narrator
Main Thrust
shows the contrasting responses to violence
and the concept of nationalism that are
It is a novel which skillfully weaves
revealed
by his grandmother and Tridib
together personal lives in India, Bangladesh
respectively.
and London. In the story, memories unfurl like
coils within coils. A conventional chronological
Most of the grandmothers vision is
narrative is not used. Instead, the time
nostalgic. There is no rancour about partition
sequence is all jumbled up in the story. The
and Muslim refugees occupying her ancestral
narrator is a young boy, who, at the start of the
home. Yet, this is a novel which acknowledges
novel listens to the variety of stories by his
the restlessness and political turmoil of the
perceptive and scholarly cousin, Tridib. These
time. The communal riots in 1964, in both India
stories create new vistas of experience for the
and Pakistan lead to the untimely death of
narrator, a young school boy in Calcutta.
Tridib, killed by an impassioned mob in old
However, it never becomes too esoteric.
Dhaka. The death of her nephew changes her
-133-
perception. She talks now of fighting for

freedom. I gave it ( the chain) to the fund for
the war . For your sake, for your freedom.
We have to kill them before they kill us; we
have to wipe them out. ( 237)
Her home in Dhaka which was like a
pastoral retreat, a golden vision, is now a
reminder of death and communal violence.
The idyllic vision is shattered. The desire now
is changed. To use the phraseology of social
psychology, the grandmother also now thinks
in terms of us & them. She can not understand
that national liberty in no way guarantees the
inviduals liberty.
The death of Tridib is the climax of the
political theme in the novel. Communal strife
and the irresistible urge of nationalism are also
highlighted by the author. Like in his previous
novel, The Circle of Reason, it also displays
immense zest in story telling. The vision of life
presented is a dynamic urge to find a complete
relationship with the rich diversity of the
modern world. Political insights never obtrude
or impede the flow of the story because of the
memory technique. This is what makes the
novel distinctive. For instance, the
grandmother lying in bed during her final
illness tells a story about a communal
experience Ila has undergone in London. The
grandmothers response to Ila is not
sympathetic. She tells the narrator:
Ila has no right to live there . She
doesnt belong there. It took those people a
long time to build that country years & years
of war and bloodshed. Everyone who lives
there has earned his right to be there with
blood war is their religion. Thats what it
takes to make a country. (77-78)
The grandmother is not in a state of
hallucination. Her insights are sharp and full of
clarity. In her conversation, she reveals an
alarming prospect that feelings of nationalism
can only develop through processes of war
and sustained bloodshed. The novel moves
backward and forward in time, which makes
political issues more realistic. When the
narrator has told Ila about the grandmothers
reaction, the latter, a university graduate in
history, has promptly categorized the response
as that of warmongering fascists. The
narrator aptly rejects such easy generalizations

and recalls the more worldly wise Tridibs
observations:
All she wanted was a middle class life in
which, like the middle classes the world over
she would thrive believing in the unity of
nationhood and territory, of selfrespect and
national power: that was all she wanted, a
modern middle class life, a small thing that
history had denied her in its fullness and for
which she could never forgive it. (78)
So, as Tridib has observed, the
grandmother is not a fascist, but a modern
middle class person not living in a world of
fantasy and selfdeceptions. The
grandmother is nurtured in an environment of
police raids in the colleges and universities of
Dhaka. It is the time of the British rule and the
terrorist movement in Bengal in the first few
decades of the century is going on. Her
motivation is a desire to be free and so feelings
of nationalism get linked to self-respect and
national power. The grandmother can never
fathom Ilas desire to live in London, rootless
but free of middle class constrtaints and taboos
or Mays urge to collect money for worldly
causes like famine relief in Africa. There are
also ilas radical friends in London, who picket
on political issues. Another fact of nationalism
is revealed in Nick Price, who later marries Ila.
Nick gives up a lucrative chartered
accountants job in Kuwait because of
outdated management practices and
interfering Arab business partners. He still
clings to Britains colonial past, as it provides
greater opportunities for exercising power and
travel. The grandmothers desire to even kill for
freedom, Mays internationalism, Nicks
colonial hangover, Ilas Trotskyite friends
picketing for political causes and Ila striving for
personal freedom are either aspects of
nationalism or political commitment which the
novel brings forth. By exploring connections,
distinctions and possibilities, Amitav Ghosh
shows that in a changing world nationalism
and ideology are often a source of violence. So
the shadow line between people and nation is
often a mere illusion. The force and appeal of
nationalism cannot be wished away, just as
murder by a communal mob in the byelanes of
old Dhaka. Robi an I.A.S. officer, in charge of a
-134-
district, philosophises to Ila and the narrator

near a derelict church in Clapham, London.
I lied, I havent met Montu for months.

(200)
You know, if you look at the picture on the

front pages of newspaper at home now, all
those pictures of dead people in Assam, The
NorthEast Punjab, Srilanka, Tripura people
shot by terrorists and separatists and the army
and police youll find somewhere behind it all,
that single word; everyones doing it to be free.
(246)
Before reaching school we unscrewed

the caps of our bottles and poured the water
out. ( 200 )
This is the hallmark of the novel, it

recognizes and acknowledges the violence in
our lives. There is state terror, there is majority
communalism and minority communalism
violence. The novel makes no distinctions,
takes no sides. Amitav Ghosh shows that even
characters like the grandmother and Ila, who
do not indulge in violence are on the fringe of it.
The grandmother even though afraid, is willing
to run errands for the Bengal terrorists and kill
the English magistrate at Khulna during her
student days. There is a certain cruelty in the
way Ila breaks from her family to adapt to the
more cosmopolitan life style of London. The
quest for political freedom in The Shadow
Lines makes the novel very contemporary.
The complexities of minority and majority
communalism are also very sensitively
handled by Amitav Ghosh. Using the memory
techniques, he links two events, riots in
clacutta and mob violence in Dhaka which lead
to Tridibs death. The violence in Calcutta
starts on 10 January 1964, the day the first
cricket test match of the 1964 series against
England at Madras commences. The narrator,
by recalling wicketkeeper batsman, Budhi
Kunderans maiden test century, is able to
focus on other eventful happening on that day.
The school bus nearby is empty because of a
rumour circulated that the whole of Calcuttas
water supply is poisoned. The dozen old
school boys in the bus do not doubt or question
the authenticity of the information. As the
narrator remembers, even the young minds
are conditioned to assume and believe that it is
the Muslims who had poisoned the water. The
most poignant expression of the communal
divide is shown in those two actions. The
narrator disowns his best friend, a young
Muslim boy named Montu.
Amitav Ghosh, with his sensitive use of

language and unique narrative techniques,
highlights the fact that such irrational
behaviour is not confined to this particular
incident. He shows that in the highly
surcharged atmosphere of suspicion and
distrust, rumour has become institutionalized.
The narrator recalls these events as a
research student in the 1980s. The author
subtly conveys that the events in the novel are
also contemporaneous and can be linked to
similar incidents in the 1980s.
Amitav Ghosh stresses the fact that due to
social conditioning the role of rumour or mass
movement is deep rooted. The young school
boys willingly believe that a certain community
has poisoned the water in Calcutta. Later, as a
research student, reading newspaper reports
in the Teen Murti House Library in Delhi about
the 1964 events, the narrator recalls the
motivations for riots in Calcutta.
In Calcutta the rumours were in the air,
especially that familiar old rumour, the
harbinger of every serious riot that the trains
from Pakistan were arriving packed with
corpses With refugees still pouring in,
rumours began to flow like floodwaters through
the city and angry crowds began to gather at
the stations. (229)
The authors views on the impact of
rumours are authenticated by the distinguished
historian, Dr. Sumit Sarkar, Professor of
History at Delhi University. In his scholarly
book , Modern India: 1885 1947, Dr. Sarkar
projects the role of rumour in the growing
popularity of the Gandhian movement. He
shows the effectiveness of rumour in any mass
movement especially during periods of acute
strain and tension:
From out of their misery & hope, varied
sections of the Indian people seem to have
fashioned their own images of Gandhi,
particularly into most people a distant, vaguely
glimpsed or heard of a holy man with miracle
working powers Peasants were giving
-135-
vague rumours about Gandhi, a radical,

antizamindar twist.
Awareness of the growing internationalism
of the world is highlighted by the author. He
shows the coming together of different
societies and cultures, which has also
emphasized their distinction. The Shadow
Lines aptly reveals that the cultural divide,
communal struggle and misunderstanding are
in a state of crisis in India. The political allegory,
the contemporaneousness of the motivation
for riots is very sensitively handled. The
rumour of water being poisoned by a particular
community and of trains full of dead bodies is
not confined to particular incidents of certain
decades but has become a recurring features.
In this novel, Ghosh reveals that on 27
December 1963, two hundred and sixty three
years after the Mu-i-Mubarak, believed to be
hair of the Prophet Mohammed, was brought to
Kashmir, it was stolen. The newspaper reports
read by the narrator indicate:
There was not a single recorded incident
of animosity between Kashmiri Muslims, Hindu
and Sikhs. (225)
The targets of the rioters were properly
identified with the government and the police.
The purveyor of sanity was the wise leader
Maulana Masood:
the poisoning of water and trains full of dead

bodies spreads, further vitiating the communal
frenzy and add to the violence. However, what
makes the novel very contemporary and
relevant is the subtle implication by Amitav
Ghosh that the lessons of history have not
been learnt.
The deplorable violence unleashed upon
the Sikhs in Delhi from 31st October to 4th
November 1984 shows history repeating itself.
The report of the Citizens Commission (1985)
indicates that the motivation for the Delhi riots,
after the assassination of late Prime Minister,
Indira Gandhi, followed a familiar pattern of an
insidious spread of rumours. The report
prepared by five senior and responsible
citizens of Delhi says:
The basic provocation [for the riots] was
provided by the spread of rumuours, some of
them of a most incredible nature on the night
of 1st November numerous citizens received
telephone calls or were told otherwise that the
city water supply had been poisoned, by Sikh
extremists. Allegations circulated like wildfire
that truckloads and a train full of dead Hindus
had arrived from Punjab and the Sikh students
danced the Bhangra on hearing of Smt.
Gandhis death.
Amitav Ghosh rightly regrets that in the

hysteria that prevails in the sub-continent now,
the sane and secular Maulana Masood has
been forgotten.
The difference between fiction and reality

is thus shown as marginal. The Shadow Lines
shows how rumour mongers thrived and
intensified the feeling of anger which triggered
violence in Calcutta in 1964. Amitav Ghoshs
greatest triumph is that the depiction of
communal strife in Calcutta and erstwhile East
Pakistan, and its continuation in contemporary
India, is very controlled and taut. There are no
moralizing or irrelevant digressions.
Using the narrative technique of unfurling

events by the reading of newspaper reports, it
is shown that in both wings of Pakistan, there
were protests and
demonstrations. The
protests in Pakistan subsided only in Khulna, a
small town in the distant east wing of Pakistan,
a demonstration turned violent. Some shops
were burnt down and a few people killed.
(226) Headlines in the newspaper of 7 January
1964 are Fourteen Die in Frenzy off Khulna
(228). Riots spread from Khulna to the
outskirts of Dhaka. It is now that the rumour of
Violence has been depicted in several

ways. The cause of the riots of 1964 and
violence at Khulna are presented as
newspaper reports. The narrator reads these
reports at the Teen Murti House Library,
sixteen years later after a discussion with his
friend Malik. A mature, research student, the
narrator is still shocked by the violence, the
motivations which triggered off the violent
incidents and the sudden realization that this
was how his cousin Tridib died. The news item
Who persuaded the first demonstrators to

march with black flags instead of green and
thereby drew the various communities of
Kashmir together in a collective display of
mourning. (226)
-136-
with its emphasis on facts, eliminates any

digression or gory details. The 1964 calcutta
riots could be the 1984 Delhi riots or the 1987
Meerut riots. They all follow a similar pattern of
suspicion and distrust. The violence in
Calcutta is not narrated but is presented as
memories and images by the narrator.
Precise details of the death of Tridib are
conveyed by May to the narrator, years later at
a dinner in London. May narrates the story to
exorcise her feeling of guilt that she has been
responsible for Tridibs death while it has been
an accident. On learning the truth, both May
and the narrator realize they cannot rationalise
the motives for Tridibs sacrifice. As May says,
any real sacrifice is a mystery. (252)
But here lies Ghoshs pronouncement
grandma can never get the type of freedom
she had dreamt of from Indias Independence.
She becomes a foreigner in her own home in
Dhaka, more foreigner than the English May
who does not need a visa to visit East Pakistan.
Her nonagenarian uncles views on this issue
of nationhood and migration expressed just
before he is coaxed into leaving his house,
strikes at the essential unsoundness of
nationalist principles.
I dont believe in this IndiaShindia. Its all
very well, youre going away now, but suppose
when you get there, they decide to draw
another line somewhere. What will you do
then? Where will you move to? None will have
you anywhere. As for me, I was born here and
Ill die here.(215)
Conclusion
The absence of pessimism, despair and
ambiguity makes The Shadow Lines a very
convincing and effective work of art. The
author handles the political theme, both
national and international. The meaning of
political freedom in the modern world is shown
as complex and without any easy solutions.
For human survival, a new perception of the
relationship must emerge. On the national
level, Amitav Ghosh shows how different
cultures and communities are becoming
antagonistic to a point of no return. This is
revealed as a major issue in contemporary
India. The author realizes that with the
dominant tradition slowly regarding itself as the
only legitimate source of Indias complex
culture, communal antagonism will grow. Here,
in the novel, Ghosh uses political allegory,
imagination and the flash back technique to
make The Shadow Lines a compact novel.
References
1.
Howe Irving, The Idea of the Political

Novel, Faucett, New York,1967, p 19
2.
Sarkar Sumit, Modern India 1885 1947

Macmilan India, Madras, 1983, p 181
3.
Delhi 31st October to 4th November 1984,

Report of the Citizens Commission,
January 1985, compiled by Justice S.M
Sikri, Former Chief Justice of India, Badrud-din-Tyabji. Former Commonwealth
Secretary, Rajeshwar Dayal, Govind
Narain and T.C.A Srinivasvadaran,
Citizens Commission, Delhi ,1985, p 36
4.
Ghosh Amitav, The Shadow Lines, Ravi

Dayal Publishers, Delhi, 1988, p 237
-137-
ISSN 0974 - 200X
Deletion of the English Velar Plosives:

A Phonological Study
Aswapna
Abstract
Unlike Modern English, all the letters in the Old English were pronounced, and no letter was silent or
phonetically empty. But in the Modern English many letters present in the orthography remain silent in the
pronunciation of some words when a particular phonological environment is met; e.g. the letter b in the word
doubt is silent. This situation in the Modern English calls for discovering the phonetic environments and/or
other factors that may lead to the deletion of such sounds/letters. This paper aims at analyzing the English
data (i) to discover the phonetic environments when a plosive sound is dropped; and (ii) to present a
generalization to account for these facts. What is the most important contribution of this paper from the point
of view of linguistics is that syllable structure, which has been ignored in the phonological theory till now, plays
a crucial role in such cases. However, this paper will limit itself to the cases concerning the velar plosives to
minimize the scope of this paper. However, the findings of the paper will be able to predict the facts of deletion
of other English plosives.
Keywords: plosive, phonetic environment, underlying representation (UR)

Introduction
(1)
English language has a set of three pairs
of plosive sounds: bilabial plosives: /p, b/,
alveolar plosives: /t, d/ and velar plosives: /k,
g/. The first member in each pair is voiceless
and the second is voiced.
(c) gn:- gnat /n&t/, gnom /n@Um/,

/n&S/
Distribution and Deletion of [g]
(d) gr:- grey /greI/, grow /gr@U/, great /greIt/
Like some other English letters, the letter

[g] also remains silent in some cases while it is
pronounced in some other. The letter [g] may
be realized as different phonemes in different
environments: /g/ as in game or /dZ/ as in
gene, which is a matter of further
investigation. We shall take up the cases of [g]
when it occurs in various positions of different
words.
In all the examples above, the phonetic

transcription shows that [g] is always
pronounced except in (c) where it is deleted.
Thus it can be said that the letter [g] is deleted if
it occurs in the initial position of a word and is
followed immediately by the letter [n]. This fact
can be stated as the following:
A symbol within [] indicates a letter in the

language whereas a symbol within // indicates
a phoneme. It has been assumed here that
each letter of a word has its corresponding
phoneme in the UR. Whether a phoneme is
pronounced or not at the PR depends on the
phonological rules operating in the language.
[g] in the Initial Position of Words: The
letter [g] can be followed immediately by the
following consonant letters:
(a) gh:- ghost /g@Ust/, ghastly /"ga:stlI/

(b) gl:- glow /gl@U/, glue /glu:/, glitter /"glit@/
gnash
(2) /g/ ? / # -/n/

[g] in the Final Position of Words: The
consonant letter which may come immediately
before [g] when it occurs in the word final
position is only the letter [n]; but any vowel
letter can precede it in such a position. In this
environment the cluster [-ng#] is neither
pronounced as /n/ nor as /g/ but it is realized as
/N/.
3
a) V
bag bg
big
bIg
-138-
beg
beg
fog
fQg
bn- singsINringrINkingkIN
strong
strQN
Thisfactcanberepresentedasthe
following
4
g
n
Wheng
occursafteravowelword
finally, It is always pronounced as
in (3a).
The
pronunciation
of [n]
as
N
will
be
discussedlateroninthepaper
Thusthe
rule
stated
in
2
and
4
can
be
collapsed
and
stated
as
the
following :
{/n/-- #
(5) /g/ ? / # ---/n/
[g] in the Middle Position of Words: [g] can

occur in more number of environments in word
medial positions than in word initial and final
positions.
(6)
(a) --[gn] # : sign, design,
(b) --[gn] --: signature, designation,
(c) --[ng] --: single, ignore, dignity
(d) -- [gm] --: paradigm, diaphragm
(e) -- [gm] --: paradigmatic, diaphragmatic
(f) ---[gn] --: foreign, foreigner, assign,
assignment
(g) ---[ng] --: dogma, dogmatic,
(h) ---[ng] --: England /'INl@nd/ or
/'iNgl@nd/, English /'INliS/ or
/'INglIS/
When we analyze the above set of data
we arrive at the following conclusions:
(7)
(a) It is very clear that [g] co-occurs with the
nasals [m, n] in the word medial positions - the nasal may follow or precede it.
(b) in some words [g] is silent as in (6a) and
(6d) but it is pronounced in their
derivatives as in (6b) and (6e)
(c) There are some words where [g] is silent
both in the root word and its derivatives,
e.g. (6f).
(d) There are cases where [g] is optionally
deleted, e.g. (7h).
Therefore, (5) can be revised to include
both [m] and [n] in the generalization; it will be
as (8):
(8) /g/ / # ---[nasal]

[nasal] --- #
Our observations above in (7) lead us to a
chaotic situation; our formulation made in (8)
fails to account for these facts. When we talk in
terms of root word, and derived words we
see it from the point of view of morphology
which is related either to meaning or to
grammatical function of each morpheme. It is a
well known fact that pronunciation of words
belongs to phonology and not to morphology,
and therefore we should try to resolve the issue
in terms of phonology or phonetics rather than
in morphology. In phonology we have sound
segments, syllables, words, word boundary
(#), syllable boundary () and in
morphophonemics we use the symbol (+) for
morpheme boundary. Most of the standard
dictionaries list the syllable boundaries in the
head word itself. Word boundary and
morpheme boundaries are also projected in
linguistics to achieve generalization.
Solution
If we analyze the given set of data from the
point of view of syllable structure we may
achieve the desired results. What we notice
here is [g] is deleted when it is immediately
followed by a nasal in the same onset or in the
coda. This accounts for the whole set of data
when [g] occurs either in the beginning or at
end of a word and is either followed or
preceded by a nasal. On the other hand if these
two elements are separated by a syllable
boundary both the sounds are pronounced. Let
us take some of the words discussed above:
9. gnat, gnomic, gnostic, sign, signature,
design, designation, paradigm,
paradigmatic
10. England, England, English, English,
In the word design [g] and [n] are part of
the same coda, and therefore [g] gets deleted.
On the other hand, when the suffix ation is
added to it, syllable restructuring takes place
and [g] and [n] are separated by a syllable
boundary, therefore the rule of deletion does
not apply here as a result [g] is not deleted. In
(10), [g] is optionally deleted but it is governed
by the same rule. In the words England and
English [g] can be optionally placed either in
the coda of the first syllable or in the onset of
-139-
the second syllable. Thus when [g] occurs in

the coda of the first syllable the environment of
its deletion is available, therefore it is deleted;
but does not happens so because the cluster
[gn] is broken by the syllable boundary.
Therefore (8) can be reformulated as (11):
(11) /g/ ? / ---[+nasal, +consonantal]
[+nasal, +consonantal] --
Pronunciation of the cluster [gn--] and [-ng]

We noticed earlier that in [gn--] [g] is
always deleted. In case of [--ng] [g] is deleted
but the nasal [n] is changed to /N/. Let us try to
account for this fact. Here /n/ is velarized due to
the velar sound /g/, as a result it becomes /N/
and because of cluster simplification /g/ is
dropped and we get only /N/ in place of [--ng].
Derivation of the Words
The Standard Theory of phonology posits
two levels of representations. The UR projects
all the phonemes at the deeper level. The
phonological rules apply on UR and the out put
we get is PR which we perceive through our
ears. Let us derive some words to illustrate the
phenomena that take place here:
Signify
# sAIgn + IfAI#
UR
# sIg nI fAI#
Syllable restructuring
/sIgnIfaI/
PR
Sing
# sIng#
UR
# sINg#
Velarisation
# sIN#
Cluster simplification
/siN/
PR
Pronunciation of [k]
Just like [g] [k] is also deleted when it is
followed by a nasal in the word initial position
as in the words knit, knave, knowledge and

knot. But when it occurs word finally after a
nasal unlike [g] it is not deleted. The simple
reason behind it is that there is no assimilation
between [n] and [k] because their features are
not close to each other: /k/ is voiceless, velar,
plosive; whereas /n/ is voiced, alveolar, nasal.
Conclusion
On basis of the English data discussed
above it can be concluded that syllable
structure plays an important role in deciding
the pronunciation of a word. It is one of the
factors which decides whether a sound/ letter
will be deleted or pronounced in a particular
language. Therefore the notion of syllable
structure plays a crucial role in the study of
phonology of a language.
References
1. Blevins J., The syllable in the phonological
theory, In J. Goldsmith (ed.) The
Handbook of Phonological Theory.
Blackwell. Oxford, 1996, pp 206-244
2. Chomsky N. and M. Halle, The Sound
Pattern of English. Harper and Row. New
York. 1968. Part IV, pp 293-329
3. Gussenhoven C. and H. Jakobs,
Understanding Phonology. Arnold.
London, 1998
4. Jensen J.J., English Phonology. John
B e n j a m i n s P u b l i s h i n g C o m p a n y.
Amsterdam, 1993
5. Kenstowicz M., Phonology in Generative
Grammar. Blackwell. Oxford, 1993
6. Kenstowicz M. and C. Kisserberth,
Generative Phonology, Description and
Theory. Academic Press, New York, 1979
7. Kenstowicz M. and C. Kisserberth,
Phonology in Generative Grammar.
Blackwell. Cambridge, MA, 1994
8. OGrady W., O.M. Dobrovolsky, and M.
Aronoff, Contemporary Linguistics: An
Introduction. St. Martins Press, New York.
1991. Chapter 3, pp 65-69
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ISSN 0974 - 200X
A Glimpse of Feminism in the Novels of

Jane Austen and Henry James
Deepshika Kumari
Research Scholar
Dr. Ashutosh Roy
St. Xavier's College, Ranchi
Abstract
This article discusses the traces of Feminism in the works of two major English novelists - Jane Austen and
Henry James. As creative artists they have occupied a distinct place in the field of literature. Both of them
were great novelists of their time and are still read. One is known for her elegant style and systematically
developed plot while the other is known for his impressionist style and psychological approach. The article
highlights the works of these two above mentioned novelists from the feminist perspective and their social
concern towards the marginalization of women in contemporary life. It seeks to answer whether it would be
appropriate to call them feminists in real sense? These are few issues to be dealt with in this article. The
feminist theme in any work is of universal significance since the gender issues in every society are not new
but for ages and unfortunately it continues to be even today. The paper provides some historical background
of this movement. It illustrates the concept of feminism and its implication in literature particularly focusing on
the novels of these two authors. The article further suggests that though they may have written about the
problems of women but they cannot be considered as ardent modern feminists. However their contribution
towards Womens Movement cannot be ignored and they can be considered as precursors of Feminist
Movement in literature.
Keywords: Feminism, Womens Movement, Gender problem, Feminist theme, Gynocriticism

Introduction
the position of women in many ways. The book
even after six decades of its publication stands
Feminism is a serious attempt to raise
as the first landmark and groundbreaking text
issues and to find solutions to gender problems
in the modern feminist upsurge that has
prevalent in the patriarchal society. Feminist
transformed the perceptions of the social
theory is an extension of Feminism into
relationship of man and woman in our time. In
theoretical or philosophical fields. It encompasses
this book Beauvoir writes: Legislators, priests,
works related to a variety of disciplines
philosophers, writers and scientists have
including sociology, economics, art, history,
striven to show that the subordinate position of
psychoanalysis and literary criticism. Feminist
women is willed in heaven and advantageous
theory aims at understanding gender
on earth.1 She suggests Women had been
inequality and focuses on gender politics,
made to feel that they were inferior by nature
power relation and sexuality. Themes explored
and, though men paid lip-service to equality,
in feminist discourse include discrimination,
they
would resist its implementation. Beauvoir
stereotyping, objectification especially sexual
is of the view that women are not minority like
objectification, oppression, and patriarchy.
Blacks neither are they the product of history
Feminism in literature is said to have started
like
the proletariats. Earlier also woman writers
with the publication of Simon De Beauvoirs
like
Mary Wollstonecraft raised the issue of the
THE SECOND SEX in 1949. It is a long essay
problems
of women in society in her book A
which has become a classic of its kind and is
Vindication
of the Rights of Women (1792).
often called The Feminist Bible that defends
-141-
Virginia Woolf in her essay A Room of Ones

Own (1929) clearly states the disparity that
even she had to face in the 20th century
English society. She comes out with a solution
by advocating the idea of the androgynous
mind-a mind which is more receptive and free
from gender bias and prejudices. Reflecting on
mens attitude towards women she writes:
The history of mens opposition to womens
emancipation is perhaps more interesting than
the story of that emancipation itself.2
The modern Womens Movement gets
into focus with the writings of women writers
whose works can be classified as follow:
Research and book in general about the

problems of women in cultural, social and
economical field.
Feminist literary works.
Feminist criticism.
Kate Millets Sexual Politics (1969) is said

to be "the first book of academic feminist
literary criticism". In this book she has
distinguished between sex and gender3. She
considers sex is determined biologically where
as gender is determined culturally, socially and
psychologically through sex-role stereotyped
and historically conditioned. She analyses the
repressive role of male and submissive role of
female. Other noteworthy works in this
direction are Shulamith Firestones Dialects of
Sex (1972), Mary Ellmanns Marxist and
Feminist Analysis (1980), and Toril Mois
Sexual/Textual Politics (1985). The Madwoman
in the Attic: the Woman Writer and the
Nineteenth-Century Literary Imagination,
published in 1979, examines Victorian
literature from a feminist perspective. Authors
Sandra Gilbert and Susan Gubar draw their
title from Charlotte Brontes Jane Eyre in which
Rochester's mad wife Bertha stays locked in
the attic. The text specifically examines Jane
Austen, Mary Shelley, Charlotte Emily Bronte
and George Eliot and so on. In the work, Gilbert
and Gubar examine the notion that women
writers of the 19th Century were confined in
their writing to make their female characters
either embody the "angel" or the "monster."4
Elaine Showalter, an American literary

critic is a renowned name in the field of feminist
movement. She describes the phased
development of feminist theory in west. The
First phase is a Feminine phase (1840-1880);
here the female writers imitated the male
writers. Second is the Feminist phase (18801920), here female writers maintained their
separate position. Third is the Female phase
(1920 onwards) in which they have adopted a
distinct identity and style. Showalter also
focuses on the shift of attention after 1970s
from androtext to gynotext. She has coined
the term gynocriticism in her essay Toward a
Feminist Poetics which implies the study of
gynotext. The subject of gynotext, she says
is: history, style, genre, theme and structure of
writing by women, the psychodynamics of
female creativity5.
One can ask what is the significance of
feminist theory in literature and to what extent?
Before answering this question it is important
to understand what is feminist criticism?
Feminist Criticism is a type of literary criticism
informed by feminist theory. It plays an
important role in exposing the mechanism of
patriarchy, the socio-cultural mindset. It
exposes ways to promote a mind-shift. In
terms of theory it draws upon several other
approaches like structuralism, poststructuralism, Marxism etc. It uses the idea of
Foucaults notion of power, Kristivas idea of
symbolic order, Lacans psychoanalysis,
Derridas deconstruction and critical version of
Freuds psychoanalysis E.g. Mary Ellmann
has critically looked in Jane Bowels Two
Serious Ladies (1947), to show how male
values and debauchery are subverted by
women characters. Ellmann concludes that
only a woman writer can take such a wicked
revenge on male ego. There is an obvious
relevance of Feminist theory in literary analysis
since men and women are portrayed in every
text. Secondly, since all the representations
are made through language, the language of
the text reveals the attitude of society towards
gender issues.
Main Thrust
Since the rise of Feminist literary criticism
in the 1970s, the question of to what extent
Jane Austen (1775-1817) was a feminist writer
-142-
has been at the forefront of Austen criticism.

Scholars have identified two major strains of
18th-century feminism: "Tory feminism" and
"Enlightenment feminism". Austen has been
associated with both. Tory feminism, which
includes such writers as Mary Astell and
Dorothy Wordsworth, is a tradition of thought
which recognized that "women were treated as
an inferior class in a man's world". Writers in
this tradition urged women to counter this
discrimination through moral and spiritual selfcultivation and charitable service to the family
and community. Enlightenment feminism,
which includes such writers as Catherine
Macaulay and Mary Wollstonecraft, is a
tradition of thought that claims that "women
share the same moral nature as men, ought to
share the same moral status, and exercise the
same responsibility for their conduct.
Margaret Kirkham has argued that Austen is
part of this tradition because, for one, her
"heroines do not adore or worship their
husbands, though they respect and love them.
They are not, especially in the later novels,
allowed to get married at all until the heroes
have provided convincing evidence of
appreciating their qualities of mind, and of
accepting their power of rational judgment, as
well as their good hearts." Anne Elliot the
heroine of Persuasion (1818) is an example of
such a protagonist.
Austens novels belong to the genre called
the comedy of manners depicting the
fashionable society and satirizing the social
norms of the contemporary society. At first her
works appear to be purely meant for
entertainment. However the moral cannot be
separated from Austens works. If we pay
attention we will notice her writing is quite a
scathing commentary on the etiquette and
customs of the time. Jane Austen has been
often criticized by many because of the lack of
open rebellion against patriarchal norms and
allows social conservatives to embrace her as
one of their own. She is considered as a
daughter of clergy man who remained
unmarried, penned six novels about young
girls on a trajectory towards marriage and her
only occupation seems to find handsome and
rich men for her young women characters. This
is not probably the only truth about Austens

writing. Yes, we may agree that she wrote
mainly about marriage, love and young girls in
search of their perfect partners but there is
always a parallel ironical overtone going on
which cannot be overlooked. Austen being a
woman writer herself was well acquainted with
the patriarchal society where women were
considered of lesser value.
In fact the role of women in a patriarchal
society is an underlying theme in almost every
work of Austen. Her novels explore the
precarious economic position of women of the
late eighteenth and early nineteenth centuries.
There was no legal, political or social right for
women as such. They were considered inferior
to men in every sphere of life. Jane Austen
presents a very realistic picture of the domestic
life of the early 19th c England. In recent
decades the vision of Austen as subversive
author has appeared more forcefully in the
varied scholarship of feminist literary critics. It
must also be noted that Austen was also
conscious of her woman identity. Like many
other women of the 19th c she had also studied
at her fathers library as she was deprived of
university education. Jane Austen was well
aware of the fact that women in her society
were generally deprived of proper education.
She belonged to an era where womens most
usual chance of financial security was
marriage. She herself being a creative writer
could not learn the craft of creative writing as
other male writers of her time did. It must be
noted that Austens male contemporaries like
Wordsworth, Coleridge, and Southey all went
to Oxford, Austen on the other hand could
never get a chance to get a degree from such
an institution. In spite of this one cannot
challenge her merit as a writer. Through her
heroines voice Austen makes pointed remarks
about the condition of women as rational
creatures at the mercy of males. She writes:
"Men have had every advantage of us in telling
their own story. ...the pen has been in their
hands. I will not allow books to prove
anything"6.
The agency with which Austen invests her
female protagonists is itself in the line of
-143-
feminism. In Pride and Prejudice (1813),

Elizabeth Bennett refuses to pander to Mr.
Darcy, even though he was an eligible
bachelor of rank and wealth, well suited to
provide her all sorts of luxury and comfort.
Ultimately when Lizzy finally wins over Mr.
Darcy, it is not because he has been captivated
by her fine eyes, but because he respects her
intelligence, her spirit and her perseverance.
Even more impressive, Elizabeth Bennett
declines quite decisively the marriage
proposal of Mr. Collins saying can I speak
plainer? Do not consider me now as an elegant
female intending to plague you, but as a
rational creature speaking the truth from her
heart.''7. She criticized Charlotte who marries
him for monetary security and not for love. The
novel ends with the ringing of marriage bells
between Mr. Darcy and Elizabeth. Thus the
two tie a nuptial knot not for social concerns but
solely for their sincere love and respect for
each other.
Similarly in Mansfield Park (1814), Fanny
refuses to marry Henry Crawford, a wealthy
suitor in spite of family outrage. There is also a
debate on how could Emma Woodhouse being
an independent, intelligent and smart woman
who does not want to get married and get
restricted, ultimately marry Mr. Knightly? Is
there any feminist theme in the novel? The
answer is yes. Jane Austen makes it quite clear
that getting married for monetary security
should not be the only option for woman.
Emma Woodhouse is a woman who is ahead
of her age. She tells her friend Harriet that she
does not want to get married at all and that
women with their own money are always
respectable in fact she has been often
compared with Austen herself. Austen
suggests that for marital bliss it is important for
women to get married only after getting a right
partner of their choice and not just for financial
security .Mr. Knightly convinces Emma that no
man wants a silly wife. By publishing her first
novel in 1811 under the pseudonym A Lady
Austen gave a new turn to what we today know
as Womens Movement.
In Sense and sensibility (1811) Elinors
intellectualism and her appropriate traditionally
masculine virtues cannot be ignored. She tells

Edward how much she envies men being able
to have careers. It is possible hence to argue in
detail that Jane Austen believed that women
should have careers after all she had one
herself. Mariannes rebellion against the
female decorum also caters Austens intention
towards how a woman should behave in mens
world.
However, It must be noted that in Austen
the protest against male dominance is very
subtle and only found by discerning eyes. She
does not come openly to speak about womans
problem in a patriarchal society. The areas in
which Austen deviates from the conventions of
her time however reveal the heart of a feminist
forerunner. Though she may not be technically
called a feminist writer yet her message was
read by millions of women all over England and
is still read by millions even today. Without
pioneers like Austen, women may have been
left as victims of a never ending patriarchal
society.
Henry James (1843-1916), an American
born novelist of 19th c, mainly known for his
literary realism and impressionism, has also
written about the issues of women in society.
Earlier also there had been few male writers
who contributed towards Woman Movement
e.g. John Stuart Mill who wrote Subjugation of
Women (1866) in which he presented a
womens petition to the British parliament and
supported an amendment to the 1867 Reform
Bill. Frederick Engels came out with The Origin
of Family (1884) depicting the gender
inequality. The Debate continues whether to
consider James as an author serving for the
cause of Womens Movement. The underlying
feminist theme can be traced in the novels of
Henry James. When we read Jamess THE
PORTRAIT OF A LADY (1881), we realize that
it is not simply a portrait of a single woman, it
reveals to us a whole range of different women,
and all of them are emblematic of their time, the
late 19th c. we have an example of the modern
career girl as well as a traditional, proper-to-afault, an obedient Victorian daughter
(Osmonds daughter Pansy) and everything
that falls between these two extremes. The
-144-
novels protagonist Isabel Archer, a strong

willed American girl who travels from America
to Europe to find herself. James, towards the
beginning of the novel has described Isabels
personality in the trajectory of a perfect
feminist heroine. She is bold, outspoken and at
the same time sophisticated and intelligent.
She is a woman with extraordinary personality.
She is admired by all for her imagination and
insistence on freedom and liberty. James
writes about her:Isabel Archer was a young
person of many theories; her imagination was
remarkably active. It had been her fortune to
possess a finer mind than most of the persons
among whom her lot was cast; to have a larger
perception of surrounding facts and to care for
knowledge that was tinged with the unfamiliar.
It is true that among her contemporaries she
passed for a young woman of extraordinary
profundity... It was one of her theories that
Isabel Archer was very fortunate in being
independent, and that she ought to make some
very enlightened use of that state8. Madame
Merle takes quite a cynical view of a womans
role in the world, but admits that Isabel is
superior to all the other women out there: "A
woman perhaps can get on; a woman, it seems
to me, has no natural place anywhere;
wherever she finds herself she has to remain
on the surface and, more or less, to crawl. You
protest, my dear? Youre horrified? You declare
you'll never crawl? It's very true that I don't see
you crawling; you stand more upright than a
good many poor creatures. Very good; on the
whole, I don't think you'll crawl"9.
It must be noted Isabel, a feminist hero
still clung to traditional notions that marriage
was essential for a woman. And her decision
indicated that all her talks of freedom seemed
geared mainly towards being free to choose
her own husband, never did it cross young
Isabels mind that marriage was not essential
for a woman, as it did with her friend Henrietta,
and this may be considered as the limitations
of James depiction of Isabel as a feminist
hero. Henrietta on the other hand is depicted
as Isabels fiercely independent friend, a
feminist journalist who does not believe that
women need men in order to be happy. She is a
symbol of American democratic values

throughout the novel. Isabel admires Henrietta
for her courage, energy and good-humour
She is projected as a woman who is without
parents and property still looking after her
three adopted children. She had a van of
progress which Isabel herself admired a lot.
There may be a limitation to Jamess feminism
that his heroine though suffered a lot in her
marriage given a chance to return with Casper
Goodwood still chooses to go back to her
husband because this she considers as her
wifely duty. Never- the- less, it was Isabels
own free will that makes her a tragic heroine
and not an imposed one. It can be said while
The Portrait of a Lady may not be the ultimately
feminist novel that it at first seems to be, it is an
important landmark in the literary development
of feminism. And Isabel Archer, despite her
fateful final decision, I can't escape my fate,
remains one of the more complex and nuanced
females to appear in nineteenth century
literature. When James was writing his novels
(in Victorian era), the predominant ideal of
woman in Europe was the concept of true
womanhood, which idealized women as
religious, domestic and submissive. This
concept of womanhood suggests that woman
should be a symbol of their fathers or
husbands success, as we see in the case of
Isabel Archer who is expected to be a virtuous
wife to an indifferent husband like Osmond.
Another work, a novella, consisting traces
of Jamsesian feminism is Daisy Miller (1878).
The character of Daisy itself constitutes the
central theme of the novel and touches on
feminist issues. She has been projected as a
Feminist Hero radically voicing for women
liberation. James has been criticized by many
for telling the story from male-point of view.
Winterbourne disapproves of Daisy considering
her flirtatious. He has also led to a kind of
objectification of woman and acts as a typical
patriarchal man considering her an inferior
being and contributing to womans marginalization.
Winterbourne says of her It was impossible to
regard her as a perfectly well-conducted young
lady; she was in a certain indispensable
delicacy. It would therefore simplify matters
-145-
greatly to treat her as the object of one of those

sentiments which are called by romantics
lawless passions. 1 0 However Daisys
rejection of accepting Winterbourne as a
partner, I have never allowed a gentleman to
dictate to me, or to interfere with anything I
do.11 Her elusive character and her violation of
the standard of feminine conduct could be
interpreted as being revolutionary and
rejecting a male chauvinist pig who would
view her as a thing rather than as a human
being. She may be considered as a female
revolutionary.
The idealistic concept of true womanhood
is also reflected in Daisy miller. Winterbourne
tries to analyze Daisys character on Victorian
conviction of womanhood. He is obsessed
over a question whether Daisy is a nice girl or
not. Daisy is a novelty to him. Mrs. Costello
discusses Daisys character with Winterbourne:
I havent the least idea what such young ladies
expect a man to do. But I really think that you
had better not meddle with little American girls
that are uncultivated, as you call them. You
have lived too long out of the country. You will
be sure to make some great mistake.12 Daisy,
on the other hand being an American girl with
an independent and free spirit, could not
survive in a place that questions about her free
spirit and considers her to be vulgar. Towards
the end of the novel we observe that Daisy falls
gravely ill and dies. Thus the novel ends with a
tragic note. Winterbourne definitely makes a
mistake in judging her character. He mistook
her open and frank behavior as a sign of
immorality.
Jamess novel The Bostonians (1886), a
tragic- comedy, deals explicitly with the
political theme of feminism and the general
role of women in society. This novel tried to
encompass a critical look at the popular
interest in feminism: James had consciously
set out to write a very American Tale, and the
result is a mature balanced study of an
eccentric reform movement, and of the
psychology of the middle class values and
certain fundamental sexual antagonism.13 The
novel depicts Oliver Chancellor's somewhat

masculine social reformer and a strong minded
feminist. As a leading character in the novel,
Olive has a desire to see equal rights and
better treatment for women in society. The
conversation between Olive and Ransom
clearly reflects mens desire to suppress
women and womens aspiration to raise a
voice against this suppression. Oliver tells to
Basil: Thats what men say to women, to make
them patience in the position they have made
for them.14 Basil replies to this saying womens
position is to make fools of men. Olivers
concern to the cause of feminism was mostly
motivated by her anger towards the injustice,
suffering, and unhappiness of women in the
male dominated world that made her being so
hungry for revenge that after so many ages of
wrong, men must take their turn, men must
pay. The novel contains many such episodes
which give us the idea of rising feminist
movement in America as well as in Europe
towards the beginning of the 20th c. James
seems to be ambivalent about the feminist
movement in the early chapters and he has
been criticized for this. However it must be
pointed out that James was only portraying the
society as he saw he is not recommending it.
The real voice of James can be heard when Dr.
Prance says: Men and women are all the
same to me. I dont see any difference. There is
room for improvement in both sexes.15
After reading Jamess novels one can say
that his novels examine the condition of
women in the contemporary society. James
considers that women are tied in their
polarities. He is sympathetic towards the
subordinate position of women in society. He
suggests that women are usually far more
intelligent and complex than the men in their
pursuits as exemplified in The Bostonian. Olive
Chancellor is a more intelligent and honorable
character than Basil Ransom but she loses to
him in the end showing Jamess belief that
society is harder on women. Similarly Isabel
Archer, a true, intelligent and independent
woman, loses her independence and becomes
confined to her worthless husband.
-146-
Conclusion
Thus it can be averred that Henry James
and Jane Austen are among those early writers
who showed their concerns for the deplorable
condition of women in society. These are those
few early writers who raised the issues of
womens inequality by depicting a very realistic
picture of the patriarchal society in their works.
It must be pointed out that though Jane Austen
and Henry James have dealt with the problem
of female identity in their works, they cannot be
considered as ardent feminists in todays
context. Their writings are considered to be
earliest attempts towards raising this vital
social issue. These works cannot be
overlooked in the study of feminism as they
both have made important contributions to the
literature of feminism. Their works did help to
pave the way for what we today know as
Womens Movement. However till 1960, there
were no systematic efforts made towards the
Womens Movement in the field of literature.
References
and the Nineteenth-Century Literary

Imagination, Yale University Press, 2000,
pp 17-19
5.
Showalter Elaine, Toward a Feminist

Poetics, Womens Writing and Writing
about Women. London: Croom Helm,
1979
6.
Austen Jane, Persuasion, Forgotten

books.org, 2008, chapter 11, pp 77-78
7.
Austen Jane, Pride and Prejudice, U.S.A,

Bethany Publishing group, 2007, p 149
8.
James Henry, The Portrait of a Lady,

Forgotten Books.org. vol1, ch-6
9.
James Henry, The Portrait of a lady,

Forgotten Books. org. eBooks, vol. 1 ch19, p 280
10. James Henry, Daisy Miller, U.S.A, Barnes

& Nobels, 2004, pp 41-42
& Nobels 2004, p 39
1.
Beauvoir Simon de, The Second Sex,

Manchester University Press, 1998

& Nobels 2004, ch 2,
2.
Woolf Virginia, The Room of ones own,

New Delhi, UBSPD, 2004, p 53
13. Encyclopedia Americana. Vol.6, 1984, p 680
3.
Millet Kate, Sexual Politics, Urbana:

University of Illinois Press, 2000
4.
Gilbert Sandra and Gubar Susan,

Madwoman in the Attic: the Woman Writer
14. James Henry, The Bostonians, Sitwell,

Digireads.com,2007, ch 2
15. James Henry, The Bostonians, Sitwell,
Digireads.com publishing, 2007, p 22
-147-
ISSN 0974 - 200X
A Suitable Boy for Lata Mehra

Mamta Verma
Dr. Mani Sinha
Head, University Department of English
Abstract
A Suitable Boy for Lata is about Vikram Seths popular novel. A Suitable Boy which deals with the story of the
central character Lata Mehra, the younger daughter of Rupa Mehra. Savita, the elder daughter has just
been married and Rupa Mehra declares to Lata that she would also marry the boy of her mothers choice.
Lata reacts to this. It appears ridiculous to her that a girl can marry a boy who is a stranger to her. The search
for a suitable boy for Lata is the sole mission of Rupa Mehra. In this process three boys come in Latas life,
Kabir, a fellow student, Amit, a poet, and Haresh, a well settled business man. Lata is passionately in love with
Kabir, a Muslim boy but, as the story progresses, Lata uses her own logic to decide, and ultimately Haresh is
chosen as Mr. Right.
Keywords: Suitable, Marriage, Vine, Pliable, Generous, Optimistic, Poet

an arranged marriage like that of her sister
Introduction
where the couple know nothing at all about
Vikram Seth has emerged in this century
each other. She reflects, that of her four
as one of the leading literary giants in the Indobrothers and sisters, the only one who had not
Anglian literary arena with the publication of
complained of the match, had been the sweet
the Golden Gate, Equal Music, and A Suitable
tempered fair complexioned, beautiful Savita
Boy. He almost took the entire reading public
herself.
by a storm. A Suitable Boy has been planned in
Infact, the very name Lata is significant,
the backdrop of India. This is his first novel to
and
suggestive. An Indian girl from a
be written in the Indian soil and the largest one
conservative
family is truly like Lata, a vine
too, a long rich saga within 1349 pages.
which
is
trained
to cling, first to her family, then
Although Vikram Seth has presented the
to
her
husband.
This is her destiny, and this is
general life of newly independent and
her
plight.
Her,
mother
marks in an assertive
partitioned India on a vast canvas, the central
tone Lata, you are a vine, you must cling to
theme is the marriage of Lata Mehra for whom,
your husband2.
according to her mother, a suitable boy must
Lata reacts to the word cling and bursts
be found.
into tears. She is a modern girl, and would not
Begining of the Novel
easily succumb to her mother's dominating
The novel starts with mother's statement
attitude.
She is not as pliable as her mother
to the daughter after the marriage of her elder
believes
her
to be. She is rather puzzled as to
daughter Savita, You too will marry a boy I
1
how
Savita
could
marry a man whom she met
choose . These key words open the most
only for an hour and her mother was also there
interesting door to the life of Lata, her search
with them, and how she could sleep with a
for a suitable boy, and finally her marriage. She
stranger after marriage.
is the youngest daughter of Rupa Mehra and
Main Thrust
Late Raghubir Mehra. She is a student of
English Literature at the university of
Unlike Savita, Lata is not fair complexioned
and attractive. That is the main problem for her
Brahmpur. Her favorite poet is Tennyson. She
marriage. In India when people consider
is well read, possesses a quick intelligent
matrimonial alliance, most of the prospective
mind, though a little nave about life and
husbands and in-laws demand fair or milky
relationships. She cannot accept docilely, her
white complexioned girl. The second problem
mother's command about marrying a boy of
is her low economic and social background.
her mother's choice. She questions the idea of
-148-
But in Lata's life three boys enter, all having

claims to suitable matrimonial purposes.
Kabir is the first boy to enter into her life
with fragrance of love and romance. She falls
in love with Kabir Durrani, a muslim boy and
fellow student. She thinks him to be a suitable
match, for her. But Kabir's plan for marriage did
not suit Lata. He asked Lata to wait for at least
two years. Instantly she stopped courtship as
Kabir made it clear to her that first he had to
complete his studies, and obtain a good
foreign service job.:
Two years, I think . First I have to finish my
degree. After that I am going to apply to get
into Cambridge or may be take the exam for
Indian Foreign service.3
Lata's reply is quite understandable.
I'll be married off in two years. You are not
a girl. You don't understand. My mother might
not even let me come back to Brahmour.4
Besides this, there are other problems too.
Lata knows well that her mother would never
give her consent for a matrimonial alliance
between Lata and Kabir. Kabir is Muslim and
unemployed. Interreligious marriage is
unthinkable. Reviewing the reason for Lata's
rejection of Kabir, Caryl Compbell says :
Lata a Hindu knows that she cannot marry
a Muslim, and she also realizes , or she
persuades herself, perhaps with more
prescience that is entirely convincing than
romantic love is not necessarily the best
prelude to marriage5.
Another reason for rejecting Kabir is
Lata's concern for her mother. She cannot see
her mother in distress. Mala Pandurang's
analysis is right.
When Lata learns that Kabir is a Muslim,
her immediate reaction is that this would
distress her mother. A mistake has occurred on
account of the name 'Kabir' which is also the
name of the great secular Bhakti saints.6
Here, Lata appears as an affectionate
daughter who sacrifices her love for the sake of
her mother's happiness. She is not a wilful girl.
Seth states:
"The novel presents passion gone away
the search should be not for love but for life
mate"7.
He does not believe that passion always
goes wrong. He says, its just that in the
circumstances of my particular characters,
things did not work out; but that's no reason
why they shouldn't be given a different set of

people of circumstances8. He also agrees that
there are things besides true love and they do
impinge upon people. I can't take the view that
you can live on love and fresh air9.
Thus, Kabir's chapter ends with Lata's
realization that Kabir is neither mature nor
responsible.
Amit Chatterji is the second prospective
suitable boy whom Lata meets in Calcutta.
Amit is the eldest son of the Chatterji family. He
is Lata's sister-in-law Minakshi's brother. He is
a poet and Lata likes him too. But this
relationship is stopped by her mother Rupa
Mehra because he is a Bengali. She has her
own reasons for rejecting Amit who according
to her is Poet, wastrel who has never earned
an honest money. I will not have all my grand
children speaking Begali10.
Amit is a poet, and poets are dreamers. A
husband must have a secure, financial position
to take care of his family. Lata also realizes the
realities of life. Life is not always a successful
romantic affair. Lata thinks of a future with Amit:
And what would it be like to be married to
such a man? He was just Amit to convert him
into a husband was absurd the thought of it
made Lata smile and shake her head11.
Lata's love for Kabir and Amit is natural
process of love but she rejects both because
she realizes the reality of life. She rejects Amit
because he is not wise and hardworking.
Moreover, she has to think about her own
feelings and emotions as well as of the
demands of the society.
Rupa Mehra's tireless search for the
suitable boy brings another candidate. Malti
one of Lata's best friends, suggests the name
of Haresh Khanna. He is a B.A. Honours in
English from St. Stephen's College, Delhi. He
is also a Diploma in Leather Technology from
England. Lata is not impressed by Haresh. But
she has learnt to suppress her passion
because passion is the root cause of suffering
and confusion, and in the end it brings despair
and destruction. Obviously she has grown to
be a mature woman. She commits to selfcontrol and planned marital life as she thinks of
divorce rates, extra marital relations and
frequency of crime of passion. Lata's choice of
partner is criticized by James Buchan;
Why Lata a sweet creation is sometimes
forced by the literary burden she is carrying
-149-
into speechlessness chooses the suitor.

Moreover, she chooses is not at all clear.12
Ultimately, Haresh appeals to Lata as a
suitable boy. He has almost all the qualities
that Rupa Mehra would like to see in her sonin-law. Lata appears to be the only round
character of the novel. T.K. Nandkumaran
writes :
"Lata has dual role of being a person and
type at the same time. In marrying Haresh, she
is fulfilling her function as the 'type' who
occupies her Indian-ness."13
Over the course of time, Lata becomes
quite fond of Haresh because of his
thoughtfulness and the wonderful letters he
writes :
"Baoji has been asking me about my
marriage plans but on that score I have not
been able to reassure him yet. As soon as you
are sure in your mind that I would make you the
right husband, please do help me."14
As the novel draws to a close, Lata is in
quandary over having to make a decision. Her
friend Malti is sure she will opt to marry Kabir
because of the romantic love she feels for him.
But to Malti's astonishment, Lata settles on
Haresh for every practical reason, and
specially for the fact that he is, the only
suitable boy in the eyes of her mother. She
wites to Haresh accepting with gratitude and
indeed with warmth his often repeated offer of
marriage"15.
Haresh has the ingredients of making a
suitable husband. He is generous, robust,
optimistic, patient, and responsible. There he
stood in Prahapore as solid as a pair of
Goodyear welted shoes, twinkling his eyes
affectionately at her from the pages of his letter
and telling her as well that he was lonely
without her 16.
Conclusion
The novel thus, starting with Rupa
Mehra's declaration that her younger daughter
Lata should marry a boy chosen by her, ends
with Lata's marriage to everyone's satisfaction.
Search for a suitable boy for Lata had been the
only mission of Rupa Mehra, but Lata was not
in reality a pliable vine to place her destiny in
the hands of her mother blindly. She analysed
all the three suitors. First love is naturally
tempting, but other factors also must be
considered. Lata too rejected Kabir, her first
love for two strong reasons his being a Muslim
which will be unacceptable to her mother, and
his being still unstable in life. Love and

passions were thus rejected for practical
reasons. Amit, was a poet and a dreamer in the
eyes of Rupa Mehra and not an ideal suitor
without a proper livelihood. The reader
watches with curiosity and interest whom Lata
will choose as a suitable boy?
So far as Lata is concerned, it appears that
she sincerely wants to defy tradition and
conservatism. To Kabir, she could have given
her life, but the condition to wait for two years
prompted her to reject him. She liked Amit too,
but he was not as charming as Kabir. Finally,
the suitable boy Haresh Khanna presents to
her all the qualities of a good husband. He has
a good job, his letters are very persuasive and
charming. He appears to be dependable and
he has a practical approach to life. The search
then ends with Lata's marriage with Haresh. If
the readers mind has been occupied with the
romantic ideas of Love and Passion, he is sure
to be disappointed just like Lata's friend Malti.
References
1. Seth Vikram, A Suitable Boy, Viking
Publication, p 1.1
2. Ibid, p 22
3. Ibid
4. Ibid, p 186
5. Campbell Caryl, A Suitable Boy, (Review)
In between Essays and studies in Literacy
criticism IV (March 1995), pp 77-78
6. Seth Vikram, Multiple Locations, Multiple
Affiliations: Rawat Publications, 2001, p 118
7. Rediff Interview, The Vikram Seth chat,
URL : www.rediff.com/chat/vikch.html
8. Ibid
9. Ibid
10. Seth Vikram, A Suitable Boy, Viking
Publication, p 486
11. Ibid, p 1289
12. James Buchan: A Foreign country in the
Past. A Suitable Boy by Seth Vikram, The
Spectator, Mar, 27, 1993, p 31
13. Nandkumaran T.K., Social Political
Determinants in Identity Formation : A
Study Of A Suitable Boy in R.K.Dhawan &
Pramod Kr. Nayar. Vikram Seth : The
literary Genius : A critical Response
Prestige Publication 2005, p 113
14. Opcit, p 1146
15. Ibid, p 1295
16. Ibid, p 1295
-150-
ISSN 0974 - 200X
Rukmani in Nectar-in-a-Sieve
Rima Gupta
Abstract
The paper is an attempt to see how a poor peasant woman struggles throughout her life. Her hard work never
gives her the fruit or the nectar she desires. All her efforts go in vain or get filtered through the sieve. Her life
goes on with a hope to hold the nectar one day in her hand and wont let it pass through the sieve. It is the hope
which gives enormous strength to the major female character, Rukmani, and her family to go on working
harder even though the results are not immediate. Kamala Markandaya has portrayed Rukmani as a
poignant character which can be interpreted as strong woman and thereby tempting the modern readers of
the 21st century to rise against difficult travesties in their life. It seems Rukmani is a die hard follower of our
Vedic teaching this too shall pass. Kamala Markandayas Nectar in a Sieve is set in an unnamed farming
village of south India, most likely just after India gained Independence. The novelist has attempted to show
the effect of industrialization on the life of poor villagers and how Rukmani fears and deals with the unraveling
new social forces. The author has very strong Indian sensibility which helps her depict and vividly portray
women issues, conditions, problems and dilemmas in a realistic manner.
Keywords: Modernity, Conformist, Traditionalist, Patriarchal, Industrialisation

Introduction
womens life untouched. The familiarization
with women sensibilities gives an advantage to
Kamala Markandaya is among the few
women writers to portray a strong woman.
eminent feminist writers in Indian writing in
She is not a radical feminist and her works
English, who have presented women stronger
are not to condemn repressive male
than men in society. She tries to glorify her
dominated society. She does not call for radical
character to prove that even in patriarchal
reconstruction
of male-female roles. However,
society a woman supports family morally and
as
a
woman
writer
she has freely explored the
financially and is the hope of her family.
feelings and psyche of the stronger sex
The paper attempts to portray society as a
(though for men, women are the weaker
spiders web from which poor people are not
section) and has also advocated for them.
able to escape and have little choice other
Rukmani has been hardworking since
than succumbing to evil forces of society.
childhood (as she gets married at the age of
Society has not changed much; similar
12). Both the ladies of the family, Rukmani and
conditions can be viewed even after
her daughter Irawady sacrifice their happiness
Independence. Our villages are yet not free
time and again for the family. This is in contrast
from natural calamity like famine or draught
to Kunthi, who uses her beauty to seduce and
and the whims of corrupt, greedy moneylenders,
lure Nathan, Rukmanis husband. She
politicians and state machinery. But farsighted
shamelessly does the same with other tannery
people do survive either by migrating to
workers. Here the nascent industrialization
suitable places or suitably adapting to the new
may be seen as bringing different opportunity
environment.
and situations to different people within the
same
society.
In Nectar-in-a-Sieve we have the voice of
the female protagonist Rukmani. We do have
glimpses of such Rukmani in our society and
that too very close to us. This forces us to
rethink of Kamala Markandayas fictional
history and compare with the women of our
times. The author has hardly left any facet in
Rukmani is like a woman, with the fidelity

that only an Eastern woman can know. She
lives by the pledge of loyalty to her husband,
home and family; always planning ahead,
answering their comforts, sacrificing her joy for
their needs1.
-151-
Main Thrust
Rukmani is the central character in the
novel, Nectar in a sieve. She narrates the story
in first person, in flash back technique.
Rukmani, the old woman starts reminiscing in
the evening of her life. The first person
narration enables the readers to identify and
recognize her strengths and appreciate her
values. The readers dig deep into Rukmanis
character in order to dignify the eastern
traditional lifestyle in comparison to western
culture.
Rukmani, the youngest daughter of a
village headman gets pampered by her
fathers social status in childhood. She being
the youngest daughter expects a grand
wedding like her elder sisters, but
circumstances slowly go out of her fathers
hand as Britishers overpower the village.
Rukmanis father looses the power and status
of the village headman.Child Rukmani hopes
and dreams to have a royal wedding.She,
unknown of her fathers new status innocently
questions her brother, I shall have a grand
wedding; I would say. Such that everybody will
remember when all else is a dream forgotten.
For is not my father head of the village?"2.
Rukmanis dreams get shattered when
she gets married to a poor tenant farmer
Nathan with very less possession to possess
her throughout her life. The misery in her life
begins with this marriage. When she reaches
at Nathans hut, she remembers her fathers
concrete house. But she confines her feelings
and never complains about it. This was the
beginning of her new life with hope and fear.
Hope of having a decent future and fear to
loose even the present becomes her daily
affair. For she has no happiness, but to fight
with all odds. The people around her comment
it as a poor match, She even feels the same,
but starts learning to confine her emotions.
She is social and learns the domestic
chores of a village wife in short time. She has
good relations with her neighbors except
Kunthi. And the reason of Kunthis dislike was
revealed later on in the novel. Nathan is rich in
his love for his wife Rukmani. Kali, a village
woman, during a conversation, reveals her

how the mud house was prepared before the
arrival of Rukmani as his bride. The fuss
your husband made: why for weeks he was
brittle hut with his own hands. Yes, he would
not even have my husband to help"3.
Over the years her marriage gets filled
with love and mutual respect. She is proud of
the love and care of her husband. She is
literate and aware, a talent that places
Rukmani above her illiterate husband and
neighbors. She has been taught to read and
write by her father, though her mother never
wished her to study. After marriage Nathan
never asserted to forbid her reading or writing.
Rather he used to come and sit in silence
beside her with his brows drawn together and
meeting. When she practices writing, lovingly
he expresses, It is well, he said stroking my
hair, you are clever, Ruku, as I have said
before4.
After a difficult beginning, Rukmani
quickly adapted the life style of village women.
She worked side by side with her husband in
the field, she grows superlative pumpkins and
the couple admire the vegetable as if they
hadnt seen it before. She is very helpful too.
Despite Kunthis dislike for Rukmani, she helps
her in childbirth. At this time Rukmani herself
was bearing a child. Nathan shows the
concern for the baby.
You look like a corpse, whatever
possessed you to stay so long5.
Nathan gets displeased when a baby girl
is born to them. Birth of a girl in a tenant
farmers house was not welcome. For many
years she couldnt bear second child. Rukmani
has a progressive and liberal approach to the
problems of life. Rukmanis mother introduces
her to Dr Kenny, an English doctor. The doctor
cures her inability to give birth after her first
issue and lifts away her great fear and anxiety
which she was carrying for six years. Getting
treatment from a foreigner to beget a child
made her afraid as she couldnt discuss it with
her husband. ..my fear came crowding upon
me again. I had never been to this kind of
doctor;6
-152-
After giving birth to her eldest son, Arjun,

she has eight mouths to feed. She somehow
manages to fulfill the basic needs by selling
household utensils and vegetables. Rukmanis
endurance is continuously tested. Poverty is
the root cause of many kinds of crime. Poverty
stricken Rukmani saw her daughter Ira
become a prostitute to save her young brother.
Kunthi arouses Rukmanis rage when she
blackmails Nathan and Rukmani for handful of
rice. Paul Vergese writes, Food is the primary
requisite of human dignity, hunger debases
and dehumanizes men7.
Rukmani was never dehumanized by
poverty and starvation. She is an epitome of
humility. She forgives Kunthi and Nathan for
having illicit affair. She even forgives her
daughter-in-law for failing in her duty to help
them.
Famine and draught badly affects the
village. The opening of the tannery in the
village completely disintegrates the socialeconomic fiber of the village. It steals away the
peace and harmony. Before the opening of
tannery, the life of Rukmani and her family was
simple and peaceful. So was for other
villagers. The tannery and the associated evils
of Industrialization bring about devastation in
the life of Rukmani and other villagers.
Rukmani fears and recognizes this as a
danger. She feels pain when she watches filth
and dirt due to this modernization. Tannery
displaces the farmers from their land, owned
and tilled by them for generations. The poorly
paid jobs come with heavy costs that outweigh
the benefits. Rukmani faces loss after loss
over the years.
Kamala Markandayas women characters
in general are conformists and traditionalists.
Being a woman bound to cultural
traditions Rukmani fears the tannery, knowing
that although it will offer jobs, it will also rob
many of the villagers of their land and
livelihood. Her fears are not unfounded. She
and Nathan loose several sons to the tannery,
but they cling to their reliance on the earth to
provide8. Despite being a conformist and
traditionalist, she retains her individuality.
Rukamani is prepared to accept and adjust to

new ways of living, accommodate others point
of view and forgive the lapses of her people9.
She was against the wish of her sons to
work in tannery. Her teenage son, Raja, is
caught stealing calfskin and is beaten to death
in the tannery. The officers of the tannery get
worried for compensation. For Rukmani
nothing in the world could substitute for the life
of a son.
Compensation, I thought, what
compensation is there for death10.
Kamala Markandaya uses both pictorial
and dramatic methods when Raja is killed.
Rukmani gives up the traditions of shame
when her daughter Ira turns to prostitution to
save her younger brother, Kuti. Rukmani
hopefully and happily accepts a nameless
descendent of her daughter Ira. She tries to
convince Nathan to accept the cruel truth.
Cruel, but not unbearable; the girl is happy
and the child is doing well11.
When Rukmani convinces Nathan, it
reminds the reader that once Nathan has
advised Rukmani to bend like the grass so that
she would not break. This suggests
acceptance and resilience as solution to their
problems12. It seems this is the reason why
she accepts everything, like Nathans adultery,
all misfortunes and even Iras prostitution.
Rukmani was destined to suffer in silence
more so because of her elder sonsher cup of
misery was full when they decided to leave for
Ceylon in search of jobs13.
The thought of Rukmanis son, Selvam,
leaving field work and joining the hospital
disappointed her but later she accepts his wish
to work with Dr Kenny, for she could see the
strong urge of changing the occupation to
avoid starvation in the family. Not displeased,
perhaps disappointed, since all our sons have
forsaken the land. But it is the best way for
you14. Both mother and son know that they will
be vilified when villagers will know about his
work. But the strength of the mother enables
the child to move further. I am not unaware, he
said quietly, but it is not sufficient that you
-153-
have the strength and I have trust15.

It is the money which rules the world and a
person without money will fall in all kinds of
misery. The heaviest blow to her is given by the
landlord who sells the land to the people of
tannery. She never expects any return from her
sons and whenever she tries they shatter her
faith. After the death of her husband Nathan,
she weeps for happiness. She was left bare
handed with very little of her own to survive and
move ahead.
Rukmani remained faithful in all her
relations, which gives her strength and
contentment. It gives her courage to face
recurrent hardships. She says, what if we
gave into our troubles at every step? We would
be pitiable creatures indeed to be so weak, for
is not a mans spirit given to him to rise above
his misfortunes?16
At the end of the novel, Rukmani is lying
on the bed and begins to hope for a better
future. Through the character of Rukmani,
Kamala Markandaya has given importance to
human values. Despite her final emergence
as a universal mother, she accepts passively
the outer world and its alienated life of endless
sufferings over which humans have no
definitive control17.
Conclusion
By way of summing up, we may say that
the personal story of Rukmani is a sort of
commentary on the impact of modernity on the
traditional Indian society. She could foresee
the trouble but has realized that human have
no control over endless sufferings. Her life is
full of hopes and frustrations, pleasures and
pain, rise and fall. Rukmani has emerged
stronger than the male counterpart in the novel
by exhibiting positive and optimistic outlook
towards life. She is the sole sailor of her family.
She has chosen positive aspect of life towards
the indefinite and unending suffering of hers.
At the end of the novel the narration of old

Rukmani ends but life continues to go on.
References
1.
Amazon.com, Nectar in- a sieve (Signet

classics) Paperback
2.
Markandaya, Kamala; Nectar-in- a-sieve,

Jaico Publishing House, Mumbai, p 2
3.
Ibid, p 6
4.
Ibid, p 12
5.
Ibid, p 10
6.
ibid, p 20
7.
Joshi K.N., Quoted in Studies in Indo

Anglican Literature (Bareilly: PBD),
pp 120-21
8.
http://www. Novel explorer. Com/

category/ nectar-in-a sieve.
9.
Dhawan R.K., Indian women Novelists,

Set I: Vol I, Prestige Books ,New Delhi
1991, p 38
10. Markandaya Kamala, Nectar-in-a-sieve,

Jaico Publishing house, Mumbai, p 91
11. Ibid, p 118
12. Dhawan R.K, Indian Women Novelists,
Set I: vol I, Prestige Books, New Delhi
1991, p 183
13. Dodiya J.K and Surendran K.V., Indian
women writers: Critical Perspectives,
Sarup and sons, New Delhi, 2007,
pp 13-14
14. Markandaya Kamala, Nectar-in-a sieve,
Jaico publishing house, Mumbai, p 112
15. Ibid, p 112
16. http:// www.novelexplorer.com /category/
nector-in-a-sieve
17. Datta Ketaki, Indo Anglican Literature:
Past to Present, Booksway College street,
Kolkata
-154-
ISSN 0974 - 200X
The concept of Dharma in Indian tradition

Assistant Professor
Department of Sanskrit
Ranchi College, Ranchi
Abstract
The thought of Dharma is part and parcel of Indian Culture. Being one of the four Purusharthas, it is capable of
upholding and integrating the whole society. Among the great concepts and doctrines, the basic principles and
directives of Hinduism, Dharma stands out to be pre-eminent, with a vast, deep and pervasive significance of
its own. The concept of Dharma is vast and vide. It is a Sanskrit expression of widest import. There is no
corresponding word in any other language. Dharma is the life-force of the society, like Prana in an individual.
Any state or institution or even society or an individual cannot exist without Dharma. Those who believe in
discrimination, in effect, dont practice Dharma. They never attain real happiness.
Keywords: Dharma, Hinduism, Veda, life force, uphold

Introduction
According to the Indian Tradition, four are
the Purusharthas i.e. the goals or ideals of the
human life. These goals are Dharma, Artha,
Kama and Moksha. Of these we can say that
Dharma is the root; Artha, the branch; Kama,
the flower; and Moksha, the fruit of the tree of
the life. In this way it can be said that Dharma is
the fundamental means to attain the other
three goals. In effect, if the root is watered, the
branches and the flowers will be healthy and
yield delicious fruit. Therefore, if Dharma is
practiced, it will help man in attaining worldly
prosperity as well as final beatitude.
Material and Methods
The traditional books including Vedas,
Epics, Puranas and Smriti have been consulted
while driving the results. Oral discussions with
well-versed personalities on Sanskrit Literature
were executed to get sufficient information in
this regard.
Among the great concepts and doctrines,
the basic principles and directives of Hinduism,
Dharma stands out to be pre-eminent, with a
vast, deep and pervasive significance of its
own. Having its rudimentary beginning in the
Vedas, it has, over the centuries, grown like a
mighty tree, with numerous branches and
secondary roots. In fact, Dharma has been
accepted as an ideal of human life and has
accordingly fascinated and inspired the people.
The concept of Dharma is vast and vide. It

is a Sanskrit expression of widest import. There
is no corresponding word in any other
language. Those who try to equate it with the
word religion have to understand that, the
religion is a personal affair owing its allegiance
to personal belief and conviction of a person,
but Dharma is a universal affair. Religion
makes people narrow minded, while Dharma
makes people broad minded and as such binds
and holds them together.
The word Dharma is derived from the
root, dhi meaning to maintain, preserve,
hold, bear and carry etc.1 Mahabharata says
that the word Dharma is derived from
Dhrn. As per it, that which has capacity to
sustain is indeed Dharmadhrdharmamityhu dharmo dhryate praj
yat syddhrasayukta sa dharma iti nicaya 2
In this way we understand that the basic

meaning of Dharma is the moral law, which
sustains world, human society and the
individual. It is a key facet of Hindu culture. It is
associated with many aspects of human life. It
goes without saying that it is only Dharma,
which can hold, unify and maintain the entire
go of the world. The force by which everything
is held is called Dharma. It is regarded as mode
of life or a code of conduct, which regulates the
works and activities of the man as a member of
society and as an individual. It acts as a
sociological phenomenon as well as personal
experience.
-155-
While Dharma touches wide varieties of

topics, the essence of Dharma is also declared
by various works. Mahabharata saysakroda satyavacnam savibhga kam that
prajna sveu aucamadroh eva ca
rjava bhrityabhara navaite srvavarik3
i.e. truthfulness, to be free from anger,

sharing ones wealth with others, forgiveness,
purity, absence of enmity, straightforwardness,
maintaining persons dependent on oneself are
the Dharma of persons belonging to all varna.
The principles established in the scriptures
by the seers stand on the firm footing of
Dharma, which has ten elements according to
Manudhriti kam damosteya aucmindriyanigrah
dhrvidy satyamakrodho daka dharmalakaa4
i.e. steadfastness, forbearance, self

restraint, non-thieving, purity, control over the
sense-organs, intellect, self knowledge,
truthfulness and absence of anger are elements
of Dharma.
The characteristics of Dharma given by
Manu Smriti are such that no nation and no sect
of religion can raise any question and objection
to them. The manhood of man can develop only
through the proper observance of this Dharma.
The fall of man begins the very moment he
gives up the practice of this Dharma against his
own inherent nature. When there was
predominance of this Dharma in the human
society, the world was full of happiness and
peace. Suffering and unrest began to spread
over the world when man gradually began to
turn his face from the practice of this Dharma.
The view of Manu regarding Dharma, in this
way, include the right to develop mental
ability, right to justice and right to non-corrupt
society.
According to Shrimad Bhagvata Mahapuran,
the highest virtue, ie Dharma of all men
consists of following features-truthfulness,
compassion, austerity, purity, endurance,
discrimination (the power of distinguishing
right from wrong), control of mind and the
senses, non-violence, continence, charity, muttering
prayers, straightforwardness, contentment,
service of those who look upon all with the
same eye, gradually withdrawing from all
mundane activities, egotism, refraining from
futile talk, inquiry into the self, equitable

distribution among created beings as ones self,
chanting of and dwelling on the names and
glories of the Universesatya day tapa auca titikek amo dama
ahis brahmacarya ca tyaga svdhyya rjavam
santo samadk sev grmyehoparama anai
n viparyayehek maunmtmavimarnam
anndyde savibhago bhutebhyaca yathrhata
tevtmadevatbuddhi sutra nu pava
rava krtana csya smar mahat gate
sevejyvanatidvanatirdsya sakhyamtmasamarpaam
nmaya paro dharma sarve samudhta
tllakaavnrjansarvtm yena tuyati5
In this way it can be said that the Dharma

regulates human conduct and casts individuals
into right type of moulds of character by
inculcating in them in them social and moral
virtues. It is the sense of Dharma is each
individual member of the society that spurs him
on to behave with dignity and becoming
demeanour in relation to his fellow beings.
Hence it is said-Dharma is the rock on which
all virtues are founded. It is the basis of all
excellences and the validation of all noble
ideas. In other words. Dharma is an evolutionary,
holistic concept and not a fragmentary idea.
Just as white light shines in different colours
according to the medium it is passing through,
Dharma takes on diverse hues according to the
individual or society through which it
manifests itself. While light is single, but its
constituent colours are multiple and distinct6.
Dharma is the life-force of the society, like
Prana in an individual. Any state or institution
or even society or an individual cannot exist
without Dharma. In the field of Dharma,
theoretical knowledge is not enough. Real
knower of Dharma is one who is friendly to all
and who is engaged in doing well to all, in
thought, word and deedsarve ya suhnnitya sarve ca hite rata
karma manas vc sa dharma veda jjale7
Nothing is superior to Dharma in this

creation.8 Valmiki Ramayana also says-
-156-
dharmakmrthatatvajna smtimn pratibhavn

laukike samaycre ktakalpo virada9
i.e. one who knows the truth about the

principles of Dharma, material enjoyments and
prosperity, possess a keen memory and
perspicacious. He attains proficiency in
discharging all types of duties.
In effect, Dharma is paramount in the
world and truthfulness is rooted in itdharmo hi parmo loke dharma satya pratihitam10
If these are facts, we are left with no other

option but to make Dharma part and parcel of
our life. Here one has to understand that
Dharma being violated destroys; Dharma
being preserved preserves. Dharma should not
be violated, lest violated Dharma destroys usdharma eva hato hanti dharmo rakati rakita
tasmddharmo na hantavyo m no dharmo hatoavadhit 11
One should never indulge in Adharmic

deeds even if he is a sufferer. It is a well known
fact that Adharmic persons ultimately reap the
consequences even though in the beginning
they might seem to prosperna sdannapi dharme manoaadharme niveyet
adhrmika ppnmu payanviparyayam12
The acts of Adharma may not give him

bad results initially, but slowly and gradually it
cuts the root of an individual who had indulged
in Adharmandharmacarito loke sadya phalati gauriva
anairvartamnastu karturmulni kntati 13
Brahmapurana has rightly pointed out that

Dharma alone is helper and protector
everywhere. The seers have paid utmost heed
to the noble thoughts of all. There is no room
for malevolence, falsehood, enmity, deception,
treachery, lasciviousness, arrogance, greed,
crookedness, usurpation of others wealth,
uncalled for anger and conspiracy. The Indian
concept of Dharma does not allow anybody to
do anything to anybody, which is not agreeable
to oneselftmana pratikulni pare na samcaret 14
Vedas preach that we should try our level

best to do good to all and harm to none.
Maharshi Veda Vyasa has uniquely epitomised
the nature of righteousness and oppression.
There is no righteousness like benevolence and
no violence like oppressing others
atdaapuraeu vyasasya vacanadvayam
paropkra puyya ppya parpanam15
In Riga Veda, the word Dharma signifies

the meaning of upholder or supporter. The
word Dharma was given more elaboration,
emphasis and extension during the
Upanishadic period. Some Upanishads
conjoined it with truth and regarded it as the
highest principle of human life. There is
nothing higher than Dharma. Taittiriya
Upanishad gives emphasis on the ethical
meaning of Dharma pertaining to mans social
duties. Chhandogya Upanishad refers to
studies, austerities and contemplation as being
comprehended under the concept of Dharma.
The importance and significance of Dharma is
very well established in Shrimad Bhagvad Gita.
Lord Krishna says- Whenever there is decline
of virtue (Dharma) and increase of vice
(Adharma), then do I manifest Myself. For the
protection of the pious, the destruction of evildoers, and establishing virtues, I manifest
Myself in every ageyad yad hi dharmasya glnirbhavati bhrat
abhyuthnamadharmasya tadtmna sjmyaham
paritrya sdhnm vinya ca duktm
dharmasasthpanrthya sambhavmi yuge yuge16
The similar view has been expressed in

Shrimad Bhagvad Mahapuranayad yadeha dharmasya kayo vddhica ppmana
tad tu bhagavna tmna sjate hari17
Here one thing is clear. Dharma alone is

the friend of virtuous; Dharma is their refuge;
all the movable and immovable objects in the
three worlds of creation are guided by Dharmadharma sat hita pus dharmacaivraya satm
dharmllokstrayastta pravtt sacarcar18
Shrimad Bhagvad Gita divides human

propensities into two categories divine and
devilish. One should try to follow divine
qualities and do away with devilish qualities in
order to establish Dharma. Fearlessness,
purification of ones existence, cultivation of
spiritual knowledge, charity, self-control,
performance of sacrifice, study of the Vedas,
austerity, simplicity, non-violence, truthfulness,
freedom from anger, renunciation, tranquillity,
aversion to faultfinding, gentleness, modesty,
determination, vigour, forgiveness, fortitude,
cleanliness, freedom from envy and the passion
for honour- these transcendental qualities
belong to Godly men endowed with divine
-157-
nature. Arrogance, pride, anger, conceit,

harshness and ignorance-these qualities belong
to those of demoniac qualities made for
bondageabhaya sattvasauddhirjnnayogavyavasthiti
dna damaca yajnaca svdhyyastapa rjavam
ahis satyamakrodhastyga ntirapaiunam
day bhtevaloluptva mrdava hracpalam
teja kam dhti aucamadrohontimnit
bhavanti sampada daivmabhijtasya bhrata
dambho darpoabhimnaca krodha p ruyameva ca
ajnna cbhijtasya prtha sampadamsurm19
Those who believe in discrimination, in

effect, dont practice Dharma. They never
attain real happiness. They are not respected in
the society. Dharma on the social plane, aims at
attaining all round welfare for the entire
community. By means of injunctions and
prohibitions, Dharma directs human activity so
that each unit in society may fulfil its function
and contribute to the general good of the
society.
In AS Narayan Deepshitulu case, the
Supreme Court of India has defined the word
Dharma. 20 As per it-Dharma is that which is
indicated by the Vedas as conducive to the
highest good, which sustains and ensures
progress and welfare of all in this world.
Dharma embraces every type of righteous
conduct covering every aspect of life essential
for the sustenance and welfare of the individual
and the society and includes those rules which
guide and enable those who believe in God and
heaven to attain Moksha
Here it would be justified to quote
Mahabharata, where Dharma has been
explained to be that which helps the upliftment
of living beings. In this way, that which ensures
welfare of living things is Dharmaprabhavrthya bhtn dhrmapravacana ktam
ya sytprabhavasayukta sa dharma iti nicaya 21
Rules of Dharma are meant to regulate the

individual conduct, in such a way as to restrict
the rights, liberty, interest and desires of an
individual. A man (or even a country) devoid of
Dharma may sometimes grow on immensely
like Ravana, Hiranyakasipu, Duryodhana and
others, but at last they cannot escape the
onslaughts of horrible destruction -
adharmeaidhate tvat tato bhadri payati

tata sapatnajayati samlastu vinayati22
Therefore, Artha and Kama devoid of Dharma
should be forsaken by all meansparityajedarthakmau dharmapkarau npa
dharmamapyasukhodarka lokavidviameva ca23
The bodies are perishable, the wealth is

not everlasting. The death is always quite near.
Hence, one should accumulate Dharmaanityni arri vibhavo naiva vata
nitya sannihito mtyu kartavyo dharmasgrah24
In fact, from Dharma arises wealth,

Dharma is the source of happiness, through
Dharma we attain everything; Dharma is the
essence of the world dharmdartha prabhavati dharmt prabhavate sukham
dharmea labhate sarva dharmasrmida jagat25
Man is believed to be a social animal,

therefore it becomes his duty to uphold and
integrate the society, which will automatically
result in prosperity for all. We can live to our
fullest potential only if we practice dharma at
all levels: physical, emotional, intellectual, and
spiritual. We need to make sure that all our
actions contribute toward the sustenance and
integration of society, and avoid actions that go
against the natural laws, which are called
adharma.
At the physical level, dharma is that which
nourishes and supports the health of the body.
Whether we want to serve others, obtain
liberation, or even enjoy life in this world we
need a healthy body. Proper sleep, healthy
eating, exercise, and cleanliness all contribute
to good health. Therefore, practicing these are
all acts of dharma.
At the mental level we all want to be
peaceful and happy. Therefore to think in a
loving way is dharma and to think negatively of
someone is adharma because it will disturb our
personality and can also cause harm to the
other person.
The same rule applies intellectually. We all
want enlightenment and knowledge and do not
want to be ignorant or exploited because of our
ignorance. Independence and freedom are our
inherent desires. We want freedom from
sorrow, freedom from fear and grief, and most
importantly freedom from delusion. Knowledge
-158-
helps us to attain the understanding that frees

us from any dependence. But in the process of
trying to be free we become slaves to the very
things that we thought would make us happy
and due to ignorance we do not even realize
that. Therefore, knowledge and enlightenment
are dharma and ignorance is adharma.
Any action that integrates and brings
prosperity to community level is considered to
be dhamika. Dharma is that which brings about
self-integration. In his introduction to the Holy
Gt, Swami Chinmayananda affirms that
when our subjective mind becomes one with
the objective mind, then there is personality
integration. Lacking that, we may know many
things intellectually, but our mind, coloured by
personal prejudices and judgments, will give
way to its own desires. Our evaluation of a
situation may be wrong because the mind lacks
the necessary purity. Therefore, the problem is
due to a lack of vision only, and what happens
at the physical level is only a symptom. For
every one of us there is a dharma and this is
fully elaborated upon in the scriptures. The
idea is that every person lives in the society as
an individual relating to many others.
Whether we are students, administrators,
businessmen, labourers or even monks, all are
governed by the duties established for their
particular stages and professions. When
everyone accepts the responsibilities of their
dharma, the entire society prospers.
It goes without saying that Dharma is the
greatest and the most valuable contribution to
humanity by Bharata Varsha. On account of its
antiquity, utility and universality the very
mention of the word rouses the conscience of
an individual in this land. All our present day
problems are a direct result of disregarding
'Dharma', under the influence of a materialistic
philosophy, in the belief that it alone can usher
in happiness and secure the welfare of the
people. Now it is becoming clear that human
problems multiply as we go on multiplying our
lust and desire for material wealth and pleasure
and that the solution to all the problems, Social,
Economic and Political, which the world and
our nation are facing, in particular the crash of
our moral edifice is, Dharma alone panacea.
There is no alternative to 'Dharma'. This is the
eternal truth.
"Dharma" has the power to prevent a man

from committing an offence by acting as an
antigen against the six enemies inherent in
every man. It is preventive. It gives immunity
against sinful thoughts.
There is a vast difference between Dharma
and Religion. All the rules of righteous conduct
in every sphere of human activity evolved from
times immemorial in this country, falls within
the meaning of the word "Dharma". Religion
means mode of worship of God by all believers
calling him by different names. There are many
religions. There are instances of religious
fanaticism creating conflict. Religion might
divide but Dharma unites. It applies to all
human beings. It sustains life. It does not create
conflict. The rules of Dharma are meant to
regulate individual conduct in such a way as to
restrict the rights, liberty, interest and desires
of an individual as regards all matters to the
extent necessary in the interest of other
individuals, i.e., society, at the same time
making it obligatory on the part of society to
safeguard and protect the individual in all
respects through its social and political
institutions.
Conclusion
Shortly put, Dharma regulates the mutual
obligation of the individuals and the society.
Dharma as a concept is very wide and
comprehensive. It stands for establishing
harmony, peace, stability and progress in the
society. Right from the very ancient times,
Dharma has been accepted as an ideal of
human life and has accordingly fascinated and
inspired the people. We can say that Dharma
constitutes the foundation of all affairs in the
world. People respect one who adheres to
Dharma. It insulates man against sinful
thoughts and actions. It is the basis of all
excellences and the validation of all noble
ideas. It is evolutionary, holistic concept and
not a fragmentary idea. When Dharma is
practised, it confers on man and society health,
wealth and happiness. Progress and prosperity
follow in quick succession as a matter of course.
Everything in this world is founded on Dharma.
Dharma, therefore, is Supreme.
-159-
References
1. pte Vman Shivarm, The Students
Sanskrit-English Dictionary, Motll
Banrasids, Delhi, 1973, pp 274
2. Pdeya Padit Rm Nryaadutta astri
(Tr.), Mahari Vedavyas Prait
Mahbhrata, Gt Press, Gorakhpur,
Samvat 2065, Karaparva, 69/58
3. Ibid, ntiparva, 60/7-8
4. stri Rjvr (Ed.), The Manusmti, rsh
Shitya Pracar Trust, Delhi, 2005, 6/92
5. Goswami CL (Tr.), mad Bhgvata
Mahpura (Part II), Gt Press,
Gorakhpura, 1982, 7/11/8-12
6. Anonymous, Dharma and its Practice, ri
Ramaka Maha, Chennai, 2008, pp 4-5
7. Mahbhrata, ntiparva, 262/9
8. Anonymous, Bhadrayakopniad
(nkar Bhsya Sahita), Gt Press,
Gorakhpur, Samvat 2029, 1/4/14
9. Vlmki, Vlmki Rmyaa, Gt Press,
Gorakhpur, 1974, 2/1/22
10. Ibid, 2/21/41
11. The Manusmti, 8/15
12. Ibid, 4/171
13. Ibid, 4/172

14. Updhyya chrya Baldeva, Bhratiya
Dharma Aur Darana, Chaukhamba
Publishers, Varanasi, 2000, pp 89
15. Pndeya Dr. Vivambharnath, Skti-saptaati, Bhratiya Sanskrit Sansthan,
Lohardaga, 2003, pp 667
16. Mira chrya ri Vamshidhar (Com.),
rimad Bhagvada Gita, Samprnanda
Sanskrit University, Varanasi, 1990, 4/7-8
17. rimada Bhgavata Mahpuraa,
9/24/56
18. Keshoram Aggarwal (Ed.), Kaly
Kalpataru, Volume 55 (1), Gt Press,
Gorakhpur, 2009, pp 14
19. rimad Bhagvad Gita, 16/1-4
20. AIR 1996 SC 1765
21. Mahbhrata, antiparva, 109/10
22. The Manusmti, 4/174
23. Vyasaveda, Vishu Pura, Gt Press,
Gorakhpur, Samvat 2059, 3/11/7
24. Pndeya Shyma Charaa (Com.),
riviusarmpratam Pacatantram,
Motilal Banrasids, Delhi, 1983, 3/94
25. Vlmki Rmyaa, 3/9/30
-160-
ISSN 0974 - 200X
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keueeCeefce$e SJeb ceeie& heoMe&ve keer nw~ Meekee cegefve kes efMe<eeW kees
Deheves Thej euevee SJeb efveYe&j jnvee Lee, FmeefueS GvneWves
`Dehheoerhees YeJe, DeveveMejCe, Oece&oerhe, Oece&MejCe' keer yeeleW
5
keneR~
yeg Deheves DevegeeefeeeW kee Oeeve Deheves heeefLe&Je JeefelJe mes
hejs Deheveer efMe#ee mes metefele Dece=le he{ Deewj Gme leke ues peeves Jeeues
DeeOeeeflceke efveeceeW SJeb mJeYeeJeiele hejsCee keer Deesj ues peevee
eenles Les SJeb mees efMe#eke ner Yeebefle Gvekee DeYeer Lee efke Gvekes
efMe<e Deheves hewjeW hej Ke[s neW~6
ueieYeie eewLeer Meleeyoer F&het ceW yeew efJenejeW ceW en heMve
G"e efke veJeoeref#ele efYe#egDeeW kees efkeme hekeej keer efMe#ee oer peees~
Fmekes efueS efvemmee-heefle efveOee&efjle keer ieF&, efpemekee DeLe& hej
efMe#eCe ceW jnves keer heefle~ efvemmee keeue efMe#eCe ienCe kejves kee
keeue Lee, efpemekeer leguevee yeeee& heefle mes efkeee pee mekelee nw~
efJeeve SJeb eesie Jeefe heeBe Je<e& leke efvemmee ceW jnlee Lee peyeefke
meeOeejCe peve DeepeerJeve efvemmee ceW jnlee Lee~7 veJeoeref#ele kees Ske
DeeOeeeflceke efveos&Meke efceuelee Lee, efpemes GheeOeee kene peelee Lee,
Ske JeJeefmLele hee" he{evesJeeuee Yeer efceuelee Lee, efpemes Deeeee&
kene peelee Lee~ oesveeW kes efueS kece mes kece 10 Je<e& efYe#eg peerJeve
Jeleerle kejvee DeeJeMeke Lee~8 GheeOeee SJeb Deeeee& keer Jener
Yetefcekee Leer, pees Jewefoke Deeece JeJemLee ceW Gvekeer nesleer Leer~
efYe#eg Deeeee& Deheveer eser meer ke#ee yengle Deveewheeeefjke {bie
mes eueeles Les~ ceLegje kes heeeJemleg mebieneuee ceW Ske efIemeer ngF&
cetefle& mes Kegues DeekeeMe kes veeres peceerve hej keg efJeeeLeer& efJeefJeOe
cege ceW yew"s nw Deewj Gvekes meeceves ieg yew"e nw, efpemekes yeeeW neLe ceW
9
Gmekes efmej hej efleje G"eee ngDee neslee nw~ Fmemes mhe neslee nw
efke he{eF& ceewefKeke hejbheje mes eJeCe, mcejCe, ognjeves SJeb jves keer
Leer~ yeeeCe efMe#ee heefle mes eneB Ske Deblej en Lee efke meYeer
peeefleeeW SJeb JeCees kes yeeueke efMe#ee ienCe kej mekeles Les~ efMe#ee
meecetefnke Leer SJeb efYe#egDeeW keer mebKee DeefOeke ngDee kejlee Leer~ efYe#eg
mJeeb ke=ef<e kejkes DeVe Ghepeeles Les SJeb efJenej kes Deboj ner heMegDeeW
10
kees heeuekej ogiOe Glheeo SJeb Gheuee heehle kejles Les~
efmen efJenejkeeW kees meeOeejCeleee efJevee, ieeLeeDeeW peeleke
keneefveeeW, heeLe&veeDeeW, cetue lelJeeW SJeb yeew-oMe&ve keer efMe#ee oer
peeleer Leer~ efJevee efheke eje GvnW DeYeer cevegMeemeve efmeKeeee
peelee Lee SJeb DeefYeOecce efheke eje yeew Oece& kes efmeeble he{ees
peeles Les~ efMe#ekeeW kes efueS pejer Lee efke Jen efJeeeefLeeeW kees Oece&
SJeb efJevee keer yeeleW mecePeeS, Oece& kes Devegmeej MeeeeLe& kejW SJeb
kejees, Deewj ieuele efmeeble keewve nw, Jen yeleees~ efJeeeefLe&eeW kes
efueS DeeJeMeke Lee efke Jen Jeeo efJeJeeo heg nes, efMe#eke eefo
ieuele efmeeble ienCe kejs ee DeewjeW kees ienCe kejees lees Jes Gmekee
11
efJejesOe kejW~
Jeeo-efJeJeeo, Meem$eeLe& Deewj Keb[ve keer DeleefOeke mJeleb$elee
heleske efYe#egDeeW kees oer peeleer Leer~ heleske Jeefe Deheves Deehe meeses,
efJeeej kejs, leke& kejs, efveMee kejs~ mebIe kes meeceves Deewheeeefjke
he mes Deheves celeYeso jKeves kes heefle yeves ngS Les~ hejbleg mebIe kee
Debeflece efveCe&e, pees celeoeve ee Mueekee heefle mes lee neslee Lee,
Jeefeiele cele efJeeeme kees kegef"le veneR kejlee Lee~ Gmeer efJeeej
mJeleb$elee kes keejCe efJeefYeVe hebLeeW SJeb mebheoeeeW kee yeerpe-Jeheve ngDee
12
SJeb yeew Oece& kee efJemleej peve-ceeveme ceW ngDee~
yeewiebLe efceefuebohevnes yeleelee nw efke yeeeCe eejeW JesoeW,
Fefleneme, hegjeCekeesMe, bo GeejCe efJeefOe, JeekejCe efvee,
Jesoebie peesefle<e, Mejerj kes Megke-DeMegke meteke heleerC[, MekegveefJe%eeve, mJehve efe, ienCe, Yetkebhe, ien, efJe%eeve, ieefCele,
efkebkele&Je-efJe%eeve Deeefo efJe<eeeW kee DeOeeve kejles Les~ #eef$ee
neefLeeeW, Iees[eW, jCeeW, OevegefJe&ee, Ke[dieefJeee, egefJeee,
omleeJespe %eeve Deewj cege efJe%eeve meerKeles Les~ JewMe SJeb Meg ke=ef<e
efJe%eeve, JeeefCepe SJeb heMegheeueve keer efMe#ee heehle kejles Les~13
yeeuekeeW kees heejbefYeke efMe#ee osves Jeeues efJeeeuee efueefheMeeuee
kenueeles Les~ FveceW ejkeeeee& yeeuekeeW kees efueKevee SJeb efieveleer
efmeKeeles Les~ FveceW keveeSB Yeer efMe#ee heeleer Leer~ ceneJeiie ceW oes
hekeej kes DeOeehekeeW kee GuuesKe nw - GheeOeee SJeb Deeeee&~14
hee" efJe<eeeW kes Devegmeej efYe#egkeeW kes Jeie& Les~ Jeiees& kes Devegmeej
GvnW Deueie-Deueie e$eeJeemeeW ceW jKee peelee Lee efpememes efke Skeotmejs keer he{eF& ceW yeeOee GlheVe ve nes~ uesKeve keuee kee %eeve Lee,
keeeWefke henueer oes MeleeefyoeeW ceW Yeejle ceW heege 64 efueefheeeW kes
veece ueefuele efJemleej ceW efoes iees nw~ Oece& iebLeesW kees keb"mLe kejvee
eskej ceevee peelee Lee~
keg efJeeeLeer& DeOeeheke kees Meguke Yeer osles Les~ keg Fmekes
yeoues Gvekes OejeW kes keee& kejles Les~ DeeegJes&o keer efMe#ee le#eefMeuee
-162-
ceW meele Je<e& ceW meceehle nesleer Leer~ Fmekee Meguke 1000 mJeCe& cege
Lee~ efkevleg DeefOekelej efJeeeLeer& ieg keer mesJee kej ner DeOeeve
efkeee kejles Les~ keYeer-keYeer hejeshekeejer Jeefe oeve Yeer osles Les~ Deewj
efveOe&ve efJeeeeeefLe&eeW kee mJeCe& Yeer Jenve kejles Les~ ie=n heefle
efJeeeefLe&eeW kes Yeespeve kes JeJemLee kejlee Lee~ efveOe&ve efJeeeefLe&eeW kes
Yeespeve keer JeJemLee kejlee Lee~ efveOe&ve efJeeeefLe&eeW kee Ske
efJeeeuee JeejeCemeer ceW Lee~ pevelee Fme efJeeeuee kee Kee& G"eleer
15
16
Leer~ le#eefMeuee ceW efJeeeefLe&eeW kees e$eJe=efe Yeer oer peeleer Leer~
LesjerieeLee ceW 32 efJeog<eer keJeefeef$eeeW keer jeveeSB mebieefnle nQ, pees
%eeve heeefhle kes efueS DeepeerJeve DeefJeJeeefnle jner~
Keeefle heehle ce"eW-efJenejeW kee DeefmlelJe ueeskeeee SJeb
jepeee hej Lee~ heuele: hegjeves ce" efMe#eCe kes keg penve SJeb yebo
he kee veeMe neskej es efJenej efJeeeheer" ceW heefjJeefle&le nesves ueies~
DeOeeve kes efJe<ee-Jemleg yeew-Oeceer& iebLees kes DeueeJee keF& efJe<eeeW
leke Jeeheke Les~ DeeOegefveke meboYe& keer yeeleW kejW lees heee efJeee kes
meeLe-meeLe lekeveerke SJeb heyebOeve keer Yeer efMe#ee oer peeleer Leer~ en
oeriej nw efke efMe#ee kee GsMe yeepeej hesefjle ve neskej Deelcekesefvle
SJeb meceepe kesefvle %eeve Je&ve Lee~
efJeeeheer"eW ceW efMe#ee heeefhle kes meeLe-meeLe efJeeeefLe&eeW kees
efveOee&efjle DevegMeemeve SJeb efveeceeW kee heeueve kejvee he[lee Lee~
efYe#egDeeW kes DeueeJee efJeeeefLe&eeW kes oes Jeie& Les - ceeCeJe SJeb
yeeeejer~ yeew efJenejeW ceW efJeeeefLe&eeW kes Jeieer&kejCe mes Gvekes
Mewef#eCeke GsMeeW hej Yeer keg hekeeMe he[lee nw~ efmeefJenejke Jes
efYe#eg nesles Les pees yeew iebLeeW kee DeeJeMeke %eeve heehle kejkes Deheveer
DeeOeeeflceke GVeefle kejvee eenles Les~ ceeCeJe Jes yeeueke Les, pees
yeew efmeebleeW kee DeOeeve FmeefueS kejles Les efke YeefJe<e ceW efYe#egOece& keer oer#ee ues mekes~ yeeeejer meeOeejCeleee Oeces&ej iebLe he{les
17
Les~ Jes Gheemeke jnkej ner peerJeve Jeleerle kejvee eenles Les~ efme
efJenej kee YejCe-hees<eCe kee Jee mebIe kejlee Lee, efkevleg YeeCeJeeW
SJeb yeeeeefjeeW kees Dehevee meYeer Jee mJeeb Jenve kejvee he[lee
18
Lee~
eerveer ee$eer heeefneeve ves efJenejeW SJeb ce"eW keer JeJemLee kes
yeejs ceW efJemleej mes efueKee nw~ Gmeves efueKee efke jepee Deewj eser
efJenejes kees Kesle, Iej, yeeieeres, heue-Geeve, heMeg Deeefo oeve ceW
efoes peeles Les~ ....... peye Ske jepee efYe#eg mebIe kees keesF& oeve oslee
Lee, lees Jen Dehevee cegkeg Gleejkej Deekej Jee kejlee Lee~ Deheves
efjMlesoejeW SJeb cebef$eeeW kees ueskej, Fve efYe#egDeeW kees Deheves neLeeW mes
efueKelee Lee~19 meeleJeeR meoer leke ce" Fleves MeefeMeeueer nes iees efke
Feflmebie efJenejeW keer mebheefle keer efveboe kejlee nw~ Jen efueKelee nw en
ce" kes efueS nw~ Gefele veneR efke JeneB DeeJeMekelee mes DeefOeke Je
nes, DeVe Yeb[ejeW ceW ieuee ngDee DeVe nes, Deveefievele m$eer-heg<e,
veewkej-eekej Deewj hewmee Flevee mebefele nes efke kees<e ceW Gmekee keesF&
Gheeesie ner ve nes~20
efJeeeefLe&eeW kee peerJeve hetCe& hesve DevegMeeefmele Lee~ ieg mesJee

kes yeeo ner Jes efJeeeheejbYe kejles Les~ Wiemeebie efueKelee nw efke Yeejleere
DeOeeheke Deheves efMe<eeW kees %eeve-heeefhle kes efueS heeslmeeefnle kejles
Les Deewj Gveke yegef leer#ee yeveeles Les~ eefj$e efvecee&Ce, yeewefke
efJekeeme, DevegMeemeve keer YeeJevee, ueeskeleb$eere JeJenej SJeb yeew
efmeebleeW kes heefleheeove hej Keeme peesj Lee~ meeOeejCe leLee efJeeeLeer&
30 Je<e& leke keer DeJemLee leke efMe#ee heehle kejles Les~ keg efJeeve
21
Ietce-Ietce kej efMe#ee osles Les~
meecetefnke efMe#ee kee heyebOe heebeJeer meoer kes ueieYeie yeeweW ves
efkeee~ Fmekes hetJe& yeew efJenejeW ceW kesJeue efYe#egDeeW kees efMe#ee oer
peeleer Leer~ yeew efJenejeW ceW mes kesJeue 10 ceW Ge efMe#ee kee
heeJeOeeve Lee~22
efJenejeW ceW oes heefj<eod nesleer Leer~ Ske Mew#eefCeke efJe<eeeW hej
efJeeej kejves kes efueS leLee oes, heyebOe keer osKeYeeue kes efueS
Mew#eefCeke heefj<eod ner hee"ekece leweej kejleer Leer~ Feflmebie efueKelee nw
efke JeuueYeer pees nerveeeveer efJeeeuee Lee, Ge ke#ee kes efJeeeLeer&
veereueer ke#ee kes efJeeeeeefLe&eeW kees he{eles Les~
heeefneeve pees eerveer yeew ee$eer Lee heeefueheg$e kes oes efJenejeW
ceW ieee Lee~ FveceW Ske ceneeeveer SJeb otmeje nerveeeveer efJenej Lee~
oesveeW efceuekej 600 efJeeeLeer& jnles Les~ heeefneeve efueKelee nw efke Fve efJenejeW kes Deeeej-JeJenej kes efveece Deewj efJeeeefLe&eeW kes efueS
JeJemLee osKeves eesie nw~ meye peien kes meyemes Des efJeeeLeer&
23
eceCe Deewj mele efpe%eemeg JeneB Deeles nw~ le#eefMeuee ceW etveeve leke
kes efJeeeLeer& efMe#ee heeves kes efueS Deeles Les~ Jene JesoeW, 18 efMeuheeW kes
DeueeJee nefjle efJeee ce=ieIe, heMegDeeW keer yeesueer OevegefJe&ee Deeefo keer
he{eF& nesleer Leer~24
smeiemeebie efueKelee nw efke henues efJeeeLeer& ejoMeeOeeeer
veeceke heejbefYeke hegmleke he{lee Lee~ efhej meele Je<e& keer Deeeg mes Gmes
heeBe efJe%eeve-JeekejCe, efMeuhe Je keuee efJe%eeve, DeeegJes&o,
leke&Meem$e Deewj Deelce efJe%eeve he{ees peeles Les~ Feflmebie kes Devegmeej
yeeuekeeW kees meyemes henues efmejmleg veeceke hegmleke he{eF& peeleer Leer~
Dee"JeW Je<e& ceW heeefCeveer kes mete& SJeb Oeeleghee" he{ees peeles Les~ omeJeW
Je<e& ceW mes DeOeeleg, ceb[ke SJeb GCeeefo he{vee heejbYe kejles Les, pees
heebe Je<e& leke euelee Lee~ Fmekes Deefleefje Jes ceneYee<e Yele=&nefj
25
erkee, Jeekeeheoere SJeb hesF&ve veeceke hegmleke he{les Les~
Fmekeeue ceW DeefOekelej hee"e hegmlekes metle Mewueer ee hee ceW
Leer~ Fmemes mejuelee mes FvnW keb"mLe efkeee pee mekelee Lee~
5 JeeR meoer kes yeeo efJenejeW kee efMe#eCe he#e keeheer efJekeefmele
nes ieee Lee~ osMe-efJeosMe kes efJeeve eneB hegmlekes efueKeves kes efueS,
DeOeeve kes efueS Deewj meerKeves kes efueS Deeves Les~ Fve efJeeeheer"eW
keer keerefle& otj kes yeew osMeeW ceW Yeer hewueer~ Fme keejCe mes efJeeve
leerLe&ee$eer, efJeMes<ekej eerveer, JeneB KeeRes eues Deees Deewj Fve efJenejeW
kes hele#e oMe&ve hej DeeOeeefjle efJeJejCe efueKee es ceneefJenej Yeejle
-163-
ceW Ssmes kesveW keer lejn mes ues, pees Deve osMeeW ceW yeew mebmke=efle Deewj
%eeve hewueeves Jeeues hekeeMe JeenkeeW kee keee& kejles Les~ 500 F&
leke eerve ceW yeew Oece& Dehevee heYeeJe pecee egkee Lee~ JeneB yeew
Jeleeeej meJe&$e heees peeles Les, cebefoj SJeb ce" heleske metyeeW ceW yeveees
iees~ efYe#eg^-efYe#egefCeeeW keer mebKee keeheer DeefOeke Leer Deewj GvnW
27
yengle Deeoj efoee peelee Lee~ 5 JeeR mes 8 JeeR meoer leke kesJeue eerve
mes ner kece mes kece 162 leerLe&ee$eer Yeejle Deees~ peeheeve kes efueS
yeew Oece& veee oMe&ve Lee~ Ske veeer mebmke=efle LeeR keueelceke hesjCee
osves Jeeueer Ske keceer meceehle ve nesves Jeeueer Keeve Leer~ peerJeve kes
meYeer osMeeW ceW yeew efYe#eg veslee kees Gvekeer mesJee SJeb efMe#ee mes
heYeeefJele neskej Gme mecee keer mejkeej ves Deveske efJenej SJeb cebefoj
yeveJeeee~25
Ge efMe#ee kes meyemes ye[s kesv veeueboe, JeuueYeer,
efJekeceefMeuee, Deesoblehegjer SJeb peieue veeueboe Ske ye[e
efJeMJeefJeeeuee Lee~ JeneB DeOeeve keer keF& MeeueeeW Leer~ JeeKeeve
kes efueS hekees kes iebLeeuee kes JeeKeeveeW kes efueS heJesMe SJeb
GheefmLeefle kes efveece Les~ DevegMeemeve SJeb efJeeeefLe&eeW kes JeJenej kes
efveece Les~ en Debleje&<êre efMe#eCe kesv Lee, pene efleyyele, eerve,
oef#eCe-hetJe& SefMeee kes efJeeeLeer& DeOeeve kes efueS Deeles Les~ Fme
efJeMJeefJeeeuee ceW heefJe nesvee Flevee keef"ve Lee efke 10 ceW mes cee$e
29
oes ee leerve efJeeeLeer& ner meheue nes heeles Les~ eneB DeOeehekeeW keer
mebKee 1500 Leer, efpemeceW mes 100 heefleefove JeeKeeve osles Les~
efJeeeefLe&eeW keer mebKee 10,000 mes DeefOeke Leer~ Fme
efJeMJeefJeeeuee ceW 8 ceneefJeeeuee Les~ eneB ceneeeve mebheoee kes
18 hebLeeW keer efMe#ee oer peeleer Leer~ Jeso-Jesoebie Deeefo yeewej efMe#ee
Yeer oer peeleer Leer~ 1000 Jeefe eneB Ssmes Les, pees 20 mete& iebLe
SJeb Meem$e mece#e mekeles Les, 500 DeOeeheke Ssmes Les, pees Ssmes 30
iebLe efmeKee mekeles Les, 10 efMe#eke Ssmes Les, pees 50 iebLe efmeKee
mekeles Les~ Dekesues MeerueYe Ssmes nQ, pees meejs iebLeeW kees he{s nw SJeb
30
Gvekees mecePee mekeles nQ~
Feflmebie efueKelee nw efke veeueboe kes efJeeeefLe&eeW kes DeOeeve kee
DeefveJeee& efJe<ee mebmke=le JeekejCe Lee~ Jen Deeies efueKelee nw efke
Yeejle ceW oes hejbhejeeW Ssmeer nw, efpevekes eje ceveg<e TBeer yeewefke
Meefe heehle kej mekelee nw - Ske, yeej-yeej keb"mLe kejves mes yegef
ye{leer nw Deewj oes, JeCe&ceeuee kes De#ejeW mes efJeeej efveMefele nes peeles
nw~ Fme hekeej mes 10 efoveeW kes Yeerlej efJeeve kees Ssmes ueieves ueielee
nw efke Gmekes efJeeej heJJeejs keer lejn G" jns nw Deewj Ske yeej megveer
ngF& eerpe ogyeeje yeleeves keer pejle ve nesles ngS Yeer yejeyej eeo jn
peeleer nw~31
veeueboe ceW hee"ekece keer meceeefhle kes yeeo oer#eeble meceejesn
neslee Lee~ FmeceW efJeeeefLe&eeW keer meeceeefpeke efmLeefle Deewj iegCeeW kees
osKeles ngS GheeefOeeeB oer peeleer Leer~ hegjeleeefJeke DeJeMes<e yeleeles nQ
efke veeueboe efJeMJeefJeeeuee kes heeme mebieneuee Yeer Lee~
efJeMJeefJeeeuee keer pees cegnj efceueer nw, pees helLej hej Kegoer nw, Gme
hej Oece&eke nQ, Gmekes oesveeW Deewj Ske-Ske ce=ieMeeJeke nw~ Gme hej
efueKee nw veeueboe ceneefJenej ceneefYe#eg mebIe~ en cegnj yeleelee nw efke
efJeMJeefJeeeuee Deheves Deehe ceW Ske hetCe& mJeeee mebmLee Leer, efpemeceW
Deveefievele-efJenej Les~
efMe#ee kee otmeje heefme kesv Heef"eevee[ kee JeuueYeer Lee~
eneB 100 efJenej Les SJeb 6000 efYe#eg efMe#ee ienCe kejles Les~ Fme
nerveeeveer efJeeeheer" ceW ceneeeve mebheoee keer Yeer efMe#ee oer peeleer
Leer~ eneB kes oes heefme efJeeve efmLej-ceefle SJeb iegCe-ceefle Les~ eneB
Yeer Meem$eeLe& kejkes efJeJeeoeW kee efveheeje efkeee peelee Lee~ JeuueYeer
efJeMJeefJeeeuee Deheveer meefn<Ceglee SJeb yeewefke mJeleb$eelee kes efueS
heefme Lee~ Feflmebie kes efJeJejCe mes helee euelee nw efke eneB kes
mveeleke heMeemeefveke heoeW hej efveege efkees peeles Les~32
hetJeer& Yeejle ceW 8JeeR meoer kes yeeo hecegKe efJeMJeefJeeeuee ceW efJekeceMeeruee, Deesoblehegjer SJeb peieue Les~ efJekeceefMeuee kes
ceneefJenej keer mLeehevee heeue Meemeke Oece&heeue (8775-8003
F&) ves kejJeeeer Leer~ Fme efJeMJeefJeeeuee ceW n ceneefJeeeuee Les
SJeb heleske ceW Ske kesvere ke#e SJeb 108 DeOeeheke Les~ kesvere
ke#e kees efJe%eeve YeJeve kene peelee Lee~ heleske ceneefJeeeuee ceW Ske
heJesMe eje neslee Lee, efpeve hej ej hebef[le yew"lee Lee~ ej hebef[le kes
hejer#eCe kes yeeo ner efkemeer efJeeeLeer& kees ceneefJeeeuee ceW heJesMe
efceuelee Lee~ Fme ceneefJeee heer" kes kegueeefOeheefle heeueMeemeke nesles
Les, pees oer#eeble meceejesn ceW GheeefOeeeB efJeleefjle kejles Les~ mveelekeeW keer
GheeefOe hebef[le keer Leer~ cenehebef[le, GheeOeee SJeb Deeeee& keceMe:
Gelej GheeefOeeeB Leer~
11JeeR-12JeeR meoer ceW YeejleJe<e& kee meJee&efOeke mecheVe,
megmebieef"le SJeb heefleefle efJeeefJeeeuee efJekeceefMeuee
efJeMJeefJeeeuee Lee~ eneB kes efJeeveeW pewmes Deeeee& oerhebkej ves
Yeejleere %eeve efJe%eeve kees Debleje&<êre peiele ceW heefleefle kejJeeee~
heeue keeue ceW ner peieue efMe#eCe kesv mLeeefhele kejeee
ieee~ peieue efJeMJeefJeeeuee lebceeeve efMe#ee kee kesv Lee, peneB
Deveske efJeeveeW kee heeogYee&Je ngDee~ FveceW efJeYetefleeb, oeveMeerue,
cees#eekej ieghle Deeefo heefme leebef$eke efJeeve Les~ Fme kesv kee
efleyyeleer yeew Oece& kes efJekeeme ceW cenlJehetCe& eesieoeve Lee~ Deesoble
hegjer heeuekeeue mes hetJe& efJeeceeve Lee, hej efJeMJeefJeeeuee heeue keeue
ceW yevee~ eneB 1000 efYe#eg efMe#ee heeles Les~ efleyyele ceW pees henuee
yeew efJeeeuee yevee Jen Deesoble hegjer kes DeeoMe& hej ner mLeeefhele
ngDee Lee~
efve<ke<e&
yeew efJenejeW keer efMe#eCe heefle ves Yeejleere efMe#eCe hejbheje
kees veee heueke heoeve efkeee~ efMe#ee kees meJe&peve efnleee SJeb
DehheoerheeW kes GsMeeW kes Devegmeej heoeve efkeee~ efJeeeefLe&eeW ceW leke&,
%eeve SJeb Jeekeheglee keer ef$eDeeeeceer lelJeeW kee mebeej efkeee, efpemekes
keejCe Ske ese mee hebLe Debleje&<êre Oece& kee he ues efueee Deewj
ce" efyenej efJeMJeefJeeeuee kee he ues efuees~ jepeeee SJeb
-164-
ueeskeeee kes keejCe jevee, MeesOe SJeb %eeve kee ef#eeflepe Glejesej
efJemle=le neslee euee ieee~ meyemes ye[er yeele en efke Yeejleere
efJeMJeefJeeeueeeW kee pees he Deepe nceW efoKeeeer oslee nw, Gmekeer
veeRJe yeew-efJenej SJeb ce" efMe#eCe heCeeueer ves ner jKeer~ eens Jen
heJesMe hejer#ee kee nes, efJe<eeiele efJeefJeOelee, e$eeJeeme mveelekeesej
kesv, MeesOe kesv SJeb lebolej oer#eeble meceejesn keer nes~ hetJe&
ceOekeeue ceW keeefnje, mhesve Deeefo ceW keF& efMe#eCe kesv mLeeefhele
ngS hej Gvekes DeOeeve kes efueS Yeejleere efJeeeLeer& veneR ieS keeeWefke
GveceW eneB yeew efJenej efMe#eCe heCeeueer hej DeeOeeefjle ogefveee kes
meJe&es efJeMJeefJeeeuee Les~
meboYe&
1. Aktekar A.S., Education in Ancient India, Manohar
Publication, Varanasi,1975, pp 1-2
2. yeehe heeryeer (meb), yeew Oece& kes 2500 Je<e&, hekeeMeve

efJeYeeie, metevee SJeb hemeejCe ceb$eeuee, Yeejle mejkeej, veeer
efouueer, 1997, he= 147
3. JeneR, he= 148
4. heeC[se ieesefJebo ebo, yeew Oece& kes efJekeeme kee Fefleneme,
Gej heosMe efnvoer mebmLeeve, ueKeveT, 2006, he= 107
5. oerOe&efvekeee, megeble, 16
6. heeb[se, JeneR, he= 108
7. Deesce hekeeMe, heeeerve Yeejle kee meeceeefpeke SJeb DeeefLe&ke
Fefleneme, efJeMJe hekeeMeve, veeer efouueer, 1997, he= 246
8. yeehe heeryeer, JeneR, he= 149
9. Jener
10. Deesce hekeeMe, Jener, he= 247
11. yeehe yeerheer, JeneR, he= 150
12.
13.
14.
15.
16.
17.
18.
19.
20.
21.
Jener, he= 151

efceefuevohevnes, 4,3,26
ceneJeppe, 5,4,2
peeleke, 1,239/peeleke 1, 317/ peeleke, 3, 171
peeleke 5,127
Deesce hekeeMe, JeneR, he= 251
Jener, he= 253
yeehe Jeerheer, Jener he= 154
JeneR
22.
23.
24.
25.
26.
27.
28.
Deesce hekeeMe, Jener, he= 252

yeehe heeryeer, he= 154
peeleke 2, 300/- peeleke 3, 415/peeleke 3,219
Deesce hekeeMe, he= 253-54
JeneR, he= 254
29.
30.
Waters T (Edj, On Yuan Chwangh's Travels in India,

Vol - 1, London, 1904-05, pp 159-61
Zerold Fitz, Short Cultural History of China, P 276
[e@ megpegkeer, peeheeveerpe yegefOeppe, Smmespe Fve pesve

yegefppejLe[s meerefjpe, jeF[j, uebove, 1953, he= 340
Waters, ibid, vol II, pp 164-165
Beal S., Life of Hiuen Stang by the Shaman Hwwili,
London, 1911, p 112
31. Feflmebie efjkee[&, yeew Oece& kes Je=eeble kee 34 JeeB DeOeee mes
GodOe=le~
32. eerJeemleJe kesmeer, heeeerve Yeejle kee Fefleneme SJeb mebmke=efle,
etveeF&s[ yegke ef[hees, Fueeneyeeo, 2002, he= 777
-165-
ISSN 0974 - 200X
ceieOe kes Glke<e& kes efJeefJeOe he#e

(600 F&het - 300 F&het) leke
Deefcee Deevevo
MeesOe e$e
I.C.H.R. Research Fellow
mveelekeesej Fefleneme efJeYeeie

jeBeer efJeMJeefJeee}e, jeBeer
meejebMe
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veneR peerlee pee mekelee Lee~ Fmeer hekeej hee}erheg$e Yeer veefoeeW mes efIejer nesves kes keejCe megjef#ele Leer~ meeLe ner Deve keejkeeW ceW ceieOe keer DeeefLe&ke mehevvelee,
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kee}eblej ceW ceieOe kee Gejesej efJekeeme neslee ieee~ceieOe meeceepe meneesie efoee~ Deheveer heefMeceer Deewj Gejer meercee kees megjef#ele kej
Yeejle kee heLece Je=nle meeceepe Lee pees Ske cenepeveheo mes Je=nle Gmeves oef#eCe-hetJe& ceW peekej Debie jepe hej efJepee heehle keer,
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2
meeceepe keer meHe}lee kes keejCeeW hej efJeeej kejles nQ lees en %eele Jee}s ceeieexb hej efveeb$eCe Lee~ efyebefcyemeej Ske kegMe} Meemeke Yeer
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Gmeves Deheves meeceepe ceW Ske mebieef"le SJeb mego={ Meemeve
cenlJeekeeb#eer MeemekeeW kee eesieoeve ceevee peelee nw~ Jemleghejke JeJemLee keer veeRJe [e}er~ Jen Meemeve keer mecemeeDeeW hej mJeeb
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}esns, neLeer }ke[er Deeefo keer Ghe}yOelee, cegoe DeLe&JeJemLee kee efce}les nQ~3 efyebefyemeej yeew Oece& kee mebj#eke Lee~ yeew meeefnle ces
efJekeeme hecegKe Les~1
Gmes mesefvee, DeLee&led mesvee mes egkele kene ieee nw efpemekee cele}ye
MeesOe heefJeefOe
mebYeJele en efveke}lee nw efke Jen hen}e jepee Lee efpemekeer Deheveer
en MeesOe JeCe&veelceke Ske JeeKeelceke nw FmeceW Ssefleneefmeke mLeeeer mesvee Leer~4 efyeefcyemeej Deheves cebef$eeeW kee eeve ye[er meleke&lee
leLee leg}veelceke efJeefOe kee heeesie efkeee ieee nw~ FmeceW heeLeefceke mes kejlee Lee Deewj Gvekes hejeceMe& keer keYeer Dehes#ee ve kejves kes ef}S
Ske efleereke eesleeW kee heeesie efkeee ieee nw meeLe ner Fbjves kee heefme Lee~ DeefOekeeefjeeW kees Gvekes keee& kes Devegmeej Gmeves
Yeer mecegefele Gheeesie efkeee ieee nw~ FmeceW Deble ceW eesleeW kee efJeefYeveve esefCeeeW ceW yeebe Lee~5 ceieOe Deewj keewMe} kes yeere
efJeM}s<eCe, JeeKee mheerkejCe SJeb cetueebkeve efkeee ieee nw~
cew$eerhetCe& mebyebOeeW kes keejCe efyebefyemeej kees ceieOe kes Jeveeeb}eW ceW jnves
leLe efJeM}s<eCe
Jee}eW keyeer}eW kees peerlekej Gve hej Dehevee heYeglJe mLeeefhele kejves kee
Jemlegle: ceieOe kes Glke<e& ceW keg cenlJeekeeb#eer ceieOe kes DeJemej efce}e~ Fme hekeej efyebefyemeej kes cenlJeekeeb#ee Deewj ketveerefle
-166-
kes keejCe ceieOe MeerIe ner Ske mece=Mee}er jepe yeve ieee~
efyebefyemeej kes heMeeled Depeele Me$eg ceieOe kee Meemeke yevee
Gmeves DeejcYe mes ner efJemleejJeeoer veerefle DeheveeF&~ Gmeves keeMeer hej
Dehevee DeeefOehele mLeeefhele efkeee~ pewve ebLe YeieJeleer met$e kes
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yengle ye[e nes ieee Lee~ jepeie=n Gme o=ef mes Gheegkele veneR Lee~
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8
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10
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DepeeleMe$eg kes eje [e}er ieF& veeRJe hej heLece Je=nle ceieOe meeceepe
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11
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14
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mekelee nw, Fme Keefvepe kees }ke[er kes keese} mes Meg yeveeves kes
yeeo Deewj leye meHeso nesves leke iece& kejkes nLeew[s mes heerves hej Fmemes
Deewpeej leLee yee&ve yeveeS pee mekeles Les~
jepeieerj keer Ske Deewj megefJeOee en nw efke eejes Deesj mes
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veneR Lee efpelevee keer pe}es{ efceder Jee}s #es$e ceW~ Dele: ceieOe keer
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MegDeele keer~17 ceieOe keer otmejer jepeOeeveer hee}erheg$e Yeer meesve SJeb
iebiee veoer keer mebiece hej efmLele Lee en Jeeheej Deewj ke=ef<e kes ef}S
Gheegkele #es$e lees Lee ner~ meeLe ceW en megj#ee keer o=ef mes Yeer
Gheegkele Lee~
Jemlegle: heeke=efleke mebmeeOeve Yeer ceieOe kes Devegket} Les ke=ef<e kes
ef}S Yetefce GhepeeT Leer, heeme kes pebie}eW mes YeJeve efvecee&Ce kes ef}S
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KeeveeW mes yesnlej efkemce kes GhekejCeeW SJeb Dem$e-Mem$eeW leLee
}eYekej Jeeheej kes ef}S }esne efce} peelee Lee~ ceieOe Ske Dee
Ge GhepeeT heosMe Lee Fmeer keejCe yeew ebLees ceW Fmekes ef}S
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18
keer ke=ef<e Deve #es$eeW keer leg}vee ceW Gvvele Leer~
-167-
ceieOe kes mego={erkejCe ceW meneelee hengbeeves Jee}e otmeje lelJe

en Lee efke jepekees<e kes ef}S Yetefcekej Deee kes cenlJehetCe& meeOeve
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ceieOe eje yesnlej neefLeeeW kee Fmlescee} nw~21 pewve meeefnle kes
Devegmeej DepeeleMe$eg JewMee}er kes meeLe eg ceW ceneefMe}ekebke leLee
`jLecet}me' veeceke DeeegOe kee heeesie efkeee Lee~ efJeeveeW kee
Devegceeve nw efke `ceneefMe}ekebke' iegjles} keer heke=efle kee Lee pees
22
Me$eg hej ye[s ye[s helLej HeWkelee Lee~ jLe-cetme} ee}tDeeW Deewj hewves
efkeveejeW mes }wme jLe Lee efpemeceW meejLeer kes ef}S megjef#ele mLeeve neslee
Lee, peneB yew"kej Jen jLe kees neBkekej Me$egDeeW hej Ieeleke henej
kejlee Lee~23 ceieOe kes MeemekeeW ves Deheves mesvee ceW neefLeeeW kee Yejhetj
Gheeesie efkeee Lee~ neefLeeeW kees o}o}er F}ekeeW ceW Yeer JeJenej ceW
}eee pee mekelee Lee, peyeefke Iees[eW kees veneR~ neefLeeeW mes ogie& Yesoves
kee keece Yeer ef}ee peelee Lee~ ceieOe kes Deeme heeme efJeMes<e kej
eseveeiehegj ceW neefLeeeW keer mebKee heee&hle Leer~ Deve mecekee}erve
MeemekeeW kes heeme Fmekee DeYeeJe Lee~ eseveiehegj #es$e keer
pevepeeleere }esieeW kees ceieOe keer mesvee ceW Meeefce} efkeee ieee Lee pees
}[ekeg heJe=efe kes Les~ otmejer lejHe }esns keer Ghe}yOelee ves Yeer ceieOe
kees Dem$e-Mem$eeW mes megmeefppele efkeee~ DeJebleer kees es[ kej Deve
jepeeW kes heeme }esns keer keceer o=efiele nesleer nw~ efpemekee }eYe ceieOe
kes Glke<e& ces DeJeMe ner efce}e nesiee~
Fmekes Deefleefjkele meyemes cenlJehetCe& leLe en Yeer GYej kej
meeceves Deelee nw efke ceieOe keer lekeveerke Deewj lekeveerkeer mebmeeOeve Yeer
Fmekes Glke<e& kees hetCe&lee keer Deesj }s ieS~ yeew meeefnle mes helee
e}lee nw efke ke=ef<e GhekejCeeW kee heeesie yengleeele ceW nesves }iee Lee~
Fme mecee kes }esie efmebnYetefce keer mece=lece }esns keer Keeve kee
Gheeesie kejves }ies Les~ Fme kee} ceW }ewn GhekejCe efmebnYetefce leLee
ceetjYebpe kes kees }esns mes yeveeS peeles Les~ Fmemes %eele neslee nw efke
}esieeW kees efheJeeB }esns keer heeweesefiekeer kee %eeve Lee~ heeefCeefve kes
`Yeê' leLee heejbefYeke heeef} ebLeeW ceW `Yemlee' MeyoeW kee heeesie Fme
yeele keer metevee osles nQ efke hetJe& ceewe& kee} ceW ece[s keer yeveer
OeewkeefveeeW kee heeesie neslee Lee~ Fme #es$e kes }esieeW kees Ske yeej
mece=lece kees }esns leLee efheJeeb }esns Deewj De&-Fmheele kes
efvecee&Ce kee %eeve nes ieee lees efveMee keer Gvekeer efmLeefle hetJe& keer
Dehes#ee Deer nes ieF&b~ }ewn GhekejCeeW kes heeesie mes ner eeboer kes
Deenle efmekekes yeveeS peeles Les~ Jemlegle: }ewn GhekejCeeW mes ner eeboer
keer }byeer eeojW leweej keer peeleer Leer GvnW Deeeeleekeej ee iees}
gke[eW ceW keee peelee Lee~ ceewe&kee}erve cen}es kes he ceW heehle
ye[s-ye[s }ke[er kes YeJeveeW mes Yeer }ewn GhekejCeW kes heeesie kes
efve<ke<e& efvekee}s pee mekeles nQ~ en mhe nw efke Fme hekeej kes YeJeveeW
kee Gheeesie ceewe& kee} mes hen}s heejbYe nes ieF& nesieer leLee }esns keer
yemeg}e, sveer, Deejer, keer}, Deeefo kes Gheeesie kes efyevee Fmekee
efvecee&Ce mebYeJe veneR nes mekelee Lee~ Fmeer hekeej ceOe iebiee kes leere
#es$e ceW n} kes heeesie mes ke=ef<e kee hemeej ngDee~ hee}er meeefnle ceW
n} kes ef}S `vebie}' Meyo kee heeesie efce}lee nw~ `megeefveheele'
ceieOe ceW Fevebie} veeceke ieebJe kee Gu}sKe kejlee nw~24
ceieOe kes Glke<e& ceW pevepeeleere }esie leLee Gvekeer lekeveerke mes
Yeer meneelee efce}er~ ceieOe kes oef#eCe ceW eseveeiehegj #es$e ceW Demegj
pevepeeefle veJe-hee<eeCe kee} mes }skej }ewn egie leke eseveeiehegj ceW
He}les - Het}les jns~ FvneWves }esne ie}eves mes }skej YeJeve efvecee&Ce
leke keer lekeveerke meerKe }er Leer~ Fvekes yeveeS ieS Demegj ie{eW kes
25
DeJeMes<eeW kees Deepe Yeer osKee pee mekelee nw~ meeLe ner eermeie{ kes
Ske Deve pevepeeefle Deieefjee efpe}s Yeer DemegjeW mes mebye ceevee
peelee nw~ efpemekee DeLe& nw Deeie ee Deeie mes keece kejves Jee}e~
Deieefjee }esie heeeerve kee} mes ner keese}e pe}ekej efceder keer
eser-eser YeefdeeW ceW Deemke efheIe}ekej }esne efvekee}les Les~
Deieefjee }esie Ske efJeMes<e hekeej keer ekekeervegcee Oeewkeveer kee Yeer
heeesie kejles Les efpemes Jes hewjeW mes e}eles Les~26 Deieefjee pevepeeefle
eje yeveeS ieS }esns kes Deewpeej heeeerve kee} mes ke=ef<e
DeLe&JeJemLee kee DeeOeej Les~ Deieefjee Fmeer }esns mes Heme} keeves
27
Jee}er nbefmeee Deewj n} yeveeles Les~ en Yeer kene peelee nw efke
Deieefjee eje yeveeS ieS }esns hej yengle mee}eW leke pebie veneR
}ielee Lee~28 Fme hekeej Fve pevepeeefleeeW keer lekeveerkeeW kee }eYe
DeJeMe ner ceieOe kees efce}e nesiee~
efve<ke<e&
Gheeg&kele leLeeW kee efJeM}s<eCe kejves hej en kene pee mekelee
nw efke ceieOe kes Glke<e& ceW keF& keejke Gejoeeer jns nQ~ eeefhe ceieOe
kes DeejbefYeke MeemekeeW keer Yetefcekee Deleble cenlJehetCe& jner~ Gvekeer
cenlJeekeeb#ee ves ceieOe kees peveheo mes meeceepe ceW heefjJeefle&le efkeee,
leLeeefhe ceieOe keer Yeewieesef}ke efmLeefle Deewj heeke=efleke, ceeveJeere leLee
lekeveerkeer mebmeeOeveeW keer Ghe}yOelee Fmekes Glke<e& kes hecegKe keejke
-168-
jns~ MeemekeeW keer Ghe}efyOe Fme yeele ceW efveefnle nw kes GvneWves Fve
mebmeeOeveeW kee mecegefele Gheeesie Deheves meeceepe efJemleej ceW efkeee~
meeLe ner kej JeJemLee efveeefcele kej Meemeke Jeie& Deewj mesvee keer
DeeJeMekelee keer hetefle& mecegefele he ceW efkeee~ Fmekes yeeJepeto ceieOe
kes Glke<e& kes Jeefkelehejke hej keejkeeW mes DeefOeke cenlJehetCe& Fmekes
Jemleghejke keejkeeW kees ceevee pee mekelee nw~ ceieOe keer Fmeer efJeefMe
efmLeefle kes keejCe ceieOe }byes mecee leke Yeejle kes meee kee kesvo jne
Fmeer mebmeeOeveeW kes ye} hej ceewe& meeceepe kee efvecee&Ce ngDee, Deewj
Yeejle ceW heLece meeceepe DeefmlelJe ceW Deeee~ Fleves ye[s #es$e hej
meHe}lee kes ef}S Debespe Yeer meoe ueeueeefele jns~ Fme hekeej ceieOe
kee Fefleneme mebhetCe& Yeejle kee Fefleneme yeve ieee~
meboYe&
1. efmebn ceefCekeeble, Yeejleere Fefleneme Ske efJeM}s<eCe, efkeleeye
cen}, 2005, veF& efou}er, he= 197
2. Leehej jesefce}e, Yeejle kee Fefleneme, jepekece} hekeeMeve,
1975 veF& efou}er, he= 47
3. eerJeemleJe ke=<Ce ebo, heeeerve Yeejle kee Fefleneme leLee
mebmke=efle, egveeFs[ yegke ef[hees, 2004, F}eneyeeo, he=
114
4. keesmebyeer oeceesoj Oecee&vebo, heeeerve Yeejle keer mebmke=efle Deewj
meYelee, jepekece} hekeeMeve, 1990, veF& efou}er, he=
162
5. hetJeexkele, jesefce}e, Leehej, he= 48
6. Pee efpesvo veejeeCe, ke=<Ce ceesnve eercee}er (mebhee) heeeerve
Yeejle kee Fefleneme, efnvoer ceeOece keeee&vJeeve efveosMee}e,
1997, veF& efou}er, he= 168
7. hetJeexkele, ke=<Ce ebo eerJeemleJe, he= 116
8. hetJeexkele, efpesvo veejeeCe Pee, ke=<Ce ceesnve eerce}er, he=
169
9. Pee efopesvo veejeeCe, heeeerve Yeejle meeceeefpeke DeeefLe&ke Deewj
meebmke=efleke efJekeeme keer he[lee}, ebLe efMeuheer, veF& efou}er,
10.
11.
12.
13.
14.
15.
16.
17.
18.
19.
20.
21.
22.
23.
24.
25.
26.
27.
28.
-169-
2000, he= 92
Jener, 93
hetJeeskele, efpesvo veejeeCe Pee, ke=<Ce ceesnve eercee}er, he=
169
hetJeeskele, jesefce}e Leehej, he= 49
hetJee&kele, efpesvo veejeeCe Pee, he= 95
keefveIebce, heeeerve Yeejle kee Ssefleneefmeke Yetiees}, Deveg
DeeoMe& efnvoer hegmlekee}e, 1971, F}eneyeeo, he= 308
Deefivenes$eer heYegoee}, heblepeef}kee}erve Yeejle, F&mve& yegke
ef}bkeme&, 2007, veF& efou}er, he= 90
hetJeexkele, efpesvo veejeeCe Pee, he=0 95
hetJeexkele, oeceesoj Oecee&vebo keeWmeyeer he= 157
hetJeexkele, heYegoee} Deefivenes$eer, he= 90
hetJeexkele, jesefce}e Leehej, he= 50
Mecee& jeceMejCe, ceOeiebiee #es$e keer mebjevee hegjeleeeflJeke Deewj
ve=leeeflJeke DeOeeve, (Deveg), ebLe efMeuheer, 1998, veF&
efou}er, he=0 hh .
hetJeexkele, efpesvo veejeeCe Pee, he= 95
efmebn meYeeheefle, heeeerve Yeejle ceW mewve JeJemLee, ogiee&
heefy}kesMeve, 1990, veF& efou}er, he= 145
hetJeexkele, jesefce}e Leehej, he= 49
Mecee& jeceMejCe heeeerve Yeejle ceW Yeewefleke heieefle SJeb
meeceeefpeke mebjeveeSb, jepekece} hekeeMeve, 1992, veF&
efou}er, he= 143
efJejesece yeer, PeejKeC[ : Fefleneme SJeb mebmkeefle, efyenej
efnvoer ebLecee}e Dekeeoceer, 2003, hevee, he= 18
SefuJeve Jesefjeej, Deieefjee (Deveg) jepekece} hekeeMeve,
2007, veF& efou}er, he= 35-36
www.merikhabar.com, Artical 16 July, 2008
www.bhaskar.com, 20.4.2010
ISSN 0974 - 200X
PeejKeC[ kes pevepeeleere meceepe ceW ceefnueeDeeW keer efmLeefle

heeflecee Pee
MeesOe e$ee, meceepeMeem$e
efmees-keevng cegcet& efJeMJeefJeeeuee, ogcekee
meejebMe
ogefveeeYej ceW pevepeeleere meceepe MeesOe kee efJe<ee jne nw~ Fme mJeeefYeceeveer meceepe ves keYeer Deheves heg<eeLe& kees ueskej mecePeewlee veneR efkeee~ uesefkeve Deepe
en meceepe oee kee hee$e yeve ieee nw, pees ogKeo nw~ heeke=efleke mebmeeOeveeW hej efveYe&j pevepeeleere meceepe keer efmLeefle hetjs osMe ceW Ske Ssmeer ner nw~ pevepeeleere
ieebJeeW keer ceefnueeDeeW keer efmLeefle peme keer leme yeveer ngF& nw~ ceefnueeDeeW kes efueS meeceeefpeke he mes peeoe Goej ceevee peevesJeeuee PeejKeC[, Yeues ner Fvekes
efueS keF& ceeeveeW ceW Deve jepeeW mes yesnlej nes hej ceefnueeDeeW kes efueS lees eneB Deepe Yeer leceece meJeeueeW keer yesef[eeB henues pewmeer ner meK]le Deewj kemeeJe
efueS nQ, Fmes eneB meehe cenmetme efkeee pee mekelee nw~ DeeefoJeemeer Deefmcelee Deewj DeefOekeej kes veece hej yeves Deueie PeejKeC[ jepe ceW Yeer pevepeeleere
ceefnueeDeeW keer efmLeefle ceW megOeej veneR nes jne nw~ hemlegle DeeuesKe ceW PeejKeC[ keer pevepeeleere ceefnueeDeeW kes Glheer[ve, Mees<eCe Deewj Gvekeer mebIe<e& kees hemlegle
efkeee ieee nw~
efJeefMeMeyo - ceefnue meMeefekejCe, Jee&mJeJeeoerheJe=efle, mJeeJeuecyeve, heueeeve, je<êre ieeceerCe jespeieej ieejber keevetve
Yetefcekee
yeBJeejs nQ pees eer kees heg<e mes kecelej cenmetme kejves kes efueS ie{s
Yeejle kes mebefJeOeeve ves ceefnueeDeeW kees meceepe keer Ske ngS nw~ pevepeeleere mecegoeeeW ceW meceepe keer mebjevee SJeb mebeeueve
cenlJehetCe& FkeeF& ceevee Deewj FvnW veeieefjkelee, Jeemke celeeefOekeej hejbhejeDeeW kes DeeOeej hej neslee nw~ Yeejle ceW peeoelej pevepeeleere
Deewj cetue DeefOekeejeW kes DeeOeej hej heg<eeW kes yejeyej opee& leLee mecegoee efhele= meeelceke nw~ efkebleg Gej-hetJeer& jepeeW kes keg #es$eeW ceW
meceeve DeefOekeej heoeve efkeS, efkebleg JeemleefJeke Meefkele ceefnueeDeeW mes ceele= meeelceke heefjJeej heeS peeles nQ~ ceele=meeelceke mecegoeeeW ceW
Deye Yeer otj Leer~ Keemekej ieeceerCe SJeb pevepeeleere meceepeeW keer heefjJeej kee vesle=lJe ceefnueeDeeW kes heeme neslee nw~ Gvekes DeefOekeej
ceefnueeDeeW mes~ mebefJeOeeve kes Devegso 39 ceW keer ieF& JeJemLee kes Deewj oeefelJe heg<eeW mes DeefOeke ceeves peeles nQ~ peneB ceele=heOeeve meee
Devegmeej jepe Deheveer veerefle kee efJeMeleee Fme hebkeej mebeeueve nw, JeneB Yeer iees$e Yeues ceeB kes veece mes euelee nw Deewj keneR-keneR
kejsiee efke megefveefele he mes heg<e Deewj m$eer meYeer veeieefjkeeW kees mecheefle keer DeefOekeejer Yeer heg$eer nesleer nw, Fmekes yeeJepeto Gme meceepe
meceeve he mes peerefJekee kes heee&hle meeOeve heehle kejves kee DeefOekeej ceW Yeer efhelee ee ceecee ner DeefOeke cenlJehetCe& mLeeve jKeles nQ~
nw~ Yeejle ces veejerJeeoer meefkeelee ves 1970 kes oMeke kes Geje& MeesOe heefJeefOe
hemlegle DeeuesKe efJeMues<eCe SJeb JeCee&lceke heJe=efle kee nw~ MeesOe
kes oewjeve jhe]leej heke[er~ Je<e& 2001 kees je<êre ceefnuee
meMeefekejCe Je<e& kes he ceW ceveeves kee hewmeuee efueee ieee uesefkeve DeeuesKe kes efueS cegKele: efleereke eesleeW kees DeeOeej yeveeee ieee
mees DeLees& ceW ceefnuee meMeefekejCe kes efuees meceepe keer heg<e nw~ Fmekes efuees cegKele: hekeeefMele iebLe, efJeefYeVe he$e-heef$ekeeDeeW ceW
heOeeve ceeveefmekelee kees yeouevee pejer nw, Fmekes meeLe ner hes uesKe, hekeeefMele SJeb DehekeeefMele MeesOekeee& Fleeefo kees
leLeekeefLele meYe meceepe kees ceefnueeDeeW kes Glheer[ve keer jeskeLeece DeeOeej yeveeee ieee nw~
Deewj Gvekes mecceeve keer j#ee kes meeLe keer keueeCe kes efuees Yeer Deeies leLe efJeMues<eCe
pevepeeleere meceepe meecetefnkelee Deewj meceevelee ceW efJeeeme
Deevee nesiee~ meceepe ceW ceefnueeDeeW kes heefle DehejeOe kes veS lejerkes
jKelee
nw~ PeejKeC[ kes pevepeeleere heefjJeej efhele=meeelceke nw~ et
efJekeefmele nes jns nQ pees efebleveere nw~ Yeejleere mebmke=efle ceW veejer kee
Deye en efJe<ee efkemeer mee#e kee ceesnleepe veneR efke pevepeeleere
ncesMee mecceeve jne nw, Gmekees oesece opes& kee ceeveves keer heJe=efe ve
heefjJeej henues ceele=meeelceke ngDee kejles Les~ uesefkeve en Keespe kee
osMe Deewj meceepe kee vegkemeeve efkeee nw~
efJe<ee nw efke es keye mes efhele=meeelceke nesles iees~ Jewmes, Deepe Yeer Fme
ceefnueeDeeW kes efueS meeceeefpeke he mes pevepeeleere meceepe yeele kes mebkesle efceueles nQ efke keF& pevepeeefleeeW ceW efhele=meeelcekelee kee
peeoe Goej ceevee peelee nw~ Fmekes yeeJepeto pevepeeleere ceefnueeeW efJekeeme leye mes Meg ngDee, peye mes Gvekes peerJeve kes OeejCeDeveee kes heefle meefoeeW mes petPeleer Dee jner nQ Deewj Deepe Yeer ue[ mebeeueve-efveeb$eCe kee `heke=efle' mes meerOee mebyebOe kecepeesj Je
jner nw~ Ssmes lees pevepeeleere ceefnueeDeeW keer mJeleb$elee Deewj Demeblegefuele nesves ueiee~
mJevolee kes efceLeke Deewj Yece kee heeej Ketye efkeee peelee jne nw
DeBiejspeeW kes Deeves mes henues mecheefle veece keer keesF& DeJeOeejCee
veneR
Leer
~ meYeer yejeyej kes n]keoej nesles Les~ pevepeeefleeeW kes
uesefkeve Gvekes meceepe kes Yeerlej Yeer keg Ssmes ke[s efveece Deewj
-170-
efhele=heOeeve meceepe ceW Yeer ue[efkeeeB efhelee kes Iej peye leke eens jn
mekeleer Leer~ heefle kes cejves kes yeeo Yeer Gvekes YejCe-hees<eCe keer
efpeccesJeejer efhelee Deewj YeeFeeW hej nesleer Leer~ Oeerjs-Oeerjs yeenjer meceepe
keer meejer efJeke=efleeeB Yeer Fme meceepe ceW Yeer heJesMe kejves ueieer Deewj
meecetefnke heJe=efe keer peien Jee&mJeJeeoer heJe=efle keer MegDeele ngF&~
mebleeue, cegC[e, GjebJe, nes leLee Keef[ee pevepeeefleeeW ceW efeeeW kees
efhelee keer mecheefe hej keesF& DeefOekeej veneR efceue heeee nw~ hewle=ke
mecheefe ceW DeefOekeej keer ceeBie efJeiele Je<ees& mes DeeefoJeemeer meceepe ceW,
Keemekej PeejKeC[ ceW G"ves ueieer nw~ mecheefe kee es efJeJeeo
DeeefoJeeefmeeeW kes keg keyeerueeW ceW ner nw~ hetJees&lej ceW efmLeefle keg
efYeVe nw~ cesIeeuee ceele=meee heOeevejepe nw~ JeneB Keemeer meceepe ceW
mecheefe hej yesefeeB kee DeefOekeej neslee nw~ yees[esmeceepe ceW Yeer
yesefeeB Jebefele veneR nw~ efcepees meceepe neueeBefke efhele=meee heOeeve nw
uesefkeve JebMe ceeB kes ieew$e mes ner euelee nw~ hetJees&ej jepeeW ceW keece kes
yeBJeejs ceW Yeer keesF& he#eheelehetCe& jJewee veneR Deheveeee ieee~ JeneB
m$eer-heg<e efceuekej meYeer keece kejles nQ~ efcepeesjce ceW m$eer Yeer nue
eueeleer nw~ oef#eCe ceW DeeefoJeemeer meceepe DeefOekelej Deheves-Deheves
heosMe keer mebmke=efle ceW meceeeesefpele nes ieee nw, kesJeue keg
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pewmeer Iegcebleg pevepeeefleeeW kees es[kej~
keece kes yeBJeejs ceW Yeer efm$eeeB kes meeLe Deveee efkeee ieee
nw~ cesnvele kejves kes ceeceueW ceW heg<eeW mes p]eeoe ner #eceleeJeeve nesleer
nQ~ eens pebieue mes ueke[er keevee nes ee Kesle kee keece kejvee nes
DeLeJee efMekeej kejvee nes, meeceeefpeke leewj hej keneR Yeer iewj yejeyejer
veneR Leer~ m$eer Deewj heg<e keer Meejerefjke yeveeJe kes DeeOeej hej keece
ceW yeBJeeje mecePe Dee mekelee nw, uesefkeve DeeefoJeemeer heg<e meceepe ves
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kejkes, m$eer hej DeefOekeej peleeves kes efkeesCe mes, ke[s-ke[s
efveece-keevetve yeveekej GvnW keg keeceeW mes Jeefpe&le kej efoee, pewmes
nue eueevee, Iej kee hhej evee ee Oeveg<e tvee DeLee&led ]peceerve
Deewj Iej pees Deepe keer heefjYee<ee ceW mecheefle kes heleerke nw, hej
DeeefoJeemeer heg<e meceepe kee ner DeefOekeej jns~
pevepeeleere ceefnueeSB mJeeJeuecyeer nesleer nQ~ es Ke-keceekej
Dehevee Deewj Deheves hetjs heefjJeej kee YejCe-hees<eCe kejleer nQ~ Ssmeer
efm$eeeW kees mecheefe ceW efnmmes kee DeefOekeej ve nesves kes keejCe
heefjleee ee efJeOeJee nesves hej [eeve kenkej Deheceeefvele, heleeef[le
kejvee ee Gvekeer nlee leke kej efoee peevee pevepeeleere meceepe ceW
Deepe Deece yeele nes ieeer nw~ [eeve heLee efhele=meee Jee&mJeJeeoer
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meebmke=efleke SJeb meeceeefpeke ef mes meMee nQ~ mJeeJeuecyeve Gvekee

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keer heeLeefcekelee veneR yeve heeeer nw~ heg<e eje kepe& uesves keer heJe=efle
kes keejCe Yeer ceefnueeDeeW keer efmLeefle hej efJehejerle heYeeJe he[lee nw~
GvnW Yeer heefjJeej kes Deve meomeeW kes meeLe yebOegDee cepeotjer kejves kes
efueS cepeyetj nesvee he[lee nw~
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hejsKee yeveeF& peeS, GmeceW Fme yeele kees DeJeMe Oeeve ceW jKee
peeS efke Fve ceefnueeDeeW kees Yeer veJeegie kee meecevee kejvee nw~ eneB
ef{eeW Deewj hejchejeDeeW ceW Deblej kejvee nesiee~ hejchejeSb Ske heer{er
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ceeceues ceW Ssmee veneR nesvee eeefnS~ efJeefYeVe pevepeeefleeeW ceW heeefuele
hejchejeiele meceepe mebeeueve efJeefOeeeB kee DeOeeve kej efJemebieefleeeB
Je DemeceeveleeDeeW kees otj kejves keer efoMee ceW henue keer peeveer
eeefnes~
pevepeeleere ceefnueeSB mJeYeeJe ceW Deve ceefnueeDeeW mes peeoe
mejue Deewj Yeesueer nesleer nQ Deewj mecee-mecee hej GvnW Fme Yeesuesheve
keer keercele Yeer Deoe kejveer he[leer nw~ pevepeeleere ceefnueeSB cenpe
ebo hees keer Keeeflej pebieueeW keer Keeke eveves kees Jes efJeJeMe nw~ Jes
Deepe Yeer oeletve, heee yesekej heefjJeej kee YejCe-hees<eCe kej jner nw~
Fmekes efueS GvnW pebieueeW Je heneef[eeW hej keesmeeW keer otjer hewoue lee
kejveer he[leer nw~ yegefveeeoer pejleeW kes meJeeue mes ueskej leceece
megefJeOeeDeeW leke ceefnueeSB Kego kees Ghesef#ele ner heeleer nw~ PeejKeC[
kes keF& ieeBJeeW ceW ceefnueeDeeW kes efueS ve keesF& peee Demheleeue nw
Deewj vener ner ceefnuee efJeeeuee~ Ssmeer megefJeOeeSB ieeBJe mes Keemeer otjer
hej nQ hej JeneB leke henBgeves kes efueS ieeBJe mes keesF& me[ke ee meeOeve
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efouueer, ceneje<^, esVeF& ceW PeejKeC[ keer ceefnueeDeeW keer
mebKee ves efJekejeue heOeejCe kej efueee nw~ ieebJe ceW efpeleveer Yeer
mejkeejer eespeveeSB Deeeer nw Fmemes ieebJe kees keg efceuee lees efmehe&
heueeeve~ mejkeej Fmekes efueS keesF& eespevee vener yevee heeleer nw~
peye-peye ke=ef<e JeJemLee tsieer heueeeve Glevee ner DeefOeke nesiee~
keg ceefnueeSB Ssmeer Yeer nQ efpevekes heefle ves GvnW es[ efoee nw~
ceefnueeDeeW kes heefle meeseves Jeeuee keesF& veneR nw~
hetjs PeejKeC[ ceW osKeW lees efpeleves Yeer mejkeejer eespevee ieeBJe ceW
ueeeer peeleer jner nw~ GmeceW ceefnueeDeeW kes meeLe YesoYeeJe hetCe& jJewee
yejlee ieee~ ieeceerCe iejeryeer kes veece hej henues mes ueeiet keer ieF&
leceece jespeieej eespeveeDeeW, je<êre ieeceerCe jespeieej ieejber keevetve,
ieeceerCe Yetefcenerve jespeieej ieejber keee&kece, peJeenj jespeieej
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eespevee pewmes Deveskees eespeveeeW nQ~ je<êre ieeceerCe jespeieej ieejber

mebmeo eje heeefjle Ske keevetve nw ve efke eespevee, Deewj efkemeer keevetve
keer heeceeefCekelee keer hejer#ee Gmekes efkeeevJeeve mes nesleer nw~ je<êre
ieeceerCe jespeieej ieejber keevetve Yeues ner Fve efokekeleeW mes cege {ebes
ceW efveefce&le efkeee ieee Lee~ uesefkeve PeejKeC[ ceW DeefOekelej efpeueeW ceW
en heMeemeefveke {guecegue jJewes kee efMekeej ngDee~ keevetve lees keF&
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nQ~ efpememes ceneveiejeW ceW ceeveJe Jeeheej kes he ceW Ske veeer mecemee
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Deheves ner meceepe ceW Fvekees yejeyejer kee opee& veneR efceue jne nw~ peneB
leke PeejKeC[ kes pevepeeleere mecegoeeeW ceW ceefnueeDeeW keer efmLeefle kee
hee nw, Gmes Yeer DeeoMe& veneR kene pee mekelee~ pevepeeleere meceepe
Deepe Deiej efJekeeme keer cegKe Oeeje mes kee ngDee nw, lees Fmekes
efueS heefjefmLeefleeeW mes peeoe Jes lelJe oes<eer nQ, efpevneWves Fve efveMue
meceepe kees "iee nw~ jepe ceW peuo mes peuo ceefnuee veerefle ueeiet
kejves keer pejle nw~ Fme veerefle ceW Ske DeOeee DeeefoJeemeer
ceefnueeDeeW kes efueS nesvee eeefnS~ ceefnuee efJemLeeheve, efmebieue
Jegcesve, DeeOeer Deeyeeoer keer eFue keer mecemee, [eeve efve<esOe
DeefOeefveece kee ueeerueeheve Kelce kejvee pejer nw~
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Gefce&uesMe, PeejKeC[ peeogF& peceerve kee DebOesje, hekeeMeve
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Jecee& heeb, Yeejleere pevepeeefleeeb, hekeeMeve efJeYeeie,
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Jecee& GcesMe kegceej, pevepeeleere meceepeMeem$e,peevekeer
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efJeeeLeer& Sue heer Deewj jee yeer kes, efo êFyeue keueej
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Jecee& et kes, efyenej ceW pevepeeleere m$eer efMe#ee keer efmLeefle,
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ISSN 0974 - 200X
efyenej keer hegjeleeefJeke Oejesnj

[e@ efJevee kegceej efceee
meneeke mejb#eCeefJeo
je<êre heeC[gefueefhe efceMeve
mebmke=efle ceb$eeuee, Yeejle mejkeej, veF& efouueer
meejebMe
Yeejle ceW GheueyOe hegjeleeefJeke cenlJe kes mLeueeW ceW efyenej keer meercee ceW DeevesJeeues heeeerve GsKeveere mLeueeW keer Yetefcekee cenlJehetCe& nw~ hee<eeCeegie, leeceegie
SJeb keebme egie keer heefleceeDeeW kes meeLe-meeLe ceeveJe kes Gheeesie ceW ueeF& peevesJeeueer Deveske JemlegDeeW, pees Keemekej hegjeleeefJeke cenlJe keer nQ, mes meboefYe&le
Yejhetj meeceieer GheueyOe nw~ heeeerve keeue ceW eLee ceewe&, Megbie, ieghle Deeefo JebMeeW kes Meemeve ceW me=efpele Jeemlegkeuee keer meeceefieeeb Yeer heegj cee$ee ceW efyenej kes
heeme, mebieneueeeW ceW, Decetue efveefOe kes he ceW ceewpeto nQ~ hemlegle MeesOe DeeuesKe ceW efyenej keer hecegKe hegjeleeefJeke OejesnjeW kee JeCe&ve efkeee ieee nw~ FmeceW
hegjeleeefJeke efkeesCe mes cenlJehetCe& YeiveeJeMes<eeW SJeb mLeueeW kes yeejs ceW peevekeejer GheueyOe kejeves keer keesefMeMe keer ieeer nw~
efJeefMeMeyo - yeew mlethe, Jeemlegkeuee, veJehee<eeCe keeue, heeiewefleneefmeke keeue, hegjeefYeuesKe

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hegjeleeefJeke OejesnjeW keer hetjer e=bKeuee nw~ yeew, pewve, efmeKe Je heeeerve keeue ceW yeew mlethe, Jeemlegkeuee, ce=Ccetefle&keuee Deewj Jele&ve
efnvot Oece& mes peg[s keF& mLeue nw peneB keeheer mebKee ceW osMeer SJeb yeveeves keer keuee kee kesv Leer~ eneB heeeerve efmees Deewj efceer keer
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-173-
veece Deelee nw~ yemee{ ceW hevnJeerW meoer kes cegmeefuece metheer meble MesKe
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henues eneR hej Dehevee Debeflece Yeespeve efkeee Lee~ nese kees eneB mes
keg hegjeleeefJeke DeJeMes<e Yeer heehle ngS Les efpemeceW FC[es
yewefkeefjeve efmeeeW kee GuuesKe nw~
ceieOe : ceieOe heeeerve Yeejle kes 16 cenepeveheoeW ceW mes Ske Lee~
DeeOegefveke hevee leLee ieee efpeuee FmeceW Meeefceue Les~ Fmekeer
jepeOeeveer efieefjJepe Leer~ YeieJeeve yeg kes hetJe& ye=nLe leLee pejemebOe
eneB kes heefleefle jepee Les~ DeYeer Fme veece mes efyenej ceW Ske heceb[ue
nw - ceieOe heceb[ue~ ceieOe kee meJe&heLece GuuesKe DeLeJe& Jeso ceW
efceuelee nw~ DeefYeeeve efevleeceefCe kes Devegmeej ceieOe kees keerke
kene ieee nw~ ceieOe yegkeeueerve mecee ceW Ske MeefeMeeueer
jepelev$eeW ceW Ske Lee~ en oef#eCeer efyenej ceW efmLele Lee pees keeueevlej
ceW Gej Yeejle kee meJee&efOeke MeefeMeeueer cenepeveheo yeve ieee~ en
ieewjJeceeer Fefleneme Deewj jepeveerefleke SJeb Oeeefce&kelee kee efJee kesv
yeve ieee~ ceieOe cenepeveheo keer meercee Gej ceW iebiee mes oef#eCe ceW
efJevOe heJe&le leke, hetJe& ceW echee mes heefece ceW meesve veoer leke efJemle=le
LeeR~ ceieOe keer heeeerve jepeOeeveer jepeie=n Leer~ en heeBe heneef[eeW mes
efIeje veiej Lee~ keeueevlej ceW ceieOe keer heeeerve jepeOeeveer heeefueheg$e
ceW mLeeefhele ngF&~ ceieOe jepe ceW lelkeeueerve MeefeMeeueer jepe
keewMeue, Jelme Je DeJeefvle kees Deheves peveheo ceW efceuee efueee~ Fme
hekeej ceieOe kee efJemleej DeKeC[ Yeejle kes he ceW nes ieee Deewj
heeeerve ceieOe kee Fefleneme ner Yeejle kee Fefleneme yevee~
veeueboe : efyenej kes veeueboe efpeues ceW yevee veeueboe efJeMJeefJeeeuee
ogefveee kee meyemes heeeerve efJeMJeefJeeeuee nw~ 450 F& ceW Fmekeer
mLeehevee ngF& Leer~ Gme peceeves ceW eneB efJeefYeVe osMeeW kes 10 npeej mes
DeefOeke efJeeeLeer& efveJeeme Deewj DeOeeve kejles Les~ 12JeeR Meleeyoer ceW
yeefKleeej Keuepeer ves Fmes lenme-venme kej efoee Lee~ veeueboe
efJeMJeefJeeeuee keer mLeehevee ieghle JebMe kes Meemeke kegceejieghle ves
keer~ mLeehevee kes yeeo Fmes meYeer Meemeke JebMeeW kee meceLe&ve Yeer
efceuelee ieee~ ceneve Meemeke n<e&JeOe&ve ves Yeer Fme efJeMJeefJeeeuee kes
efueS oeve efoee~ Fme efJeMJeefJeeeuee kees efJeosMeeW MeemekeeW keer Yeer
-174-
meneelee efceueer~ veeueboe efJeMJeefJeeeuee kes ce"eW kee efvecee&Ce

heeeerve keg<eeCe JeemlegMewueer mes ngDee Lee~
Meeneyeeo : Yeespehegj, jesnleeme, yekemej Deewj kewcetj efpeues efyenej
jepe kes heefeceer #es$e Meeneyeeo kes Devleie&le Deeles nQ~ Yeewieesefueke
SJeb Ssefleneefmeke meboYe& ceW es eejeW efpeues Ske-otmejs mes heeeerve keeue
mes ner hetjer lejn peg[s ngS Les~ eneB leke efke meved 1971 leke es eejeW
ner efpeues Devegceb[ue kes he ceW hegjeves Meeneyeeo efpeues kes Devleie&le
Les~ meved 1971 ceW heMeemeefveke Deewj jepeveerefleke keejCeeW mes
Meeneyeeo efpeuee oes Deueie efpeueeW eLee-Yeespehegj Deewj jesnleeme mes
efJeYeeefpele nes ieee Deewj hegve: meved 1991 ceW Yeespehegj mes Deueie kej
yekemej Ske Deueie efpeuee yeveeee ieee Deewj jesnleeme mes Deueie kej
kewcetj (YeYegDee) kees Yeer Ske Deueie efpeuee yevee efoee ieee~ heeeerve
keeue kes keF& meboYees ceW hegjeves Meeneyeeo efpeues kee mechetCe& #es$e ke<e
osMe kes veece mes GefuueefKele nw~ heewjeefCeke DeeKeeveeW Deewj mLeeveere
hejchejeDeeW kes GjCeeW mes %eele neslee nw efke heeeerve keeue ceW meesve
Deewj kece&veeMee veefoeeW kes yeere kee #es$e ner ke<eosMe Lee~ ueieYeie
400 F&mee hetJe& ceW ke<e ceieOe meeceepe kes Devleie&le Dee ieee Deewj
Fmekee Ske Deueie osMe kes he ceW DeefmlelJe meceehle nes ieee efkevleg
Deheveer efJeefMe meYelee Deewj mebmke=efle kes keejCe Fme #es$e keer Ske
Deheveer Deueie heneeve yeveer jner~ Deepe Yeer Deueie-Deueie efpeueeW kes
he ceW nesves kes yeeJepeto Fve eejeW efpeueeW kes Ssefleneefmeke SJeb
meebmke=efleke he#e Ske-otmejW mes peg[s ngS nQ, eneB leke efke Yee<ee
(Yeespehegjer) jnve-menve Deewj meeceeefpeke-Oeeefce&ke efkeee-keueeheeW ceW
Yeer Skehelee nw~ heeiewefleneefmeke keeue mes ueskej DeeOegefveke keeue
leke kes hegjeleeeflJeke SJeb Ssefleneefmeke mee#e eneB kes efJeefYeVe mLeueeW
mes heehle ngS nQ efpevemes ve kesJeue Fme #es$e yeefuke heeeerve ceieOe
meeceepe Deewj ceOekeeue leLee DeeOegefveke keeue kes efyenej kes
jepeveerefleke SJeb meebmke=efleke Fefleneme kes efJeefYeVe henuegDeeW keer
peevekeejer efceueleer nw~ Fve meYeer efpeueeW ceW hetJe& ceW efkeS ieS DevJes<eCeeW
mes keF& hegjeleeefJeke mLeueeW Deewj hegjeJeMes<eeW keer peevekeejer GheueyOe
nes egkeer nw peyeefke neue ceW efkeS ieS DevJes<eCeeW mes keF& veF&
peevekeeefjeeB Deewj veS mLeue kes hetjeJeMes<e Deewj mceejke Deeefo Yeer
hekeeMe ceW DeeS nQ pees hegjeleeefJeke cenlJe kes nQ~ neue ner ceW kewcetj
efpeues kes ienve DevJes<eCe mes Jeemlegkeuee Deewj cetefe&keuee kes keF&
heeeerve DeJeMes<e efceueW pees Fme #es$e Deewj efyenej keer heeeerve keuee
SJeb mebmke=efle kes Oejesnj nw~ kewcetj heJe&le e=bKeuee kes keF& efnmmeeW ceW
Meewueeece SJeb GveceW yeves Mewueefe$e hee<eeCekeeueerve mebmke=efle kes
mce=efleefevn nQ Deewj Jeeheke mlej hej Yeejle kes Deve efnmmeeW mes Fme
keeue keer mebmke=efle Deewj meYelee kees pees[les nQ~ kewcetj efpeues kes
DeueeJee yekemej efpeues ceW Yeer keg veS hegjeleeefJeke mLeue hekeeMe ceW
DeeS nQ, pewmes kewLeer, kesme" Fleeefo~ yekemej ceW 1963-64 F& ceW
GlKeveve mes Fme #es$e kes Fefleneme kes efJeefYeVe ejCeeW kes keceye
e=bKeuee keer peevekeejer eneB mes heehle hegjeJeMes<eeW mes nes mekeer~ Fmeer
hekeej jesnleeme efpeues kes mesvegDeej veeceke mLeeve ceW efkeS ieS
GlKeveve mes Yeer keF& cenlJehetCe& hegjeleeefJeke leLeeW keer peevekeejer
ngF&~ Yeespehegj efpeues kes cemee{ SJeb osJeyeveejke cenlJehetCe&
hegjeleeefJeke mLeue nQ peneB heeeerve cebefoj kes DeJeMes<e SJeb cetefle&eeB
Jeemlegkeuee SJeb cetefe&keuee kes Deheeflece GoenjCe nw~ heeeerve cebefoj
SJeb cetefe&eeB yekemej, jesnleeme Deewj kewcetj efpeueeW kes Yeer keF& mLeueeW ceW
efceueer nw Deewj Gvemes Yeer efyenej kes heeeerve Oeeefce&ke, meeceeefpeke Deewj
meebmke=efleke Fefleneme keF& veS DeOeee pees[s pee mekeles nQ~
ceOekeeueerve Fefleneme kes keF& mceejke Jee&ceeve mecee ceW Yeer Fve
efpeueeW kes keF& mLeeveeW ceW osKes pee mekeles nw~
efceefLeueebeue : ceOegyeveer, ojYebiee, mecemleerhegj Deewj yesietmejee,
Gej efyenej kes es eej efpeues, Ssefleneefmeke Deewj meebmke=efleke he mes
efceefLeuee kes efnmmes jns nQ~ ome npeej Jeie& efkeueesceerj mes Yeer DeefOeke
en efJemle=le Yet-Yeeie, Yeewieesefueke ef mes ceOe iebiee-cewoeve kes
Devleie&le Deeves Jeeues hetJe& efceefLeuee cewoeve kee Ske ye[e efnmmee nw~
#es$eheue keer Jeehekelee keer ef mes ner veneR, Deefheleg SsefleneefmekehegjeleeefJeke mece=ef kes keejCe Yeer en #es$e cenlJehetCe& jne nw~
hegjeleeefJeke mee#e Fme efJeefMe Yeewieesefueke yeveeJe ceW yegveer
ngF& Ssefleneefmeke efJekeeme kees heefjheg kejlee nw~ yet{er ieb[ke Deewj
kejsn keYeer cenlJehetCe& peueere ceeie& jns Les~ kejsn kes efkeveejs
heejefcYeke Ssefleneefmeke keeue kes veiej eLee-keesheie{, cebieue ie{
SJeb keefjceve kes he ceW heeee peevee Fmeer yeele keer Deesj mebkesle kejlee
nw~ yet{er ieb[ke kes efkeveejs-efkeveejs yesietmejee efpeues ceW veewueeie{ SJeb
Deve heeeerve erueeW kee ueieeleej efceuevee Fme mecYeeJevee kee Deewj
Yeer yeue oslee nw~ yesietmejee efpeues kes Deemeheeme kee #es$e keg
Yeewieesefueke efJeMes<eleeDeeW kes keejCe Deewj Yeer DeefOeke cenlJe kee nes
peelee nw~
Fme #es$e ceW heejefcYeke Ssefleneefmeke keeueerve (yeefuejepeie{,
kees<eie{, cebieueie{, veewueeie{ peecebieueeie{, Deeefo) Deewj hetJe&
ceOekeeueerve ie{ (Devnej"e{er, Dekeewj, efJemheer, yensje Deeefo)
yengleeele mes heees peeles nQ, heeue-keeueerve cetefle&eeW keer GheueefyOe Yeer
Fme #es$e ceW keeheer heeYeeMeeueer jner nw, efpeveceW efnvot Deewj yeew
cetefe&eeB lees Deer Keemeer mebKee ceW efceueleer nw, hejvleg pewve cetefle&eeW
kee meJe&Lee DeYeeJe jne nw~ FOej yeew mletheeW kee mecetn efJeMes<e
GuuesKeveere nw~ efmeeeW keer GheueefyOe yesietmejee efpeues kes Devleie&le
efJeefYeVe mLeueeW mes efJeMes<ekej GuuesKeveere nw, hejvleg hegjeefYeuesKe
Delevle ner meerefcele mebKee ceW efceues nw~ Ske meJes&#eCe kes oewjeve
ojYebiee efpeues kes keg #es$eeW mes ke=<Ce-ueesefnle ce=oYeeC[ kes hekeeMe
ceW Deevee FmeefueS cenlJehetCe& nw, efke Fme lejn kes ce=odYeeC[ meeceeve
leLee leece-hee<eeCe keeueerve egieerve mebmke=efleeeW mes mecye ceeveer peeleer
nQ, efpememes Fme #es$e keer Ssefleneefmekelee heeiewefleneefmeke keeueerve nes
peeleer nw~
-175-
efve<ke<e&
efyenej kee Deleerle ieewjJeMeeueer jne nw~ %eeve-efJe%eeve,
meeefnle-keuee-mebmke=efle Deeefo Deveske #es$eeW ceW efyenej kee eesieoeve
Yeejle keee, efJeMJe kes Fefleneme ceW yespees[ nw~ heeiewefleneefmeke keeue
mes ner efyenej Deveske Ssefleneefmeke GLeue-hegLeue kee kesv jne nw~ en
jepe meblees, ceveeref<eeeW, oeMe&efvekeeW Deewj Yee<eeefJeoeW kee kesv jne nw~
Deepe DeeJeMekelee Fme yeele keer nw efke efyenej kee pees eesieoeve nw
Gmekeer peevekeejer osMe kees efJeMes<ekej efyenej kes ueesieeW kees oer peeS~
meboYe&
1. efmebn Mebkejoeeue, efyenej:Ske meebmke=efleke JewYeJe, [eeceb[
heekes yegkeme hee efue, veF& efouueer, 1994
2. Iees<e S, Sve FvemeeFkeueesheeref[ee Dee@he FefC[eve
Deeefke&eesueespeer, FefC[eve yegke mesvj, efouueer
3. YeeMeeueer Svekes, m[erpe Fve Dee& SC[ Deeefke&eesueespeer

Dee@he efyenej SC[ yebieeue, veeruekeC"e meleJeeef<e&ke mesverveefj
Jeuegce, 1888-1988
4. efmevne Seheer, Deeefke&eesueespeer SC[ keueejue efnmêr
Dee@he veesLe& efyenej Jeero mhesMeue jshesvme g vegueerefLeke efejebo
5. hemeeo heermeer, heme&veue kecegefvekesMeve, efyenej
Deeefke&eesueesefpekeue ef[hee&cesv, hevee, 1991
6. Sinha Harendra Prasad, Archaeology of Saran
Distt. with special reference to Chirand, Ph-D
thesis, Patna University, Patna, 1985
7.
-176-
Sinha Harendra Prasad, Cultural and

Archaeological History of North Bihar,
Ramanand Vidhya Bhawan, New Delhi, 1994
ISSN 0974 - 200X
Yeejleere jepeveerefleke JeJemLee ceW peeefle kee jepeveereflekejCe

heoerhe kegceej meent
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meejebMe
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Yeer ye{eJee efce}e~ peeefle kes jepeveereflekejCe ves jepeveerefle ceW heeflemhee& kees ye{eJee osles ngS heejbheefjke he mes heYeglJeMee}er peeefleeeW kes Meefkele kees kecepeesj
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Yetefcekee
yeveeee ieee nw leLee efJe<ee kes mebeespeve, mebke}ve Deewj Gmes hemlegle
heeeerve kee} mes ner peeefle Deewj jepeveerefleke Ske-otmejs kees kejves kes ef}S Deheves {ie mes heeeme efkeee ieee nw~
heYeeefJele kejles jns nQ~ Ge peeefleeeW ves ncesMee efvecve peeefleeeW hej leLe efJeM}s<eCe
Dehevee heYeglJe yeveeS jKeves kee heelve efkeee nw~ Deepeeoer kes 64
Yeejleere jepeveerefle kees heYeeefJele kejves Jee}s meeceeefpeke
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pevce DeeOeeefjle ceevee nw~ Deebyes[kej, veeekej, }esefnee, }e}t, meeLe ner en mecePee ieee Lee efke heefleefveefOelJecet}ke }eskeleb$e keer
ceg}eece, jeceefJe}eme, keebMeerjece, ceeeeJeleer Deeefo vesleeDeeW ves egveeJeer heefeee ceW GeesieerkejCe mes GlheVe meeceeefpeke Jeieexb keer
efvecve peeefleeeW ceW jepeveerefleke eslevee Yejves keer hegjpeesj keesefMeMe keer, Yetefcekee DeefOeke cenlJehetCe& nesieer~1 }sefkeve Yeejle keer }eskeleebef$eke
efpemekee GvnW jepeveerefleke }eYe Yeer efce}e~ jepeveerefle ceW Yeeieeroejer kes jepeveerefle ceW efnleeW kes mebIeve Deewj DeefYeJeefkele kes ef}S peeefle keer
peefjS peeefle kee }eskeleebef$eke hegvepe&vce ngDee nw~ jepeveerefle Deewj Yetefcekee yesno cenlJehetCe& nes ieF&~ jepeveerefleke heefeee ceW peeefle Ske
peeefle kes efveke Deeves mes oesveeW kee he yeo}e nw~ meee hej keypee kesvoere efeeelceke lelJe yeve ieF&~ ne}eBefke peeefle Deewj jepeveerefle kee
kejves kes ef}S efJeefYevve peeefleeeW kes yeere ie"yebOeve ves hejhebje hej mebyebOe efmLej ve neskej mecee kes meeLe yeo}lee jne nw~ peeefle kes
DeeOeeefjle peeefle JeJemLee kees heefleeesieer peeefle JeJemLee ceW yeo} Deefleefjkele Ssmes otmejs keejke Yeer nQ, pees jepeveerefleke heefeee ceW
efoee~ Ssmes ceW efhe[er Deewj oef}le peeefleeeW kees Yeer meee heeefhle ceW cenlJehetCe& Yetefcekee Deoe kejles nQ~2 keF& yeej DeeefLe&ke DeeOeej,
keeceeeyeer efce}er nw~ Fmemes heejhebefjke he mes pees heYeglJeMee}er efkemeer Ske peve-veslee kee heYeeJe ee efkemeer GcceeroJeej ee o} kes
peeefleeeB Leer Gvekeer efmLeefle kecepeesj ngF& nw~ Fme lejn peeefle ves ef}S menevegYetefle keer }nj pewmes keejkeeW keer Yetefcekee peeoe
heomeesheeve hej DeeOeeefjle Jee&mJe kees lees[e nw~
cenlJehetCe& nes peeleer nw~ efHej Yeer, Yeejle kes meYeer YeeieeW keer jepeveerefle
MeesOe heefJeefOe
kees mecePeves kes ef}S peeefle Ske heemebefieke DeeOeej nw~
hemlegle Dee}sKe efJeM}s<eCeelceke SJeb JeCe&veelceke heke=efle kee
jpeveer kees"ejer kee ceevevee nw efke peeefle Deewj }eskeleebef$eke
nw~ MeesOe Dee}sKe kes ef}S cegKele: efleere m$eesleeW kees DeeOeej jepeveerefle keer Deveesveefeee kees jepeveerefle ceW peeefleJeeo keer meb%ee oer
-177-
peeleer nw, hej Deme} ceW en peeefleeeW kee jepeveereflekejCe nw~ Yeejleere
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keer Fme DeJeOeejCee kees Ske vewefleke keLeve kes he ceW mJeerkeej efkeee
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keejke kee keee& kejleer nw~ }sefkeve en Yeer Ske leLe nw efke efmeHe&
peeefle ves ner jepeveerefle kees heYeeefJele veneR efkeee, yeefuke jepeveerefle ves
Yeer peeefle keer mebjevee Deewj mebie"ve hej cenlJehetCe& heYeeJe es[e nw~
meee Deewj megefJeOeeDeeW kes Demeceeve efJelejCe kes heefle peeieke yengle
mes peeefle-mecetn jepeveerefle kees mebie"ve nsleg Jeenve kes he ceW heegkele
kejles nQ~5 Fme hekeej kes peeefle mebIe ee meYeeSB nQ pees MeefkeleMee}er
oyeeJe mecetneW keer Yetefcekee Deoe kejleer nQ~ peeefle meYeeSB meeJe&peefveke
he mes peeefle hej DeeOeeefjle cegeW ee peeefle kes efnleeW kees cenlJe osles
6
ngS peeefleeeW kees mebieef"le kejves kee heeeme kejleer nQ~ Fme hekeej,
peeefle jepeveerefle ceW Ske meefee lelJe kes he ceW Deheveer Yetefcekee
efveYeeleer nw~ en heomeesheeve Deewj kece&keeb[ keer JeJemLee keer peien
meee kes ef}S heefleeesefielee mecetn ceW leyoer} nes ieF& nw~ }sefkeve
jepeveerefle ceW peeefle keer Yetefcekee kes meeLe keF& mebYeeefJele Kelejs Yeer peg[s
nesles nQ~ keF& yeej cenlJehetCe& Deewj heemebefieke cegeW kees lejpeern osves
keer peien peeefleiele heneeve kees Yegveeves keer heJe=efe neJeer nes peeleer nw~
Ssmes ceW, jepeveerefle kee heefjJele&vekeejer SpeW[e heers t peelee nw Deewj
peeefle DeeOeeefjle jepeveerefle eLeeefmLeefle kees keeece jKeves kee meeOeve
yeve peeleer nw~
Je<e& 1990 kes yeeo Gejer Yeejle keer jepeveerefle ceW efvee}er
peeefleeeW kee GYeej ngDee Deewj Fme he ceW eneB `ceewve-eebefle' ee
7
`meeF}W efjJeesuetMeve' ngDee nw~
Yeejle ceW Je<e& 1931 ceW peeefle DeeOeeefjle peveieCevee ngF& Leer~
Fmekes yeeo efkemeer Yeer peveieCevee ceW efJeefYeVe peeefleeeW keer efieveleer keer
peien mecetneW keer efieveleer ner keer ieF&~ efpeve mecetneW keer pevemebKee kee
DeOeeve efkeee ieee nw, GveceW Devegmetefele peeefle, Devegmetefele

pevepeeefle, cegefm}ce cegKe nQ~ 1931 kes yeeo yeeeCe, #eef$ee,
eeoJe Deeefo peeefleeeW keer pevemebKee keer efieveleer veneR ngF&, ve ner
TBeer peeefleeeW ee efhe[er peeefleeeW kes mecetn keer ner efieveleer keer ieF&~
peeefle-DeeOeeefjle peveieCevee ve kejves kes heers cegKe meese en Leer efke
Fmemes meceepe ceW peeefle DeeOeeefjle YesoYeeJe kees kecepeesj efkeee pee
mekesiee~ Devegmetefele peeefleeeW, pevepeeefleeeW Deewj cegefm}ce keer
peveieCevee kejves kee cegKe keejCe meceepe ceW neefMeS hej he[s Fve
mecetneW kes ef}S efJeMes<e veerefle Deewj keee&ece leweej kejves keer pejle
8
Leer~ hegve: Je<e& 2011 ceW keeHeer efJeJeeoeW kes Ghejeble peeefleDeeOeeefjle peveieCevee mecheVe keer pee jner nw~ efpemekes heYeeJe kee
hegJee&vegceeve }ieevee keef"ve nw~
peeefle-JeJemLee Yeejleere meeceeefpeke JeJemLee keer meyemes
cenlJehetCe& efJeMes<elee nw~ peeefle heLee ceW TBes-mes-TBes Deewj veeres-mesveeres Jeefkele kees De}ie-De}ie nwefmeele efce} peeleer nw~ en meYeer
kees peeefleiele heneeve kes peefjS mebieef"le nesves kee hetje ceewkee osleer nw~
Yeejle ceW heefleeesieer jepeveerefle kee cet} {ebee pevce hej DeeOeeefjle
mecegoeeeW mes yevee nw, ve efke efJeeej ee efnleeW hej DeeOeeefjle JeefkeleeeW
ee mecetneW mes~ Fme vepeefjS mes Yeejle ves Goej }eskeleb$e kes DeeoMe&
9
kees efJeke=le kej efoee nw~ keF& yeej en kene peelee nw efke peeefle ves
Deeefoce efveeDeeW kees GYeej kej }eskeleb$e kes mecetes GsMe hej ner
meJee} Ke[e kej efoee nw~
Yeejle ceW peeefle-JeJemLee kes he ceW meeceeefpeke mlejerkejCe
ogefveee keer meyemes peef} Deewj Devet"er JeJemLee nw~ Fme JeJemLee
kee DeefmlelJe npeejeW mee}eW mes nw~ eens efnvot nes ee iewj efnvot, meYeer
YeejleereeW kees pevce mes ner Ske peeefle efce} peeleer nw~ en peeefle
meeceeefpeke Deble:efeee ee JeJenej kes ef}S Gvekeer heneeve yeve
peeleer nw~ }sefkeve efnvogDeeW Deewj iewj efnvogDeeW kes ef}S peeefle kee
cele}ye Ske pewmee veneR nw~ iewj efnvogDeeW kes ef}S peeefle Oeeefce&ke
yeeOelee kes he ceW veneR nesleer nw, en kesJe} Gme meceepe ceW Gmekes
mlej kees yeleeleer nw, efpemekes Jes Yeeie nesles nQ~ meeceeve leewj hej
efnvogDeeW ceW en efJeMJeeme efkeee peelee nw efke efkemeer Jeefkele keer peeefle
10
Gmekes hetJe& pevce kes keceexb keer mepee ee Fveece nw~
Yeejle keer peeefle-JeJemLee hej yengle DeefOeke MeesOe-keee& efkeee
ieee nw, }sefkeve Fmes heefjYeeef<ele kejvee yengle cegefMke} jne nw~ peer
Sme Oegex kee ceevevee nw efke peeefle kees heefjYeeef<ele kejves keer keesF& Yeer
keesefMeMe Gmekeer peef}lee kes keejCe veekeece nes peeSieer~11 S[ceb[
Deej }ere peeefle kees Ske meebmke=efleke heefjIevee kes he ceW osKeles
nQ~12 cewkeme Jesyej ves peeefle kees Yeejle kes efnvogDeeW Deewj otmejs
13
mecegoeeeW keer yegefveeeoer mebmLee ceevee nw~ Sce Sve eerefveJeeme ves
peeefle kees Ske meebmke=efleke heefjIevee ceevee nw~14 FvneWves
mebmke=eflekejCe kes ceeOece mes peeefleeeW ceW nesves Jee}s yeo}eJe keer
hejsKee Yeer oer~ }sefkeve ceekeme&Jeeoer en ceeveles nQ efke peeefle Yeejle
ceW Deeefokee} mes GheefmLele veneR jner nw~ Gvekes Devegmeej peeefle
-178-
efJeefYeVe Jeieexb kes yeere efJejesOeeYeeme kees efheeleer nw Deewj Mees<eCe kes
ef}S leeefke&ke DeeOeej hemlegle kejleer nw~ en heeke=efleke Gelee kes
efceLeke kes DeeOeej hej Ge Jeieexb eje efvecve Jeieexb kes Mees<eCe kees
mener efme kejleer nw~15
}sefkeve JeemleefJekelee ener nw efke peeefle Ske ieefleMeer}
JeJemLee nw~ Fmekee DeLe& ncesMee Ske meceeve veneR neslee nw~ Ske
meceepeMeem$eer, Ske ceeveJeMeem$eer Deewj Ske jepeveerefleke-Jew%eeefveke
kes ef}S peeefle kee DeLe& De}ie-De}ie neslee nw~ Fme hekeej,
JewJeeefnke ee heeefjJeeefjke meboYe& ceW peeefle kee Ske DeLe& neslee nw,
DeeefLe&ke Deble:efeee kes ef}S Fmekee De}ie DeLe& neslee nw, peyeefke
jepeveerefleke GsMeeW kes ef}S Fmekee leermeje DeLe& neslee nw~
Yeejle ceW DeewheefveJesefMeke oewj ceW Deewj Gmekes yeeo kes MegDeeleer
oMekeeW ceW peeefle kees DeeOeej yeveekej heefjJele&vekeejer jepeveerefle kejves
keer keesefMeMeW ngF&b~ Decyes[kej ves oef}leeW ceW jepeveerefleke eslevee Yejves
keer hegjpeesj keesefMeMe keer~ oef#eCe Yeejle ceW jeceemJeeceer veeekej
hesefjeej kes vesle=lJe ceW yeeeCe efJejesOeer Deevoes}ve e}e~ Fmeer lejn,
jece ceveesnj }esefnee ves efhe[eW keer jepeveerefleke iees}yevoer kejkes
keebesme Deewj TBeer peeefleeeW kes Jee&mJe kees lees[ves keer keesefMeMe keer~
}sefkeve Fmekes yeeJepeto meeceevele: peeefle Deewj jepeveerefle kes Deehemeer
mebyebOeeW kees mebosn keer vepej mes osKee peelee jne nw~ jepeveerefle ceW
peeefleJeeo keer efMekeeele kejles ngS Dekemej Fmes nceejer }eskeleebef$eke
JeJemLee kes ef}S Keleje ceevee peelee nw~ Deeceleewj hej }eskeleebef$eke
jepeveerefle kees DeeOegefvekelee Deewj peeefle kees hejbheje kee heleerke ceeveles
ngS oesveeW kes efJejesOeeYeemehetCe& mebyebOeeW hej peesj osves keer heJe=efe jner
nw~ Dekeeoefceke mlej hej jepeveerefle ceW peeefle keer Yetefcekee kees mecePeves
keer meved mee" kes oMeke ceW MegDeele ngF&~ 1964 ceW ef}Keer Deheveer
efkeleeye ceW cee@efjme peesvme ves en ceevee efke mJeleb$e Yeejle keer veF&
heefjefmLeefleeeW kes keejCe jepeveerefle peeefle kes ef}S leLee peeefle
16
jepeveerefle kes ef}S cenlJehetCe& nes ieF&~ Fmeer lejn [esuHe e ves
jepeveerefle ceW peeefle keer Yetefcekee kees hejbheje kes DeeOegefvekeerkejCe kes
he ceW mecePeves hej peesj efoee~17 FvneWves en ceevee efke DeeOegefveke
}eskeleebef$eke JeJemLee ceW peeefle Ske heejbheefjke mebjevee nw, }sefkeve
DeeOegefveke }eskeleebef$eke JeJemLee ceW Fmekee DeeOegefvekeerkejCe nes ieee
nw~ FvneWves es yeleeee efke jepeveerefle ceW Yeeieeroejer kes peefjS peeefle kee
}eskeleebef$eke hegvepe&vce ngDee nw~ }sefkeve Yeejle keer jepeveerefle ceW peeefle
keer Yetefcekee Deewj Fmekes heYeeJeeW kees yeleeves ceW jpeveer kees"ejer ves
meyemes cenlJehetCe& eesieoeve efoee~ FvneWves en yeleeee efke peeefleeeB
DeeOegefveke jepeveerefle ceW Yeeieeroejer kejves kes oewjeve efkeme lejn meceepe
heefjJele&ve keer heefeee kees Debpeece os jner nw~ kees"ejer kes hen}s kes
}sKeve ceW ee lees peeefle Deewj jepeveerefle kees hejbheje Deewj DeeOegefvekelee
kes De}ie-De}ie KeeveeW ceW jKee ieee, ee efHej yengle ner mej}erke=le
efve<ke<e& efvekee}s ieS~ Deheves keg hetJe&Jeleea }sKekeeW eje peeefle kes
}eskeleebef$eke hegvepe&vce keer Iees<eCee kees kees"ejer ves Deefle-mej}erkejCe
keer meb%ee oer~18 kees"ejer ves Deheves efJeM}s<eCe ceW peeefle Deewj jepeveerefle
kes heejmheefjke heYeeJe keer ienjeF& mes he[lee} keer~

en Ske leLe nw efke jepeveerefle iees}yeboer kejves kes ef}S Deewj
Deheveer efmLeefle cepeyetle kejves kes ef}S hen}s mes ceewpeto Deewj GYejleer
ngF& efveeDeeW kees Fmlescee} kejleer nw~ Keemeleewj hej peve DeeOeeefjle
jepeveerefle ceW pevemeceLe&ve mebie"veeW kes peefjS Jekele neslee nw~ mebie"veeW
kes peefjS ner efJeMee} pevemecetn iees}yebo nesles nQ~ efpeme meceepe ceW
peeefleiele mebjeveeDeeW kes ceeOece mes mebie"ve Deewj iees}yeboer keer
megefJeOee nes, Deewj efpeme meceepe ceW peveieCe peeefleeeW kes he ceW
mebieef"le nes, JeneB jepeveerefle ceW peeefle-DeeOeeefjle iees}yeboer nesvee
mJeeYeeefJeke nw~ Ske meeceeefpeke mebmLee kes he ceW peeefle keer pe[W
nceejs meceepe ceW yengle ienjer nQ~ Ske Jeefkele meeceevele: Deheveer
peeefle keer meerceeDeeW kes Yeerlej pevce }slee nw, peerJeve iegpeejlee nw Deewj
Fmeer meercee ceW Gmekeer ceewle nes peeleer nw~
kees"ejer kee ceevevee nw efke }eskeleebef$eke jepeveerefle ceW peeefle Deewj
jepeveerefle Ske-otmejs kes vepeoerke Deeleer nw~ Fme heefeee ceW oesveeW kee
ner he yeo}e nw~ Deheves mebie"ve kes oeejs ceW }ekej jepeveerefle ves
peeefle mes Deheveer DeefYeJeefkele kes ef}S meeceeer heehle keer nw Deewj Fmes
Deheveer eesieleevegmeej {e} ef}ee nw~ GOej peeefle-mecetneW ves
jepeveerefle kees Deheveer ieefleefJeefOe kee kesvo yeveekej Deefmcelee kee oeJee
hesMe kejves Deewj jepe-leb$e ceW Deheveer efmLeefle megOeejves kee ceewkee
neefme} efkeee~ JeemleJe ceW, }eskeleebef$eke jepeveerefle Deewj DeeOegefveke
Deeweesefieke efJekeeme ves meee hej Dehevee keypee kej Deheveer efmLeefle
megOeejves kes ef}S peeefle-mecetneW kees hesefjle efkeee~ peeefleeeW ves egveeJeer
jepeveefle Deewj o}iele jepeveerefle mes Kego kees pees[ efoee nw~
heefjCeecemJehe, ieefleMeer}lee kes DeefOeke meecetefnke Deewj menYeeieer
he meeceves Deees nQ Deewj efJeefYeVe mlejeW kes yeere yesnlej mecevJee
ngDee nw~ jepeveerefle keer efveCe&keejer heefeee ceW DeefOekeeefOeke leyekes
Yeeieeroejer kejles pee jns nQ~ en heefeee efJeefYeVe peeefleeeW kees Dehevee
Debie yeveeleer pee jner nw~ DeewheefveJesefMeke Deewj Gej-DeewheefveJesefMeke
jepe eje Deheves ef}S meceLe&ve Deewj JewOelee heeves kes ef}S
Devegmetefele peeefle, Devegmetefele pevepeeefle, Deve efhe[s Jeieexb keer
esefCeeeW kee efvecee&Ce efkeee ieee Deewj Deej#eCe pewmes keoceeW kees
Deheveeee ieee~ Fmeves peeefleeeW kes jepeveereflekejCe kees ye{eee Deewj
FvnW jepeveerefleke eslevee leLee meee keer Deekeeb#ee mes Yeje~
}eskeleebef$eke jepeveerefle ves efJeefYeVe peeefleeeW kes yeere ie"yebOeve keer
heJe=efe kees ye{eee~ }eskeleebef$eke jepeveerefle kes keejCe veF&
Ghe}efyOeeeW keer mebYeeJeveeSB peieeR~ Fve mebYeeJeveeDeeW kes meeLe en
yeele Yeer peg[er ngF& Leer efke kesJe} peeefleiele mebyebOe mLeeeer meceLe&ve kee
DeeOeej yeveeves kes ef}S veekeeHeer ner veneR Jejved neefvekeejke Yeer nesles
nQ~ Fmekee keejCe en nw efke efmeHe& Ske peeefle kes meceLe&ve kes Yejesmes
meee neefme} kejvee mebYeJe veneR nw, Fmekes ef}S otmejer peeefleeeW Deewj
mecegoeeeW kes meceLe&ve keer pejle Yeer he[leer nw~ otmejs efkemeer Yeer
}eskeleebef$eke he mes egveer ngF& mejkeej keer JewOelee Fme hej efveYe&j
-179-
nesleer nw efke Gmes meceepe ceW efkeleveer efJeefJeOe peeefleeeW Deewj mecegoeeeW
kees meceLe&ve neefme} nw~
meee hej keypee kejves kes ef}S efJeefYeVe peeefleeeW kes yeere yeveves
Jee}s ie"yebOeve ves heejbheefjke he mes kece&keeb[ hej DeeOeeefjle ee
TBe-veere keeece jKeves Jee}er peeefle JeJemLee kees mecemlejere SJeb
heefleeesieer peeefle JeJemLee ceW leyoer} kej efoee nw~ Ssmes ceW efhe[er
Deewj oef}le peeefleeeW ves Yeer meee hej meceeve he mes Deheveer oeJesoejer
hesMe keer nw Deewj Jes meee hej Dehevee keypee kejves ceW keeceeeye Yeer jner
nw~ peeefleeeB mebie"ve kes vees }#eeW kes ef}S Keg}s meskeg}j heeW kees
Deheveeves mes veneR efnekeleeR~ peeefle-meYeeSB ee peeefle mebIe Yeer FvneR
heeW ceW mes Ske nQ~ DeeOegefveke peeefle meYeeDeeW Deewj heejbheefjke peeefle
hebeeeleeW ceW keeHeer Devlej nw~ Ske peeefle hebeeele Ske ieeBJe keer
meerceeDeeW mes yeBOeer nesleer nw~ }sefkeve peeefle meYee Jeeheke #es$e ceW Hew}er
peeefle kee heefleefveefOelJe kejves kee oeJee kejleer nw~ keF& yeej Ske peeefle
meYee ee mebIe ceW keF& peeefleeeB Meeefce} nesleer nQ~ keF& yeej peeeflemeYeeSB jepeveerefleke efnleeW kees meeOeves kes ef}S Deeheme ceW ie"pees[ Yeer
kejleer nQ~ es peeefle mebIe ee meYeeSB heejbheefjke peeefleeeW kes
kece&keeb[ere Deewj hetpee mebyebOeer }eYeeW kes ef}S keece veneR kejleer nQ~
es èfpeeW' ee `Meemeke' peeefleeeW keer peeefle-meYeeDeeW keer eewOejen
kes efKe}eHe Skeleeye mebIe<e& kes mhe GsMe mes keece kejleer nQ~
peeefle-mebIeeW ves Deheves jepeveerefleke efnleeW kes ef}S meerOes leewj hej
jepeveerefleke o}eW mes meewosyeepeer keer~ Fmekes leerve heefjCeece meeceves
Deees - hen}e, efJeMes<e he mes iejerye Deewj neefMeS hej he[er peeefleeeW
kes meomeeW kee jepeveereflekejCe ngDee~ es Deye leke jepeveerefleke
heefeee mes Detles Les~ Deheves efnleeW kes hetje nesves keer DeeMee ceW FvneWves
egveeJeer jepeveerefle ceW Yeeie }svee Meg efkeee~ otmeje, peeefle kes
meomeeW kee efJeefYeVe o}eW kes yeere efJeYeepeve ngDee, efpememes peeefle keer
heke[ kecepeesj ngF&~ leermeje, mebKeelceke he mes ye[er peeefleeeW ves
mebmeo Deewj efJeOeeveceb[}eW ceW heefleefveefOelJe heehle efkeee~ Fmemes
heejbheefjke he mes pees heYeglJeMee}er peeefleeeB LeeR, Gvekeer efmLeefle
kecepeesj ngF&~
mhele: jepeveerefle ves peeefle kees Deheves DeeOeej kes he ceW hemlegle
efkeee nw Deewj Fme lejn Fmes heomeesheeve ee TBe-veere hej DeeOeeefjle
TIJe& ee efhejeefce[ keer mebjevee pewmeer JeJemLee mes meee kes ef}S
heefleeesefielee kejves Jee}er #eweflepe ee mecemlejere mecetneW keer JeJemLee
ceW yeo}e nw~ efHej Yeer, yengle mes efJeeejkeeW kee ceevevee nw efke egveeJe
heCee}er ves peeefle-DeefmceleeDeeW kees veJepeerJeve heoeve kej efoee nw~
ojDeme}, jepeveerefleke meee kes Skecee$e DeeOeej kes he ceW peeefle
keer meee kee #ee nes peeves kes keejCe peeleere ieefCele kee cenlJe ye{
ieee nw~ peeefle kes meomeeW ceW efkemeer Ske o} kees Jees osves keer
heJe=efe nesleer nw, efkevleg Ssmee veneR kene pee mekelee nw efke Ske peeefle
kes meYeer meome Skehe neskej celeoeve kejles nQ~ GcceeroJeejeW keer
peeefle kes meeLe otmejs keejke Yeer cenlJehetCe& nQ, pees celeoeleeDeeW keer
celeoeve heJe=efe kee efveOee&jCe kejles nQ~ peeleere ieefCele keer Gme mecee
pejle veneR Leer, peye keg peeefleeeW kes }esie ner meee kes oeJesoej
Les~ peeefle Deheveer meJe&MeefkeleMee}er efmLeefle kes keejCe jepeveerefle kes
ef}S Deheemebefieke Leer~ peeefle jepeveerefle keer efveOee&jke Yetefcekee mes
efiejkej Gmes heYeeefJele kejves Jee}e Ske lelJe cee$e yeve ieF& nw~
celeoeleeDeeW kees Jees osves keer heJe=efe kees heYeeefJele kejves ceW otmejs keF&
keejkeeW keer Yeer cenlJehetCe& Yetefcekee nesleer nw~ GcceeroJeej kee
Jeefkeleiele, efJekeeme kee ceme}e, jepeveerefleke o} kee SpeW[e Deeefo
Ssmes keejkeeW kes GoenjCe nQ~
efve<ke<e&
meee kes m$eesle kes he ceW peeefle ves heomeesheeve hej DeeOeeefjle
Jee&mJe kees lees[e nw Deewj meYeer peeefleeeW kees meee keer Deekeeb#ee kejves
Jee}s heefleeesieer #eweflepe mecetneW ceW yeo} efoee nw~ Deveske efvecve peeefle
leLee efhe[s Jeie& kes vesleeDeeW kees peeefle ves meee heehle kejves ceW
keeceeeyeer efo}eF&~ Fve keejkeeW mes heefleefveOeelceke }eskeleebef$eke
JeJemLee ceW jepeveerefleke Yeeieeroejer kees ye{eJee efce}e~ meceepe kes
heleske }esieeW ceW jepeveerefleke peeiekelee kee hemeej ngDee~ Fmekes
meeLe ner peeefle ves Yeejleere meceepe ceW leveeJe SJeb mebIe<e& kees Yeer pevce
efoee~ 1990 kes yeeo lees peeefle Jees keer jepeveerefle kee kesvo yeve
ieF& leLee Deej#eCe pewmes cegs kees nJee efoee, efpememes jepeveerefle ceW
GLe}-hegLe} ye{ ieF&~ efveke YeefJe<e ceW peeefle DeeOeeefjle jepeveerefle
kes meceeefhle nesves kes Deemeej Yeer veneR efoKeeF& os jns nQ~ Dele: Gcceero
keer pee mekeleer nw efke Yeejleere jepeveerefleke JeJemLee kees heYeeefJele
kejves Jee}s Deveske keejkeeW ceW peeefle kee cenlJehetCe& mLeeve yevee
jnsiee~
meboYe&
1. keefJejepeve megoerhle, hee@ef}efkeme Fve Fbef[ee, Dee@kemeHees[&
etefveJeefme&er hesme, efou}er, 1997, he= 8
2. yesles Deebos, keem Sb[ hee@ef}efke} eghe Hee@jcesMeve Fve
leefce}vee[g, Deesefjeb }ebicewve, veF& efou}er, 1972,
he= 245
3. kees"ejer jpeveer, Yeejle ceW jepeveerefle : ke} Deewj Deepe, JeeCeer
hekeeMeve, efou}er, 2006, he= 251
4. jece jeceeee, keem Sb[ hee@ef}efke} efjetceW Fve efyenej,
Deesefjeb }ebicewve, efou}er, 1972, he= 228
5. [esuHe }esS[ Deewj [esuHe megpesve , o cee[eaefveer Dee@He
^sef[Meve : hee@ef}efke} [sJe}sheceW Fve Fbef[ee, efMekeeiees
etefveJeefme&er hesme, efMekeeiees, 1967
6. efce$ee jescee, keem hees}jeFpesMeve Sb[ hee@ef}efkeme,
efmeb[erkes heefy}kesMevme, hevee, 1992, he= 4
7. pesHej}e@ efemesHes, Fbef[eepe meeF}W efjJeesuetMeve : o
jeFpe Dee@He o }es keemdme Fve vee@Le& Fbef[eve hee@ef}efkeme,
hejceeveW y}wke, efou}er 2003
8. eewyes kece} veeve, peeefleeeW kee jepeveereflekejCe, JeeCeer
hekeeMeve, veF& efou}er, 2008, he= 22
-180-
9. eeoJe eesiesvo, keeeehe} keer keneveer : veee heeesie, veF&

mebYeeJeveeSB, veS DebosMes, mebkeef}le, DeYee kegceej otyes,
}eskeleb$e kes meele DeOeee, JeeCeer hekeeMeve, veF& efou}er,
2002, he= 44
10. Meen IeveMeece, keem Sb[ [sceesesefke hee@ef}efkeme Fve
Fbef[ee, hejceeveW y}wke, veF& efou}er, 2002, he=1
11. Ietex peer Sme, keem ke}eme Sb[ DeekeethesMeve, hee@heg}j
yegke ef[hees, yee@cyes, 1969, he= 1
12. }ere S[ceb[ Deej, Dee@mheskedme Dee@He keem Fve Fbef[ee,
heeefkemleeve Sb[ Jesm heeefkemleeve, kewefcyepe, Fbi}wC[,
1960, he=1-2
13. Jesyej cewkeme, ke}eme, msdme Sb[ heeea, mebkeef}le oerheebkej
ieghlee, meesMe} m^sefefHekesMeve, Dee@kemeHees[& etefveJeefme&er
hesme, veF& efou}er, 1991, he= 455-470
14. eerefveJeeme Sce Sve, DeeOegefveke Yeejle ceW meceepe heefjJele&ve,

veF& efou}er, 1982, he= 16
15. ieghlee oerheebkej, keem Fbeem^keej Sb[ meghejm^keej : S
efeerke, Fkeesveesefceke Sb[ hee@ef}efke} Jeerke}er, 19
efomecyej 1981, he= 2093
16. peesvme [yuet Se ceeHeefjme, o ieJeve&ceW Sb[ hee@ef}efkeme
Dee@He Fbef[ee, nefevemeve etefveJeefme&er, }bove, 1964,
he= 65
17. [esuHe }ese[ DeeF& Deewj [esuHe megpesve Se, o
cee@[efve&er Dee@He ^sef[Meve: hee@ef}efke} [sJe}sheceW Fve
Fbef[ee, etefveJeefme&er Dee@He efMekeeiees hesme, efMekeeiees,
1967, he= 12
18. otyes DeYee kegceej, jepeveerefle keer efkeleeye : jpeveer kees"ejer kee
ke=eflelJe, JeeCeer hekeeMeve, meerSme [erSme, veF& efou}er,
2003, he= 193-193
-181-
ISSN 0974 - 200X
meecheoeefekelee keer DeeefLe&ke he=Yetefce

keceuesMe kegceej keceuesv
DeefleefLe JeeKeelee, Fefleneme efJeYeeie
iespegS mketue kee@uespe hee@j Jeescesve, peceMesohegj
meejebMe
meebheoeefekelee nceejs osMe keer DeeefLe&ke meeceeefpeke, meebmke=efleke, mecejmelee ceW Ske hecegKe mecemee jner nw~ Fmeves Yeejleere peve-mecetn kees Oece&, peeefle,
mebmke=efle Deeefo kes DeeOeej hej Ske Deueie-Deueie mecegoee nesves kee yeesOe kejeee~ Fme meebheoeefekelee kees ye{eJee osves ceW mejkeej keer het [eueeW Deewj
Meemeve kejes keer veerefle keer Yetefcekee keeheer cenJehetCe& jner~ uesefkeve en Yeer Glevee ner mee nw efke Fmekes efueS osMe ceW ceewpeto meeceeefpeke, DeeefLe&ke SJeb
jepeveerefleke heefjefmLeefleeeW kes keejCe ner GvnW meheuelee efceueer~ JeemleJe ceW meebheoeefekelee keer pe[ DeeefLe&ke cemeueeW ceW gheer nesleer nw~ osMe ceW peye keYeer
meecheoeefekelee keer mecemee Ke[er ngF& lees Gmekes pe[ ceW DeeefLe&ke keejCe ner cenJehetCe& jne nw~ uesefkeve efJe[cyevee en nw efke Fve DeeefLe&ke keejCeeW keer
meceer#ee veneR kej, Gvekes meceeOeeve kee Gheee veneR meesekej Deheves mJeeLees& ceW hesefjle neskej Demeeceeefpeke leJeeW eje meecheoeefekelee kee peecee henvee efoee
ieee~ Fme meecheoeefekelee kes keejCe Yeejleere je<êre Deeboesueve ceW Yeer keeheer nueeueW DeeF& keeeWefke Fmekee efJekeeme je<êre mJeeleb$e Deeboesueve kes meeLe ner
nes jne Lee~ Dele: DeeJeMekelee nw meebheoeefekelee keer Fme mebkeerCe& ceeveefmekelee mes Thej G"kej Jeeheke je<êre efnle kee meceLe&ve efkeee peee~
efJeefMeMeyo - meebheoeefekelee, mecejmeee, DeewheefveJesefMeke Meemeve, heefleefkeeeJeeoer, GheefveJesMeJeeo

Yetefcekee
leLee DeeefLe&ke "njeJe ves Ssmeer heefjefmLeefleeeB GlheVe keer efpevneWves
Deepe nce meYelee kes efJekeeme kes keF& ejCeeW kees hetje kej 21 meceepe kes Yeerlej Deebleefjke efJeYeepeve SJeb meebheoeefekelee kees pevce
1
JeeR meoer ceW hengBe iees nQ~ efkevleg DeYeer lees heleve keer Deesj mes efoee~
peevesJeeueer heeflekeeeJeeoer MeefeeeW ves nceeje heere veneR es[e nw~
[yuetmeer efmceLe meebheoeefekelee kes DeLe& kees mhe kejles ngS
nce Deheves Yeerlej meebheoeefekelee pewmeer #eg YeeJeveeDeeW kees efvekeeue kenles nQ efke Ske meecheoeefeke Jeefe DeLeJee mecetn Jen nw pees
heWkeves ceW meceLe& veneR nes mekes~ Ssmeer heefjefmLeefle ceW Demeeceeefpeke heleske Oeeefce&ke DeLeJee Yee<eeeer mecetn kees Ske Ssmeer he=Leked
leJeeW kees meecheoeefeke YeeJeveeDeeW kees Gkemeeves ceW keeheer Deemeeveer meeceeefpeke leLee jepeveerefleke FkeeF& ceevelee nw efpemekes efnle Deve
nesleer nw~ es Demeeceeefpeke leJe Deheves mJeeLees mes hesefjle neskej keg mecetneW mes he=Leke nesles nQ Deewj efJejesOeer Yeer nes mekeles nQ~ Ssmes ner
ueesieeW kees Yee<ee, JesMe-Yet<ee, jbie, peeefle, Oece&, mebmke=efle, DeLe& Jeefe mecetneW keer efJeeejOeeje kees mecheoeeJeeo ee meecheoeefekelee
heueeheeW, oble keLeeDeeW, JebeveeDeeW leLee DeheJeeneW kes eje otmejs kene peeesiee~
mecegoee kees Dehevee Me$eg ee efce$e yeleueeves kee megefveeesefpele <e[deb$e
Fmeer hekeej kee efJeeej Jee kejles ngS SceSce Mecee& ves
kejles nQ~ JeneB keer Yeesueer-Yeeueer pevelee Fve yenkeeJes ceW Deekej kene nw efke - meecheoeefekelee kes Debleie&le Jes meodYeeJeeveeSB SJeb keee&
meebheoeefekelee kes peeue ceW GuePe peeleer nw~
meefcceefuele nQ efpeveceW efkemeer Oece& ee Yee<ee kes DeeOeej hej efkemeer mecetn
meebheoeefekelee Ske efJeeejOeeje nw efpemes keYeer Yeer mJeerkeej efJeMes<e kes efnleeW kees je<êre efnleeW hej heeLeefcekelee oer peeS leLee Gme
veneR efkeee peevee eeefnS~ FmeceW Ske mecetn ee mecegoee kes ueesie mecetn ceW he=Lekelee keer YeeJevee hewoe nes peeS ee Gmekees heeslmeenve
otmejs mecetn ee mecegoee kes ueesieeW kees nerve mecePeles nQ Deewj Gvekes efoee peeS~
heefle Me$eglee kee YeeJe jKeles nQ~ Yeejle ceW efJeeceeve jner
efJeefheveev ves meebheoeefekelee keer heefjYee<ee, Gmekes GodYeJe
meebheoeefekelee Fmekee GoenjCe nQ meebheoeefekelee Meyo kee heeesie Deewj efJekeeme kee efJemle=le efJeJeseve efkeee nw~ Gvekee kenvee nw efke
keYeer-keYeer yengle ner Demhe SJeb Deefveefele DeLees ceW efkeee peelee nw~ meecheoeefekelee ee meecheoeefeke efJeeejOeeje kes leerve leJe ee ejCe
Fmekes Delebie&le Jes meYeer YeeJeveeSB SJeb efkeee-keueehe Dee peeles nQ nesles nQ~ henues lelJe, en efJeeeme nw efke Ske ner Oece& ceevevesJeeueeW kes
efpeveceW efkemeer Oece& DeLeJee Yee<ee kes DeeOeej hej efkemeer mecegoee meebmeeefjke efnle jepeveerefleke, DeeefLe&ke, meeceeefpeke, meebmke=efleke Ske
efJeMes<e kes efnleeW hej yeue efoee peelee nw~
pewmes nesles nQ~ otmeje leJe en efJeeeme nw efke Gvekee efnle Deve Oecees&
meebheoeefekelee JeemleJe ceW GheefveJesMeJeeo kee og<heefjCeece nw~ kes DevegeeefeeeW mes efYeVe nesles nQ~ leermeje leJe, en efJeeeme nw efke
en Ske peefue mecemee nw efpemekee ceeveJe heke=efle Deewj JeeleeJejCe Gvekes efnle Deve Oecees kes DevegeeefeeeeW kes efnleeW ceW efJejesOeer nw~2
oesveeW mes ienje mebyebOe neslee nw~ Ssefleneefmeke ef mes DeeOegefveke
meecheoeefekelee Ske efJeeejOeeje, Ske efJeefMe efkeesCe nw
jepeveerefle Deewj meeceeefpeke Jeiees& kee Goe Gmeer keeue ceW ngDee Lee peye peyeefke Deve keejke kesJeue Glhesjke nesles nQ~ meecheoeefekelee kee
Yeejleere DeLe&JeJemLee ceW GheefveJesMeerkejCe kee hetje heYeeJe DevegYeJe pevce Gme #eCe neslee nw peye keesF& Jeefe ee mecetn otmejs Oece& kees
efkeee peeves ueiee Lee~ GheefveJesMeJeeoer DeLe&JeJemLee, Deuhe efJekeeme nerve, leg ee kehe (heehe) mecePelee nw~ Deheves Oece& kees Gece
-182-
ceevevee~ mJeeYeeefJeke SJeb Gefele nw uesefkeve otmejs Oecees kee eflejmkeej

keer YeeJevee mes osKeves meecheoeefekelee kee pevce neslee nw~ DeMeeske ves
Fmekee pees nue hemlegle efkeee Jen meJees&ece leLee DeeoMe& nQ~ Jen
kenlee nw Deiej keesF& Jeefe Deheves Oece& keer Je=ef eenlee nw lees Jen
otmejs Oecees kee mecceeve kejW~ otmejW Oecees& kee mecceeve kejves mes
meecheoeefekelee kee Deble nes mekelee nw~ cegmeueceeve otmejs Oecees kees
keghe ceevelee nw~ ener cegefmuece meecheoeefekelee kee cetue nw~
ceOekeeue ceW efnvot cegefmuece Meemeve kes Devleie&le jns Les~ Dele:
cegefmuece Yeer efnvot Meemeve kes Debleie&le jn mekeles Les~ JeemleJe ceW
Fmekeer keesF& mebYeeJevee veneR Leer~ keeeWefke keebiesme Oece& efvejhes#e Leer
Deewj cegmeueceeveeW kee je<êre Deeboesueve ceW cenJehetCe& eesieoeve Lee~
efhej Yeer cegefmuece ueerie ves cegmeueceeveeW ceW efnvot Meemeve keer Yee
hewueeeer~3
Ske mecheoeeJeeoer ee meecheoeefeke efkeesCe meceepe efJejesOeer
neslee nw~ en efyeefMe Meemevekeeue keer cenJehetCe& vekeejelceke
efJejemele nw~ FmeefueS Yeejleere Fefleneme jepeveerefleke JeJemLee kes
meboYe& ceW meecheoeefekelee Meyo vekeejelceke he ceW mecePee peelee nw~
meecheoeefeke efkeesCe meceepe efJejesOeer nesves kes meeLe ner je<^
efJejesOeer FmeefueS kene pee mekelee keeeWefke Jen Deheves mecetn kes
mebkeerCe& efnleeW kees hetje kejves kes efueS Deve mecetneW Deewj mebhetCe& osMe
4
kes efnleeW keer DeJensuevee kejves mes Yeer heers veneR nlee nw~
MeesOe heefJeefOe
hemlegle MeesOe DeeuesKe efJeMues<eCeelceke SJeb JeCe&veelceke heke=efle
keer nw~ MeesOe DeeuesKe kes efueS heeLeefceke SJeb efleere oesveeW hekeej kes
eesleeW kee Gheeesie efkeee ieee nw~ Fmekes efueS hekeeefMele iebLe leLee
efJeefYeVe meceeeej he$eeW ceW hes DeeuesKeeW kees DeeOeej yeveeee ieee nw~
leLe efJeMues<eCe
Yeejle keer pevelee Keemekej DeeefLe&ke efJe<eceleeDeeW kee obMe
Pesueleer nw~ keF& yeej mejkeej meeceeefpeke mejbevee ceW Jeehle DeeefLe&ke
efJe<eceeleeDeeW kees otj kejves kes efueS Deheveer Ssmeer veerefle lee kejleer nw
efpememes hele#e ee Dehele#e he mes meebheoeefekelee keer Deeie kees
nJee efceueleer nw~ Deheves efnle ceW mejkeej Yeer keYeer-keYeer
meecheoeefekelee kees Gkemeeves kee keee& kejleer nw~ keeeWefke meve
mebleeJeve keer keebefle kes mecee leke Yeejle ceW meebheoeefekelee keer YeeJevee
efJekeefmele veneR ngF& Leer~ Fme efJeesn ceW efnvot cegefmuece Ske neskej
Ske otmejs mes kebOes mes kebOee efceueekej Debiespeer mejkeej kes efJe
ueesne efueee Lee~ Dele: GvneWves Ske Ssmeer eeue eueer pees Gvekes efnleeW
ceW Lee~ Fmekes efueS GvneWves het [euees Deewj Meemeve kejes keer veerefle
Deheveeeer Deewj eneB kes hecegKe Jeie& efnvot Deewj cegmeueceeveeW kees
Ye[keeves kee keece Meg efkeee~ hemlegle MeesOe uesKe keer DeJeefOe
(1929-1947) ceW Fmekes keF& GoenjCe efceueles nw~ mee lees en
nw efke efyeefMe mejkeej keer yegefveeeoer veerefle ner Leer - het [euees Deewj
Meemeve kejes~ nceejs osMe ceW henues mes ner meeceeefpeke, DeeefLe&ke
efJe<ecelee Leer~ efyeefMe mejkeej keer veerefle mes en Deewj ienjer Deewj
eew[er nes ieeer~5
efnvot Deewj cegefmuece DeefYepeve ves Yeer Deheves DeeefLe&ke efnleeW keer
j#ee keer hetefle& kes efueS meecheoeefekelee kee meneje efueee~ meeceeefpeke
DeeefLe&ke heefjJele&ve kes keejCe Fme Jeie& ceW DeeefLe&ke Demegj#ee kee YeeJe
ye{ves ueiee~ Fmeer keejCe cegefmuece peeefle kes DeefYepeveeW ves ye[er
veewkeefjeeW leLee Deve heoeW kes efueS efmehe& GeJeieer&e cegmeueceeveeW kees
ner megefJeOee osves kee Deeien efkeee~ Deheves heYeeJe kees yeveees jKeves kes
efueS efMeef#ele kegueerve cegmeueceeve Deheves mecegoee kes meeceeefpeke
efhe[sheve kees yeveees jKeves kes efueS efpeccesoej Les~ Ge Jeieer&e
cegmeueceeveeW kes jepeveerefleke cenJe kees efyeefMe mejkeej Deer lejn
peeveleer Leer keeeWefke hetjs mecegoee kee vesle=lJe GvneR kes neLeeW ceW Lee Deewj
Jes Debiespeer mejkeej kes MegYe efebleke SJeb j#eke Les~
Ge Jeieer&e cegmeueceeveeW Deewj efyeefMe mejkeej kes meeLe pees
ie"yebOeve mej meweo Denceo ves 19 JeeR Meleeyoer ceW mLeeefhele efkeee
Jen efJeosMeer Meemeve kes Deble leke euelee jne~ DeefYepeele Jeieer&e
cegmeueceeve Deewj efyeefMe mejkeej oesveeW Deheves efveefnle mJeeLees& keer hetefle&
kes efueS meecheoeefekelee keer Dees ceW Ske otmejs kees yuewkecesue kejles
jns~ oesveeW ceW meebheoeefekelee keer uehes Fleveer ye{er efke efmLeefleeeB
6
oesveeW kes efveeb$eCe kes yeenj eueer ieeer~
Deeweesefieke meYelee kes efJekeeme kes keejCe Yeejle ceW Yeer
ceOeJeie&, efvecveJeie& kee Goe ngDee~ efkemeeveeW keer efmLeefle efoveesefove
yeolej nesleer ieeer~ nceejs osMe Yeejle kee DeeefLe&ke DeeOeej ke=ef<e,
heMegheeueve SJeb ess-ess ueIeg SJeb kegerj Geesie jne nw~ efkevleg
Fme DeJeefOe ceW Deeweesefieke meYelee kes efJekeeme, ueieeleej je<êre
SJeb Debleje&<êre mlej hej eg leLee mejkeej keer DeewheefveJesefMeke veerefle
kes keejCe ke=ef<e heMegheeueve SJeb ess-ess Geesie yegjer lejn
heYeeefJele ngS~ ueIeg SJeb kegerj Geesie kees DebiespeeW eje Deheveer
DeeefLe&ke veerefle kes Debleie&le hetjer lejn ve kej efoee ieee~ Gvekeer
peien keee ceeue Fbieuew[ Yespee peeves ueiee Deewj JeneB mes leweej ceeue
Yeejleere yeepeejeW ceW Yej ieee~ FmeceW Gve GeesieeW hej efveYe&j ueesie
DeeefLe&ke lebieer kes keieej hej Dee iees~ GveceW heveheer ngF& Demegj#ee keer
YeeJevee meebheoeefeke obieeW kes he ceW Jee nesves ueieer~ otmejer Deesj
mejkeejer veewkejer Yeer efceueveer yebo ieF&~ Fmemes mecegoee keer veewkejer kes
DeYeeJe ceW Jes meebheoeefeke YeeJevee kes efMekeej nesles iees~
Yeejle ceW efkemeeveeW kes efueS keesF& "esme DeeefLe&ke keee&kece veneR
Lee~ FmeefueS Jes efyeefMe mejkeej keer ebiegue ceW hebmeves mes Deheves kees
jeske veneR mekes~ DeewheefveJesefMeke eefj$e kes heuemJehe Yeejleere
DeLe&JeJemLee hebieg nes ieeer Deewj ceOeJeieer&e egJee Jeie& Deheves YeefJe<e
kees ueskej DeeMebkeeDeeW F&<ee&DeeW SJeb efvejeMeeDeeW mes efIej ieee~ ye{leer
ngF& yesjespeieejer kes keejCe egJekeeW kes efueS Yeer DeeefLe&ke GheueefyOe
Deewj meheuelee kes DeJemej Ieles vepej Dee jns Les~ Deheveer efmLeefle
cepeyetle kejves kes efueS ceOe Jeieer&e cegmeueceeve meeseles Les efke
mejkeejer veewkeefjeeW Deewj JeJemeeeeW ceW cegmeueceeveeW kee efnmmee ye{e
-183-
efoee peee peyeefke ceOeJeieer&e efnvot meeseles Les efke Fmemes Gvekee nke
erve peeesiee~ heuemJehe oesveeW mecegoee Ske otmejs kees F&<ee& Deewj
DeeMebkee keer vepej mes osKeves ner veneR ueies, yeefuke Ske otmejs kes
DeJemejeW kees erve uesves keer Gele nes iees~ FmeefueS peye keneR
mejkeejer veewkeefjeeW ceW keesF& efveegefe nesleer Leer leye Gmes meecheoeefeke
jbie efoee peelee Lee~ JeemleJe ceW efnvot Deewj cegefmuece mecegoee kes
Yeerlej kes DeeefLe&ke mebyebOeeW keer Jew%eeefveke JeeKee kej Gvekeer
mecemeeDeeW kees meguePeeves keer efoMee ceW keesF& heeeme veneR efkeee
ieee~7
Yeejle ceW Debiespeer jepe kee GJe Deewj efJekeeme Jeeheej SJeb
JeJemeee mes ngDee Lee~ Debiespe Yeejle ceW Jeeheej kejves Deees Les Deewj
Deheves Jeeheej keer Je=ef SJeb megj#ee kes efueS GvneWves jepe eueevee
Gefele mecePee~ mejkeej keer veF& Deeweesefieke veerefle kes Devleie&le
efkemeeve SJeb meeOeejCe pevelee kee Mees<eCe efkeee peeves ueiee~ efyeefMe
mejkeej eje Deheves DeeefLe&ke ueeYe kes efueS ke=ef<e kee
JeJemeeeerkejCe efkeee ieee~ ke=ef<e kee JeJemeeeerkejCe mes ke=ef<e kee
efJekeeme ngDee~ ke=ef<e efnvot mecheoee kee hecegKe DeeOeej Lee~
FmeefueS ke=ef<e kes efJeveeMe mes efJeMes<ekej efnvot pevelee kee DeeefLe&ke
DeeOeej t ieee~ otmejer Deesj mejkeejer veewkeefjeeB efceueveer yebo nes
ieeer leLee eneB efveJeeme kejvesJeeueer yengmebKeke efnvot pevelee keer
mejkeej eje Yeer Ghes#ee keer peeleer Leer~ cegefmuece mebheoee keer
meebheoeefeke ceebieeW kees peneB legjble mJeerkeej kej efueee peelee Lee JeneRs
efnvogDeeW keer eser mes eser ceebieeW kees Yeer DemJeerkeej kej efoee
peelee~ Fmemes cegmeueceeveeW kes heefle efnvot pevelee ceW jes<e ye{e Deewj
meebheoeefekelee keer KeeF& kees eew[e efkeee~
cegefmueceeW ceW en Gvekes DeeefLe&ke meebmke=efleke efhe[eheve kes
keejCe meebheoeefekelee GYeejves ceW DeefOeke meneeke jne~ mejkeej keer
DeeefLe&ke veerefleeeW kee Yeer cegefmuece mebheoee hej efJehejerle heYeeJe he[e~
Debiespeer mejkeej keer Deesj mes cegefmuece meebheoeefekelee kees mejkeejer
heeslmeenve efoee peeves ueiee~ Fmemes cegefmuece meebheoeefekelee kees
heueves hetueves kee Gefele DeJemej efceuee~ GveceW heveheer ngF& Demegj#ee
keer YeeJevee yeere-yeere ceW meebheoeefeke obieeW kes he ceW Jee nesves
ueieer~
Yeejle ceW meebheoeefekelee kes efJekeeme kes efueS hecegKe he mes
DebiespeeW keer heg [euees Deewj jepe kejes keer veerefle efpeccesJeej nw~
1905 F& kes yeeo DebiespeeW keer en veerefle heKej he ceW cegKeefjle
ngF&~ efnvogDeeW Deewj cegmeueceeveeW ceW otjer ye{eves kes efueS heMeemekeere
megefJeOee kes veece hej uee[& kepe&ve ves yebieeue kee efJeYeepeve efkeee~
yebieeue kes efJeYeepeve mes efnvogDeeW kes meeLe ner cegmeueceeveeW Yeer efJejesOeer
Les~ efkevleg cegmeueceeveeW kees yebie-Yebie kes he#e ceW kejves kes efueS
efyeefMe veewkejMeener ves DeleefOeke heeeme efkees~ mJeeb uee[& kepe&ve
ves yebieeue kee oewj efkeee leLee keg meercee leke Deheves GsMe ceW
meheuelee Yeer heehle keer~ {ekee kee veyeeJe meerueceguuee yebie-Yebie kejves
kees leweej nes ieee~ efkebleg efhej Yeer DeefOekeebMe cegmeueceeveeW ves yebieYebie kee efJejesOe ner efkeee~8
Deheveer Fme eeue keer Demeheue nesles osKekej mejkeej ves

Yeejleere cegmeueceevees bkees keebiesme efJejesOeer mebmLee kees yeveeves kes efueS
hesefjle efkeee~ Fmeer GsMe mes DebiespeeW kes meceLe&ke {ekee kee veJeeye
meueerceguuee ves efomebyej 1906 ceW ceesncce[ve SpegkesMeveue keebheWme
kes mecee {ekee ceW cegmeueceeveeW kes Deueie jepeveerefleke mebie"ve yeveeves
kee hemleeJe jKee~ Fmekee GsMe efyeefMeeW kee meceLe&ve kejvee leLee
cegmeueceeveeW kes mJeeLees& keer j#ee kejvee Lee~ GvneWves en Yeer mhe
efkeee efke Fmekes eje keebiesme kes efvejblej ye{les heYeeJe kees jeskevee
leLee cegmeueceeve veewpeJeeveeW kees jepeveerefle ces bheJesMe kes efueS DeeOeej
heoeve efkeee peeesiee~ veyeeJe meueerceguuee kes Fme hemleeJe kees
mJeerkeej efueee ieee leLee 30 efomebyej 1906 F& kees veyeeJe yekej
Gue ceguke keer DeOe#elee ceW cegefmuece ueerie keer mLeehevee kee efveCe&e
efueee ieee~
Debiespe Deheves GsMe ceW meheue nes iees leLee cegmeueceeveeW kees
Deheves he#e ceW jKeves kes efueS GvneWves cegmeueceeveeW kees DeefOeke mes
DeefOeke megefJeOee heoeve kejves kee heeeme efkeee~ Fmemes Debiespeer
mejkeej kees oesnje ueeYe efceuelee Lee~
1. henuee en efke cegmeueceeve DebiespeeW kees Dehevee MegYeefebleke
mecePekej Gvekes Deewj kejerye Deeles Les~
2. otmeje Fmemes keebiesme ee efnvogDeeW eje cegmeueceeveeW kees oer
peevesJeeueer megefJeOeeDeeW kee efJejesOe efkeee peelee Lee lees Debiespe
cegmeueceeveeW kees Ye[keekej efke efnvot Gvekee Yeuee veneR eenles, oesveeW
keer otjer ye{eles Les~
GoenjCe kes he ceW Jeeemejee uee[& efmeveW kes heMeemeve
keeue ceW Gvekes efvepeer meefeJe efmceLe ves Deueerie{ kee@uespe kes
heOeeveeeee& kees he$e efueKekej cegmeueceeveeW kee Ske heefleefveefOe ceb[ue
Deheveer ceebieeW kes meeLe Jeeemejee mes efceueves kes efueS kene~ Deeiee
KeeB kes vesle=lJe ceW Ske heefleefveefOe ceb[ue Jeeemejee mes efceuee~ Fme
heefleefveefOe ceb[ue ves efvecveefueefKele ceebieeW kees Jeeemejee kes meeceves
jKee~
1. cegmeueceeveeW kes efueS he=Leke efveJee&eve #es$e~
2. efJeOeeveceb[ueeW ceW cegmeueceeveeW kees Gvekeer pevemebKee mes DeefOeke
mLeeve~
3. mejkeejer veewkeefjeeW ceW cegmeueceeveeW kees DeefOeke mLeeve~
4. cegefmuece efJeMJeefJeeeuee keer mLeehevee ceW mejkeejer Devegoeve
5. ieJe&vej pevejue keer keeQefmeue ceW eefo YeejleereeW kees jKee lees
cegmeueceeveeW kees Yeer Oeeve jKee peee~
Fme heefleefveefOeceb[ue keer ceebieeW kees Jeeemejee ves lelhejlee mes
mJeerkeej kej efueee Deewj Iees<eCee keer efke Deehekeer yeele efyeukegue mener
nw efke Deehe ueesieeW kee cenJe Deehekeer mebKee mes veneR Deebkeer peee
yeefuke Deehekes mebheoee kes jepeveerefleke cenlJe kees osKee peee Deewj
GveceW Deeheves meeceepe keer pees mesJee keer nw Gvekee Oeeve jKee peee~
ceQ Deehemes hetCe&he mes mencele ntB~
-184-
Fme heefleefveefOeceb[ue keer ceebieeW kees mJeerkeej kej mejkeej ves

hele#e he mes meebheoeefekelee kees ye{e efoee~ keebiesme SJeb efnvogDeeW
keer ceebieeW hej keesF& Oeeve veneR efoee ieee Deewj JeneR cegmeueceeveeW kes
meebheoeefeke ceebieeW kees legjble mJeerkeej kej efueee peelee~ efnvot
cegmeueceeveeW kees efJejesOeer mecePeves ueies Deewj Deewj Debiespeer mejkeej keer
heg [euees Deewj Meemeve kejes keer veerefle keeceeeye nesves ueieer~ efnvot
SJeb cegmeueceeveeW kes yeere keer otjer Fme het Deewj ojej kes keejCe
ye{leer ieF& pees keYeer veneR YejvesJeeueer KeeF& pewmeer eew[er nesleer eueer
ieF&~ jpeveer heeceoe ves efueKee efke Fme hekeej Debiespeer mejkeej ves Ske
Ssmeer veerefle kee eerieCesMe efkeee efpememes meecege ner ieeBJeeW Deewj
MenjeW ceW penj hewuevesJeeuee Lee Deewj Yeejle vejke yeve peevesJeeuee
9
Lee~
Fme veerefle ves egveeJe heCeeueer hej Yeer DeeIeele efkeee~
meebheoeefeke mebie"veeW Deewj meebheoeefeke efJejesOe kees ye{eJee osves kee
Fmemes Dee keesF& meeOeve veneR nes mekelee Lee~ Fme veerefle kees
1909 F& - kes DeefOeefveece eje Yeejle ceW mLeeefhele kej efoee
ieee~ 1928-34 keer DeJeefOe ceW GYejles ngS DeeefLe&ke cegs ves Yeer
meebheoeefekelee kes efJekeeme ceW eesieoeve efoee~ meefJevee DeJe%ee
Deeboesueve kes oewjeve ieebOeerpeer pewmes vesleeDeeW kes heeeme mes ye[er
keef"veeF& mes Fve meeceepeJeeoer mejkeej eje Gkemeeeer Deewj lejnerpe
oer ieF&~ meebheoeefekelee kees oyee DeJeMe efoee ieee~ efkevleg Gve
YeeJeveeDeeW kee mecetue veeMe veneR efkeee pee mekee~ meebheoeefekelee kee
en penj ueesieeW kes ceve ceW yevee ner jne~
ceeceuee meeFceve keceerMeve kes yeefn<keej kee nes ee mebege
efveJee&eve ceb[ue keer DevegMebmee kee ieesuecespe meccesueve ee meefJevee
Dee%ee Deeboesueve,ieebOeer FjJeerve mecePeewlee ee hetvee mecePeewlee nj peie
meecheoeefekelee kee en penj osKee ieee~ Fmemes Ske mecegoee otmejs
mecegoee kees DeeMebkee, Yee Deewj F&<ee& keer vepej mes osKeves ueiee~
hetje kee hetje meeceeefpeke {ebee ner ceevees ejceje ieee~10
1935-1947 kes yeere keebiespe vesle=lJe keer Yetefcekee SJeb
GejoeefelJe ves efJeefYeVe je<êre Deeboesueve kes meboYe& ceW
meebheoeefekelee kes efJekeeme ceW cenJehetCe& jne~ JeemleJe ceW je<êre
Deeboesueve SJeb osMe kes vesle=lJe ceW keebiesme keer meyemes ye[er Yetefcekee
Leer~ Yeejleere je<êre keebiesme osMe kee meyemes heefleefle cebe Lee peneB
mes je<êre Deeboesueve kee mebeeueve SJeb osMe kee vesle=lJe efkeee pee
jne Lee~ keebiesme eje meebheoeefekelee SJeb he=LekeleeJeeoer veerefle kee
efJejesOe efkeee peevee eeefnS Lee~ uesefkeve keebiesme Deewj je<êre
Deeboesueve keer meyemes ye[er kecepeesjer en Leer efke Jen Ssmee veneR kej
mekeer~ keebiesme ceW ceove ceesnve ceeueJeere, Svemeer kesuekej, ueeuee
ueepehelejee pewmes meecheoeefeke veslee SJeb meecheoeefeke efJeeejOeeje
Yeer heJesMe kej egkeer Leer~ Fmekee Keguekej efJejesOe veneR efkeee pee
mekee~ meebheoeefeke obieeW kes efmeueefmeues ceW ener jCeveerefle DeheveeF&
11
ieeer~
efve<ke<e&
Fme hekeej meecheoeefekelee keer DeeefLe&ke he=Yetefce ceW DeeefLe&ke
ceboer, pevemebKee Je=ef, yesjespeieejer, efkemeeveeW keer oeveere efmLeefle,
cepeotjeW kee Mees<eCe, egJee Jeie& keer efvejeMee, mejkeej keer oesjbieer
veerefle Deewj ceOe Jeie& keer cenlJeekeeb#ee peefvele jepeveerefle keer hecegKe
jner~ DeeefLe&ke jmmeekeMeer ves efnvot meebheoeefekelee kees DeKeC[ Yeejle
kee veeje osves kes efueS efJeJeMe efkeee lees cegefmuece meebheoeefekelee kees
Ske Deueie je<^ Ieesef<ele kejves kes efueS~ Fmeer efnvot-cegefmuece
meebheoeefekelee kes keejCe Yeejle kee efJeYeepeve ngDee Deewj osMe Yeejle
Deewj heeefkemleeve kes he ceW oes gke[eW ceW yeB ieee~ osMe kee
efJeYeepeve meebheoeefekelee kes heuemJehe GlheVe heefjCeece kes he ceW
nce DeYeer Yeer osKe jnW nQ~ keeheer mebIe<e& SJeb yeefueoeveeW kes yeeo nceW
DebiespeeW keer iegueeceer mes Deepeeoer lees efceueer hej Jen Kebef[le Yeejle kes
he ceW~ 1947 keer Deepeeoer kes yeeo hewuevesJeeueer meebheoeefeke obiee
SJeb efnbmee, ceej-kee Fmeer meebheoeefekelee kee JeerYelme heefjCeece nw~
meboYe&
1. ev efJeefheve, DeeOegefveke Yeejle ceW meebheoeefekelee, efnvoer
ceeOece keeee&vJee efveosMeeuee, efnvoer efJeMJeefJeeeuee, veF&
efouueer, 1996, he= 14
2. Mecee& SceSce, jepeveerefle efJe%eeve mejmJeleer neGme (hee)
efue, veF& efouueer, 2005, he= 332
3. elegJes&oer Skes, Yeejle kee Fefleneme, SmeJeerheer[er
heefyuekesMebme, 2010, he= 213
4. cegKepeer& jJeervveeLe, Yeejleere meceepe SJeb mebmke=efle, efJeJeske
hekeeMeve, peJeenjveiej, efouueer, 2004, he= 416
5. eb efJeefheve, DeeOegefveke Yeejle ceW GheefveJesMeJeeo Deewj
je<^Jeeo Deveeefcekee heefyueMeme& SC[ ef[mêryetme& (hee)
efue oefjeeiebpe, veF& efouueer, 2005, he= 249
6. eb efJeefheve, Yeejle kee mJeeOeervelee mebIe<e&, efnvoer ceeOece
keeee&vJee efveosMeeuee, efnvoer efJeMJeefJeeeuee, veF& efouueer,
1996, he= 185
7. osmeeF& SDeej, Yeejleere je<^Jeeo keer meeceeefpeke he=Yetefce,
heesheguej hekeeMeve, yebyeF&, 1959, he= 88
8. efceeue S kes, Yeejle kee Fefleneme, meeefnle YeJeve
heefyuekesMevme, Deeieje, 2010, he= 351
9. heeceoe jpeveer, Fbef[ee ^[s efhehegume heefukesMebme neGme,
1949, he= 202
10. vesn peJeenjueeue, mesueskes[ Jekeme&, Keb[ - 6,
peJeenjueeue vesn cesceesefjeue heb[ efouueer, 1997, he=
164
11. ev efJeefheve, DeeOegefveke Yeejle ceW GheefveJesMeJeeo Deewj
je<^Jeeo Deveeefcekee heefyueMeme& SC[ ef[mêryetme& (hee)
efue oefjeeiebpe, veF& efouueer, 2005, he= 237
-185-
ISSN 0974 - 200X
oef}le Meyo kes efJeefYevve Deeeece

hegvece kegceejer
MeesOe e$ee, I.C.H.R. Research Fellow
mveelekeesej Fefleneme efJeYeeie, jeBeer efJeMJeefJeeeuee, jeBeer
meejebMe
oef}le Fefleneme }sKeve Jele&ceeve ceW Fefleneme }sKeve keer Ske hecegKe efJeOee yeve ieF& nw~ meeceeve leewj oef}le kee DeLe& Devegmetefele peeefle mes }ieeee peelee nw~
JeemleJe ceW en Meyo Devegmetefele peeefle kes ef}S ner heeesie efkeee peelee nw leLeeefhe Fmekee DeLe& yengle ner Jeeheke nw~ Fmekes Jeeheke DeLe& ceW Gve meYeer kees
Meeefce} efkeee ieee nw pees meceepe eje Je<eexb mes Ghesef#ele jns nQ Deewj meleees pee jns nQ~ oef}le Meyo kes Devleie&le efJeefYevve efJeeveeW ves }esieeW keer meeceeefpeke,
DeeefLe&ke, Oeeefce&ke SJeb ceveesJew%eeefveke efhe[sheve kees oMee&ee nw~ Fme Meyo keer heefjYee<ee ceW oef}leeW kee mechetCe& Fefleneme heoefMe&le neslee nw leLee Gvekeer
Jele&ceeve meeceeefpeke meebmke=efleke he#e SJeb Gvekeer ceveesoMee kees efJeefMe he ceW JeefCe&le efkeee ieee nw~
efJeefMeMeyo - ceeveJeleeJeeoer o=efkeesCe, Demhe=Me, JeCe& JeJemLee, meeceeefpeke ieefleMeerle}e, yengpeve

Yetefcekee
Deeies e}kej oef}le Meyo kes he ceW heefjYeeef<ele ngS~ meJe&heLece
heejbYe ceW Yeejleere Fefleneme ceW efmeHe& Meemeke peeefleeeW kes Met keer eee& $e+iJeso kes omeJeW ceC[} kes heg<e metkele ceW eejeW
GlLeeve heleve, Gvekes Oece& mebmkeej Deewj Gvekes peerJeve kes efmeJee, JeCeexb kees efJeje heg<e kes eejes DebieeW mes Glhevve kene ieee nw efpemeceW
Deve peeefleeeB Jeieexb Deewj mecegoeeeW kes peerJeve efoKeeF& veneR osles~ hewjeW mes Met keer Glheefe ceeveer ieF& nw~
yeeeCeeWIme cegKeeceemeero yeent jepeve: ke=le~
Fmeef}S Yeejle kes Fefleneme ceW ve lees oef}le GheefmLele nQ Deewj ve ner
2
Gmekee mebIe<e& vepej Deelee nw~ Fmekee keejCe en veneR nw efke es
Tleome eoxMe: heoYeeb MeteW Debpeeeleb~~
Fefleneme kes yeenj keer Jemleg nw yeefuke Fmekee keejCe en nw efke Yeejle
($e+iJeso 10.9.12)
kee Fefleneme ef}Keves Jee}eW ves oef}leeW Deewj efm$eeeW kees Fefleneme mes
JeCe& kee DeLe& jbie neslee nw Fme hekeej peeefle heLee kee DeeOeej
yeenj jKeves kee keece efkeee nw~ Gmeer ie}le Fefleneme yeesOe kes keejCe pevce Deewj Mejerj kee jbie heleerle neslee nw Yeejleere meeefnle ceW JeCe&
}esieeW ves oef}leeW Deewj efm$eeeW kees Feflenemenerve ceeve ef}ee peyeefke Deewj peeefle oesveeW ner MeyoeW kee Yejhegj heeesie ngDee nw efkevleg heeeerve
Yeejle kes Fefleneme ceW Gvekeer Yetefcekee cenJehetCe& nw Jes FeflenemeJeeve nQ meeefnle ces JeCe& Meyo kee Gu}sKe hen}s Je peeefle Meyo kee Gu}sKe
efmeHe& pejle oef}leeW Deewj efm$eeeW eje Deheves Fefleneme kees Keespeves yengle yeeo ceW ngDee nw~3 DeejbYe ceW en efJeYeepeve kece& DeeOeeefjle Lee~
keer nw~ [e0 DecyesGkej hen}s Yeejleere Feflenemekeej nw efpevnebWves pees Gejesej ceW pevce DeeOeeefjle neskej ke"esj neslee e}e ieee~4
Fefleneme ceW oef}leeW keer GheefmLeefle kees jsKeebefkele efkeee nw~ oef}le
eejes JeCeex& ceW eceMe: yeeeCe #eef$ee JewMe Deewj Met ceW meyemes
Meyo keer DeJeOeejCee kes mebyebOe ceW oef}le meeefnlekeejeW SJeb efJeeveeW efvee}s heeeoeve hej Met kees jKee ieee efpemes Ghej kes Jeieexb kee
ceW celeYeso nw~ Fme Meyo hej Deveske cenevegYeeJeeW ves Deheves-Deheves mesJeke ceevee ieee Deeies meg$ekee} ceW FvnW Metes kees Demhe=Me ee
efJeeej Jekele efkees nQ~ FveceW mes keg efJeeejes kees osKee pee mekelee Detle ceevee ieee~ yeeo kes Oeeefce&ke meeefnleeW ceW FvnW hebeJeCe& Ieesef<ele
nw~ meJe&heLece oef}le Meyo kees peeve }svee DeeJeMeke heleerle neslee nw efkeee ieee pees Fvekeer efiejleer ngF& efmLeefle kee heefjeeeke ceevee pee
oef}le meeefnle Deewj Gmekes jeveekeej efpeme oef}le Meyo kee heeesie mekelee nw~5
kejles nQ~ en oef}le Meyo DeeblekeJeeo, peeefleJeeo #es$eJeeo MeesOe heefJeefOe
mecheoeeJeeo kees vekeejlee nw leLee mechetCe& je^ osMe kees Ske met$e ceW
efhejesves kee keee& kejlee nw~ oef}le Meyo Gve }esieeW keer heneeve heke=efle keer nw~ MeesOe keee& kes efueS efleereke m$eesleeW kee Gheeesie
mLeeefhele kejlee nw efpevekeer Deheveer heneeve Fefleneme kes ``he=eW mes efkeee ieee nw~ Fmekes efueS cegKele: iepesefej, hekeeefMele iebLe,
meoe kes ef}S efcee oer ieF& nw efpevekeer ieewjJehetCe& mebmke=efle, he$e-heef$ekeeDeeW ceW hes efJeJejCe, efveyevOe SJeb uesKe leLee efJeefYevve
Ssefleneefmeke Oejesnj kee}ee ceW Kees ieF& nw~1
oef}le Meyo Ske DeeOegefveke Meyo nw oef}le ee ef[hesm[ ee leLe efJeM}s<eCe
Devegmetefele peeefle ceW Gve peeefleeeW kees jKee ieee nw pees Je<eexb mes
DeeOegefveke kee} ceW peye Oece& Deewj meeceeefpeke megOeej Deeboes}ve
DeeefLe&ke Mees<eCe Deewj meeceeefpeke eflejmkeej kes efMekeej jns nQ~ GvnW ngDee Gme mecee Metes Oeeve osves kee heeeme veneR efkeee ieee Gme
Demhe=Me ee Detle kene peelee jne nw~ Yeejleere Fefleneme kes Met ner mecee kee meeefnle Yeer oef}le keer efmLeefle ceW megOeej hej ceewve jne
-186-
Demhe=Me peeefleeeW keer meceepe megOeej Je peeie=efle Deeboes}ve 1854

kes oewjeve peesefle<ee Heg}s eje meleMeesOeke meceepe kes efvecee&Ce mes
Meg ngDee~ Fmeer yeere oef#eCe Yeejle ceb mesuHe jsmheske cetJeceW Yeer
e}s~ 1856 ceW veejeeCe ieg mJeeceer ves Deheve meeje Oeeve Fmeer
mecegoee kes GlLeeve ceW }ieeee Fmekes heMeeled [e0 yeer0Deej0
Decyes[kej ves yeefn<ke=le efnlekeeefjCeer meYee (1924) keer mLeehevee
kej oef}leeW kes jepeveerefleke Je meceeefpeke DeefOekeejeW keer }[eF& Meg
keer~ eeefhe oef}leeW kes yeejs ceW Decyes[kej, peesefleyee Heg}s
Detleevebo, jece ceveesnj }esefnee, pewmes efJeeveeW ves DeejefcYeke he
mes }sKeve heejbYe efkeee hejvleg 1960 kes hen}s oef}leeW kes Fefleneme
kes yeejs ceW keg Keeme veneR ef}Kee ieee Lee~ 1960 kes heMeeled
oef}le Fefleneme }sKe Ske vees efJeOee kes he ceW DeejbYe ngDee Deewj
oef}leeW kees efJeefYevve heefjhes#e ceW JeefCe&le efkeee ieee~ Fmeer meboYe& ceW
oef}le keer heefjYee<ee keer Yeer JeeKee efJeefYevve efJeeveeW eje keer ieF&
nw :oef}le Meyo Debespeer kes ef[hesm[ kee efnvoer heevlejCe nw
mebmke=le kes Fme Meyo kee DeLe& nw Meesef<ele ee oyeeee ngDee~6
Deepeke} Fme Meyo kee heeesie hetJe& ceW Demhe=Me kener pevesJee}er
Devegmetefele peeefleeeW kes mecyeesOeve kes ef}S kene peelee nw Devegmetefele
Meyo hen}er yeej Yeejle mejkeej kes 1935 kes DeefOeefveece ceW hemlegle
ngDee~ Jemlegle: 1931 kes oewjeve he$ekeeefjlee mebyebOeer }sKeeW ceW
Demhe=Me peeefleeeW kes ef}S oef}le Meyo kee heeesie efkeee ieee~
1930 ceW òef}le yebOeg' veece mes Ske meceeeej heef$ekee hegCees mes
hekeeefMele ngF& pees oef}leeW kes ef}S ner Leer Fmeer ceW oef}le Meyo kee
heeesie meJe&heLece meeJe&peefveke leewj hej ceevee peelee nw~ Fmekes yeeo
yeer0Deej0 Decyes[kej eje Yeer ceje"er Yee<eCeeW ceW oef}le Meyo kee
heeesie efkeee Decesefjkee ceW ngS Black Panther Movement
kes yeeo Gmeer lepe& hej Yeejle ceW Yeer oef}le hefLej cetJeceW e}eee ieee
efpemeceW oef}le Meyo kee heeesie Jeeheeke he mes ngDee nw~7
Yeejle ceW 50-70 mee} hetJe& mes òef}le' Meyo kee heeesie nes
jne nw Deewj leYeer mes oef}le Meyo kees }skej leLee Fme Meyo keer
Jeeefhle kees }skej efJeeveeW ceW cele efYevvelee nw~ oef}le Meyo keer
Jeglheefe mebmke=le Oeeleg ò}' mes ngF& nw~ Dele: Gme Meyo kes meboYe& ceW
Deveske Meyo keesMeeW ceW efJeefYevve DeLe& efoes ieS nQ~ pewmes 1. o}, ieg, Pegb[, es}er, efiejesn, Ske peeefle Jeie&, efJekemevee,
hegvee, gke[s kejvee~
2. ceje"er MeyokeesMe : egj[yes}s, veejeheeJeyes}e (efJeve ngDee)
leg[Jesyesyes (jefo ngS), cees[s}yee (ts ngS)
3. Debespeer ceW - ef[hesm[ ke}emesme
ef[hesm[ ke}emesme kee DeLe& nw heooef}le~ JeemleJe en Meyo
heee&eJeeeer Meyo kes he ceW heeesie efkeee peelee nw~ oef}le Meyo
DeeOegefveke egie keer osve nw }sefkeve oef}leheve heeeerve nw~ Yeejleere
heeeerve meeefnle ceW Meto, DeefleMeto, eeb[e}, Deblepe, oeme, omeg,
Demhe=Me MeyoeW kee heeesie efkeee ieee nw~ Deme} ceW, es meYeer Meyo
8
oef}le Meyo kes hegjKes nQ~
efJeefYevve jepeeW ceW efYevve-efYevve veeceeW mes hegkeejer peeves Jee}er
oef}le peeefleeeW kee hesMee meHeeF&, Pee[t-heeWe, ece[s kee keece,
opeea keece, eeF&-eskejer yegvevee, Kesleer cepeotjer, ce}er heke[vee,
ye{F&efiejer, }gnejer, les}er, ""js, ceu}en, Deeiej, Kewjen, vegmenj,
ogmeeOe, yensef}S, efe[erceej, veS ke}eyeepe, ceebPeer, [esce, kebpej,
Oeesyeer, mehesjs Deheves veece kes Deveghe JeJemeee kejles nQ~ Fve
peeefleeeW keer Deewjles Je yees hegMlewveer OebOeeW ceW ef}hle neskej Dehevee
9
peerJeve-eeheve kejles nQ efpevekee heeefjeefceke yesno kece nw~
1931 kes peveieCevee kes oewjeve ndve ves eceye lejerkes mes
oef}le Jeie& kees meteerye efkeee~ 1936 kes oewjeve Devegmetefele
peeefle keer pees veF& meteer yeveer GmeceW 1931 kes ndve kes meteer kees
Meeefce} kej ef}ee ieee~ 1950 ceW mJeleb$elee heeefhle kes Ghejeble pees
meteer yeveer Jen 1936 kes meteer ceW heefjJele&ve kejkes yeveeeer ieeer Leer
Fme hekeej Devegmetefele peeefle veece keer Glheefe heMeemeefveke nw peyeefke
meeceeefpeke SJeb meeefnle mlej hej oef}le Meyo Deepeke} DeefOeke
Gheegkele nw~ JeemleJe ceW oef}le Meyo Ske DeeOegefveke Meyo nw hejvleg
Fmeer heeeervelee yewefoke kee} kes Met Meyo mes ner peg[er ngF& nw~
1960 kes heMeeled peye oef}le meeefnle }sKeve kee hee}ve
Jeeheke he mes ngDee leYeer mes efJeefYevve efJeeveeW eje oef}leeW kees
heefjYeeef<ele efkeee ieee~ meJe&ceeve nw efke oef}le Jeie& ceW Jes Deeles nQ
pees meefoeeW mes oeCe o}ve, oesnve SJeb Mees<eCe kes efMekeej jns nQ
Deewj Yeejleere meceepe ceW Jebefele Ghesef#ele leLee heleeef[le nesles jns nQ~
Deeeee& kegCee} efkeMeesj kes Devegmeej Meeske efpemekee Deenej, Deeg
efpemekee Godieej Deewj DeefYeMeehe efpemekee Ghenej jne nw Jen oef}le
nw~ Fmeer hekeej Debiet"e efpemekee oeve, heg<eeLe& efpemekee Oeveg<eJeeCe
Deewj Deheceeve efpemekee heefleceeve jne nw, Jen oef}le nw~10
[e0 meesnvehee} megcevee#ej ves oef}le Meyo kees heefjYeeef<ele
kejles ngS kene nw efke oef}le Jen nw efpemekee o}ve efkeee ieee nes
Ghesef#ele, Deheceeefvele, heleeef[le, yeeefOele, heeref[le Jeefkele oef}le keer
11
esCeer ceW Deeles nQ~
[e0 ebokeeble yeeefoJe[skej oef}le Meyo kes mebyebOe ceW kenles nQ
efke oef}le eeefve Devegmetefele peeefleeeb yeewefke ke G"eves Jee}er
pevelee, cepeotj, Yetefcenerve, iejerye, efkemeeve, KeeveeyeoesMe peeefleeeb,
DeeefoJeemeer Deeefo~ oef}le Meyo keer en peeefle efvejhes#e Jeeheke
heefjYee<ee nw~ Deme} ceW, efpeve peeefleeeW kees cenelcee ieebOeer ves nefjpeve
-187-
kene Lee Jes ner peeefleeeb oef}le kes veece mes heneeveer ieF&~
}#ceCeMeem$eer peesMeer kes MeyoeW ceW oef}le ceeveJeere heieefle ceW
meyemes heers he[e ngDee Deewj heers {kes}e ieee meceeefpeke Jeie& nw~
ceneje^ kes efnvot meceepe ceW cenej, eceej, [esce Deeefo efpeve peeefleeeW
kees meceepe mes yeenj jnves kes ef}S yeeOe efkeee ieee Deewj efpevemes
meceepe efJeMes<ele: meJeCe& meceepe Meejerefjke mesJeeSb }slee jne~ }sefkeve
efpevnW peerJeve kes ef}S DeeJeMeke heeLeefceke pejleeW mes Yeer peeve
yetPekej Jebefele jKee ieee Deewj heMeg-legue Ie=efCele peerJeve peerves kes
ef}S yeeOe efkeee ieee Gvekees Detle ee oef}le kene ieee~
meved 1931 ceW Yeejle kes lelkee}erve peieCevee keceerMvej ves
peeefleeeW kes JeieeakejCe kes DeeOeej hej peveieCevee heefleJesove ceW oef}le
peeefleeeW kes yeejs ceW ef}Kee nw - ceQves oef}le peeefleeeW ceW peeefleeeW kees
ceevee nw efpevekes meeLe Meejerefjke mheMe& nesves kes He}mJehe Ge
peeefle kes efnvogDeeW kees Deheveer Megef kejvee DeeJeMeke nes peelee nw~
Fmekee DeLe& en veneR keer Fme peeefle kees efkemeer hesMes mes mebye kej
efoee peeS Jejvee en Meyo GvneR peeefleeeW kes ef}S heegkele nesiee
efpevekee efnvot meceepe ceW Deheveer hejchejeiele efmLeefle kes keejCe cebefoj
heJesMe efveef<e nw ee efpevekes kegbS De}ie nQ ee efpevnW hee"Mee}eDeeW
ceW veneR yew"ves efoee peelee Deewj efpevnW yeenj ner jnvee he[lee nw ee pees
Fmeer hekeej keer Deve meceeefpeke DemeceeveeleeDeeW mes heeref[le nQ~12
oef}le Meyo Deheves Deehe ces Jeeheke DeLe& jKelee nw~ oef}le
Meyo ceW efhee ngDee iet{ DeLe& efpeme YeeJe keer JeeKee kejlee nw Jen
Ske heneeve nw Gve }esieeW keer efpevneWves meefoeeW mes oyes kege}s,
heleeef[le, Ghesef#ele eflejmke=le jnkej Fme osMe kes efvecee&Ce ceW Dehevee
peerJeve mJeene efkeee~ efkevleg meee Deewj Fmekes Fo&-efieo& efyeKejs
mJeeLeea leJeeW ves GvnW keYeer mJeerkeej veneR efkeee~ FmeceW mechetCe&
13
ceefn}e mecegoee kees oef}le ceevee ieee nw~
Yeejleere oef}le meeefnle kes }sKeke veejeeCe megJexb kes MeyoeW ceW
oef}le Meyo keer keF& efce}er peg}er heefjYee<eeSb nQ~ Fmekee DeLe& kesJe}
yeew ee efhe[er peeefleeeB ner veneR yeefuke meceepe ceW pees Yeer heeref[le nQ
14
Jes oef}le nQ~
efnvoer oef}le meeefnle Deeboes}ve kes meceLe& jeveekeej
DeescehekeeMe Jeeuceerefke kes Devegmeej oef}le Meyo oyeeS iees Meesef<ele,
heeref[le, heleeef[le kes DeLeexb kes meeLe peye meeefnle mes peg[lee nw pees
efJejesOe Deewj vekeej keer Deesj mebkesle kejlee nw Jen vekeej ee efJejesOe
eens JeJemLee kee nes, meceeefpeke, efJemebieefleeeW ee Oeeefce&ke ef{eeW
DeeefLe&ke efJe<eceleeDeeW kee nes ee YeeJe heehle kes De}ieeJe kee nes ee
meeefnefleke hejchejeDeeW ceeveoC[eW ee meewvoe&Meem$e kee nes, oef}le
meeefnle vekeej kee meeefnle nw pees mebIe<eexb mes Ghepee nw~15
[e0 Decyes[kej kes Devegmeej - `òef}le peeefleeeb Jes nQ pees
DeheefJe$ekeejer nesleer nw'' FveceW efvecve esCeer kes keejeriej, Oeesyeer, Yebieer,
yemeewj leLee mesJeke peeefleeeb pewmes eceej, [bieejer, me[jer, {es}e Deeles
nQ~ kesJe} keg ner peeefleeeb hejchejeiele keee& kejves kes Deefleefjkele
ke=ef<e cepeotjer kee Yeer keee& kejleer nw~
nefjpeve, oef}le Deewj Devegmetefele peeefle kes mebyebOe ceW eer
heg<eesece oeme DeeJee} kenles nQ ``nefjpeve peeefle JeJemLee ceW
efveefnle Ssefleneefmeke Deveee keer eslevee kees meJeCe& o=efkeesCe mes
Jekele kejves Jee}e Meyo nw'' oef}le Meyo keCee ee heMeeleehe kees
veneR yeefuke JesJepen oceve Deewj Deheceeve kee efMekeej nesves kes
mJeYeeefJeke jes<e kees Jekele kejlee nw~ Devegmetefele peeefle Debespe
heMeemekeeW keer osve nw~ FmeceW efveefnle meese kes ef}S peeefle JeJemeee
keer helee[vee keer mecemee, keg} efce}ekej efJeMes<e DeJemej heeves keer
mecemee nw~16
efnvoer oef}le keefJelee mebke}ve oo& kes omleeJespe kes mecheeoke
Je keefJe [e Sve efmebn keer ceevelee nw efke oef}le kee DeLe& nw
efpemekee o}ve, Mees<eCe Glheer[ve efkeee ieee nw~ oef}le meeefnle
Ssmes ner }esieeW kes yesnlejer kes ef}S ef}Kee ieee nw~
[e YeieJeeve oeme kenej kee kenvee nw efke ``Jemlegle: oef}le
ee Meesef<ele Meyo kee heeesie DeLe& Jeeefhle kes mlej hej ceeveJeleeJeeoer
o=efkeesCe mes efkeee peevee eeefnS~ oef}le ee Meesef<ele Jeie& mes leelhee&
Ske Ssmes Jeie&, mecetn ee peeefle mes nw efpemekee Oeve mecheefe, cee}
Deeefo kee njCe efkemeer Deve meee mechevve Jeie& ee peeefle eje efkeee
peelee nw~ nceejs Oece&evLeeW ceW FvnW efheeeMe ee lemkej Yeer kene ieee
nw~ JeneR Yeejleere meble, Deeeee& SJeb JeefkeleeeW ves F&MJej Yeefkele hej
meceeve DeefOekeej GodIeesef<ele efkeee nw DeLee&led ``nefj kees Yepew mees nefj
nesF& Fmeef}S cenelcee ieebOeer ves FvnW Yebieer ee eceej ve kenkej
17
nefjpeve kene nw~
[e heg<eesece melehesceer kes MeyoeW ceW òef}le' Meyo kees Ske
peeefle yeesOeelceke veneR Deefheleg Ske `mebJesove-Ske efJeeej - Ske
oMe&ves kes he ceW mJeerkeej efkeee nw keeeWefke oef}le Meyo ceW ceveg<e kes
eje ceveg<e SJeb ceveg<ecee$e eeefve yengpeve meceepe kees heejmheefjke
JeJemLee kes Meem$e Je Mem$e kes ye} hej oyeeS peeves efMe#ee, mebmkeej
SJeb ceeveJeere DeefOekeejeW mes hebJeefele efkees peeves, ece efvee kes
DeeOeej hej Meesef<ele Glheeref[le efkees peeves kee mebJesove nw~18
Deeies [e megcevee#ej kenles nQ `òef}le Meyo DeeeesMe, eerKe,
Jesovee, heer[e, Iegve Deewj heen kee heleerke nw~Fme lejn
oef}le Meyo keer heefjYee<ee kes Devleie&le peneB meefoeeW mes meceeefpeke
JeCe& JeJemLee Deewj peeefleJeo mes DeefYeMehle oef}le Meesef<ele Glheeref[le
heg<e Deeles nQ JeneR meefoeeW mes Glheeref[le Ghesef#ele Deheceeefvele Meesef<ele
meceeefpeke yebOeveeW mes yebOes veejer Je yees Yeer Fmeer esCeer ceW Deeles nQb
Fmekes Deefleefjkele Yetefcenerve, Detle, yebOegDee, oeme ieg}ece, oerve
Deewj hejeefele, efvejeefele Yeer oef}le ner nw~19
-188-
Deepe nce meceepeMeem$eere meeefnle ceW Yeer Fmeer meeceeve heeesie

kee DevegkejCe kejles nQ~ Jele&ceeve mecee ceW oef}le Meyo kes heeesie kee
ese oes ceje"er vesleeDeeW cenelcee peesefleyee het}s SJeb yeerDeej
Decyes[kej kees peelee nw~ Deepe Fme Meyo kee heeesie megefJeOeeDeeW SJeb
cet} DeefOekeejeW mes Jebefele efmLeefle SJeb efvecvekeg} ceW pevce }sves kes
keejCe Mees<eCe kes efMekeej }esieeW kees mecyeesefOele kejves kes ef}S efkeee
peelee nw (SmeSce ceeyegke} 1999)~ Meesef<ele Jeieexb keer oeveere
efmLeefle kees osKeles ngS GvnW mener DeLeexb ceW oef}le veece mes mecyeesefOele
efkeee ieee leLee GvnW Yeer en veece Dee }iee~ òef}le' Meyo
keesF& Deheceevepeveke Meyo veneR yeefuke Meesef<ele Jeieexb keer heneeve kee
Ske mekeejelceke heleerke nw leLee en Meyo Gvnbs GodYeJe, pe[eW Je
Fefleneme keer mecemeeDeeW kee meceeOeeve kejlee nw~20
ne}ebefke yeeyee meenye Deecyes[kej ves iees}cespe mecces}ve kes
oewjeve hetjke hemleeJe hesMe efkeee GmeceW GvneWves Demhe=MeeW kees oef}le
kens peeves hej Deeheefe heke kejles ngS GvneWves DeJeCe& (vevekeem)
efnvot efJeoesner (heesmQ) ee DeveemLeJeeve (veve kevHeeefce&m) efnvot
ee Fme hekeej kee keesF& Deve Gheveece jKeves kee megPeeJe efoee Lee~
yeeo ceW Demece ceW pevemebKee DeOeer#eke cet}ve kes megPeeJe hej
GvneWves Skemeerefjej keem ee Skemeke}g[s[ keem jKeves kee
megPeeJe efoveebke ceF& 1931 kees Yeejleere celeoeve meefceefle kes mece#e
efoee Lee Deewj peye Yeejleere mebefJeOeeve kee efvecee&Ce efkeee ieee~ leye
GvnW Devegmetefele peeefle kes Devleie&le jKee ieee~21
yeeyee meenye Deecyes[kej ves oef}le Meyo kes yeefn<ke=le Meyo kee
heeesie efkeee~ yeefn<ke=le efnlekeeefjCeer meYee Deewj yeefn<ke=le Yeejle kee
heeesie meceeefpeke mebie"ve SJeb meceeeej he$e kes ef}S efkeee~
Yeejleere mebefJeOeeve ceW Mes[detu[ keem ee Devegmetefele peeefle kee
heeesie efkeee ieee nw, }sefkeve es meYeer Meyo Yeer oef}le kes yeo}s ngS
hecee$e ner nw~22
ne}ebefke Gme Decyes[kej kes megPeeJe kes Devegmeej oef}le Meyo
kes yeo}s yeefn<ke=le peeefle, Jebefele peeefle Deeefo kens peeves mes ee
DeJeJenej ceW heefjJele&ve veneR Deeee Devegmetefele peeefle kes Devleie&le
jnkej Yeer oef}le Meyo heeef}le nw Deewj Devegmeteerye efJeefYevve
23
peeefleeeb kee DeefmlelJe Deepe Yeer eLeeJele nw~
Yeejleere meboYe& ceW oef}le Meyo Ske peeefle yeesOeelceke Meyo kes
he ceW JeJendle nes jne nw, eLee DeeefoJeemeer pevepeeefleeeB,
Devegmetefele peeefleeeB leLee DeeefLe&ke, meeceeefpeke SJeb Mew#eefCeke o=ef
mes efhe[er peeefleeeB nce Deheves Jeie& eefceke cepeotj, efkemeeve
n}Jeene DeeefoJeemeer kes veece hej ve yeveekej Ssmeer peeefleeeW kees
DeeOeej ceeveles DeeS nQ pees JeCe&JeJemLee keer keesKe mes hewoe ngS nQ~
eeefhe JeCe&iele peeefle mecetneW ceW Yeer DeeefLe&ke mlej keer jsKeeSb lees
efKebeer ngF& nw - efHej Yeer nceejs eneB oef}le Ske pevcepeele peeefle
yeesOeke meb%ee yevee~ Fve peeefleeeb kees he=Leke-2 gke[eW ceW oef}le
jKeves kee veece Oece& kes Gme kece&keeC[ ves efkeee efpemekes Devoj
TBe-veere kee YesoYeeJe jekej yeeeCe, #eef$ee Deewj JewMeeW ves Ske
yengle ye[s Meejerefjke ece mes Glheeove SJeb mesJee kejves Jee}s ceeveJe
mecegoee kees Deheves meceepe mes De}ie kee efoee~ oef}le keer
keuhevee Ske hetjer keewce keer keuhevee ve neskej peeefle efJeMes<e keer
keuhevee nw~ nceejs oef}le Jeie& Deewj DeeOegefveke ogefveee kes }eleeveer,
Deeerkeer ee etjesheere oef}le Jeie& ceW Ske ceewef}ke Devlej en jne nw
efke JeneB oef}le Jeie& ee peeefle kes ess-ess efnmmeeW ceW yebe ngDee
Lee~ JeneB kee oef}le meeceepeJeeo Deewj DeewheefveJesefMekelee mes Glhevve
DeeefLe&ke Mees<eCe kee efMekeej Lee~ nceeje oef}le DeeefLe&ke Demeceevelee
kes Demej mes emle neskej Yeer peeefleiele TBe veere kee efMekeej Lee~24
Meskemeefheej kee keLeve keer ``veece ceW keee jKee nw Yeejleere
meceepe JeJemLee ceW JeJeneefjke veneR nw~ oef}le kes yeo}s efkemeer
Gheegkele SJeb mecceevepeveke Meyo kee DevJes<eCe peejer nw~ Fmeer
efme}efme}s ceW yengpeve veece keer eee& nw keeeWefke FmeceW eflejmkeej keer
YeeJevee veneR nw~ oef}le Meyo kee DeYeer Yeer efJeJesevee kes oeejs ceW nw~
efve<ke<e&
Gheeg&kele leLeeW SJeb efJeeejeW kee cetueebkeve kejves hej nce heeles
nQ efke oef}le Meyo Deheves Deehe ceW Ske ye=no DeLe& mecess ngS nQ~
eeefhe en Ske DeeOegefveke Meyo nw, hejvleg Fmekeer heeeervelee Jewefoke
kee} leke peeleer nw~ FmeceW Jele&ceeve ceW keF& efJeeejke oef}le kes
Devleie&le Devegmetefele peeefle, pevepeeefle, efhe[s Jeie&, ceefn}e pewmes
meceepe kes Meesef<ele Jeieexb kees Yeer Meeefce} efkeee nw~ Gve }esieeW kees
Meeefce} efkeee ieee nw pees Je<eexb mes Ghesef#ele, Deheceeefvele, eflejmke=le,
heeref[le SJeb Mees<eCe kee efMekeej nesles Dee jns nQ~ eneB Mees<eCe kee
DeLe& Deve Mees<eCe kes meeLe ceeveefmeke Yeer nw~
Fme Meyo keer Glheefe heeeerve kee} kes JeCe& JeJemLee mes peg[er
ngF& nw~ pees yeeo ceW pevce DeeOeeefjle neskej Deewj ke"esj nes ieF&~
DeeOegefveke kee} ceW peye oef}le eslevee kee GodYeJe ngDee leye
peesefleyee Heg}s, yeeyee meenye Decyes[kej pewmes megOeejkeeW ves oef}leeW kes
heMve kees meceepe kes mece#e Gpeeieej efkeee~ yeeo cebW peye oef}le
}sKeve heejbYe ngDee leye oef}le Meyo kes efJeefYevve DeeeeceeW hej eee&
keer peeves }ieer Deewj FmeceW efJeeveeW ves oef}le Meyo kes Devleie&le
Gvekeer efhe[er ngF& DeeefLe&ke efmLeefle, Oece& #es$e ceW Gvekee eflejmkeej
efvecve mlej meeceeefpeke efmLeefle kees oMee&ves kee heeeme efkeee nw~
Jemlegle: meeceeve he mes oef}le Meyo Devegmetefele peeefleeeW kes ef}S
ner heeesie neslee nw hejvleg Deepe kes meboYe& ceW oef}le Meyo Ske mechetCe&
Jeehekelee kees ef}S ngS nw Deewj meceepe kes Ske ye[s Jeie& kees oef}le
-189-
ceevee pee mekelee nQ~ meceepe kee en Jeie& meceeefpeke ieefleMeer}lee keer
Deesj Deemej heeeerve kee} mes e}s Dee jns yebOeveeW mes cegkele neslee pee
jne nw~
meboYe&
1. Yeejleer kebJe}, oef}le efJeceMe& keer Yetefcekee, Fefleneme yeesOe
hekeeMeve efleere mebmkejCe efmelecyej 2002 F}eneyeeo,
he= 27
2. eerJeemleJe kes0meer0, heeeerve Yeejle kee Fefleneme, egveeFs[
yegke ef[hees, 2004 F}eneyeeo, he= 146
3. "ekegj nefjveejeeCe, oef}le meeefnle kee meceepeMeem$e,
Yeejleere %eeveheer", 2009, veF& efou}er, he= 29
4. Pee SC[ eer cee}er, heeeerve Yeejle kee Fefleneme, efnvoer
keeee&vJeeve efveosMee}e 1997, veF& efou}er, he=0-110
5. eerJeemleJe kes0meer0, hetJeexkele, he= 153
6. Deee& efpeee}e}, oef}le meceepe: Deepe keer egveewefleeeB,
peevekeer hekeeMeve mebmLeeve veF& efou}er, 2005, he= 2
7. www.wikipedia.com, 2009, he= 2
8. megceve cebpeg leLee mehee0 %eevesvo jeJele, oef}le veejer Ske
efJeceMe&, meceke hekeeMeve efleere mebmkejCe 2009 veF&
efou}er, he= 192
9. Jener, he= 128

10. Deee& efpeee}e}, hetJeexkele, he= 1
11. cesIeJee} kegmegce, oef}le efMe#ee kee heefjo=Me, keuhepe
hekeeMeve, 2006 efou}er, he= 17
12. Jener, he=18
13. melehesceer heg<eesece, oef}le meeefnle Deewj meceeefpeke veee,
mecelee hekeeMeve, 1997 efou}er, he= 37
14. megceve cebpeg, hetJees&kele, he= 83
15. Jener, he= 84
16. cesIeJeeue, kegmegce, hetJees&kele, he= 18-19
17. melehesceer heg<eesece, hetJees&kele, he= 83
18. Jener, he= 99
19. cesOeJeeue, kegmegce, hetJees&kele, he= 18
20. mecekeeueerve Yeejleere meceepe, he= 139
21. Deee& efpeeeueeue, hetJees&kele, he= 49
22. Yeejleer kebJeue, hetJees&kele, he= 192
23. Deee& efpeeeueeue, hetJees&kele, he= 49
24. Jener, he= 53
-190-
ISSN 0974 - 200X
efyenej ceW keebeflekeejer Deeboesueve

DeefYeceveg hemeeo
MeesOe e$e, Fefleneme
jeBeer efJeMJeefJeeeuee, jeBeer
meejebMe
keebeflekeejer Deeboes}ve kee DeejbefYeke efJekeeme ceneje^ê yebiee} SJeb hebpeeye ceW ngDee pees kee}eblej ceW hetjs osMe ceW Hew} ieee~ efyenej kes veJeegJeke keebeflekeejerS
Yeer yebiee} SJeb mebegkele heeble kes heYeeJe ceW keebeflekeejer mebie"ve mes peg[ kej DebespeeW kes efKe}eHe meefkee ngS~ hevee, ieee, Yeeie}hegj, cegbiesj, hetefCe&ee,
ebheejCe, osJeIej, mebLee} hejievee, jeBeer, ee pewmes Deveske Menj SJeb Fvekes meerceeJeleea heosMeeW ceW keebeflekeejer meefkee Les~ PeejKeC[ kee heosMe Deheveer
Yeewieesef}ke efmLeefle kes keejCe keebeflekeeefjeeW kes gheves kee Dee mLeeve Lee~ efyenej kes keebeflekeejer DevegMeer}ve meefceefle, egieeblej, YeJeeveer cebefoj efnvogmleeve
meceepeJeeoer hepeeleebef$eke mebIe/mesvee (efn.me.he.me) mes peg[s Les~ es keebeflekeejer Deeboes}ve kees meMekele kejves kes ef}S Deveske jepevewefleke [kewefleeeW ceW Yeer
Meeefce} jns~ Fve [kewefleeeW mes heehle Oeve kee heeesie Dem$e Mem$e Kejeroves SJeb mebie"ve kees cepeyetle kejves kes ef}S efkeee peelee Lee~ ceew}eefveeeb, efveceepe,
o}efmebn mejee Deeefo mLeeveeW ceW es [ekes [e}s ieS~ efyenej kes Deveske mLeeveeW hej yece yeveeves kes keejKeeves Yeer e}eS peeles Les~
efJeefMeMeyo - DevegMeer}ve, egieeblej, <e[deb$e, meeceepeJeeoer

Yetefcekee
efyesve keer Mees<eCehejke meeceepeJeeoer veerefleeeW kes efKe}eHe
Yeejle ceW veJeegJekeeW kee heefleefkeee mecetn efJekeefmele ngDee, pees efJeeej
mes Ge SJeb efnbmeke Les~ en mecetn keebeflekeejer ken}ees~ JeemleJe ceW
jeêre, Devleje&êre Ieveekece SJeb Jeefkeleiele DevegYeJeeW ves egJekeeW
ceW je^ hesce kee yeerpe yeesee~ es ceeveles Les efke yeoveece SJeb ketj
DebespeeW keer nlee SJeb Deelce yeef}oeve eje Jes meceepe ceW peeie=efle
Glhevve kej mekeles nQ~ Gvekeer ceevelee Leer efke osMehesce SJeb peeie=efle
Glhevve nesves kes yeeo osMe kees mJelev$e kejevee Deemeeve nesiee~
yebiee}, hebpeeye leLee ceneje^ ner eebeflekeeefjeeW kee DeKee[e
Lee~ Ssmeer efmLeefle ceW efyenej kes veJeegJekeeW kees Deheveer nervelee kee yeesOe
nesves }iee Deewj Jes meeseves }ies efke 1912 F&0 ceW efyenej Yeer yebiee}
mes De}ie ngDee~ yebiee} mes De}ie nesves kes yeeo efyenej eeefvlekeejer
1
keee&ke}eheeW mes Detlee veneR jne~ eeefhe efyenej kes eebefvlekeejer
yebiee}er eeefvlekeeefjeeW keer lejn meefee veneR Les, efHej Yeer GvneWves
yebieeef}eeW kee DevegmejCe kejves keer hetjer keesefMeMe keer~ GvneWves
cenmetme efkeee efke osMe keer Deepeeoer efyevee leeie kes eehle veneR
nesieer~ Fmeef}S DebespeeW kees Yeejle mes Keos[ves ke ef}S Jes
peerJeveeslmeie& kes ef}S leweej nes iees~2
MeesOe heefJeefOe
leLe efJeM}s<eCe
Deiespeer kes eeOeeheke Deewj hevee }e@ kee@}spe ceW keevetve kes
}skeejj keeceeKeeveeLe efce$e kee 1911 ceW efyenej ebiecefme
Fbmerdet ceW Yee<eCe ngDee~ GvneWves yeleeee efke mJeeceer efJeJeskeevebo

}ewves kes yeeo Decesefjkee mes Gvemes kene Lee: `Yeejle kees Deepe efpeme
eerpe keer pejle nw, Jen nw yece'~3 keeceeKee yeeyet kes Yeebpes megOeerj
ves Deheves yebefkeceeb efce$e kes meeLe meyemes hen}s efyenej ceW eebefleJeeo
kee eeej efkeee~ Fve oesveeW ves yeebkeerhegj kes otmejs e$eeW kees meome
yeveekej ieghle meefceefle mLeeefhele keer~ Gme Jekele leke efyenej hegef}me
eebefleJeeefoeeW kees oyeeves ceW meefee veneR ngF& Leer Fmeef}S megOeerj Deewj
yebefkece efyenej kes efJeefYevve mLeeveeW ceW Deemeeveer mes ieghle meefceefleeeb
keeece kejves ceW meHe} ngS Les~ cegpeHeHejhegj ceW Kegoerjece yeesme kes
cegkeoces mes pees n}e} hewoe ngF& Leer, Gmemes efyenejer e$eeW ceW
eebeflekeejer efJeeejeW kee eeej kejves ceW megOeerj Deewj yebefkece kees ye[er
4
meneelee efce}er Leer~ DevegMeer}ve meefceefle kes efieefjpee yeeyet,
MeeeRveeLe meevee} Deewj jemeefyenejeryeesme yeere-yeere ceW hevee Deeles
Deewj efyenej kes eebefleJeeefoeeW keer meneelee DeLe& Deeefo oskej kejles~
yebiee} mes DeeefLe&ke meneelee Deeleer Leer~ efieefjpee yeeyet keer keesefMeMe
mes megOeerjkegceej Deewj yebefkeceeb keer meneelee kes ef}S yebiee} mes keF&
eebefleJeeoer e$e efyenej DeeS Les~ Jes veece yeo}kej efyenej kes mket}eW
Deewj kee@}speeW ceW Yejleer ngS~ eebefleJeeoer o} kes meeLe mebyebOe
jKevesJee}s iejerye efyenejer e$eeW kees yebiee} mes DeeefLe&ke meneelee Yeer
efce}leer Leer~ eLece ceneeg kes mecee meMem$e efJeesn mebieef"le kejves
keer pees keesefMeMe ngF&, GmeceW oeveehegj eJeveer kes mewefvekeeW kees efJeesn
ceW KeeRe }eves kee Yeej megOeerj Deewj yebefkece kees meeQhee ieee Lee~5
1914 F&0 ceW peye eLece efJeMJeeg ef[ ieee Deewj legkeea peye
efyeleeveer mejkeej kes efJe eg ceW Meeefce} ngDee, Gmeer mecee
ceew}Jeer Deyogu}e Yeejle ceW efyeleeveer mejkeej mes }esne }sves kes GsMe
-191-
mes heefMeceesej meercee mes neskej keeyeg} henBges~ JeneB GvneWves Yeejle kes
ef}S Ske mLeeeer mejkeej yeveeF&, efpemekes je^heefle censv eleehe,
eOeeveceb$eer yejkelegu}e Deewj ie=nceb$eer Deyogu}e yeves~ GvneWves Ske
owJeer mesvee kee Yeer ie"ve efkeee, Fme mesvee kes meJeexe heoeefOekeeefjeeW
ceW leerve efyenejer Les - jnerceeyeeo (ojYebiee) kes ceew}Jeer Deyog}
Depeerpe, Depeerceeyeeo (heveeefmeer) kes ceew}Jeer Deyogj jnerce leLee
ieepeerhegj (Meeneyeeo) kes ceew}Jeer Deyogu}e~6
Fme mecee mebLee}hejievee efpe}s kee osJeIej veeceke mLeeve
eeeflekeeefjeeW kee ecegKe kesv yeve ieee Lee~ yeejerv kegceej Iees<e kes
veevee jepeveejeeCe yemeg osJeIej ceW ner yeme iees Les Deewj yeejerv keer
Yeer eejbefYeke efMe#ee osJeIej ceW ner ngF& Leer~ Gme mecee osJeIej ceW
`mJeCe&-mebIe veeceke Ske mebmLee keeece keer ieF& Leer, efpemekee GsMe
mJeosMeer Deewj yeefn<keej Deevoes}ve kes meeLe-meeLe eebeflekeejer
efeeeke}eheeW kee Yeer emeej Lee~ yeejerv Yeer Gme mebIe kes meome Les~
De}erhegj ceW peye Yeejleere eebeflekeeefjeeW hej cegkeceW e}ees iees,
Gme mecee hegef}me kees Fme yeele kee Yeer helee e}e efke osJeIej ceW
`Meer}sj yee[er' veeceke Ske cekeeve Lee, efpemekee eeesie eebeflekeejer
yece yeveeves leLee Deheves meneesefieeeW kees Fme efoMee ceW eefMeef#ele kejves
ceW efkeee kejles Les~ 1994 F&0 ceW Fmeer cekeeve ceW yece yeveeves keer
7
meeceefeeeB yejeceo ngF~ 26 Deiemle, 1914 F&0 kees ke}keee kes
Ske yebotke yeveevesJee}er kecheveer `jes[e' mes peye ceeGpej efhemleew}eW
keer eesjer keer ieF&, GmeceW efyenej kes Yeer eebeflekeejer meefcceef}le Les~8
Fmekee eceeCe ogcekee kes JeweveeLe efJeMJeeme leLee Gvekes menkeceea
eYegoee} ceejJee[er kes he$eeeejeW ceW efce}lee nw~ JeweveeLe efJeMJeeme ves
hegef}me kees en yele}eee efke egjees iees ceeGpej efhemleew}eW ceW mes
26 efhemleew}W peogieeshee} cegKepeea kes heeme henBgeeves ceW Gmeer kee neLe
9
Lee~ Gme mecee leke jeBeer kee eebeflekeejer o} Yeer ieCesMev Iees<e kes
vesle=lJe ceW keeHeer mebieef"le nes egkee Lee, efpemekes meeLe mesvee keer Ske
gke[er keer menevegYetefle Yeer Leer~1030 Deew} 1908 kees
cegpeHeHejhegj ceW Kegoerjece yeesme Deewj eHegu} eekeer ves efpe}e pepe
[er0 Se0 efkebime Hees[& kees Kelce kejves kes ef}S yece HeWkee~ efkebime
Hees[& ves ke}keee kes eerHe esmeer[Wmeer ceefpem^s keer nwefmeele mes
eebefleJeeoer he$e ègieevlej', `Jebosceelejced', `mebOee' Deewj `veJeMeefkele'
mes mebyebefOele }esieeW kees mepeeSB oer Leer~ 26 Deiemle 1907 kees
DejefJevo Iees<e hej `Jebosceelejced' kes efme}efme}s ceW e}s cegkeceW kes
oewjeve Deoe}le kes Yeerlej Deewj yeenj pees ie[ye[er ngF& Leer Gmekes
efme}efme}s ceW efiejHeleej megMeer} kegceej mesve kees efkebime Hees[& ves otmejs
efove 15 yeWle ceejves keer mepee oer Leer~ eebefleJeeefoeeW kes yeeeve kes
Devegmeej FvneR keejCeeW mes efkebime Hees[& kees Kelce kejves kee Hewme}e
11
efkeee ieee Lee~
cegpeHeHejhegj yece-<e[eb$e kes yeeo efyenej keer otmejer cenJehetCe&
Ievee Meneyeepe efpe}s kes yeehegj Leeves keer efvecespe nleekeeC[ nw,
efpemeceW keg eebeflekeeefjeeW ves jepevewefleke [kewleer kes GsMe mes 20
ceee&, 1913 F&0 kees efvecespe ce" cenvLe keer nlee kej oer~ en
nlee Mees}ehegj (yebyeF& esefme[svmeer) efveJeemeer ceesleerevo leLee
ceeefvekeevo ves keer Leer~ es oeveeW egJeke peehegj kes Ske pewveer efMe#eke
Depeg&ve}e} mes"er kes efJeee}e ceW he{les Les, peneB efcepee&hegj kes efJeMeve
oe veeceke efMe#eke mes Fvekee heefjee ngDee pees efJeeeefLe&eeW ceW Yee<eCe
12
efoee kejles Les~ efJeMeve oe Deheves Yee<eCeeW ceW osMe keer ogo&Mee kee
JeCe&ve efkeee kejles Les leLee efJeeeefLe&eeW kees GheosMe osles Les efke
13
[kewefleeeW mes ner mJejepe neefme} nes mekelee nw~ Jes yele}eles Les efke
[kewefleeeW mes Oeve efce}siee, Oeve mes nefLeeej efce}siee Deewj nefLeeej kes
ye} mes mJejepe efce}siee~14 He}le: ceesleerevo, ceeefvekeevo,
peeevo Deewj peesjeJej efmebn efvecespe kes ef}S jJeevee ngS~ GvneWves
cenvLe leLee Gmekes veewkej kees ceej [e}e, hejvleg cenvLe keer
15
De}ceejer keer eeyeer Jes veneR hee mekes, efpemeceW 17000 hees Les~
MeeervveeLe meevee} ves 1913 F&0 ceW heves ceW DevegMeer}ve
meefceefle keer Ske MeeKee mLeeefhele keer, efpemekes mebie"ve kee Yeej yeer0
16
Sve0 kee@}spe kes Ske e$e yebefkeceevo efce$e kees efoee ieee~ Fme
meefceefle kes mebie"vekeee& ceW yebefkeceev efce$e, heejmeveeLe efmevne,
ieesye&ve emeeo, Meeceekeevle yevepeea leLee DeefKe}evo oeme
Les~1713 HejJejer, 1914 F&0 kees hegef}me ves yebefkeceevo efce$e kes
kecejs keer le}eMeer }er, peneB Deveske eeefvlekeejer meeefnle yejeceo
ngS~ 1914 F&0 ceW yeveejme <e[eb$e keeC[ ceW MeeervveeLe
meevee} leLee yebefkeceevo efce$e kees efiejHeleej efkeee ieee~ mejkeej
kes heeme hevee kee@}spe kes eesHesmej eogveeLe mejkeej kes Yeer
eebeflekeeefjeeW mes mebyebefOele nesves kes eceeCe Les~ hegef}me kees efJeMJeeme
Lee efke eogveeLe mejkeej efJeeeefLe&eeW kees eebeflekeejer ieefleefJeefOeeeW kes
ef}S leweej kejles Les~18 efyenejer e$eeW kees eebeflekeejer keee&ke}eheeW ceW
eefMeef#ele kejves keer oMee ceW {ekee DevegMeer}ve meefceefle ves Yeer
cenJehetCe& Yetefcekee Deoe keer~ meefceefle ves Deheves Ske meome jsJeleer
veeie kees Yeeie}hegj ceW eebefle-eeej kes ef}S Yespee Lee~ yebiee}er
eebeflekeeefjeeW kes keee&ke}eheeW keer eMebmee kejles ngS jsJeleer yele}eee
kejlee Lee efke efyeneefjeeW kees yebieeef}eeW kes mlej leke G"vee nesiee
Deewj Ske mecee Deeesiee peye 33 kejes[ Yeejleere Deheveer Skelee kes
19
ye} hej ceele=Yetefce kees DebespeeW mes Deepeeo keje }Wies~ jsJeleer ves keg
}esieeW kees eebeflekeejer o} ceW Yeleea efkeee Deewj Yeeies ngS
eebeflekeeefjeeW kees efheeves kee eyebOe Yeer efkeee, hejvleg peye Gmes
efiejHeleej kejves kes ef}S ke}keee mes Ske DeefOekeejer Deeee, leye
Jen Yeeie}hegj es[kej Yeeie ieee~20 Ske mejkeejer eefleJesove mes en
Yeer helee e}lee nw efke {ekee DevegMeer}ve meefceefle ves Deheves Ske
meome eHegu} oeme kees Yeer efyenej kes efJeeeefLe&eeW kees eebeflekeejer
-192-
o} ceW Yeleea kejves kes ef}S Yespee Lee, efpememes Yeejle mes efyeleeveer
21
Meemeve kees meceehle kej mJeeMeeve keer mLeehevee keer pee mekes~
hegef}me mecePeleer Leer efke heje kes yewefjmj mejet emeeo, hevee kes
[e@0 %eevesvveeLe efce$e, efieefj[ern kes Ske Keoeve ceeef}ke ceveesjbpeve
iegne "ekegjlee leLee mebLee}hejievee kes nscesvveeLe Iees<e eebeflekeejer
veslee Les leLee Fve }esieeW keer ieefleefJeefOeeeW keer Yeer efveiejeveer keer peeleer
22
Leer~
efyenej ceW 1924 kes yeeo kes Je<eex ceW eebefleJeeoer keej&JeeFeeW
kee peesj ye{ ieee Lee~ efJeMes<e kejkes efMe#ee mebmLeeveeW ceW
YeeJeveeheJeCe leCeeW ceW eebefleJeeoer efJeeej SJeb keej&JeeFeeW kees jeskeves
kes GodosMe mes~ `` efjJee@}gMevejer '' (Yeejleere eebefleJeeoer heeea kee
cegKehe$e) Keb[-1, mebKee 1, 1 peveJejer, 1925 keer heefleee@
23
hevee kee@}spe ces hegef}me kes mhesMe} yeebe eje heke[er ieF&~
Deebleke Hew}eves Jee}er keej&JeeFee@ hetjs peesj hej ngF& LeeR~ hebpeeye Deewj
egkele heevle keer lejn efyenej ceW Yeer veewpeJeeve osMeceelee kees mJeleb$e
kejves keer }ieve mes DeefYeYetle, eebefle kes ceeie& hej Deemej nes jns Les~
Jes yece SJeb efhemleew} Deheves heeme jKeles~ Deheves osMe kes Me$egDeeW keer
nlee kejves SJeb [jeves-Oecekeeves keer eespeveeS yeveeles, eebefle kes nsleg
DeefOekelej mejkeejer met$eeW mes Oeve meben kejles, egJeke mebie"ve
mLeeefhele kejles Deewj ye[s ner Glmeen SJeb efvee kes meeLe efove-jele Fve
keeeex ceW }ies jnles~ 1930 mes Deveske eebeflehebLeer leCe efnvogmleeve
ieCeleb$e mebIe ee mesvee kes meome kes he ceW keece kej jns Les~ JeemleJe
ceW meMem$e eebefle Devlehee&vleere he }s jner Leer~ efnvogmleeve
meesMeef}m efjheefy}keve Deeceea kee Ske ieghle kesvo heje ceW Yeer
e}eee pee jne Lee~ Gmekes keeeexb, kes ef}S Oeve Ske$e kejves kees
Gmekes hecegKe veslee eer jeceosveer efmebn ves Deheves heeea kes Deve
meeefLeeeW kes meeLe 15 petve, 1991 kees nepeerhegj msMeve hej [eke
kee Lewuee }tves kee heeeme efkeee~ FmeceW nepeerhegj kee msMeveceemj eebeflekeeefjeeW keer iees}er mes ceeje ieee~24 Fmeer Je<e& Ske
mejkeejer efjheex kes Devegmeej keg eebeflekeeefjeeW ves heje
efpe}evleie&le Heg}Jeefjee ce" hej DeeeceCe efkeee Deewj ehee ceeje~
FmeceW Gmekee Ske meome yece Hegves mes Ieee} nes ieee~ Fmekes
ef}S ome JeefkeleeeW kees <e[dev$e kes DeefYeeesie ceW efiejHeleej efkeee
ieee~25 efnvogmleeve meesMeef}m efjheefy}keve Deeceea kes meomeeW keer
Gkele keej&JeeFeeW kee Ske cenlJehetCe& kesvo hevee efmeer ceW Lee~ ene@
keg veewpeJeeveeW keer efiejHeleejer Yeer ngF&~ 28 petve, 1931 kees hevee
ceW Ske yece HeWkeves hej Ievee ngF&~26 egkele heevle ieghleeej efJeYeeie
keer Ske metevee hej hevee kes keg hegef}me DeefOekeeefjeeW kee Ske
o} efYeKeveehene[er kes meceerhe oes hecegKe eebeflekeeefjeeW kees efiejHeleej
kejves kes ef}S heleer#ee kej jne Lee~ es eer npeejer}e}, efou}er
<e[dev$e kesme kes Hejej Deewj eer hekeeMe SHe& mete&veeLe eewyes,
}KeveT yece kesme kes mebefoiOe DeefYeegkele~ es oeveeW meeFefke} hej

heefMece mes }ieYeie heewves veew yepes Dee jns Les~ Gmeer mecee hegef}me ves
Gvekee heere kejkes heke[ ef}ee~ mete&veeLe eewyes meeFefke} mes keto
ieee~ Fvmeheskej hej Gmes HeWke kej hetJe& keer lejHe Yeeieves keer
keesefMeMe keer~ hegef}me eje heere efkeS peeves hej Gmeves Ske yece
HeWkee efpememes Ske ojesiee, Ske efmeheener Deewj Jen mJebe Ieee} nes
ieee~ Ske IeCs yeeo ojesiee keer ce=leg nes ieF&~ oesveeW efiejHeleej
eebeflekeeefjeeW kes heeme yece, efjJee@}Jej, Dee@escesefke efhemleew} keer
keg ieesef}ee yejeceo ngF&~27
1930 ceW ieee egJeke mebIe kes keg meomeeW ves ieghle mebie"ve
yeveeee efpemekes meome Les kesMeJe hemeeo, Me$egIve veejeeCe efmebn,
menosJe efmebn leLee JeeiesMeej hemeeo Mecee& (JeeiesMJejer Mecee& yeeo ceW
cegKeefyej yeve ieee)~ Fmekee GodsMe Lee Dem$e-Mem$e eje mejkeej
kee leKlee he}vee, Debiespe DeefOekeeefjeeW keer nlee kejvee~petve
1930 ceW kesMeJe hemeeo ves ieee heesm Dee@efHeme mes 1000 hees
kee Ske mesefJeiebme meeaefHekes yeveeee efpemeceW mes 300 hees
Gvnesves Me$egIve MejCe efmebn keer me}en mes nefLeeej Kejeroves kes ef}S
menosJe efmebn kes eje heves kes ceKeefveee kegDee@ kes ieCesMe yeeyet kees
28
efYepeJeeee~ 1933 F&0 kes peveJejer cenerves ceW hegef}me ves ieee kes
Deveske mLeeveeW mes yece, yece yeveeves keer meeceefeeeB leLee keeHeer cee$ee ceW
Dem$e-Mem$e yejeceo efkeS ieS~ ieee <e[eb$e kesme ceW 18 Deeoceer
efiejHeleej ngS, efpemeceW leerve Gej eosMe kes leLee yeekeer efyenej kes Les~
1933 ceW Ske Deve mevemeveerKespe eebeflekeejer Ievee ngF&~30
peveJejer kees ieee kes meceerhe Ske jepevewefleke [kewleer ngF&~ FmeceW
egkele heevle kes oes veewpeJeeve efiejHeleej ngS~ es oesveeW efJeMJeveeLe
menee kes meeLe jnles Les~ Fme efme}efme}s ceW hegef}me ves 18 JeefkeleeeW
kees efiejHeleej efkeee~ FveceW leerve egkele heevle kes Deewj Mes<e efyenej kes
ner Les~ Gve hej <e[dev$e kee cegkeocee e}eee ieee Deewj 16
29
DeefYeegkeleeW kees efJeefYevve DeJeefOe keer mepee oer ieF&~ efyenej kes keg
Deve mLeeveeW hej Yeer hegef}me kees yece Deewj efJemHeeske heoeLe& efce}s~
ceee& ceW Oeveyeeo (Peefjee) ceW yebiee}er eebeflekeeefjeeW kees efJemHeeske
heoeLe& Yespeves kes DeefYeeesie ceW keg eebeflekeejer efiejHeleej kej ef}S
ieS~ jeBeer kes meoj ne@efmhe} kes meecevesJee}s cekeeve ceW FvneR efoveeW
Ske yece efJemHees ngDee~ Fme efme}efme}s ceW hegef}me ves Iej ceW
jnvesJee}s oes JeefkeleeeW meefnle ce}e ke=<Ce veeceke Ske yebiee}er
leCe kees efiejHeleej efkeee~30 cegbiesj ces pene@ yebotke yeveeves keer hegjeveer
hejcheje jner nw, efyenej Deewj yebiee} eebeflekeejer Mem$eem$e Kejeroe
kejles Les~ 1933 ceW eefvokee efmebn ves ceOegyeveer ceW Ske ieghleej
efJeYeeie kes DeefOekeejer keer nlee kejves kee heelve efkeee~
31 peveJejer, 1929 F&0 kees eeefvlekeeefjeeW hej osJeIej
<e[eb$e kee cegkeocee e}e~ Fme efme}efme}s ceW hegef}me ves 20
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Deketyej, 1927 F&0 kees osJeIej kes Ske cekeeve hej ehee ceejkej
JeerjsvveeLe Yeeeee& kes heeme mes oes ceeGpej efhemleew}W leLee 88
keejletme yejeceo efkeS Les~ Jeerjsv kes YeeF& megjsvveeLe leLee Ske Deve
egJeke lespesMJej Iees<e kes heeme mes yengle mee eeefvlekeejer meeefnle
yejeceo ngDee Lee~31
18 Dekeletyej 1927 kees mejkeej kes ieghleej efJeYeeie kees
metevee efce}er efke oes Jeefkele efpeve hej eebeflekeejer nesves kee mebosn
efkeee peelee Lee, mebLee}hejievee efpe}evleie&le osJeIej iees Les Deewj
Gvekes heeme Mem$eem$e SJeb ieesef}ee@ Leer~ hegef}me ves 20 Dekeletyej kees
e$eeJeeme hej OeeJee efkeee Deewj Jeerjsvo kes meeLe Yeeeee& kees oes
ceewmej efhemleew} SJeb 82 ceewmej ieesef}eeW mes Yejer Ske Pees}er kes meeLe
efiejHeleej kejkes Devegceb[}eefOekeejer kees meeQhe efoee~ Jeerjsvo kes meeLe
Gmekee YeeF& megjsvo veeLe leLee lespesMe evo Iees<e veeceke Ske leCe
Yeer Lee~
ojYebiee efpe}evleie&le o}efmebiemejee ceW 9 veJecyej 1928 keer
10 yepes jele kees Ske [kewleer ngF&~ efpe}eefOekeejer ves cegKe meefeJe
kees 13 veJecyej kees leej eje metefele kejles ngS ef}Kee efke
``jepevewefleke [kewleer kejves Jee}eW kes Ske o} ves pees hebpeeyeer kens
peeles nQ, egjesheere heesMeeke ceW Ske cenepeve kes Iej hej [ekee [e}e~
Gvekeer ieesef}eeW mes Ske Deeoceer keer lelkee} ce=leg kees nes ieF& Deewj
keF& otmejs }esie Deenle ngS~ [kewle yebotke SJeb efjJeeuJej mes }wme Les
Deewj Jes 25000 hees }t kej }s iees~ ''~ mJeeceer Mebkejevevo
hej Fmemes mebyebOe nesves kee mebosn efkeee ieee~ 13 veJecyej kees pes}
ceW Gmemes hetlee keer ieF&~ 71 hegef}me efjheex ceW Jekele
efvecveef}efKele DeeOeej hej efpe}e DeefOekeejer kee efJeMJeeme Lee efke en
``jepevewefleke [kewleer'' Leer Jeeoer kes Iej ceW jnves Jee}s Ske yebiee}er
[ekej ves Ske [kewle kees Debepeer ceW ``kece Dee@ve, kece Dee@ve
(DeeDees-DeeDees) kenles ngS megvee Deewj otmejs }esieeW ves mee}e kes
yeo}s ``Mee}e'' megvee~ Fvemes peeefnj neslee nw efke kece-mes-kece keg
[kewle yebiee}er Les~ [kewle Keekeer keceerpe ceW Les~ oes Gpe}er esefheeeB
henves ngS Les Deesj oes efke ke}kej pewmeer esheer~ 9 leejerKe kees,
efpeme efove en Ievee ngF&, yeJeejemsMeve hej yeveejme mes yeJeeje
leke kes 5 efke msMeve hej Glejves Jee}eW mes ef}es iees Deewj
[kewleer Jee}er jele ceW yeveejme mes yeJeeje leke kes 22 efke DeeOeer
jele kes keg yeeo ef}es iees~ cewves Fvmeheskej kees yee{ efmLele
mebveemeer kes Iej keer le}eMeer }sves, meYeer keeiepeele peyle kejves Deewj
GvnW nmleef}efhe hejer#eCe kes ef}S ieghleej efJeYeeie kees Yespe osves kes
32
DeeosMe efoes nw'' Ssmeer Ske otmejer Ievee echeejCe efpe}e kes
ceew}eveeefveee veeceke mLeeve ceW 7 petve, 1929 kees ngF&~ mejkeej keer
o=ef ceW es meYeer ``jepevewefleke [kewefleee@'' Leer efpeveceW ``DeelebkeJeeoer''
lejerkeeW ceW efJeMJeeme kejves Jee}eW ves Yeeie ef}ee Lee~ ceew}eefveee keeb[
kes mebyebOe ceW 1929 kees hegef}me efjheex ceW Fme hekeej kee efJeJejCe
efce}lee nw : ``yesefleee kes oes jepevewefleke mebefoiOe Jeefe, eer
HeCeerevo veeLe Iees<e Deewj eer yevepeea (mebYeJele: ceveceesnve yevepeea)
pees Gme jele ceW Deheves Iej mes DevegheefmLele Les leLee }enewj <e[deb$e
kesme kes mebyebOe ceW Hejej Les, efiejHeleej efkeS ieS~ Gveces mes Ske ves
mJeerkeej efkeee efke eebeflekeejer o} kes ef}S efveefOe mebee kejves kes
nsleg [kewleer keer eespevee yeveeF& ieF& Leer~eesiesv Megke} ves ceew}efveee
[kewleer kes keg heS HeefCe Iees<e kees o} kes Kee& kes ef}S leLee
Deve [kewefleeeW kes heS }enewj <e[eb$e kes cegkeoces ceW Kee& kejves
kes ef}S efoes Les~33 GmeceW Yeeie }sves Jee}s keefLele 11 JeefeeeW ceW
Ske }enewj <e[eb$e kesme kee DeefYeege nw, ~ efyenej ceW eebeflekeejer
Deeboes}ve kes Ske meJe&ecegKe veslee, eer eesiesvo Megke} meesjve hegef}me
eje 11 petve (1930) kees efiejHeleej efkeS ieS~ eer Megke} keg
Deve JeefkeleeeW kes meeLe 1929-30 kes Gheeg&e keeb[es mes mebye
Les~ oesveeW hej Deie}s Je<e& eflejngle <e[deb$e kesme kes veece mes cegkeocee
e}eee ieee~ Fme DeJeefOe ceW nj Je<e& mejkeej keer o=ef ceW
Deeheefepeveke efkeleeyeW, FMlenej Deeefopeyle efkeS peeles Les~ 1930
34
ceW 53 FMlenej efyenej ceW peyle efkeS ieS~ 9 veJecyej, 1932
F&0 kees evcee efmebn ves }enewj Deewj hevee <e[eb$e kesme kes cegKeefyej
HeefCevveeLe Iees<e keer nlee yesefleee ceW Ske ogkeeve kes heeme tje
ceejkej kej oer~ evcee efmebn kes meeLe Gme mecee yewkegC" Megke} Yeer
Les~ Fme efme}efme}s ceW yewkegC" Megke} kees 14 Deew}, 1934 F&0
35
kees HeeBmeer keer mepee ngF&~
efve<ke<e&
Fme hekeej efyenej kes veJeegJekeeW ves je^ kes heefle Deheves
GlejoeefelJe kees mecePeles ngS keebeflekeejer Deeboes}ve kee mebee}ve
efkeee~ es jeêre mlej kes keebeflekeejer o}eW SJeb mebie"veeW mes peg[ kej
keebefle kees Jeeheke mJehe heoeve kejves kee heeeme kejles jns~ meeLe
ner efyenej kes keebeflekeejer jepevewefleke [kewefleeeW SJeb yece efvecee&Ce pewmes
ieefleefJeefOeeeW ceW Meeefce} nes keebeflekeejer Deeboes}ve kees MeefkeleMee}er
yeveeee~ Yeejle keer Deepeeoer kes ef}S Gvekes heeeme mejenveere Les~
meboYe&
1. eerJeemleJe Sve.Sce.heer., efyenej ceW jeêrelee kee efJekeeme,
efyenej efnboer ebLe Dekeeoceer, hevee (efleere mebmkejCe,
1998), he=0 30
2. eerJeemleJe Sve.Sce.heer., `èfceef}sC vesMeveef}pce Fve
efyenej'' cesve mêre, efou}er, peg}eF& 29,1972. he=035
3. ole, [e@0 YethesvoveeLe; DehekeeefMele jepeveerefle Fefleneme,
veJeYeejle hekeeMeve, ke}kelee, 1953, he=0225-226
4. efmebn, DeeesOee; Yeejle kee cegefkele mebeece, cewkeefce}ve, veF&
efou}er 2006, he=0 259
-194-
5 . Jener, he=0 259

6. eerJeemleJe Sve.Sce.heer., ``Jeu[&Jeej Hem& SC[ FefC[eve
eesefJepeve} ieJeve&cesC Fve keeyeg}'', pevej} Dee@He
efnmesefjke} efjmee&, jejBeer, Deiemle 15, 1973. he=0 62
7. mes[erMeve keefceer efjhees&, 1918, ke}keee he=0 126
8. Jener, he=0 66
9. hee@ef}efke} ef[hee&cesC, ieJeve&cesC Dee@He efyenej SC[
G[ermee, HeeF} veb0- 1470, 1916
10. oe keskes, efyenej ceW mJeeleb$e Deevoes}ve kee Fefleneme
KeC[ - 1, efyenej efnvoer ebLe Dekeeoceer hevee efleere
mebmkejCe 1998 he=0 11
11. kej, pescme kefheJes}, hee@ef}efke} ^yetume Fve FefC[ee1907-17, S[ermebMe FefC[ee, 1973 he=0-20
12. eerJeemleJe, Sve.Sce.heer. efyenej ceW jeêrelee kee efJekeeme, he=0
34
13. mesef[Meve keefceer efjhees& he=0 127
14. eerJeemleJe, Sve.Sce.heer., hetJeexkele ,he=0 34
15. Jener, he=0 34
16. Jener, he=0 35
17. Jener, he=0 36
18. eerJeemleJe, Sve.Sce.heer., ``mej eogveeLe mejkeej Fve efyenej,
``mee&}eF, 10 efomebyej, 1970
19. eerJeemleJe, Sve.Sce.heer., `èfyenej ceW jeêrelee kee efJekeeme,

he=0 39-40
20. mesef[Meve keefceef efjhees&, he=0 130
21. hee@ef}efke} ef[hee&cesC, ieJeve&jcesC Dee@He efyenej SC[
G[ermee, HeeF} veb0 - 1470 (1916)
22. eerJeemleJe, Sve.Sce.heer. `` hetJeexkele he=0-41
23. oe, kes0kes0, efyenej ceW mJeeleb$e Deevoes}ve kee Fefleneme
KeC[ -3 he=0 .26-27
24. Jener he=029-30
25. o mee& }eF, Deketyej 14 1931 he=0 03
26. hevee kes efpe}e DeefOekeejer kee efyenej G[ermee kes cegKe
meefeJe kees he$e peg}eF& 02, 1931
27. sjsefjpce Fve Fbef[ee 1917-1936 he=0 103
28. heesef}ke} (mhesMe}) efyenej leLee G[ermee kes mejkeej HeeF}
veb0 86 (hh), 1933
29. hevee Deeegkele kee heeef#eke efjhees&, petve 23, 1933
30. Jener, peg}eF& 07, 1933
31. oe, kes0kes0, hetJeexkele he=029
32. Jener he=031-32
33. Jener he=0-31-32
34. Jener he==032..33
35. mee&}eF, efmelebyej 22,1931
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ISSN 0974 - 200X
oefuele ceefnueeSB SJeb Gvekee meMeefekejCe

ceveespe kegceej
MeesOe e$e, Fefleneme efJeYeeie
efyeveesJee YeeJes efJeMJeefJeeeuee, npeejeryeeie
meejebMe
Meem$e Deewj efJeefOe-efJeOeeve ceefnueeDeeW kees osJeer kee opee& osles nQ hej Demeue peerJeve kee eLeeLe& en veneR nw~ heeiesefleneefmeke keeue mes ner heg<eeW kes eslee kes
heceeCe meeceves Deeles jns nQ~ Yeejle ceW Deveske ceefnueeSB Deepe Yeer yejeyejer kes nke mes Jebefele nQ~ efhej oesnjs YesoYeeJe kes Pesueleer oefuele ceefnueeDeeW keer neuele
lees Deewj Yeer yeolej nw~ oefuele DeewjleeW Deewj leLeekeefLele TBeer peeefle keer ceefnueeDeeW ceW yengle ]heke& nw~ Deepe Deve peeefleeeW keer ceefnueeDeeW ceW Ske
DeelceefJeMJeeme efoKelee nw uesefkeve oefuele ceefnueeSB Denmeemes kecelejer keer efMekeej nesleer nQ~
efJeefMeMeyo - DebOeefJeMJeeme, efvej#ejlee, meeceeefpeke Demeceevelee, efuebie-Yeso

Yetefcekee
ceefnueeDeeW keer yesnlejer kes ceeie& ceW hecegKe jes[s nQ~ peye leke
jepevew
efleke, meeceeefpeke, DeeefLe&ke Deewj Oeeefce&ke mlej hej veeres mes
ceeveJe meYelee kes Fefleneme ceW ceefnuee Deefmcelee, Gmekes meceeve
DeefOekeej Deewj mJeleb$elee kee heMve meoe mes ner GuePevehetCe& jne nw~ Thej efm$eeeW keer efmLeefle ceW megOeej keer efoMee ceW heeeme veneR nesiee,
ceefnuee kees ueskej efpeleveer Yeer JeJemLeeSB yeveer GveceW Gmes heee: leye-leke GvnW cegKeOeeje ceW ueeves kee megvenje mehevee mee veneR nes
oesece opes& kee mLeeve ner efoee ieee nw~ ceefnueeSB oefueleeW ceW Yeer heeesiee~ Fme mevoYe& ceW jepevewefleke Fe Meefe keer meKle
oefuele ceeveer ieF& nQ~ Fmekes efuees nceejer meeceeefpeke JeJemLee Deewj DeeJeMekelee nw leeefke ceefnueeDeeW kees oesece opes& keer veeieefjkelee mes
heg<e heOeeve meceepe keer meese hetCe&le: Gejoeeer nw~ meeceeefpeke Thej G"ekej GvnW heg<eeW kes meeceeveeblej Ke[e efkeee pee mekes~
Demeceevelee, efvej#ejlee, DebOeefJeMJeeme, onspe, peeefleheLee, efuebieiewjkeevetveer efoes peeves kes yeeJepeto Yeejle ceW cewuee {esves keer heLee
Yeso Deeefo cegeW kes efJe DeeJeepe G"leer jner nQ Deewj efvejblej G" keeece nw~ cewuee heLee eeefve Fbmeeve mes Fbmeeve kee ceue meehe
jner nw~ hejbleg Fve meye mes hetjer lejn cegefe heevee DeYeer Mes<e nw~ mebege kejJeevee~ Je<ees mes en keece keefLele efveeueer peeefle kes meheeF&
je<^ keer efJeMJe meeceeefpeke efmLeefle efjhees& 2010 kes Devegmeej Yeejle kece&eejer ner kejles Deees nQ Deewj FveceW 82 heermeoer ceefnueeSB nw~
ceW oefueleeW keer efmLeefle yengle Kejeye nw~ heefle npeej oefuele yeeeW ceW Yeejle mejkeej eje Dehewue 2007 mes ueeiet ``cewuee {esves JeeueeW kes
83 efMeMeg pevce uesles ner cej peeles nQ, 119 yeeeW keer ceewle 5 Je<e& hegveJee&me kes efueS mJejespeieej eespevee (SmeDeejSceSme)'' kes
kes Yeerlej nes peeleer nw~ oefuele DeeJeMeke JemlegDeeW kes GheYeesie Kee& Devleie&le 735.60 kejes[ kee heeJeOeeve efkeee ieee Lee Deewj kene
ceW meeceeve ueesieeW kes GheYeesie Kee& mes 42 heermeoer heers nQ~ meejeMe ieee Lee efke 31 ceee& 2009 leke Fme heLee kees meceehle kej meYeer
en efke je<êre Glheeove Deewj keefLele mekeue Iejsuet Glheeo ceW kee hegve&Jeeme kej efoee peeesiee~ efkevleg peceerveer mlej hej Fme lejn kees
keesF& meheue heeeme osKeves kees veneR efceuee~ Deepe Yeer osMe ceW ueeKeeW
oefueleeW keer Yeeieeroejer nleeMeepeveke nw~
Meg
<ke Meeweeuee ceewpeto nw, efpemekes keejCe ueeKeeW ueesie cewuee {esves
ceefnuee meMeefekejCe kees ueskej je<^heefle, ueeskemeYee DeOe#e
Je Gej heosMe keer cegKeceb$eer kes meeLe-meeLe mebheie DeOe#e kes kees efJeJeMe nw~ oefuele ceefnueeSB en keece Deheveer cepeer& mes veneR
GoenjCe efoS peeles nQ~ uesefkeve JeemleefJekelee en nw efke oefuele yeefuke meeceeefpeke oyeeJe kes keejCe kejves kees efJeJeMe nQ~ Fmemes
ceefnueeSB Deheves heefjJeej ceW ner efnbmee kee efMekeej nesleer nQ~ Gvekee Gvekes peerJeve peerves kes DeefOekeej kee nveve nes jne nw~ Gvekes meeLe
Mees<eCe Deewj Glheer[ve neslee nw~ keveeSB YetCe nlee keer efMekeej nesleer gDeegle keer peeleer nw, mketue ceW Gvekes yeeeW kes meeLe YesoYeeJe
nQ~ oefuele ceefnueeSB Deheves mecegoee kes Yeerlej ner DeefOekeej veneR efkeee peelee nw Deewj GvnW Delevle keef"ve ve Demecceevepeveke
heeleer~ ieeceerCe #es$eeW kes oefuele meyekes meeLe, meyekes yejeyej yew" Yeer heefjefmLeefleeeW ceW peervee he[lee nw~
veneR mekeles~ peeefleeeB obMe osleer nQ~ YeQme, yekejer ee megDej heeueve kes MeesOe heefJeefOe
ceecetueer Devegoeve yejeyejer veneR efoueeles~ yesMeke Deej#eCe ves
hemlegle DeeuesKe efJeMues<eCe SJeb JeCee&lceke heJe=efle kee nw~ MeesOe
veewkeefjee efoueeF& nw, jepeveerefle ceW heo Yeer efceues nQ, uesefkeve Fme DeeuesKe kes efueS cegKele: efleereke eesleeW kees DeeOeej yeveeee ieee
mecegoee kee vesle=lJe JeemleefJeke iejerye oefuele keer efeblee veneR kejlee~ nw~ Fmekes efuees cegKele: hekeeefMele iebLe, efJeefYeVe he$e-heef$ekeeDeeW ceW
Jes jepeveerefle keer cegKeOeeje mes otj nQ~ meeceeefpeke ef{Jeeefolee, hes uesKe, hekeeefMele SJeb DehekeeefMele MeesOekeee& Fleeefo kees
ceefnueeDeeW kes heefle hetJee&ien, iejeryeer, DeefMe#ee pewmes keejCe DeeOeej yeveeee ieee nw~
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leLe efJeMues<eCe
ceefnueeDeeW kes efJe DehejeOeeW ceW efoveeWefove Fpeehee neslee pee
jne nw~ meeceeve ceefnueeDeeW mes ueskej DeuhemebKeke, oefuele,
DeeefoJeemeer, MejCeeLeer& Deewj mebmLeeveeW ceW keee&jle ceefnueeDeeW kes heefle
efnbmee yeomletj peejer nw~ Yeejle ceW Deepeeoer kes yeeo oefueleeW kes efueS
Glheer[ve efvejesOeke keevetve meefnle keF& heeJeOeeve Deewj mebj#eCe
mejkeejeW ves lee efkeS~ Fmekes yeeJepeto Gvekes Glheer[ve keer IeveeSb
nesleer jner nQ~ osMeYej ceW oefuele ceefnueeDeeW kes heefle efnbmee keer
IeveeSb n]peejeW keer leeoeo ceW nQ~ FveceW mes keg meeceves Deeleer nQ,
keg ope& nesleer nQ Deewj keg egheeehe men ueer peeleer nw~ meeceeefpeke,
DeeefLe&ke, jepeveerefleke Deewj Oeeefce&ke meYeer mlejeW hej oefuele ceefnueeDeeW
kes heefle YesoYeeJe kee efmeueefmeuee meefoeeW mes euee Dee jne nw, pees
yeeefuekeeDeeW kes pevce uesves kes henues mes ner Meg nes peelee nw Deewj
ce=legheele euelee jnlee nw~ oefuele ceefnueeSb Deewj eser yeefeeeb
iebYeerj keghees<eCe, efJeMes<e he mes Sveerefceee keer efMekeej nQ,
yeeefuekeeDeeW keer ce=legoj Yeer DeefOeke nw~ efMe#ee kes #es$e ceW Yeer GvnW
oesece opes& hej jKee ieee nw~ peneB leke ceefnueeDeeW keer DeeefLe&ke
Yeeieeroejer kee meJeeue nw Deveewheeeefjke #es$e ceW ceefnueeSb neefMees hej
nQ Deewj Gvekeer keee& heefjefmLeefle yeolej nw~
Yeejleere mebefJeOeeve ves ceefnuee Je heg<e oesveeW kee meceke#e
jKekej Gvekes efJekeeme kes efueS meceeve DeJemejeW keer ieejber oer~
Deveske heeJeOeeveeW eje ceefnuee kees megj#ee leLee mejb#eCe heoeve kejves
keer JeJemLee keer ieF&~ hej Fve meyekes yeeJepeto ceefnuee keer efmLeefle ceW
iegCeelceke heefjJele&ve veneR Deeee, keeeWefke meeceeefpeke jJewes ces
yegefveeeoer yeoueeJe veneR ngS~ meceepe ves ceefnuee kes heefle Deheves
oeefelJe kes efveJe&nve ceW keesleener yejleer~ efve:mevosn efhele=meee kees efmejs
mes ogyeeje meesevee-mecePevee he[siee~ mebheefle Deewj meee ceW ceefnueeDeeW
kees yejeyej efnmmee efoes efyevee heefjJeej yeeevee cegefMkeue nw~
ceefnueeDeeW keer mecemeeDeeW kes nue nsleg ceefnueeDeeW kees ner Deeies
Deekej ceefnueeDeeW kees mecePevee he[siee, en Yeer Ske egveewleer nw~
eefo mecceevepeveke peerJeve peervee nw Deewj meceepe ceW Deheveer heneeve
yeveeveer nw lees ceefnueeDeeW kees heg<e meceepe eje KeeReer ieF& ue#ceCe
jsKee kees ueebIevee ner nesiee Deewj meceepe ceW pees Yeer efmLeefleeeB,
egveewefleeeB DeeSbieer, Gvekee [kej cegkeeyeuee kejvee nesiee~ keesF&
pejer veneR en ue#ceCe jsKee ueebIeves kes yeeo Gmes meye keg
Deemeeveer mes efceue peeesiee~ ceefnuee keeceieejeW ceW eens Ieeme keeves
Jeeueer neW, leWotheee pecee kejves Jeeueer nes, yeeref[eeB, Deiejyeeer Deeefo
yeveeves Jeeueer neW, efceer kes yele&ve yeveeves Jeeueer neW, ceefueeeB {esves
Deewj yeseves Jeeueer neW ee kehe[e yevegves Jeeueer neW Fve meYeer #es$eeW ceW
GvnW heg<eeW mes DeefOeke cesnveleer keece kejves kes yeeo Yeer Gvemes kece
cepeotjer efceueleer nw, Gve ceefnueeDeeW kees hemeteflekeeue keer cepeotjer veneR
efceueleer, keee ceefnuee mee#ejlee DeefYeeeve mes GveceW Deheves DeefmlelJe
kes mebke kees heneeveves kee meese efJeeej hewoe nesiee Deewj GveceW
Demeceevelee kees mecetue ve kejves kes mebIe<e& keer eslevee peeie=le nes
mekesieer~
ceefnuee meMeefekejCe kes meboYe& ceW meesevee-efJeeejvee yengle
DeeJeMeke nw~ ceefnueeDeeW keer yesnlejer kes efueS keg efJeMes<e
eespeveeSB yeveeF& ieF&~ meJe&heLece ieeceerCe #es$eeW ceW ceefnuee leLee yeeue
efJekeeme keee&kece ([er[yuetmeerDeejS) meceefvJele ieeceerCe
efJekeeme keee&kece (DeeF& Deej [erheer) keer Ske Gheeespevee kes
he ceW 1 efmelecyej 1982 ceW heebjYe efkeee ieee~ Fme keee&kece kee
GsMe iejeryeer keer jsKee mes veeres yemejkej jnss ieeceerCe heefjJeejeW keer
ceefnueeDeeW kes efueS mJejespeieej kes Gheege DeJemej heoeve kejvee nw~
lelheeeled efveOe&ve ceefnueeDeeW keer $e+Ce mebyebOeer DeeJeMekeleeDeeW kees
hetje kejves kes efueS 1982-83 ceW Ske je<êre ceefnuee kees<e keer
mLeehevee keer ieF&~ Fmekes meeLe ner ieeceerCe ceefnueeDeeW kees DeeefLe&ke
megj#ee heoeve kejves Je GveceW yeele keer heJe=efe kees heeslmeenve osves kes
efueS ceefnuee mece=ef eespevee keer MegDeele 2 Deketyej 1983 mes
keer ieF&~ jepe mejkeejeW eje eueeS pee jns ceefnuee efJekeeme
keee&keceeW keer meteer Yeer uebyeer nw~ ceOeheosMe mejkeej eje 1 veJebyej
1981 mes efJeMes<ele: ieeceerCe SJeb DeeefoJeemeer #es$eeW keer ceefnueeDeeW
kes keueeCe SJeb efJekeeme nsleg `hebeOeeje eespevee' Meg keer ieF&~ Fme
keee&kece kes lenle Jeelmeue eespevee, ieece eespevee, Deeegmceefle
eespevee meeceeefpeke megj#ee heWMeve eespevee Deewj keuheJe=#e eespevee
meefVeefnle nw~ nefjeeCee mejkeej ves Devegmetefele peeefle Je pevepeeefleeeW
keer yeeefuekeeDeeW kes efueS `Deheveer yeser Dehevee Oeve eespevee' heejbYe
keer ieF&~ iegpejele, DeebOeheosMe ceW `yeeefuekee mebj#eCe eespevee' Deeefo
Fme efoMee ceW efkeS pee jns heeeme nw~ yeerme met$eere keee&kece kes keg
heeJeOeeveeW Deewj heefjJeej efveeespeve keee&kece kees pees keg Yeer meerefcele
meheuelee heehle ngF& Gvekee meerOee ueeYe meyemes henues ceefnueeDeeW kees
efceuee~ keeefnje meccesueve (1984) Je yeerefpebie ceW ceefnueeDeeW hej
elegLe& efJeMJe meccesueve (1985) ves ceefnuee Je yeeue mJeemLe megOeej
Deewj ceefnueeDeeW kes eewve mJeemLe Je DeefOekeejeW pewmes Deve cegeW kees
Yeejleere veerefleeeW ceW oeefKeue kej efoee~ Yeejle mejkeej meeseer Deewj
lee keer ngF& veerefleeeW kes meeLe efJeosMeer nuekeeW ceW Deeeeeflele efJeeejeW
Deewj meueeneW kes eueles ngS keg DeeMeepeveke efmLeefle efveefce&le ngF&~
meeLe ner ceefnueeDeeW kes he#e ceW efkeS ieS keevetveer megOeejeW ves Yeer
ceefnueeDeeW keer hewjJeer keer~ uesefkeve meefceefleeeW, jheeW, eespeveeDeeW
Deewj megOeejeW mes hejs nkej eefo JeemleefJekelee osKeer peeS lees
ceefnueeDeeW mes mebyebefOele ceess-ceess leLe ner Gvekeer efmLeefle keer heesue
Keesueles nQ~
Je<e& 2001 keer peveieCevee kes Devegmeej m$eer-heg<e Devegheele
927 ceefnueeSB heefle npeej heg<e jne~ JewJeeefnke efmLeefle kes Deebke[s
yeleeles nw efke 15 mes 17 Je<e& kes Deeeg mecetn ceW 7 heefleMele ue[keeW
Deewj 31 heefleMele ue[efkeeeB kee efJeJeen nes peelee nw~ kece Deeeg ceW
efJeJeen Deewj ceele=lJe kes yeesPe kes DeueeJee meeceeve leewj hej Yeer
ceeleeDeeW ceW keghees<eCe, Gvekeer DemJemLelee Deewj ce=leg oj kes cegKe
keejCe nw~ ieYee&JemLee kes oewjeve Deewj hemetefle kes yeeo mJeemLe keer
-197-
Ghes#ee Deece yeele nw~ en heefjefmLeefleeeB ieeceerCe #es$eeW ceW DeefOeke

Jeehle nw~ yeeueke keer een Deepe Yeer YesoYeeJe kees Yeer keF& mlejeW hej
DevegYeJe efkeee pee mekelee nw~ erkeekejCe Je hees<eCe kes Deebke[s Fme
yeele keer ieJeener osles nQ~ yeeefuekeeDeeW Deewj ceefnueeDeeW hej eewve
Deleeeej ves Dekeuheveere Deeeece ienCe kej efueS nQ~ mJeemLe kes
DeueeJee ceeveJe keueeCe kes meyemes meMee ceeOece efMe#ee keer Yeer
neuele oeveere nQ~ mketueeW ceW veeceebkeve Devegheele Meeuee ceW GheefmLeefle
oj Deewj efJeeeuee leeie Devegheele ceW efuebie-Yeso kes Deebke[s eeQkeeves
Jeeues nQ~ efJeeeueeerve, meeceeefpeke, heeefjJeeefjke Deewj Jeefeiele
keejCeeW kes eueles en heJe=efle mketueer efMe#ee kes Deeies Yeer eLeeJeled
yeveer jnleer nw~ heg<eeW ceW mee#eejlee oj 64.13 heefleMele leLee
ceefnueeDeeW ceW 31.21 heefleMele nw~ mee#ejlee Deewj efMe#ee kes DeYeeJe
ceW efeeeB efpeve Deveske ueeYeeW mes Jebefele jner GveceW meyemes cenlJehetCe& nw
jespeeieej~ 1991 keer peveieCevee kes Deebke[s oMee&les nQ efke
keee&Meerue pevemebKee kee 71.42 heefleMele heg<e Les Deewj cee$ee
27.57 heefleMele ceefnueeS LeeR peyeefke Demeefueele en Yeer Tbeer
efvej#ejlee oj kes yeeJepeto DeefOekeebMe ceefnueeSb keece kejleer Leer~
Fmeer meebKekeere heceeCe kes heers yenguelee kes keejCe Gvekes keee& keer
ieCevee veneR keer peeleer~ ece keevetveeW kes oeejs mes yeenj es ceefnueeSB
keF& hekeej kes Mees<eCe kee efMekeej nesles ngS Yeer DeeefLe&ke lebieer kes
keejCe Fme #es$e ceW DeefMeef#ele Deewj mekeue je<êre Glheeo kes
ueieYeie Ske eewLeeF& efnmmes mes yejeyej eesieoeve kejleer ngF&
ceefnueeDeeW kee keee& heeefjJeeefjke ece kes he ceW efJeueerve nes peelee nw~
Fmekes DeueeJee keF&, ceefnueeSB leLeekeefLele m$eer megueYe veewkeefjeeB,
DeMebkeeefueke keeees& Deewj mJejespeieej kes keg #es$eeW leke meerefcele jn
peeleer nw~ Yeejle kes efuebie DeeOeeefjle ece yeepeej keer Ske efJeMes<elee
en Yeer nw efke Fmekes Ske efmejs hej eefo DeMe DeeefLe&ke eesieoeve
kejleer Ghesef#ele ceefnueeSB nw lees otmejs efmejs hej meheso heesMe veewkeefjeeW,
JeJemeeeeW Je Ge heoeW hej Deemeerve ceefnueeSB Yeer nw~ es yeele Deueie
nw efke JeeJemeeefeke efMe#ee keer meeref{eeB e{kej Fve efmLeefleeeW ceW
hengBeeves kes yeeo Yeer es ceefnueeSb kewefjej keer heefleketue ceebieeW Deewj
mebmke=eflepeve heeefjJeeefjke oeefelJe kes yeere meecebpeme yew"eves ceW
efhemeleer jnleer nQ Ssmeer ceefnueeDeeW keer mebKee kece nesles ngS Yeer m$eer
oMee ceW veekeere heefjJele&ve oMee&ves kes efueS heee&hle nes peeleer nw meeLe
ner otmejs #es$eeW ceW ceefnueeDeeW kes keee& keer DeMelee kees es Deebke[s
{bke uesles nQ~ heuemJehe efm$eeeW keer DeeefLe&ke Yetefcekee kees kece
Deebkes peeves kes otjieeceer heefjCeece eespeveeDeeW Deewj efJekeeme keee&keceeW
keer hejsKee leke osKes pee mekeles nw~ FmeerefueS en DeeJeMeke nes
peelee nw efke ceefnuee efJekeeme keee&keceeW kees hegve: heefjYeeef<ele efkeee
peeS~ ceefnueeDeeW kes mebmkeejeW keer Deer efJeMes<eleeDeeW kees
DeeOegefveke heefjhes#e ceW heemebefiekelee heoeve keer peeS~ meeLe ner
heeLeefceke efMe#ee mes ner ueQefieke meceevelee kes cegeW hej peesj [euevee
pejer nes peelee nw~ ceeveefmekelee ceW yegefveeeoer heefjJele&ve kes yeeo ner
ceefnuee meyeueerkejCe kes Deve yeee lejerkes meheue nes mekeles nQ~
ceefnuee meMeefekejCe keer eespeveeSB Meemekeere oeJeeW kes

keueMe-kebietjeW keer e=bieeefjke MeesYee yevekej jn ieF& nw peyeefke
meeceeefpeke eslevee keer veeRJe mes Gvekee keesF& veneR nw~ ceefnueeDeeW kes
efueS ceiej kes Deebmet yeneves mes keg veneR nesiee~ veejer kees veejeeCeer
yeveeves kes efueS Gmekes `DeeBeue ceW nw otOe Deewj DeebKeeW ceW nw heeveer'
Jeeues neueele yeoueves neWies~ efMe#ee, mJeemLe, jespeieej Deewj Deve
meYeer DeJemejeW ceW meeceeefpeke efJeYeso Gvekes efJeJeske Deewj eslevee kees
hebieg kej osles nQ~ Ssmeer efmLeefle ceW meMeefekejCe kes mejkeejer Deewj iewj
mejkeejer heeemeeW mes Deewheeeefjke efMe#ee, mJeemLe megefJeOeeSB Deewj
meeKe Je jespeieej kes DeJemej GheueyOe kejJeevee DeeJeMeke nw hejbleg
Fve DeJemejeW mes ueeYe G"ekej Yeer ceefnueeDeeW keer efmLeefle ceW heefjJele&ve
DeeS en DeeJeMeke veneR nw, FmeefueS ceefnueeDeeW kes Deebleefjke
meese ceW heefjJele&ve ueeves kes efueS heeej-hemeej Yeer DeeJeMeke nw~
Deeeflcekehe mes efveYeer&ke, yeeheve mes ner Meejerefjke he mes
MeefeMeeueer Deewj DeeefLe&ke he mes mJeeJeuebyeer yevevee, ceefnuee
meMeefekejCe kes ejCe nes mekeles nQ~ Fmekes meeLe ner efJeefOeke
mee#ejlee Deewj meneelee mes Fme peeie=efle kees mener efoMee ceW ieefle oer pee
mekeleer nw efpememes met#ce mes Je=no mlej leke nes jns heleske hekeej kes
Deveeme Deewj DehejeOe kee meMee efJejesOe ceefnueeSB kej mekes~
hegefueme, heMeemeve Deewj efJeefOe mes peg[s mebhetCe&leb$e kees Fme mebyebOe ceW
mebJesoveMeerue yeveevee meeJe&peefveke veerefleeeW keer meJees&e heeLeefcekelee
nesveer eeefnS~ Fve meYeer heeemeeW keer meheuelee meceepe kes Deewj meyemes
peeoe mJeeb ceefnueeDeeW kes efkeesCe ceW mekeejelceke heefjJele&ve hej
efveYe&j kejleer nw mJeeb kes heefle DeemLee Deewj ceeveJeere cetueeW ceW {
efJeMJeeme mes ner ceefnuee meMeefekejCe mebYeJe nw~
ceefnuee meMeefekejCe Ske Ssmeer heefkeee nw, efpemeceW ve kesJeue
meeOeveeW hej Gvekees DeefOekeej efoueeves neWies Jejve Fme efJeeejOeeje kees
Yeer yeouevee nesiee, pees YesoYeeJe kes efJeeejeW, efkeesCe Deewj
efJeMJeeme kes peeefjS efuebie-Yeso kees yeveees jKeles nQ~ Fme efJeeejOeeje
Jeeues efyevog kees meyemes DeefOeke cenlJehetCe& ceevee peevee eeefnS
keeeWefke FmeceW heefjJele&ve ve nesves kes keejCe ner mejkeej keer Deveske
meMeefekejCe eespeveeSB efve<heYeeJeer efme ngF& nQ~ leceece
meMeefekejCe eespeveeDeeW ceW mebmeeOeveeW kes hegveefJe&lejCe, mebmeeOeveeW kes
hegveefJe&lejCe, mebmeeOeveeW hej meceeve hengBe Deewj DeefOekeej kes peefjS
ceefnuee heg<e kes Meefe mebyebOeeW ceW Deewj meeLe ner Ssmes efJeeejeW kees
Deeies ye{eves Jeeueer mebmLeeDeeW Je mejveeDeeW ceW heefjJele&ve ueevee
DeeJeMeke nw~ Dele: meMeefekejCe kee heejbYe Gme Jeweeefjke
heefjJele&ve hej DeeIeele kejkes efkeee peevee eeefnS pees YesoYeeJe kees
Deeies ye{eles nw~ Fmekes efuees ceefnuee-heg<e keer meceevelee kes efJeeejeW
kees meceepe ceW hemeeefjle efkeee peevee eeefnS~ oefuele ceefnueeDeeW kes
efueS efMe#ee DeefveJeee& nes Deewj efMe#ee kes hee"dekeceeW ceW Demeceevelee
kes cetueYeeefjle DebMeeW kees neee peevee Yeer DeeJeMeke nw otmejs,
oefuele ceefnueeDeeW kees DeeefLe&ke he mes Deelce efveYe&j yeveekej meMee
efkeee peeSb~ efJeefYeVe mesJeeDeeW SJeb #es$eeW ceW Deej#eCe Deewj otmejer
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megefJeOeeSB oskej GvnW Deeies ueeves kes heeemeeW kees DeelceefveYe&j yeveeves
kes efueS ueeiet keer ieF& efJeefYeVe eespeveeDeeW keer meceer#ee kej yesnlej
efkeeevJeeve keer JeJemLee keer peeS~ oefuele ceefnueeDeeW keer efmLeefle
kees megOeejves-mebJeejves kes efueS Deveske keevetve yeveees iees uesefkeve
Fmekes "erke mes efkeeevJeeve veneR nesves mes Jes DeheYeeJeer nw~ DeleSJe
GveceW mebMeesOeve SJeb Gvekes efkeeevJeeve kes efueS Gejoeeer
SpesefvmeeeW efJeMes<ekej hegefueme Deewj heMeemeve kes meeLe ner meeLe
veeeheeefuekee kees DeefOeke mebJesoveMeerue yeveeee peevee DeeJeMeke
nw~
efve<ke<e&
oefuele ceefnueeDeeW kees efpeboe jnves kee nke nw~ Gvekes Yeer ceeveJe
DeefOekeej nQ~ oefuele ceefnueeSb Yeejle kes efkemeer Yeer keesves ceW jnleer neW
Gvekeer lekeueerheW Ske pewmeer nw~ oefuele ceefnueeDeeW kees mebieef"le nes
kej Deheves nke keer ue[eF& ue[veer nesieer~ GvnW Yeer yejeyejer, mecceeve
Deewj mebJewOeeefveke DeefOekeej efceueves eeefnS~ keye leke hejcheje Deewj
ef{eeW mes peke[e meceepe Gvekeer jen jeskelee jnsiee~
meboYe&
1. megceve cebpeg, oefuele ceefnueeSB, efnvoer yegke mesvj, veF&
efouueer, 2008
2. ef$ehee"er jsCeg, ceefnuee meMeefkelekejCe Jeeos Deewj nkeerkele,
efnvoer yegke mesvj, veF& efouueer, 2003
3. heeC[se keCee, peeefle Jeie& Deewj ceefnuee, efnvoer yegke mesvj,
veF& efouueer, 1999
4. Jeeme ceervee#eer, veejer eslevee Deewj meeceeefpeke efJeOeeve, efnvoer
yegke mesvj, veF& efouueer, 1987
5. efmebn ceervee#eer efveMeeble, DeeOegefvekelee Deewj ceefnuee Glheer[ve,
efnvoer yegke mesvj, veF& efouueer, 2008
6. leeieer SJeb jmleesieer, Yeejleere Fefleneme ceW ceefnueeeW, mebpeerJe
hekeeMeve, cesj", 1987
7. Deee& efpeeeueeue, oefuele meceepe : Deepe keer egveewefleeeB,
peevekeer hekeeMeve mebmLeeve, veF& efouueer, 2005, he= 2
8. megceve cebpeg leLee jeJele %eevesv, oefuele veejer Ske efJeceMe&,
meceke hekeeMeve, veF& efouueer, 2009
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ISSN 0974 - 200X
GjebJe pevepeeefle kes mebmkeej

Deefpele kegceej jee
Fefleneme efJeYeeie
SJeerSce kee@uespe, peceMesohegj
meejebMe
mebmkeej kee DeLe& nw efkemeer Jemleg kes He kee Heefj<keej kejvee, Gmes yeoue osvee~ Jewefoke mebmke=efle cesb ceeveJe peerJeve kes efueS meesuen mebmkeejesb keer JeJemLee keer
ieF& nw~ GjebJe peerJeve Yeer ueieYeie Fmeer Hekeej meesuen mebmkeejesb mes Heefj<ke=le efkeee ieee nw efkevleg Jewefoke mebmkeejesb SJeb GjebJe mebmkeejesb cesb Heee&Hle efYevvelee nw~
GjebJe mebmkeej pevce HetJe& mes ce=leg leke efJeefYevve Oeeefce&ke SJeb meeceeefpeke efeeeDeesb keer mebegkele efJeOee keer Ske peefue Heefeee nw~ "er, efJeJeen SJeb ce=leg
mebmkeej, Fve leerve HecegKe mebmkeejesb kes yeere GjebJeesb kee Hetje peerJeve efJeYekele nw~ "er peerJeve kes DeejbYe kee G<eekeeue nw~ Fme efJevog mes peerJeve HeejcYe neslee
nw~ efJeJeen peerJeve kee GlLeeve keeue nw, peye ceveg<e ceve ceefmle<ke SJeb Mejerj mes mecHeg neskej ie=nmLe peerJeve cesb HeJesMe kejlee nw Deewj Deefvlece efJevog nw
peerJeve kee DeJemeeve~ ce=leg mebmkeej Deefvlece mebmkeej nw~
efJeefMeMeyo - heefj<ke=le, Jewefoke meeefnle, heefJe$eerkejCe, efkeMeesjeJemLee

Yetefcekee
Jeefe kees DeHeves mecegoee kee HetCe& He mes eesie meome yeveeves kes
mebmkeej Meyo kee DeLe& nw MegefkejCe DeLee&led ceve, JeeCeer Deewj GsMe mes Gmekes Mejerj, ceve Deewj ceefmle<ke kees HeefJe$e kejves kes
Mejerj kee megOeej~ nceejer meejer eJe=efleeesb kee mebesjke nceejs ceve cesb efueS efkeS peeles Les, efkebleg efnbot mebmkeejesb kee GsMe Jeefe cesb
Heueves Jeeuee mebmkeej neslee nw~ eeeerve Yeejleere iebLeesb cesb Jeefe DeYeer iegCeesb kees pevce osvee Yeer Lee~ Jewefoke meeefnle cesb mebmkeej
efvecee&Ce Hej peesj efoee ieee nw~ efnvot mebmkeejesb kee Fmecesb cenlJeHetCe& Meyo kee eeesie venerb efceuelee~ mebmkeejesb kee efJeJeseve cegKe He mes
Yetefcekee nw~ $e+iJeso cesb mebmkeejesb kee GuuesKe venerb nw, efkevleg Fme iebLe ie=emet$eesb cesb ner efceuelee nw, efkebleg Fvecesb Yeer mebmkeej Meyo kee eeesie
kes keg meteesb cesb efJeJeen, ieYee&Oeeve Deewj Deblesef mes mebyebefOele keg e%e meeceieer kes HeefJe$eerkejCe kes DeLe& cesb efkeee ieee nw~ Jeefkele kee
Oeeefce&ke ke=leesb kee JeCe&ve efceuelee nw~ epegJes&o cesb kesJeue eewle e%eesb mecHetCe& peerJeve Fvnerb mebmkeejesb mes efIeje ngDee nw~ en Jeefkele kes pevce
kee GuuesKe nw, FmeefueS Fme iebLe kes mebmkeejesb keer efJeMes<e peevekeejer kes HetJe& ner DeejbYe nes peelee nw keeesbefke ieYe&mLe efMeMeg kes efueS ceeB kees
venerb efceueleer~ DeLeJe&Jeso cesb efJeJeen, Deblesef Deewj ieYee&Oeeve efJeefYevve Hekeej kes mebmkeej efveYeeves he[les nwb efpememes ieYe& cesb ner efMeMeg
mebmkeejesb kee Henues mes DeefOeke efJemle=le JeCe&ve efceuelee nw~ ieesHeLe kee efJekeeme meJe&Lee Devegkegue efoMee cesb efveos&efMele neslee nw~ peerJeve kes
Deewj MeleHeLe yeeeCeesb cesb GHeveeve ieesoeve mebmkeejesb kes Oeeefce&ke Heleske cees[ Hej keefleHee GHekejCeesb kes meeLe mebmkeejesb kee
ke=leesb kee GuuesKe efceuelee nw~ lewefejere GHeefve<eod cesb efMe#ee meceeefHle efeeevJeeve efkeee peelee nw~ GjebJe mebmkeej pevce HetJe& mes ce=leg leke
efJeefYevve Oeeefce&ke SJeb meeceeefpeke efeeeDeesb keer mebegkele efJeOee keer
Hej Deeeee& keer oer#eeble efMe#ee efceueleer nw~
Ske
peefue Heefeee nw~ GjebJe pevepeeefle cesb GlHevve meYeer m$eer ee
Fme ekeej ie=emet$eesb mes HetJe& ncesb mebmkeejesb kes Hetjs efveece venerb
Heg
<e
kees mebmkeej keer Heefeee mes iegpejvee he[lee nw eefHe m$eer keer
efceueles~ Ssmee eleerle neslee nw efke ie=nmet$eesb mes HetJe& HeejbHeefjke eLeeDeesb
kes DeeOeej Hej ner mebmkeej nesles Les~ meyemes Henues ie=nmet$eesb cesb ner mebmkeej efJeefOe cebs leLee mebmkeejesb keer mebmLee cesb keg Devlej neslee nw~
mebmkeejesb keer Hetjer Heefle kee JeCe&ve efceuelee nw~ ie=emet$eesb cesb mebmkeejesb mebmkeej mecyevOeer keesF& efueefKele Hegmleke ve nesves kes keejCe mLeeve Yeso
kes JeCe&ve cesb meyemes Henues efJeJeen mebmkeej kee GuuesKe nw~ Fmekes kes keejCe Yeer GjeJeesb kes efJeefYevve mLeeveesb Hej mebmkeej Devegeve kee
yeeo ieYee&Oeeve, HegbmeJeve, meercebleesvveeve, peele kece&, veecekejCe, Deeeespeve efYevve efYevve Hekeej mes neslee Heeee ieee nw~ Fme DeeOeej
efve<eceCe, Devve eeMeve, et[e kece&, GHeveeve Deewj meceeJele&ve Hej essye[W mebmkeejes keer Yeer mebKee efYevveefYevve nw efkevleg Fmecesb
mebmkeejesb kee JeCe&ve efkeee ieee nw~ DeefOekelej ie=emet$eesb cesb Deblesef mes keg mebmkeej Ssmes nwb pees DeeJeMeke He mes meYeer GjeJeesb eje
mebmkeej kee JeCe&ve venerb efceuelee, keeesbefke Ssmee kejvee DeMegYe mecePee ceveeS peeles nwb "er, efJeJeen SJeb ce=leg mebmkeej~
peelee Lee~ mce=efleeesb kes Deeeej ekejCeesb cesb mebmkeejesb kee GuuesKe nw MeesOe heefJeefOe
Deewj lelmebyebOeer efveece efoS ieS nwb~ Fvecesb GHeveeve Deewj efJeJeen
mebmkeejesb kee JeCe&ve efJemleej kes meeLe efoee ieee nw, keeesbefke GHeveeve heke=efle keer nw~ MeesOe keee& kes efueS efleereke m$eesleeW kee Gheeesie
mebmkeej kes eje Jeefe yeeee& Deeece cesb Deewj efJeJeen mebmkeej kes efkeee ieee nw~ Fmekes efueS cegKele: iepesefej, hekeeefMele iebLe,
eje ie=nmLe Deeece cesb eJesMe kejlee Lee~
Mees
Oe iebLeeW kees DeOeeve kee DeeOeej yeveeee ieee nw~
mebmkeej kee DeefYeeee Gve Oeeefce&ke ke=leesb mes Lee pees efkemeer
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leLe efJeMues<eCe
GjebJe peerJeve Deveske mlejesb cesb yebe ngDee nw Deewj peerJeve kes
Heleske mlej cesb HeJesMe kejves kes HetJe& keg Ssmeer Oeeefce&ke efeeeSb keer
peeleer nw efpememes GjebJe kee Jen mlej efveefJe&Ive nbmeerKegMeer yeerle
peees~ peerJeve kee Heleske mlej Jemlegle: mebHetCe& peerJeve keer Ske leweejer
neslee nw Deewj nj Deieues mlej kes efueS He=Yetefce keer lejn keece kejlee
nw~ ener keejCe nw efke mebmkeejesb kee Ske ece yevee ngDee nw Deewj
GjebJe kee peerJeve mebmkeejesb keer SkeSke meer{er kees Heej kejlee ngDee
Deeies ye{lee nw~ Heleske mlej kee mebmkeej Jeefkele keer Deeeg kes
Devegmeej efveefMele nw~ Fme Hekeej mebmkeej GjebJe peerJeve kees Deeeg kes
Heleske cees[ Hej Ske efveefMele ue#e keer Deesj {euelee ngDee Deiemej
nesves cesb meneeke neslee nw~ GjebJe peerJeve efvecveefueefKele mebmkeejesb cesb
Deeye nw peesoe kecevee : en efeee efJeJeeefnlee kes ieYe&Jeleer nesves kes
ue#eCe efoKeueeF& He[ves Hej mecHevve efkeee peelee nw~ Fme mebmkeej kee
GsMe ieYe&mLe efMeMeg keer megj#ee kee HeyevOe kejvee nw~ Helveer kes
ieYe&Jeleer nesves kee Helee eueles ner Heefle DeHeves memegjeue Jeeueesb kees ee
memegj DeHeves meceOeer kees metefele kejlee nw efke ``Heuevee'' ieYe&Jeleer nw
Dele: peesokecevee mebmkeej nsleg DeeHe ueesie Gefele meiegve osKekej
nceejs ej HeOeeefjes~ metevee Heeves kes GHejevle ue[ kes efHelee ceeekes
cesb keg Deve ueesieesb kes meeLe ue[keer kes memegjeue Hengbeles nwb leLee
Gvnsb yeenj Ske eeF& efyee kej yew"ves kee Deeien efkeee peelee nw~
Fme yeere yeefue nsleg Ske metDej ueekej meeceves yeebOe efoee peelee nw~
metDej kees Keeves kes efueS DejJee eeJeue efoee peelee nw~ en eeJeue
GjebJeesb keer o=ef cesb Meg neslee nw~ Deye peesoe kecevee keer Hetpee nsleg
yeefue keer leweejer keer peeleer nw~ Ske Oeejoej kegune[ ueeF& peeleer nw
leLee Gmekeer Hetpee leLee metDej Hej Dele ef[ke kej Gmekeer Megef
keer peeleer nw leovlej Ske Pekes cesb kegune[ keer ceej mes metDej kee
ieo&ve kee efoee peelee nw~ metDej kes peceerve Hej efiej peeves Deewj
Heeves kes ece cesb JejJeOet oesveesb He#eesb kes ueesie neLe pees[ kej
Ke[s nes peeles nwb Deewj ceeekes keer efoMee cesb osKeles ngS ceeekes kes ieebJe
kee veece ueskej kenles nwb efke Heuee ieebJe kes efpeleves Yeer veeo, osJe,
osJelee, efHelej, YetKeerHeemeer SKe nes meye Fme e{eJes mes le=Hle nes
peees~ DeeHekes ieebJe keer Heueeb ue[keer ieYe& OeejCe keer nwb en DeeHekeer
efpeccesoejer nesleer nw efke ieYe& keer og YetleHesleesb mes j#ee kejsb~ DeeHe
ue[keer kes ieebJe keer Deo=Me Meefkeleeeb nwb Dele: DeeHe Hetpee mJeerkeej
kejsb~ Fme HeeLe&vee kee DeiegDee ue[keer kee efHelee neslee nw~ HeeLe&vee kes
GHejevle en ceeve efueee peelee nw efke ue[keer kes ceeekes kes efpeleves
osJelee, veeo, efHelej Les meYeer mebleg neskej ue[keer kee Heere es[
kej eues ieS leLee Deveesb kees Yeer FOej Ke venerb kejves osbies~ Deye
ieYe&mLe efMeMeg meefnle ue[keer Hetjer lejn memegjeue kes osJeleeDeesb, veeoesb
SJeb efHelejesb keer megj#eeIesjs cesb Dee peeleer nw~ Heee: en efeee ceeb kes
ieYe&Jeleer nesves kes leerve ceen kes Yeerlej mecHevve kej efoee peelee nw
Hele#e He mes Fme efeee kee GsMe megj#eelceke nw efke efJeMes<ekej
ceeekes kes veeo SJeb efHelejesb mes efMeMeg keer j#ee nes mekes leLee HemeJe
efveefJe&Ive Hetje nes mekes~
GjebJeesb keer ceevelee nw efke ieYe&mLe efMeMeg leerve ceen Jeleerle
kejves kes GHejevle eceMe: peerJe OeejCe kejves ueielee nwb Gmekes Debieesb
kes efvecee&Ce keer Heefeee Henues mes Meg jnleer nw~ Fme Hetpee mes ieYe&mLe
efMeMeg Hej HeYeeJe He[lee nw leLee Gmekes yeerpe cesb Des mebmkeej efveefce&le
nesles nbw~ GjebJe efevleve Fme efoMee cesb yengle Deeies nwb efke ieYe&mLe efMeMeg
Hej pees HeYeeJe He[ nw Jen pevce uesves kes GHejeble Jeefkele cesb DeefOeke
HeYeeJeer jnlee nw~ Fme Hekeej peesoe kecevee ieYe&mLe efMeMegg kes YeeJeer
peerJeve cesb Des mebmkeej kes efueS efkeee ieee Ske mebmkeej nw efpemecesb
efMeMeg kes mekegMeue HemeJe keer Yeer keecevee keer peeleer nw~ GjebJe ceeveles
nwb efke YeefJe<e kes ceeveJe kes JeefkelelJe keer jevee ieYe&mLe efMeMeg cesb ner
nes peeee kejleer nw~
veeuesove SJeb ieevogjie{ : efMeMeg kes pevce kes GHejeble
otmejer cenlJeHetCe& efeee veeuesove nw~ GjebJe ceevelee kes Devegmeej
peye leke veeuesove venerb nes peee efMeMeg Fme mebmeej kee venerb ceevee
peelee~ veeuesove keee& leHle efkeS ieS nefmeS mes ieebJe keer Je=e
veeFve ee HenveeFve Hetje kejleer nwb~ Fme efeee kees Yeer GjebJe mebmkeej
kes Debleie&le ceeveles nwb Gvekes Devegmeej Jeefkele kee kesJeue Ske pevce
neslee nw~ GjebJe Hegvepe&vce cesb efJeMJeeme venerb kejles~ Dele: Jes ceeveles nwb
efke veeuesove Jen efeee nw efpememes veJepeele DeHeves ieYe& kes mebmeej
mes ke kej ueewefkeke mebmeej cesb HeJesMe HeeHle kejlee nw~ GjebJe
peerJeveoMe&ve cesb veeue sove efeee kees ``ceeveJemebmkeej'' keer Yeer
meb%ee osles nwb~ veeue sove kes HeMeeled Iej keer keesF& ceefnuee yees kees
ieesyej kes ie{ cesb Hesbke osleer nw Deewj otmejer ceefnuee Gmes legjble G"e
uesleer nw~ Fme efeee kee DeLe& nw efke efMeMeg cenlJeHetCe& venerb nw ceecetueer
nw~ GjebJe meese kes Devegmeej Ssmee kejves mes efkemeer keer vepej venerb
ueiesieer Deewj YetleHesle Yeer Fmes GHesef#ele ceevekej Oeeve venerb osbies~
Heuele: efMeMeg keer vepejiegpej SJeb veeoesb mes j#ee nesleer jnsieer~
<eer mebmkeej : <eer GjebJe peerJeve kee HeLece cegKe mebmkeej nw~
<eer efMeMeg kes pevce kes Heee: HeebeJes/"s efove ceveeee peelee nw en
ve kesJeue Ske MegefkejCe mebmkeej nw DeefHeleg Fme mebmkeej kes GHejeble
ner efMeMeg peeefle kes meome kes He cesb ceevee peelee nw DeveLee Fmekes
Henues Jen cee$e Ske ceveg<e Lee~ DeLee&led veeue sove efMeMeg kees ceeveJe
peeefle kee ej Keesuelee nw Deewj <eer mebmkeej Gme ceveg<e kees GjebJe
peeefle kee ej Keesuelee nw DeLee&led <eer kes GHejeble veJepeele efMeMeg
``GjebJe'' nes peelee nw~ <eer kees MegefkejCe mebmkeej Yeer kenles nwb~
<eer kes efove Heele:keeue IejieebJe keer efm$eeeb Hemetlee ceeb kes meeLe
efveke kes efkemeer meesles cesb ee veoer DeLeJee leeueeye cesb mveeve kejves
peeleer nwb~ Hemetlee kes veeKetve meeHe kej Gmes nuoer Deewj lesue ueiee
efoee peelee nw~ mveeve kes GHejeble Jen meeHe Jem$e OeejCe kejleer nw~
Fme yeere meeje Iej ieesyej mes ueerHe kej Meg kej efoee peelee nw~
mveeve kej Hemetlee Deve efm$eeesb kes meeLe Iej ueewleer nw~ Deye Jen
meYeer Hekeej mes mHeMe&veere SJeb Meg ceeve ueer peeleer nw~ veoer, meesles
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ee leeueeye kes egveeJe cesb Oeeve efoee peelee nw efke en ieebJe kes yeenj
kee nes, keeesbefke Hemetlee kes mveeve kejves mes meeje leeueeye, veoer ee
meeslee kee peue ieboe ceeve efueee peelee nw~ Dele: Heeeme ener jnlee nw
efke efpemekee peue ieebJe kes efkemeer keece kes GHeeesie cesb Deelee nes Jen
otef<ele ve nesves HeeJes~ Deepe mes efMeMeg meeHe keHe[e Henve efkemeer kes Yeer
ieeso cesb pee mekelee nw~ ceeb kes neLe kee yeveeee Yeele Deepe Yeer Keeles
nwb~ eser ceeser Yeespe nes peeleer nw~ Heele: mes HeejbYe "er kee
Deeeespeve ieevesyepeeves kes meeLe meeeb YeespeYeele mes meceeHle nes
peelee nw~ en GjebJe peerJeve kee Ske DeeJeMeke mebmkeej nw Deewj
meYeer mLeeve kes GjebJeesb eje meceeve efJeefOe mes ceveeee peelee nw~ Fme
mebmkeej kee meJee&efOeke cenlJe Fme o=ef mes nw efke Fme mebmkeej kes
GHejeble veJepeele GjebJe peeefle kee meome yeve peelee nw~
veecesefHebpevee ee veecekejCe mebmkeej : efMeMeg kes pevce mes 15
efove yeeo Deewj 6 ceen kes Yeerlej efMeMeg kee veecekejCe mebmkeej efpemes
GjebJe ``veeces efHebpevee'' kenles nwb Hetje kej efueee peelee nw~ veecekejCe
kee Ske meeceeve Heeueve nw efke efpeme efove ue[kee ee ue[keer Hewoe
nesleer nw Gme efove kes veece Hej Gmekee veece He[ peelee nw, efkevleg Fve
veeceesb kes Deefleefjkele efMeMeg kee JeemleefJeke veece Ske efveOee&efjle efJeefOe
kes Devegmeej egvee peelee nw~ veecesefHebpevee GjebJeesb kee Ske cenlJeHetCe&
mebmkeej nw~ Fmekes Heers GjebJeesb kee Ske efJeefe$e peerJeve oMe&ve keece
kejlee nw efke veece eefo efHelejesb keer Fevegmeej SJeb efHelejesb keer ke=Hee
ee DevegkecHee meefnle efJeeej nes lees veece keer Hetjer meeLe&kelee nw~ efpeme
efHelej kes veece Hej yeeueke kee veece He[ peelee nw GjebJe efJeMJeeme kes
Devegmeej Gme yeeueke Hej meboefYe&le efHelej keer efJeMes<e DevegkecHee yeveer
jnleer nw~ Dele: efMeMeg kes meeLe efkeme efHelej kee meecebpeme mener nw
Deewj Gmekeer efJeMes<e ke=Hee efMeMeg kees HeeHle nesieer GjebJe Fmekee Helee
Ske efJeMes<e efJeefOe mes ueieeles nwb~ Fme efJeefOe mes en efveefMele nes peelee
nw efke keewve efHelej efMeMeg Hej efJeMes<e ke=Hee jKelee nw~
DevveHeeMeve ee HeLece DevveienCe mebmkeej : GjebJeesb cesb
DevveHeeMeve mebmkeej kee Mevew: Mevew: ueesHe neslee pee jne nw~ Jes GjebJe
HeefjJeej pees efnvogHe[esme mes HeYeeefJele nwb Deye Yeer en mebmkeej ceveeles
nwb~ en mebmkeej efMeMeg kes 6 ceen kes nes peeves Deewj Ske Je<e& kes nesves
leke keYeer Yeer ceveeee peelee nw~ Fme mebmkeej kee DeLe& neslee nw efke
yeeueke kee Mejerj Deye eceMe: me#ece nes egkee nw efke Jen "esme
Deenej ienCe kej mekelee nw~ Meejerj kes efJekeeme keer Fmes Ske
DeJemLee ceeveer pee mekeleer nw~ Hegve: efkemeer Yeer ceveg<e kes peerJeve keer
en efkeleveer cenlJeHetCe& Ievee nw efke Jen peerJeve kee Henuee Devve cegbn
cesb ienCe kejsiee Deewj Gmes DeceeMee leke Hengbeeesiee Deewj Fme Hekeej
Henueer yeej Mejerj Ske veJeerve DevegYeJe mes jesceebefele nesiee~ ener
keejCe nw efke DevveHeeMeve Ske cenlJeHetCe& mebmkeej ceevee peelee nw~
DevveHeeMeve mebmkeej Ske Delevle GHeeesieer mebmkeej nw~ Fmemes ceeb
SJeb efMeMeg oesveesb kees ueeYe Hengbelee nw~ peye efMeMeg eceMe: Devve
ienCe kejves ueielee nw lees ceeb kee ogiOeHees<eCe kece neslee nw~
Heke=eflele: : ceen kes GHejevle ceeb kes otOe GlHevve kejves keer #ecelee
Yeer Ieves ueieleer nw~ Ssmeer efmLeefle cesb eceMe: efMeMeg kee Devve Hej
Deeefele nesvee Heke=efleOece& nes peelee nw~
pe[
t e-sS[
e ee kesMeyevOeve membkeej : pe[te-sS[e ee kesMeyevOeve
mebmkeej yeeuekeyeeefuekee kes peerJeve kes Gme cees[ Hej ceveeee peelee
nw peye Jes yeeueeJemLee keer meercee Heej kej efkeMeesjeJemLee keer
onueerpe Hej HeebJe jKeles nwb~ yeeueeJemLee mes efkeMeesjeJemLee cesb HeJesMe
ve kesJeue Mejerj cesb efJeefYevve HeefjJele&veesb kee keejCe yevelee nw DeefHeleg
ceveesJew%eeefveke o=ef mes Yeer Fme keeue keer FeSb efveyee&Oe meeiejere
uenjesb keer lejn lejbefiele nesleer nwb~ efkeMeesjeJemLee cesb HeJesMe Gcebie Yejs
peerJeve cebs HeJesMe kee ue#eCe nw Deewj pet[s Sje mebmkeej Fmeer ue#eCe
kee mebkesleke nw efke yeeueke ee yeeefuekee peerJeve kes veS oewj cesb HeJesMe
kej jns nwb~ pet[s Sje kes HetJe& keesF& ue[kee ee ue[keer kebIeer kee
Heeesie venersb kej mekeleer Leer Yeues ner Gvekes kesMe iegefcHele keeesb ve nes
peee~ Fme mebmkeej kes GHejeble ner ue[kee ee ue[keer kebIeer kee
GHeeesie kejles nw~ en mebmkeej Heee: 1012 Je<e& leke keer Deeeg
kes ue[kes-ue[efkeeeW kee efkeee peelee nw~ Oegcekegef[ee ceW HeJesMe kes
efueS en DeeJeMeke Mele& nw efke ue[kee kee pet[s Sje mebmkeej
mecHevve nes egkee nes~ Fme mebmkeej kes DeYeeJe cesb ue[kee Oegcekegef[ee
ceW HeJesMe eesie venerb ceevee peelee~ Fmeer Hekeej ue[efkeeeW kees leYeer
efJeJeen eesie ceevee peelee nw peye Gvekee pet[es-S[e mebmkeej nes egkee
jnlee nw~ pet[es-S[e mebmkeej Hetje nesves kes GHejevle efpeve ue[kes SJeb
ue[efkeeeW kee en mebmkeej Hetje ngDee nw Gvekeer Deesj mes ieebJe kes meYeer
Yeweeoesb kee jele kees meecetefnke YeespeYeele neslee nw leLee jele cesb ve=le
SJeb mebieerle kee keee&ece euelee jnlee nw~
peesKeS[hee ee Oegcekegef[ee ceW HeJesMe : Iegcekeef[ee GjebJe
pevepeeefle cesb Ssmeer mebmLee nw peneb GjebJe egJekeesb kees nj Hekeej keer
efMe#ee efceueleer nw leLee Jes eneb keee&kegMeuelee Deefpe&le kejles nwb~
pet[es-S[e Ske Ssmee mebmkeej nw pees mebkesle kejlee nw efke yeeueke ee
yeeefuekee efkeMeesjeJemLee cesb HeJesMe kej jns nwb Deye Gvnsb nj Hekeej keer
efMe#eeoer#ee osveer eeefnS efpememes efke es DeHeves YeeJeer peerJeve kees
YeueerYeeBefle mebJeej mekesb SJeb peer mekesb~ Dele: ve=leieerle mes ueskej
nefLeeejesb kes eueeves SJeb efMekeej kejves kes efueS keer peeves Jeeueer
leweeefjeesb keer efMe#ee oer peeleer nw~ meeLe ner meeLe ieefCele Deewj HetJe&peesb
kes Fefleneme kee Yeer %eeve kejeee peelee nw~ Fmeer Hekeej yeeefuekeeDeesb
kees Yeer YeeJeer peerJeve kes efueS efmenmle efkeee peelee nw~ Gvnbs
ieerleve=le kes Deefleefjkele eeF& yegvevee, metle keelevee, Hetue ietbLevee,
pet[e mebJeejvee Deeefo keee& efmeKeeee peelee nw~ yeeefuekeeDeesb kees Yeer
ieefCele SJeb HetJe&peesb keer ieeLeeSb iee kej efmeKeeF& peeleer nw~ en keece
ieebJe keer Oegcekegef[ee cesb neslee nw~ Oegcekegef[ee Ske Hekeej kee ieebJe
kee efJeeeueenemue meefnle neslee nw~ Fmecesb efkeMeesjesb kes HeJesMe keer
Ske keef"ve Heefeee DeHeveeF& peeleer Leer~ efpeme Heefeee kees
``peesKeS[hee'' kenles nwb~ peesKeS[hee kee leelHee& Oegcekegef[ee cesb
HeJesMe nsleg DeHeveeeer ieF& Heefeee nw~
efJeJeen : GjebJe egJeke kece mes kece 1718 Je<e& kees Heej kej uesves
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kes GHejeble Jeen eesie ceevee peelee nw~ egJeefleeesb kees kece mes kece
1516 Je<e& keer Deeeg Hetjer kej uesveer nesleer nw~ efkevleg peesbpeesb
GjebJe meceepe veee HekeeMe osKe jne nw efJeJeen keer Deeeg eceMe:
DeefOeke nesleer pee jner nw meeLe ner efMe#eCe mebmLeeDeesb keer Deesj
GvcegKelee ye{ves mes Oegcekegef[ee kee Heeesie Yeer #eerCe neslee pee jne nw~
Deepe meeceeve peeefleeesb kes meceeve egJeke SJeb egJeefleeeB Deer Deeeg
HeeHle kejves Hej ner efJeJeen kejles nwb~ efJeJeen kes efueS oesveesb He#eesb keer
menceefle kes meeLemeeLe Oejcesme keer mJeerke=efle efJeJeen kee Ske
DeeJeMeke ceebie neslee nw~ GjebJe pevepeeefle cesb `èfJeJeen'' kees ve
kesJeue Ske mebmkeej ceevee peelee nw DeefHeleg Fmes Oejcesme keer Dee%ee kee
Heeueve kejvee Yeer ceevee ieee nw~ GjebJe HeejcHeefjke efJeMJeeme kes
Devegmeej Heleske JejJeOet kee pees[e Oejcesme kes Heeme efveefMele kej
jKee ngDee nw Deewj Gmeer kes efJeOeeve kes Devegmeej efJeMes<e ue[kes kee
efJeefMe ue[keer kes meeLe efJeJeen kee mecyevOe neslee nw~ Heee: osKee
peelee nw efke peleje Deeefo kes Deeeespeveesb kes DeJemejesb Hej efYevve
iees$eere egJekeegJeefleeeB DeeHemes cesb efceuelespegueles nwb Deewj
HesceyevOeve cesb yebOe peeles nwb~ keeesbefke iees$e SJeb peeefle kes Deefleefjkele
GjebJeesb cesb ye[s-ess kee efJeeej venerb neslee Dele: Oejcesme keer mJeerke=efle
kes GHejeble Heee: Ssmes efJeJeen mecHevve nes peeles nwb~ GjebJe pevepeeefle cesb
JewJeeefnke Oeeefce&ke ke=leesb kees oes Keb[es cesb efJeYeeefpele efkeee pee mekelee
nw : (ke) efJeJeen efveefMele kejves keer Heefeee kes Debleie&le DeevesJeeues
Oeeefce&ke ke=le SJeb (Ke) JewJeeefnke Heefeee mebyebOeer Oeeefce&ke ke=le~
ce=legmebmkeej : GjebJeOece& kee DeOeeve kejles mecee osKee ieee
nw efke GjebJeesb keer Oeeefce&ke DeJeOeejCee cesb mJeie& vejke kees keesF& mLeeve
HeeHle venerb nw, ve Hegvepe&vce cesb ner efJeMJeeme nw~ GjebJe ceevelee kes
Devegmeej ceveg<e Mejerj, peerJeve SJeb SKe mes HetCe& neslee nw~ ce=leg kes
GHejevle Mejerj kee #ee nes peelee nw, peerJe G[ peelee nw ee efJelejhegj
euee peelee nw Deewj SKe DeMe ueeske kee Jeemeer nes peelee nw~ ce=leg
mebmkeej kee leelhee& Jes efJeefOeeeB nQ efpevekes ceeOece mes cemleke keer
eee ee Gmekee SKe heeleeue ueeske ceW jnves Jeeues Gmekes cemleke
efhelejeW ceW meefcceefuele keje efoee peee~ GjebJe Oece&-oMe&ve kes Devegmeej
DeekeeMe ceW Oejcesme SJeb heeleeue ceW Gvekes efhelej (ce=le) efJejepeceeve nQ
Deewj oesveeW GjebJeeW kes megKeer peerJeve keer keecevee kejles nQ~ GjebJe
ueeskeeeejeW ceW ``ce=le mebmkeej'' kees meJee&efOeke cenlJe efoee peelee nw~
Fme meceepe kes ceeOece mes cemleke keer SKe kees heeleeue ueeske ceW jnves
Jeeues efhelejeW kes yeere hengBeeee peelee nw~ Fmes Gje@Je meceepe ceW efJeJeen
ee ``yeWpee'' keer Yeer meb%ee oer ieF& nw~ mebmkeej kes Ske ejCe
n[yees[er kees GjebJeeW ves keesne yeWpee keer meb%ee oer nw~ ce=leg mebmkeej kee
en ejCe Demenve nesles ngS Yeer cenlJehetCe& nw~
efve<ke<e&
GjebJe meeceeefpeke peerJeve mebmkeejeW mes Deeye nw~ pevce mes
ueskej ce=leeshejevle leke efJeefYeVe mebmkeejeW kes yeere GjebJe hetjer lejn
efveeefcele nw~ mebmkeejeW kes cetue ceW GjebJe Oece&-oMe&ve keer cenlJehetCe&
Yetefcekee nesleer nw~ GjebJe mebmkeej GjebJeeW kes peerJeve kees DeefOeke
meeceeefpeke SJeb efveebef$ele yeveeles nQ~ Gvekee DeeejCe MeerIe
DeehejeefOeke veneR nes heelee~ mebmkeej GjebJe mebmke=efle kee Ske
cenlJehetCe& Debie nw~ GjebJe mebmkeej, GjebJe-meeceeefpeke heefjefmLeefleeeW
kes Deveghe mJeeb efJekeefmele ngS nw~
meboYe&
1. efcebpe efoJeekej, cegC[e SJeb GjebJe kee Oeeefce&ke Fefleneme,
keuhe]pe heefyuekesMevme, efouueer, 2010
2. GheeOeee efJepee Mebkej, meeceeefpeke meebmke=efleke
ceeveJeMeem$e, keeGve heefyuekesMeve, jeBeer, 2009
3. Mecee& efJeceuee ejCe SJeb efJekece keerefle&, PeejKeC[ keer
pevepeeefleeeB, keeGve heefyueskeMeve, jeBeer, 2009
4. efmebn megveerue kegceej, PeejKeC[ heefjMe, keeGve
heefyuekesMeve, jeBeer, 2009
5. Roy S.C., The Oraons of Chotanagpur, Crown
6.
Publication, Ranchi, 2009

Ghose Abhik, History and Culture of the Oraon
tribe, Mohit Publication, New Delhi, 2003
7. cegKepeer& jJeerv SJeb heeC[se jepeJeueer, Yeejleere meeceeefpeke

mebmLeeve, efJeJeske hekeeMeve, efouueer, 1988
8. efmeevleeuebkeej meleJele, mebmkeej eefvkee, veF& efouueer,
2000
9. Yet<eCe efJeee, PeejKeC[ meceepe mebmke=efle Deewj efJekeeme,
hekeeMeve mebmLeeve, veF& efouueer, 2000
10. ieghlee Sce Sue SJeb Mecee& [er [er, Yeejleere meceepe leLee
mebmke=efle, meefnle YeJeve, Deeieje, 1988
-203-
ISSN 0974 - 200X
ceeveJe Oece& : efnvot, F&meeF& leLee Fm}ece Oece&

kes heefjhes#e ceW
[e@ ceerje osJeer Jecee&
efJeYeeieeOe#e, oMe&veMeem$e efJeYeeie
meejebMe
efnvot, F&meeF& SJeb Fm}ece Oece& DeOeelceJeeo hej DeeOeeefjle ceeveJeOece& kee heefleheeove kejles nQ ~ Jes meYeer ceveg<eeW keer cet}Yetle meceevelee ceW efJeMJeeme kejles nQ
keeeWefke meYeer ceveg<e Ske ner F&MJej keer me=ef< nQ ~ meYeer kees meceepe ceW efJekeeme kee meceeve DeJemej heehle nes SJeb GveceW es<" iegCeeW kee efJekeeme nes, ener
meYeer Oecees kee }#e nw ~ DeOeelceJeeoer ceeveJe Oece& kes Devegmeej ceveg<eeW ceW heejmheefjke mebJesoveMeer}lee kee jnvee DeefveJeee& nw ~ Fmeer mebJesoveMeer}lee kees
ye{eves kes ef}S meYeer Oecees ceW oeve kes cenJe kees heefleef<"le efkeee ieee nw ~ Oecees kee cegKe GsMe JeeJeneefjke peerJeve ceW Gve cetueeW kee meceeJesMe kejvee nw
pees ceveg<e kes meJeeb&ieerCe efJekeeme kes ef}S DeeJeMeke nw, pewmes Deeefmlekelee, DeeOeeeflcekelee, Deelce-efJemleej, kee&JeYeeJevee, mebece, mecemJejlee,
heeefjJeeefjkelee, meeceeefpekelee, Mee}ervelee, efveeefcelelee, heeceeefCekelee, efJeJeskeMeer}lee, hejceeLe& hejeeCelee SJeb heKejlee Fleeefo ~
efJeefMeMeyo - DeOeelceJeeo, $e+ef<e$e+Ce, Deheefjen, mecemJejlee

Yetefcekee
meYeer efJeMJeJeeheer Oece& DeOeelceJeeo hej DeeOeeefjle ceeveJe Oece&
kee heefleheeove kejles nQ~ meYeer ceveg<e Ske F&MJej keer mevleeve nw~ Jes
F&MJej kee DebMe nQ~ ceveg<e ceW Jes meYeer efoJe iegCe SJeb MeefeeeB yeerpe
kes he ceW efJeeceeve nQ, pees me=efkelee& F&MJej ceW nw~ DeOeelceJeeo
nceW Deheveer Deelcee kee mecceeve kejvee efmeKeelee nw~ Deheveer meee kees
es, heefJe$e SJeb efJeMJemeveere DevegYeJe kejvee efmeKeelee nw~
Gheefve<eoeW ceW Fmeer DeeMee mes kene ieee nw, G"es, peeiees Deewj
eslee kees JejCe kejes~ mJeeceer efJeJeskeevevo kenles nw ``The only
way to realize the light above you is to strike the
spiritual light within you, and the darkness of sin and
impurity will flee away. Think of your higher self, not
1
of you lower''.
eefo meYeer heeefCeeeW ceW Ske ner hejcesMJej kee hekeeMe nw, lees
nceW meYeer kes meeLe meceevelee kee JeJenej kejvee eeefnS~ epegJes&o ceW
kene ieee nw, ``mecemle peerJeeW ceW pees ceve ceW meeceYeeJe Jeeues nQ, JeneR
2
cegPekees efhee nQ Deewj GvneR keer mecheefe mewke[eW Je<e& leke jner nw~''
Deepekeue mebmeej ceW Jeehle oes<eeW kees otj kejves kee Gheee meceepeJeeo
DeLeJee meeceJeeo yeleueeee peelee nw, efkevleg eefo nce DeOeelceJeeo
keer ef mes efJeeej kejW lees DeeOeeeflceke meeceJeeo ner meeJe&Yeewce Oece&
kee DeefveJeee& heefjCeece nw~ epegJes&o ceW Deheves veeeege Yeeie mes ner
mebleg jnves kee GheosMe efoee ieee nw, ``Fme mebmeej ceW hejceelcee kees
meJe&$e Jeehle ceevekej efkemeer kes Yeer Oeve keer Fe ve kejes, efkevleg
Gleves mes ner efveJee&n kejes efpelevee Gmeves legcnejs efueS efmLej efkeee nw~
DeepeerJeve Fme hekeej kece& kejves mes ner cees#e heehle nes mekelee nw Deewj
keesF& otmeje Gheee veneR nw~''3 yeeFefyeue ceW Yeer kene ieee nw efke meYeer
hejcesMJej keer mebleeve nw~ Dele: meYeer meceeve nw~ ``legce meye Gme
efJeMJeeme kes eje pees cemeern eerMeg hej nw, hejcesMJej keer mevleeve
nes~''4 hegve: ``Deye ve keesF& entoer jne Deewj ve etveeveer, ve keesF& oeme
ve mJeleb$e, ve keesF& vej, ve veejer, keeeWefke legce meye cemeern eerMet ceW
Ske nes~''5 mevle hee@ue kes Devegmeej, ``Gmeves Ske ner cetue mes ceveg<eeW
keer meye peeefleeeB meejer he=LJeer hej jnves kes efueS yeveeF& nw Deewj Gvekes
"njeS ngS mecee Deewj efveJeeme keer meerceeDeeW kees yeeBOee nw~''6
leLe efJeMues<eCe
meYeer Oecees keer lejn Fmueece ceW Yeer Deuueen kee me=efkee=&lJe
Deewj ceveg<eeW kes yeere Yeele=lJe keer YeeJevee hejmhej mebyebefOele nw~ Gvekes
Fyeeole-mLeue ceefmpeo ceW YeeF&eejs keer YeeJevee mhe efieesej nesleer
nw~ meYeer Jeefe veceepe kes Jee hebefeye neskej Deheves jeefelee kes
heefle ke=le%elee Jee kejles nQ~ Gme mecee Gvekes yeere TBe-veere,
Deceerj-iejerye kee Deblej veneR jnlee nw~ heleske efove heeBe yeej veceepe
Deoe kejles ngS meceevelee SJeb Yeele=lJe keer YeeJevee {lej nesleer peeleer
nw~ Fme lejn ceefmpeo meceevelee kee heefMe#eCe-ie=n nw~
mecheefe kes meceeve efJelejCe kees Oece& kees Ske meeJe&Yeewce
efmeevle kes he ceW mJeerkeej efkeee ieee nw~ Deheveer Deefpe&le mecheefe
kee Ske efnmmee meeceeefpeke efnle kes efueS meceefhe&le kejvee òeve'
kenueelee nw~ mebmeej kes meYeer Oece& Fmekee meceLe&ve kejles nQ leLee
ceveg<e kes DeeOeeeflceke efJekeeme kes efueS Fmes DeeJeMeke ceeveles nQ~
oeve keer ceefncee kee JeCe&ve meYeer Oece& ievLeeW ceW efkeee ieee nw~ efnvot
Oece& ceW oeve kees hegCe ceevee ieee nw, Gmes DeeJeMeke kee&Je ceevee
ieee nw~ Gheepe&ve, GheYeesie keer lejn oeve kees Yeer peerJeveeee& kes
meeLe pees[kej jKevee eeefnS~ pees efyevee efoS Keelee nw, Gmes eesj keer
meb%ee oer ieF& nw~ meceepe ceW ceveg<eeW kes yeere Deelceerelee keer Je=ef kes
efueS oeve kees Oece& kee Ske DeefveJeee& Debie ceevee ieee nw~ efnvot Oece&
kee keesF& Yeer Jele, Devegeve oeve kes efyevee heueoeeer veneR ceevee peelee
nw~ Oeeefce&ke ke=leeW keer hetCee&ntefle hej melhee$eeW kees oeve osves kee efJeOeeve
-204-
nw~
efJekej etieeW kee keLeve nw , `Òeve oskej Deheveer Lewueer Keeueer
kej oerefpeS, Deehekee efoue Yej peeesiee~'' Oeve Gve meye JemlegDeeW kee
eesleke nw efpememes efkemeer kes DeYeeJe keer hetefe& nes~ Fmemes ceveg<e ceW
efJevecelee Deeleer nw~ meodiegCeeW kee efJekeeme neslee nw~ oeve keesF&
efJeJeskenerve efkeee veneR nw~ Jeso keer Dee%ee nw, ``Mele nmle meceenej
mene nmle mebefkej~'' DeLee&led, ns ceveg<eeW! mewke[eW neLeeW mes keceeDees
Deewj npeej neLeeW mes Gmes oeve kej oes~ meeOeveeW keer heegjlee kee ueeYe
otmejeW kees osvee ceveg<e keer eslee kee ue#eCe nw~ Deheves mJeeLees leke
meerefcele jnvee #eglee keer efveMeeveer nw~ meceepe keer megJeJemLee Deewj
heieefleMeerue meeceJeeo keer ef mes oeve keer heefkeee meceepe ceW
eueleer jnveer eeefnS~
oeve mes ceeveJeere YeeJeveeDeeW kees hees<eCe efceuelee nw~ peye Yeer
efkemeer kees keg osves keer yeele ceve ceW Deeleer nw lees Gmekes meeLe ner oee
Deewj keCee, Deelceerelee Deewj menevegYetefle kes YeeJe Yeer peeie=le nesles
nw~ YeeJeveeDeeW kee en heefj<keej Deelce-efJekeeme keer DeeJeMeke Mee&
nw~ ceveg<e kes peerJeve ceW Deelce-oMe&ve kee OJebmeelceke he#e Deheveer
yegjeFeeW mes mebIe<e& kejvee nw~ oeve Fmekee jeveelceke henuet nw Deewj
Gmemes ceveesefJekeejeW keer menpe efveJe=efe nes peeleer nw~
Deepe keer efmLeefle ceW meJees&e oeve `%eeve' kees ceeveW lees meJe&Lee
Gheege nw~ %eeve kee GsMe ceeveJe cee$e kees Ske mlej hej ueevee nw~
efnvot Oece& ceW leerve hekeej kes $e+Ce yeleueees iees nQ~ GveceW Ske $e+ef<e
$e+Ce nw~ $e+ef<e $e+Ce kees JesoeW kes DeOeeve kes eje egkeeee peelee
nw~ Jeso kee DeLe& %eeve nw~ Deepe leke nceeje pees efJekeeme ngDee,
Gmekee ese %eeve kees ner nw~ efpeme lejn nce otmejeW mes %eeve ienCe kej
efJekeefmele ngS nQ, Gmeer hekeej Deheves %eeve kee ueeYe Deve JeefeeeW
kees Yeer osvee eeefnS~en nj efJeeeMeerue Jeefe kee kele&Je nw efke Jes
meceepe ceW Deheves %eeve kee efpelevee DebMe oeve kej mekeles neW, DeJeMe
kejW~ %eeve oeve ceveg<e kees mevceeie& keer Deesj ues peeves kes efueS efkeee
peelee nw, FmeefueS en Deve oesveeW keer Dehes#ee DeefOeke meeLe&ke neslee
nw~
F&meeF& Oece& ceW Yeer meJe&$e oeve kees ceveg<e kee Oeeefce&ke kele&Je
yeleueeee ieee nw~ yeeFefyeue ceW kene ee nw ``pees keesF& legPe mes ceeBies
Gmes os Deewj legPemes GOeej uesvee eenW, Gmemes cegBn ve cees[~''7
hegve: ``hejvleg peye let oeve kejs lees lesje oeefnvee neLe kejlee nw,
Gmes lesje yeeeeB neLe ve peeveves heeS~ leeefke lesje oeve ieghle jns
Deewj leye lesje efhelee pees ieghle ceW osKelee nw, legPes heefleheue
osiee~''8 F&meeF& Oece& ceW Devevle peerJeve keer heeefhle kes efueS oeve SJeb
Deheefjien kees DeeJeMeke ceevee ieee nw~ peerJeve keer heeefhle kes efueS
oeve SJeb Deheefjien kees DeeJeMeke ceevee ieee nQ~ F&mee cemeern kenles
nQ, `èefo let efme nesvee eenlee nw, lees pee, Dehevee ceeue yese
kej kebieeueeW kees os, Deewj legPes mJeie& ceW Oeve efceuesiee Deewj
Deekej cesjs heers nes ues~''9 hegve:, ``leye eerMeg ves Deheves esueeW
mes kene, ceQ legPe mes mee kenlee ntB efke OeveJeeve kee mJeie& kes
jepe ceW heJesMe kejvee keef"ve nw~ efhej legPe mes kenlee ntB efke
hejcesMJej kes jepe ceW OeveJeeve kes heJesMe kejves mes TB keer
metF& keer veeWke ceW mes efvekeue peevee menpe nw~''
Deve meYeer Oecees ceW Yeer Deheefjien kees Ske cenJehetCe& Oeeefce&ke
efveece ceevee ieee nw~ Deheveer DeeJeMekelee mes DeefOeke mecheefe kes
mebee keer efveboe meYeer Oeeefce&ke mecheoee kejles nQ~ heefjien kees heehe
ceevee ieee nw~ mecheoe kee ve lees DeveeJeMeke Gheeesie efkeee peeS
Deewj ve Gmes Ske mLeeve hej Skeef$ele nesves efoee peeS~ Skeef$ele
mecheoe Deveske ogJe&meveeW SJeb efJeke=efleeeW kees pevce osleer nw~ Deheves
Gheeesie mes yeeer ngF& mecheefe kees melheJe=efleeeW kes mecyeOe&ve ceW ueieevee
eeefnS~
DeemLee mebke kes efveJeejCe leLee DeOeeeflceke cetueeW keer
heefleehevee kes efueS Oeeefce&ke efmeebleeW kee hegveefve&Oee&jCe Fme hekeej
efkeee peevee eeefnS efke Gmekeer Gheeesefielee mecePeves Deewj Gmes
JeJenej ceW Gleejves ceW meeceeve Je=ef kees Yeer efkemeer lejn keer
keef"veeF& veneR nes~ leke& SJeb leLeeW keer kemeewer hej kemes efmeevle ner
Deheveer heeceeefCekelee SJeb Gheeesefielee efme kej mekeles nQ~ Oece& kee
ue#e JeefelJe heefj<keej SJeb ceeveJelee kee efJemleej nw~ Fmekes efueS
JeJeneefjke peerJeve ceW Gve efmeevleeW kee meceeJesMe kejvee eeefnS
efpememes JeefelJe es SJeb heefj<ke=le yeves~ Jele&ceeve heefjefmLeefle SJeb
DeeJeMekelee kees Oeeve ceW jKeles ngS GheeesefieleeJeeoer ef mes ceeveJe
Oece& kes MeeMJele efmeevleeW kees eewon met$eeW ceW yeeBe ieee nw :1. Deeefmlekelee F&MJej efJeMJeeme ceeveJeere veweflekelee kee cesoC[ nw~ kece&heue
ceW efJeMJeeme, veerefle, ceeee&oeDeeW kee heefjheeueve leYeer mebYeJe nw peye
en { efJeMJeeme nes efke keesF& meJe&Jeeheer meJe&meceLe&ke meee Fme
me=ef kee mebeeueve kej jner nw~ F&MJejere Meemeve ceW DeemLee ner
ceveg<e kees kegceeie&ieeceer nesves mes yeeeleer nw leLee meodceeie& hej ye{ves
keer hesjCee osleer nw~ ener Jen DebkegMe nw pees ceveg<e kees mevceeie&ieeceer
yeveees jKe mekelee nw~ meeceeefpekelee, megJeJemLee, Fve veerefle,
ceee&oeDeeW kes heeueve SJeb Gvekes heefle efveeJeeve jnves hej ner efkeer
jn mekeleer nw~ mJeseeeefjlee, Deveerefle DeeejCe kee keejCe Fme
efvee kee DeYeeJe nw, efpemekes keejCe heefjJeej SJeb meceepe efJeien kes
keieej hej pee hengBelee nw~ meceLe& meee, Gmekeer kece&JeJemLee ceW
efJeMJeeme ner ceveg<e peeefle kees Deveerefleege kecees& mes yeeees jKe
mekelee nw~
2. DeeOeeeflcekelee Deheveer cetue meee SJeb Gmekeer meceLe&lee ceW Det efJeMJeeme ner
Jen DeeOeej nw, pees meceie heieefle kee eje Keesue oslee nw~ en DeelceefJeMJeeme Jeefe kees Deelce-efve yeveelee nw leLee Deelce efJemleej keer
hesjCee oslee nw~ F&MJej kes meceeve Deelce-meee kees heefJe$e SJeb Jeeheke
ceeve uesves hej mebkeerCe&leeDeeW kee yebOeve Demee nes peeles nQ~ efMelee,
meppevelee, Meeueervelee, meoelee, efvee, Goejlee pewmeer
melheJe=efleeeW mes Devlejelcee kees Deuebke=le kejves keer Gcebie G"leer nw~
-205-
Deelce megOeej, Deelce efJekeeme SJeb Deelce efvecee&Ce kes ef$eefJeOe heelve
eue he[les nQ~ ueesYe, ceesn, Jeemevee, le=<Cee keer heefjefOe mes TBes
G"kej ueeske-cebieue kes efueS Deheveer #eceleeDeeW kee efveeespeve nesves
ueielee nw~ en Glke= YeeJevee ner Jeefe kees es SJeb meceepe kees
mecegVele yeveeleer nw~
3. Oeeefce&kelee Oeeefce&kelee mes DeefYeheee kee&JehejeeCelee mes nw~ heeefjJeeefjke
ner veneR, vewefleke SJeb meeceeefpeke kele&JeeW kee heefjheeueve Yeer
DeeJeMeke nw~ Deheves leLee otmejeW kes heefle oeefelJeeW kee efveJee&n ner
Oeeefce&kelee nw~ ceveg<e kees F&MJej heoe #eceleeSB Keeves-heerves, ceewpecepee ceveeves kes efueS veneR, es keeees& kes efueS efceueer nw~ DeeoMe&
SJeb efmeevleeW mes Yeje-hetje peerJeveeeheve kejles ngS mebmeej kees
mecegVele yeveeves kes efueS melele heelveMeerue jnvee ner ceveg<e kee ue#e
nw~ Oeeefce&kelee kee GsMe heLee-hejchejeDeeW kes yevOeve ceW peke[vee
veneR, Jejve Gme kee&Je YeeJevee kees meekeej kejvee nw efpememes mecemle
ceeveJe-peeefle kee keueeCe neslee nw~
4. heieefleMeeruelee Mejerj kees mJemLe jKeves leLee DeLe& Gheepe&ve kejves kes meceeve
en Yeer DeeJeMeke nw efke %eeve, DevegYeJe SJeb efkeesCe kee
efJekeeme, heefj<keej efkeee peee~ Deeeflceke heieefle ner ceveg<e keer
JeemleefJeke heieefle nw~ Fmekes efueS Deelce meceer#ee, Deelce efevleve
DeeJeMeke nw~ ceveg<e peerJeve kee heeespeve mecePe ceW Dee peeves hej
#eceleeDeeW kee efveeespeve Jeefeiele meercee ceW Deeies ye{kej ceeveJe cee$e
kes GlLeeve kes efueS nesves ueielee nw~ Deelce efJemleej keer GheueefyOe ner
heieefleMeeruelee kee heefjeeeke nw~ Deelce efJemleej keer Glke= YeeJevee
otmejeW mes mvesn-meewne& kes met$eeW ceW Deeye kejleer nw, mecemle
ceeveJepeeefle kees Skelee kes met$e ceW yeeBOe mekeves ceW en Glke= YeeJevee
ner meceLe& nes mekeleer nw~
5. mebeceMeeruelee Mejerj SJeb ceve kees mJemLe SJeb meblegefuele mebece eje ner jKee
pee mekelee nw~ FefveeB kee ogheeesie jesie-keuesMeeW kees meeLe ueskej
heke neslee nw~ Deenej-efJenej kes efveeceeW kee heeueve ve kejves hej
Mejerj keer peerJeveerMeefe #eerCe he[leer peeleer nw~ mJeemLe j#ee kes efueS
yeeee& kee heeueve Deefle DeeJeMeke nw~
Mejerj DemJemLe neslee nw - FefveeW kes ogheeesie mes Deewj ceve
Deefevle efevleve mes~ ceeveefmeke JeefYeeej Meejerefjke yeyee&oer mes Yeer
yegje nw~ FmeefueS ceve kees Glke= efevleve keer Deesj cees[e peee~
Mejerj Deewj ceve kes meceeve Oeve kee mebece Yeer Glevee ner DeeJeMeke
nw~ yeueJeeve, efJeeejJeeve Deewj OeveJeej Mejerj, ceve SJeb Oeve kes
mebece keer ner GheueefyOeeeB nQ~
6. mecemJejlee meheueleeSB ceeveefmeke mevlegueve hej ner DeJeueefcyele nw~
mecemJejlee Gme ceeveefmeke efmLeefle kee veece nw efpememes ceveg<e nj
hekeej keer heefjefmLeefleeeW ceW meblegueve yeveees jKelee nw~ heefleketueleeDeeW
ceW Yeer efvejeMee ve nesvee, DeeMeeJeeoer efkeesCe yeveees jKevee mJemLe
ceve kee heefjeeeke nw~ DeYeeme eje keesF& Gmes mJeYeeJe kee Debie
yevee mekelee nw~ mebmeej ceW efpeleves Yeer ceneve keee& ngS nQ DeLeJee
efpeleves Yeer ceneheg<e ngS nQ GveceW mecemJejlee kes iegCe DeJeMe jns nQ~
Fmekee DeJeuecyeve ueskej heleske #es$e ceW Deeies ye{e pee mekelee nw~
7. heeefjJeeefjkelee Jeefe Deewj meceepe kes ceOe keer ke[er heefjJeej nw~ meceepe
ess-ess heefjJeejeW kee mecetn nw~ Gmes efJekeefmele SJeb megmebmke=le
yeveeves kee nj mebYeJe heeeme efkeee peee, hej heelveeW keer meercee eneR
leke ve jKeer peee~ Ske ye[e heefjJeej Yeer nw, efpemes efJeMJe heefjJeej
kene pee mekelee nw~ Deheveer YeeJevee kees efJeMJe heefjJeej ceW Ieguee osvee
ner heeefjJeeefjkelee kee ejce ue#e nw~ JemegOewJe keggcyekeced keer
YeJelee Fme es YeeJevee ceW ner efveefnle nw~ Fmekes efueS Mejerj mes peg[s
heefjJeej mes Deeies ye{kej efJeMJe heefjJeej kes efueS Deheveer #eceleeDeeW
kee efveeespeve kejvee ner ceveg<e peerJeve kee ue#e nw~ Jeefe meceepe ceW
Fme YeeJevee kees meekeej kejves mes mJeieer&e heefjefmLeefleeeW kee me=peve
mebYeJe nw~
8. meeceeefpekelee meceepe mes megKe-megefJeOeeSB heehle kejves SJeb mecegVele yeveves kes
keejCe ceveg<e hej meeceeefpeke GejoeefelJe Yeer nesles nQ~ Gvekees
efveJee&n kejvee Ske vewefleke oeefelJe nw~ heeefjJeeefjke, veeieefjke
kee&JeeW kes heeueve SJeb veerefle-ceee&oeDeeW kes DevegMeerueve mes ner
meceepe kees megJeJeefmLele jKee SJeb mecegVele yeveeee pee mekelee nw~
otmejeW kes meeLe Jener JeJenej efkeee peee pees nce otmejeW mes Dehes#ee
kejles nQ~ Fme kemeewer hej ner veweflekelee SJeb meeceeefpekelee kes leJeeW
kees De#egCCe yeveees jKee pee mekelee nw~ heeefuele kegjerefleeeW,
DeveweflekeleeDeeW, iet{ ceeveleeDeeW kee Gvcetueve Yeer Glevee ner
DeeJeMeke nw efpelevee efke meeceeefpeke kele&JeeW kee efveJee&n~
efMeeeej, meodJeJenej, meecetefnkelee Deewj veeieefjlee keer heJe=efleeeW
kees Deheveeves mes ner meceepe kees es yeveeee pee mekelee nw~
9. Meeueervelee Meeueervelee JeefelJe kee DeeYet<eCe nw~ eesieleeSB - heefleYeeSB
Yeer leYeer mecceeve kes eesie nesleer nw peye JeJenej ceW meppevelee kee
meceeJesMe nes~ otmejeW kes mecceeve keer j#ee SJeb Deheves kees Gle
Denbkeej mes yeeees jKevee ner Meeueervelee nw~ Mejerj, Jee SJeb Jemleg
keer mJemLelee SJeb megJeJemLee Yeer Fmeer kee Debie nw~ Demle-Jemle
kehe[s, JemlegSB, ceveg<e kes hetn[heve kee heefjee osles nQ~ FveceW
meeoieer SJeb megefe kee meceeJesMe nesvee eeefnS~ JemlegDeeW keer
megJeJemLee Deevleefjke megefe kee heefjee osles nQ~ yeee peerJeve kece
megJeJeefmLele SJeb Devle: peerJeve meppevelee mes Yeje-hetje nes~
Meeueervelee kee ener ue#e nw~
10. efveeefcelelee mecee SJeb ece kee mevlegueve Jen Deenej nw efpemehej meYeer
meheueleeSB efkeer nQ~ efveeefcele efoveeee& SJeb GmeceW ece kee
efveeespeve heieefle kee ceeie& heMemle kejlee nw~ heleske keee& kees heeflee
kee heMve yevee kej FmeceW ceveeseesie ueieeves mes Gmekeer meheuelee
-206-
DemebefoiOe yeve peeleer nw~ ceveeseesie hetJe&ke efkeee ngDee nj keee&

megefe kee heceeCe oslee nw~ mecee keer yeyee&oer Jemlegle: peerJeve keer
yeyee&oer nw~ peerJeve kee cenJe mecePeves Jeeues Fme mecheoe kee Yejhetj
meogheeesie kejles nQ~ heeefjJeeefjke oeefelJeeW kes Deefleefje mecee SJeb
ece kee efveeespeve meeceeefpeke kele&JeeW kes efveJee&n kes efueS nesvee
eeefnS~
11. heeceeefCekelee Oeve mecyevOeer F&ceeveoejer SJeb kele&Je mecyevOeer efpeccesoejer kee
mecevJee efkemeer Yeer Jeefe kees heeceeefCeke SJeb heefleefle kejlee nw~
Yeewefleke peerJeve ceW Yeer Jes ner meheue nesles nQ, pees heeceeefCeke SJeb
Deheves kele&JeeW kes heefle peeieke nw~ JeJemeee ceW Yeer Jes ner meheue
nesles nQ pees JemlegDeeW kes mlej SJeb keercele kes efJe<ee ceW heceeefCeke nQ~
keeees& kes heefle efpeccesoej JeefeeeW keer ner nj peien ceeBie nesleer nw~
Ssmes Jeefe ner peve ee kes hee$e nesles nQ~ meceepe kee meneesie GvnW
efceuelee nw~ veerefleege Oece& kee Gheepe&ve ner veneR, Gmekee Ske Yeeie
meceepe kes efueS Deefhe&le kejvee Yeer DeeJeMeke nw~ kece-mes-kece ceW
Dehevee iegpeeje kejvee SJeb yees Oeve kees ueesie cebieue kes keeees& ceW
ueieeves keer Goee YeeJevee ner ceveg<e kees cenevelee keer Deesj Deiemej
kejleer nw~
12. efJeJeskeMeeruelee Deewefele Deveewefele kes yeere Devlej kej mekevee efJeJeske ef
mes ner mebYeJe nw~ heeefuele efkeleveer ner ceeveleeSB, DevOehejchejeSB,
kegjerefleeeB Ssmeer nesleer nQ pees kemeewer hej kemeves hej nj ef mes
Devegheeesieer efme nesleer nQ, efkevleg uecyes mecee mes meceepe ceW eueer Dee
jner nw, Fme keejCe GvnW es[ves kee meenme veneR neslee nw~ en meenme
efJeJeske kes hekeeMe ceW ner GlheVe nes heelee nw~ efJeJeske Meefe keer hesjCee
mes ner ceveg<e mebkeerCe& mJeeLe&hejlee mes efvekeuekej hejceeLe& heeespeveeW
keer Deesj ye{lee nw~ ce=leke Yeespe, heMegyeefue, onspe-heLee, Yetle-hesle,
esvee-eskee, heefuele peesefle<e, YeeieJeeo pewmeer efkeleveer ner
DebOehejchejeSB, ceeveleeSB meceepe kees uecyes mecee mes pepe&j yeveeleer
eueer Dee jner nQ~ efkevleg hegjeleve kes veece hej GvnW es[ves kee heeeme
veneR neslee nw~ Fvekee Gvcetueve lees efJeJeske kes DeJeuecyeve mes ner mebYeJe
nw~
13. hejceeLe& hejeeCelee meceepe ceW Jeehle heer[e-heleve kes efveJeejCe kes efueS Deheves
mecee, ece, Oeve, heefleYee, eesielee kees ueieevee hejeceeLe& hejeeCelee
nw~ Fme #es$e ceW pees efpelevee ye{e-e{e Devegoeve hemlegle kejlee nw, Jen
Gmeer Devegheele ceW Deeeflceke heieefle kee DeefOekeejer yevelee nw~
Gheemevee, meeOevee kee ue#e Devle: kejCe ceW Fmeer hejceeLe& Je=efe kees
hewoe kejvee nw~ keCee mes Yejs oe otmejeW keer mesJee SJeb meneesie
kejves ceW efpeme Deevevo keer DevegYetefle kejles nQ Jen Deve efkemeer Yeer
Jemleg ceW heehle kej mekevee mebYeJe veneR nQ~
14. heKejlee heKejlee kes DeYeeJe ceW Deveeve iegCe Yeer Deheveer Gheeesefielee
SJeb cenee Kees yew"les nQ~ meppevelee, vecelee, Goejlee, mesJee pewmes
iegCe meenefmekelee SJeb efveYeer&kelee kee ner DeJeuecyeve heekej Deheveer
ieefjcee De#egCCe yeveees jKe mekeles nQ~ oyyet, Yeer Jeefe efkelevee
Yeer meppeve keeeW ve nes, DeeJebveereleeDeeW kes efJejesOe kee meenme veneR
pege heelee~ ener keejCe nw efke Jen Deheveer Meeueervelee SJeb Goejlee
kee ueeYe meceepe kees veneR os heelee~ ess-ceess henej Yeer Jen menve
kej heeves ceW DemeceLe& neslee nw leLee Deveerefle kes mece#e efmej Pegkee oslee
nw~ Fme ef mes Deve meYeer iegCe heKejlee kes DeYeeJe ceW DeOetjs SJeb
Dehebie nQ~ DeeleleeFeeW, DeveeeeefjeeW keer mebKee Deuhe nesleer nw,
efkevleg meenme kes keejCe Jes Deheves ue#e kees heehle kejves ceW meheue
jnles nQ~ DeeOeeeflceke efoMee ceW heieefle kejves JeeueeW kes Deve iegCeeW kes
meceeve heKejlee kee DeJeuecyeve DeeJeMeke nw~
efve<ke<e&
Deepe mechetCe& efJeMJe YeeweflekeJeeo mes heYeeefJele nw~ megKemegefJeOee kes meeOeveeW ceW Je=ef nes jner nw~ DeeefOekeeefOeke Oeveepe&ve SJeb
Gmekes DeveeJeMeke mebee keer heJe=efe kes keejCe Jeefe kee efJeJeske
kegbef"le nes ieee nw~ ueesie meeOeve kes Deewefele SJeb Deveewefele hej
efJeeej kejves keer DeeJeMekelee kee DevegYeJe veneR kejles nQ~ Fmemes
Oeveer Deewj efveOe&ve kes yeere kee Devlej ye{lee ner pee jne nw~ vewefleke
SJeb Oeeefce&ke cetue efmehe& efmeevle kes efJe<ee jn ieS nQ~ JeeJeneefjke
peerJeve ceW GvnW DeJeebefle mecePee pee jne nw~ meeoe peerJeve Ge
efJeeej efmehe& he"ve-hee"ve kee ner efJe<ee yeve ieee nw~ nceejer veeer
heer{er efoiYeefcele nes ieeer nw~ Dele: Deepe Fme yeele keer cenleer
DeeJeMekelee nw efke DeOeelceJeeoer ceeveJe Oece& kes efmeevleeW kees hegve:
heefleeefhele efkeee peeS~ Fmemes ueesieeW ceW mJeeLe&hejlee meceehle nesieer
leLee hejceeLe&hejeeCelee keer Je=ef nesieer~ Deepe kes egie keer efJeefYeVe
mecemeeDeeW kee meceeOeeve Oece& SJeb DeOeelce kes eje ner mecYeJe nw~
Dele: veF& heer{er keer efoMeenervelee kees meceehle kejves kes efueS, ceeveJe
peeefle kees YeeweflekeJeeo kes GlheVe efJe#eesYe SJeb leveeJehetCe& peerJeve mes
cegefe efoueeves kes efueS Gheeg&e ceeveJeere cetueeW keer hegve&mLeehevee
DeeJeMeke nw~
meboYe&
1. John Yale (Editor), What Religion is in the words of
Swami Viveknand, Phoenix House Ltd., London, p 7
2. epegJes&o, 19:46, hekeeMeke - mebmke=efle mebmLeeve, KJeepee

keglegye (Jesoveiej), yejsueer, Gej heosMe
3. epegJes&o, 4:1-2, Jener
4. ieueefleeeW, 3:26, Oece&Meem$e DeLee&led hegjevee Deewj veee Oece&
efveece, Yeejle uebkee yeeFyeue meefceefle, S/1, cenelcee ieeBOeer
ceeie&, yebieueewj - 1
5. ieueefleeeW , 3:28, Jener
6. hesefjleeW kes veece, 17:26, Jener
7. ceeer, 5:42, Jener
8. ceeer, 6:3-4, Jener
9. ceeer, 19:21, Jener
10. ceeer, 19:23-24, Jener
11. kegjeve cepeero, 73:20, cekeleyee Deuenmeveele, jecehegj,
Gej heosMe
12. kegjeve cepeero, 98:5, Jener
-207-
ISSN 0974 - 200X
Yetceb[ueerkejCe kee oewj, pevemebeej ceeOece Deewj efnvoer

[e@ efceefLeuesMe
efnvoer efJeYeeie
jeBeer efJeMJeefJeee}e, jeBeer~
meejebMe
Yetceb[ueerkejCe kes oewj ceW efnvoer pevemebeej kee meMee ceeOece yevekej GYejer nw~ pevemebeej kes nj heehe Fueskeê@efveke, efheb ceeref[ee, sueerefJepeve,
jsef[ees, efmevescee, efJe%eeheve ceW efnvoer Deheveer heke=efle kes efnmeeye mes ieefleMeerue nw~ keF& egveewefleeeB Fme jemles ceW Dee Ke[er ngF& nw~ efnbieefueMeerkejCe mes efnvoer
keg Deheer nes ieF& nw~ Yee<eeiele Meglee kes meJeeue kees es[ Yeer os lees efnvoer kes Meyo SJeb DeLees& kes cece& keer efceer heueero Fme efnbieefueMeerkejCe kes keejCe
nes jner nw~ Meyo heeesie keer DemeeJeOeeveer mes efnvoer kee cetue mJehe Deenle nes jne nw~
efJeefMeMeyo - Yetceb[ueerkejCe, vetpe Sveeefueefmeme, Yeeef<eke Dejepekelee, meebmke=efleke $eemeoer

Yetefcekee
keee efnvoer Yee<eer hee"keeW/eesleeDeeW/oMe&keeW kees peeves-mecePes
efyevee Gvekes meeLe&ke hekeeMeve / hemeejCe mebYeJe nw?
Yetceb[ueerkejCe kes DeeheeOeeheer Jeeues oewj ceW he$ekeeefjlee
ke
ee efnvoer ceW Fleveer #ecelee nw efke metevee keebefle kes oewj ceW
`ceeref[ee' keer meb%ee heehle kej egkeer nw Deewj yeermeJeeR meoer keer
hemeejCe kes Ske vees egie ceW, veF& egveewefleeeW kee cegkeeyeuee kej
DeeefKejer oneF& mes ueskej 21 JeeR meoer kes heLece oMeke kes Deblejeue
mekes?
ceW efnvoer kes DeKeyeejeW Deewj Deve pevemebeej ceeOeceeW keer Yee<ee ceW
Jeeheke heefjJele&ve osKeves ceW Deees nQ~
Deiej efnvoer ceW #ecelee nw Yeer lees keee Gmes yejlevesJeeuee meceepe
Deewj mecegoee meecege efnvoer kees Deheveer Melees Deewj pejleeW
sueerefJepeve ewveueeW keer mebKee ceW efpeme no leke Je=ef nw, Jen
kes
Deveghe efJekeefmele nesles osKevee eenlee nw?
keF& ceeceueeW ceW DeeMe&eefekele kejlee nw~ Deye Ske yeej ceW meejs
ewveueeW kes veece eeo kejvee ee efueKe heevee Yeer mebYeJe veneR jne~ efnvoer Yee<eer pevelee eefo Ssmeer Fe heeueleer Yeer nw lees keee
ueieYeie heleske DeKeyeej Deewj ewveue kes keF&-keF& mebmkejCe Deewj
MenjeW keer Debiespeerhejmle JeJemLee Ssmee nesves osieer?
#es$eere ewveue nQ~ Fvekes mebmkeejCeeW Deewj #esef$ee ewveueeW kees osKeW lees
Fleves meejs heMveeW kes meeLe ueeKe kes kee meJeeue en Yeer nw efke
helee euelee nw efke efpeleves DeKeyeej, heef$ekeeSB, jsef[ees Deewj keee efnvoer Yee<ee, veF& lekeveerke, vees pevemebeej ceeOeceeW kes
sueerefJepeve ewveue nQ, efnvoer kes ueieYeie Gleves ner he nQ~ nj keesF& Deveghe Kego kees {eueves ceW keeceeeye ngF& nw ee nes jner nw? vees
Dehevee `neGme meFue' efnvoer hej ueeoves kees Deeceeoe nw~ efnvoer kees jepeveerefleke, DeeefLe&ke Deewj lekeveerkeer JeeleeJejCe ceW efnvoer keewve-meer
ueskej pees Yeer ueesie efebleveMeerue nQ, Gvekeer Deesj mes es meJeeue jCeveerefle Deheveees? Jen Deve Yee<eeDeeW kes MeyoeW keer DeeJeke kees
Dekemej G"ees peeles nQ efke keee es efnvoer kes efueS mebke keer metevee yesjeskeeske peejer jnves os ee Gvemes otjer yeveees jKes?
nw ee efnvoer mebkeceCe kes oewj mes iegpej jner nw ee efhej en Yeer keee leLe efJeMues<eCe
efnvoer Fve yeoueeJeeW Deewj heeesieeW kes yeere Dehevee DeefmlelJe yeeees meceeeejhe$eeW keer efnvoer
jKeves ceW keeceeeye Yeer nesieer? mee kenW lees mecekeeueerve oewj ceW
Jemlegle: efnvoer Yee<ee kee mJehe ceeref[ee ceW yengmlejere nes
efnvoer keer jen ceW veeer egveewefleeeB Ke[er nQ~ Fme meboYe& ceW en kenvee ieee nw~ Ske lees efnvoer kes DeKeyeejeW ceW Debiespeer MeyoeW kee Fmlesceeue
peeoe Gefele nesiee efke mecemee efmehe& efnvoer Yee<ee kes heeesie keer pejle - yespejle ye{lee ngDee efoKe jne nw lees otmejer lejhe peveveneR Jejved Gmekeer hengBe keer Yeer nw~ DeKeyeejeW Deewj ewveueeW kes Yee<eeDeeW kes MeyoeW kees Yeer Gheeesie ceW ueeee pee jne nw~ FmeceW Ske
DeueeJee `Fbjves' Deewj `yuee@ime' ves Yeer efnvoer kes efueS DeJemej kes mlej Deewj Yeer nw efke keF& MeyoeW kes mJehe ner yeoue efoes pee jns nQ
meeLe egveewefleeeB Yeer Ke[er keer nQ~
Deewj yeoueeJe ceW Ske efpeo kes DeueeJee Deewj keg Yeer veneR nw~ pewmes efnvoer Yee<eer pevelee Deewj efnvoer - mesJeer pevemebeej ceeOeceeW keer òwefveke peeiejCe' `j' kees `jo' efueKelee nw~ Deye es keewve yeleees
efnvoer osKekej Deepekeue efpeve hecegKe meJeeueeW mes petPe jns nQ, Gvekeer efke j peye jo nes peeSiee lees efhej jo-omle kes efueS keewve mee veee
meteer yeveeSB lees keg eeW nesieer Meyo nce {tb{sieW~ Ssmes GoenjCe Ske - oes veneR keF& efceue pee mekeles
pevemebeej ceeOeceeW keer efnvoer kewmeer nes? mebmke=le ee Got& kes
nQ~ Yeejle kes meyemes ye[s meceeeejhe$e mecetn kee DeKeyeej òwefveke
efveke keer ee efhej Debiespeer mes Jen oesmleer ieeB" ues?
Yeemkej' (22 Deiemle, 2010 mes jeBeer mes Yeer hekeeefMele nes jne
efnvoer kes hee"ke/eeslee/oMe&ke metevee keer YetKe kees Debiespeer ceW
nw) ceW lees efnvoer kes meeLe efKeuee[ kee Degle oewj euee ngDee nw~
GheueyOe meceeeej-meeceieer kes DevegJeeo cee$e mes Meeble kej ueW?
Fme DeKeyeej ceW meerOes-meerOes Debiespeer kes Meyo osJeveeiejer efueefhe ceW
-208-
Meer<e&keeW ceW heege nesles nQ~ 25 efmelebyej, 2010 kes DeKeyeej kes
henues he= hej je<êre KesueeW kes ueves kes meceeeej kee Meer<e&ke osKeW
- èfhej ues iescme, Mesce-Mesce'~ yeele eneR Kelce veneR nesleer - Fmeer
efove kes DeKeyeej kes eewLes he= hej heer Keyej kes Meer<e&ke kees osKeW `jeBeer efJeefJe kes kee@uespeeW ceW mesj nQ 15 ueeKe kee@efheeeB mketveer
ceW hee@yuece'~ Deye Fmes nce keee kenWies? keee `mesj', `mketveer',
`hee@yuece' kes heee&e efnvoer ceW veneR nQ? Yeemkej jefJeJeej kees Deheves
yewvej kes Thej yepeehlee SUNDAY efueKelee nw~ ojDemeue, peye
mes Jewefeke hetBpeerJeeo kee oewj Meg ngDee nw, leye mes DeKeyeejeW (ye[s
IejeveeW kes DeKeyeejeW ceW peeoe) ceW Kego kees ìueesyeue yeveeves Deewj
efoKeeves keer nes[ ueieer nw~ Deye es ye[s DeKeyeej Jeeues meceeeej
efJeMues<eCe veneR `vetpe Sveeefueefmeme' kejves ueies nw~ `KegMeKeyejer'
kees ìeg[ vetpe' yeveekej megveeves-he{eves ueies nQ~ ye[ DeKeyeejeW (Kego
kees pees je<êre kenles nQ) kes cegkeeyeues #es$eere Deewj ceeOece-efJee
Jeeues DeKeyeej Yeer Kego kees heers jKeves kees leweej veneR nw~ #es$eere
DeKeyeejeW ceW peevee-heneevee veece nw -`heYeele Keyej' Fmekee oeJee
DeKeyeej veneR Deeboesueve kee Yeer nw, uesefkeve efnvoer keer Debiespeer MeyoeW
mes Gheke=le (?) kejves DeefYeeeve ceW en Yeer heers veneR nw~ `heYeele
Keyej' ceW 25 efmelebyej, 2010 kees heer Keyej `mejW[j kejvesJeeues
vekemeefueeeW kes efueS Deueie pesue : [erpeerheer' Fmekeer lemoerke kejlee
nw~ Flevee ner veneR peve-Yee<eeDeeW mes pees Meyo efuees pee jns nQ Gvekes
DeLe& Deewj DeeMee yeoue pee jns nQ~ eeW Ske yeele eneB ken osvee
pejer peeve he[lee nw efke peveYee<eeDeeW mes MeyoeW kees uesvee efnvoer kees
mece= yevee jne nw~ efkebleg Fmekeer eee& Deeies~ PeejKeC[ kes
DeeefoJeemeer mecegoee ceW heeefuele Meyo nw - `meWoje', efpemekee DeLe& nw
- èfMekeej'~ Fme Meyo kee Fmlesceeue pebieueer peeveJejeW kes meecetefnke
efMekeej kes meboYe& ceW neslee nw~ es meecetefnke efMekeej efJeMes<e
meebmke=efleke DeJemej hej nesles nQ, uesefkeve Fme meebmke=efleke Meyo kee
DeLe& mebkegeve DeKeyeejeW Deewj #es$eere ewveueeW ves kej efoee nw~
`meWoje' kee heeesie vekemeefueeeW keer nlee kes meboYe& ceW efkeee peeves
ueiee nw~ Deye Deheves ceeref[ee kes meeefLeeeW kees keewve yeleees efke meWoje
kes kece ceW efkees iees efMekeej ceW meeLe jns keges keer Yeer efnmmesoejer
nesleer nw~ Deye ceejs peeves Jeeues vekemeefueeeW kes meboYe& ceW `meWoje' kee
heeesie efkelevee Gefele nw? Yeemkej mecetn eje hekeeefMele `DB
mej' Deewj peeiejCe mecetn kes i Next keer efnvoer kees efnvoer kenvee
cegefMkeue nw~ jesceve Deewj osJeveeiejer ceW Debiespeer efnvoer keer MeyoeJeueer
kees efceueekej efueKeves kee pees heeueve nw Jen mebhes<eCe mes peeoe
henmeve ueielee nw~ Ssmes henmeve kes Deeeespeke (hetBpeerheefle ceeefueke)
ye[er yesneeF& mes Fmekes ceeOecemes efJe%eeheve yeesj jns nQ~ Fvekes eje
peejer Yeeef<eke Dejepekelee hej efmeJee efmej efheves kes nce (efnvoer
Jeeues) keg Yeer heeves ceW DemeceLe& nw~ lekeveerkeer MeyoeJeueer kes efueS
lees peveceeveme leweej nw, uesefkeve peyeo&mleer keer Debiespeer efnvoer ceW
[eueves keer ceeveefmekelee Fvekeer (ceeefuekeeW keer) efkeme cebMee keer Deesj
mebkesle kejlee nw~ en meeseves keer yeele nw~ ojDemeue, ceeref[ee kes
meeLe mejueerkejCe kes veece hej yengle no leke efnvoer kes meeLe
efKeueJee[ kej jns nQ~ keYeer Deeeee& npeejer hemeeo efJesoer ves Deleble
heer[e kes meeLe kene Lee - ``Deiej nce pees peer ceW Deeee, JeneR Fme
iejerye Yee<ee kes efmej ueeoles eues peeSbies lees Ske efove Jen Fve MeyoeW
1
kes Yeej mes ner Deeue nes peeSieer~''
pevemebeej ceeOeceeW keer efnvoer Deepe efnvoer kece efKee[er
peeoe vepej Deeves ueieer nw~ ke=heeMebkej eewyes kes MeyoeW ceW , ``Deepe
otmejer Yee<eeDeeW kee Yeej lees ye{ ieee nw hej Deheves ner MeyoeW kees
Demhe=Me ceeve efueee ieee nw~ Yee<ee kee mebmkeej-DevegMeemeve Deewj
Meglee kee Deeien Deepe eflejesefnle nes ieee ueielee nw~ efnvoer ceW
efvekeuevesJeeueer keesF& he$e-heef$ekee eefo Deheveer Yee<ee kes heefle Goemeerve
nes lees en kewmes ceevee peeS efke Deheves Yee<ee-Yeeef<eeeW kes efnle keer
efbelee Gmes nesieer, keeesefke keesF& Yee<ee Deewj Gmes yeesuevesJeeueeW kes efnle
2
Deueieekej veneR osKeW pee mekeles~''
pevemebeej ceeOeceeW keer efnvoer kees DevegJeeoeW ves Yeer yengle
peeoe heYeeefJele efkeee nw~ eFcme mecetn kes efnvoer DeKeyeej
`veJeYeejle eFcme' kees èFcme Dee@he Fbef[ee' kee DevegJeeo
mebmkeejCe yeveeves keer keesefMeMe Ske meeseer - efJeeejer eespevee kes lenle
Meg kej oer ieeer Leer~ `veJeYeejle eFcme' ceW Dekemej èFcme' keer
Keyej heves ueieer LeeR~ en efmeueefmeuee mJe jepesv ceeLegj kes peceeves
mes ner Meg nes ieee Lee~ Deye lees `veJeYeejle eFcme' kes yewvej kes
Thej NBT efueKee peelee nw Deewj jefJeJeej kes yeoues `meb[s' efueKee
neslee nw~ Fmes yeepeej kee oyeeJe kenW ee efhej Ske hetBpeerheefle keer
mJeeLe&hejlee~ heefme he$ekeej-SefkeefJem jeceMejCe peesMeer kes
efJeeejeW kees osKeW lees yeele keg peeoe meehe nesieer - `èFcme
mebmLeeve ceW efnvoer kes heefle YesoYeeJe keer veerefle `veJeYeejle eFcme' leke
ner meerefcele veneR Leer~ Fmemes henues `ceeOegjer Deewj `Jeecee' pewmeer
heefleefle efnvoer heef$ekeeeW Fmekeer efMekeej yeveeeer pee egkeer LeeR~
heyebOekeeW ves Fve heef$ekeeDeeW kees yebo kej, Debiespeer heef$ekeeDeeW èfheuce
hesej' Deewj `hesefcevee' kees efnvoer veeceeW mes hekeeefMele efkeee~ Debiespeer
heef$ekeeDeeW kees efnvoer ceW GvneR veeceeW mes hekeeefMele kej en efoKeueeves
keer keesefMeMe keer ieeer efke `ceeOegjer' Deewj `Jeecee' Deueeskeefhee nesleer
pee jner nQ~ Debiespeer heef$ekeeSB Deewj Gvekeer meeceieer DeefOeke ueeskeefhee
nw~ èfoveceeve eFcme', `meeefjkee', `Kesue Yeejleer', `hejeie' pewmeer
heef$ekeeSB ueeskeefhee nw~ heef$ekeeDeeW kee Yeer hekeeMeve yebo efkeee
3
ieee~''
FOej efnvoer meceeeejhe$eeW ceW Ske heeueve Deewj nw efke Gvekes
mebheeokeere he= Debiespeer mlebYe uesKekeeW mes Yejs jnles nw~ KegMeJeble
efmebn, DeCe Mewjer, kegueoerhe veweej, leJeueerve efmebn, jepeoerhe
mejosmeeF&, kes megbojjepeve pewmes veece Dekemej efoKeles nQ~ es veece
#es$eere DeKeyeejeW ceW Deewj Yeer peeoe efoKeles nQ, keeeWefke FvnW ehe
kej ner efnvoer DeKeyeejeW kes mecheeoke Kego kees Oeve mecePeles nQ~ Fmes
nerve YeeJevee kes Deefleefje keee kene pee mekelee nw? ueielee nw efnvoer
DeKeyeejeW kes heyebOeke - mebheeoke en ceeve egkes nQ efke Debiespeer ceW pees
keg Yeer nw Jen Dee ner Dee nw Deewj efnvoer ceW meye ket[e~
-209-
DevegJeeo keer yewmeeKeer kes yetles keesF& Yeer DeKeyeej Deewj heef$ekee Dehevee
cenlJehetCe& mLeeve veneR yevee heeeer nw Deewj ve ner keesF& heefleceeve ner
mLeeefhele kej heees nQ~ eneB hegve: jeceMejCe peesMeer kees ner Gle
kejvee eentBiee - ``peje meesefees, eefo De%ese SJeb jIegJeerj menee kee
èfoveceeve', Oece&Jeerj Yeejleer kee Òece&egie' Deewj megjsv heleehe efmebn
kee `jefJeJeej', `Fuem^ss[ Jeerkeueer', ee `meC[s' kes DevegJeeo mebmkejCe cee$e nesles lees keee DeeOegefveke efnvoer he$ekeeefjlee kes Fefleneme
ceW keesF& veee DeOeee pees[ heeles? `meefjlee' kees `keejJeeve' Deewj
`ceeee-ceveesnj keneefveeeB' kees heesye kes efnvoer mebmkeejCe ceW
heebleefjle efkeee peelee lees keee es heef$ekeeeW Deye leke peerefJele jn
mekeleer Leerb~4
efnvoer he$e-heef$ekeeDeeW kes heyebOeke (Deye mebheeoke heo hej Yeer
cewvespej nesles nQ) Meeeo en Yetue iees nQ efke meceepe ceW efpeleveer ienjer
hew" efnvoer he$ekeejeW keer nesleer nw, Debiespeer he$ekeejeW keer peevekeejer
Gleveer ner GLeueer Deewj Deewheeeefjke~ Debiespeer Jeeues Yee<ee mes hee"keeW
kees egbefOeee mekeles nQ, hej mebJesovee kes Oejeleue hej meceepe kes meeLe
veneR peg[ mekeles~ efnvoer kes DeKeyeej lees DevegJeeo kes ceejs ngS nw ner
efnvoer keer meceeeej SpeWefmeeeB Yeer Fme DeJemeeo mes iemle nw~
ègveerJeelee&' Deewj `Yee<ee' kes veece mes efnvoer ceW meceeeej SpeWefmeeeB
keceMe: et Sve DeeF& Deewj heererDeeF& eje ner mebeeefuele nQ~
Fvekes eje peejer KeyejeW kee yengueebMe Debiespeer mes ner Devegefole neslee
nw~
peneB leke DeKeyeejeW ceW peve Yee<eeDeeW kes Fmlesceeue keer yeele nw
lees en ceeveer ngF& yeele nw efke Fvekee oeeje meerefcele neslee nw~ FvnW
Decetceve en helee neslee nw efke Fvekes hee"ke keneB leke nw Deewj Gvekes
eje JeJenej ceW ueeeer peevesJeeueer Yee<ee kee mJehe keee nw?
DeKeyeej Deheves mLeeveere meerceeDeeW Deewj mebmke=efle kes efnmeeye mes
Deheveer Yee<ee lee kejles nQ keeeWefke GvnW helee neslee nw efke efkeme hekeej
kes hee"keeW mes mebJeeo keeece kejvee nw~ Keemekej Yetceb[ueere kejCe
Deewj metevee keebefle kes oewj ceW peye heeF& Deewj meceeeej mebkeueve keer
heefkeee Deleble Deemeeve nes ieeer nw Deewj efpemes ueskej Devegceb[ueeW
leke kes efueS Deueie-Deueie mebmkejCe heves ueies nQ lees Yee<ee ceW
JewefJeOe mebYeJe nw~ hejbleg en JewefJeOe YekeeJe kes he ceW nceejs
meeceves peeoe Deelee nw~ eeW kenW efke efpeleves DeKeyeej Gleves ner
efkemce keer efnvoer~ Keemekej Jele&veer kee heeesie lees meJee&efOeke $egefhetCe&
nw~ ke=heeMebkej eewyes Jele&veer mebyebOeer Dejepekelee hej efeblee heke kejles
ngS efueKeles nQ - ``meebheefleke oewj keer Deveske he$e-heef$ekeeSB Yee<ee
Deewj Jele&veer hej ve peeieke nQ ve iebYeerj~ efJeefYeVe he$e-heef$ekeeSB Ske
ner Meyo veevee {bie mes efueKe jner nQ~ Fmekes heuemJehe peneB
hee"keeW ceW Yece ye{e nw, JeneR Yee<ee kees eewhe kejves ceW Yeer Gvekeer
heer[ke Yetefcekee nw~ Ske ner Meyo veevee {bie mes efueKeves kes eueles
5
Meglee Deewj Skehelee kee ueeshe neslee pee jne nw~''
Flevee ner veneR, Ske DeKeyeej mes otmejs DeKeyeej ceW Skehelee
kee Yeer Ieesj DeYeeJe nw~ Ske DeKeyeej ceW Ske mLeeve kees efkemeer Deewj
he ceW efueKee peelee nw lees otmejs ceW efkemeer Deewj he ceW ~ ceogjwceogjF&, iegJeeneer-ieewneer, Je&ceeve-Je&Jeeve, cesefoveerhegj efceoveehegj, Decesefjkee-Decejerkee, Depes&ervee-Depes&eFvee Deeefo Ssmes
Deveske GoenjCe efceue peeSbies~ efJeYeefeeeW kes Gheeesie kees ueskej Yeer
keceesyesMe ener efmLeefle nw~ efheueneue osMe ceW Skecee$e DeKeyeej
`Deepe' ner Ssmee nw, efpemeceW efJeYeefe Deewj helee mebege leewj hej
efueKeW peeles nQ, eLee - `cegKeceb$eer ves cebef$eceb[ue keer yew"ke yegueeF&'
DeLeJee èfJehe#e ves efJeOeevemeYee keer keej&JeeF& yeeefOelekeer'~ Jemlegle:
ueieYeie nj DeKeyeej neGme meFue kes veece hej hetjer t ues jns nw
Deewj Fmeer kes yejDekeme Jes Deheveer ceveceeveer Yeer efkees pee jns nQ~ mee
keefnS lees ce=Ceeue heeb[s kes MeyoeW ceW `keF& ceeeveeW ceW m$eer keer efmLeefle
Deewj efnvoer keer efmLeefle yengle no leke efnvoer keer efmLeefle m$eer keer
efmLeefle keer lejn nw meceeblej eueles nQ~''6
Fueskeê@efveke ceeref[ee keer efnvoer
Fueskeê@efveke ceeref[ee ceW efnvoer keer efmLeefle kees peye nce osKeles
nw lees JeneB Yeer Dejepekelee ner osKeves ceW Deeleer nw~ veJe GoejJeeoer oewj
ceW Fueskeê@efveke ceeref[ee kee Jeeheke hewueeJe ngDee~ mewke[eW ewveue
Deepe meceeeej Deewj ceveesjbpeke keee&kece hemeeefjle kej jns nw~
yeepeejJeeoer oewj ceW oeefKeue nesves kes meeLe ner yeepeej kes ye[s
efKeueeef[eeW ves Fme #es$e ceW keoce jKee Deewj GvnW ueiee efke Deye lees
Debiespeer kee ner oeue-oewje euevesJeeuee nw~ `mej hueme' pewmes
ewveue, pees Debiespeer DeKeyeejeW kees Yeejleere meeeOeerMeeW kes yeere oce
heYeeJe kees osKeles ngS Debiespeer - Debiespe kejles ngS Deeee, Gmes Yeer
yeepeej kes oyeeJe keer Jepen mes Deheves ewveue kees efnvoer ceW eueevee
he[e~ ojDemeue erJeer ves Fme meeeF& kees yeouee~ Jenero vekeJeer
kee en JeeJe Fme meboYe& ceW heemebefieke ueielee nw - ``...... es
yeepeej kee oyeeJe Lee efpemeves mj hueme kees Debiespeer es[kej efnvoer
kees Deheveeves hej cepeyetj kej efoee, lees JeneB mes lemJeerj Lees[er
yeoueleer nw Deewj erJeer ewveueeW hej Yeer vetpe ewveueeW hej Yeer efnvoer
keer Jeehemeer keer Lees[er mebYeeJevee ye{leer nw, yeepeej ceW efnvoer keer
7
Jeehemeer keer~''
}sefkeve eneB Yeer meyemes ye[e meJeeue Jener Lee efke efnvoer kewmeer
jnsieer? henues mes DeekeeMeJeeCeer Deewj otjoMe&ve Les, efpevekeer Deheveer
Mewueer Deewj mece= meebmke=efleke efJejemele Jeeueer Yee<ee jner nw~
otjoMe&ve kes meceeeejeW Deewj ceveesjbpeke keee&keceeW keer efnvoer lees
keceesyesMe Jener nw, hejbleg efvepeer erJeer ewveueeW ves eneB efnvoer keer
yepeee èfnefiueMe' eueeves hej peesj efoee~ 1994 kes Deemeheeme
efnvoer ceW `peer vetpe' pewmes ewveue ves vetpe yeguesefve keer MegDeele
keer~ Gmekeer Yee<ee efnbefiueMe Lee~ Ssmee keeeW ngDee, Fme hej Yeer
meeseves keer pejle nw~ Ssmee FmeefueS efke Fmekes mebeeuekeeW kees ueiee
efke Gvekee oMe&ke Jeie& ceneveiejeW ceW jnlee nw ee efhej Kee[er osMeeW ceW,
peneB Yeejle kes DeueeJee heeefkemleeve Deewj yeebieueeosMe kes Yeer ueesie
jnles nQ, pees Lees[er-yengle efnvoer peevelee nQ, Deewj Debiespeer efceefele
efnvoer kees mecePe uesiee~ uesefkeve Megke nw efke Fmekes ceeefuekeeW Deewj
-210-
veerefle-efveOee&jkeeW kees en yeele mecePe ceW Dee ieeer efke es Jeeueer efnvoer
veneR euesieer Deewj veneR eueer~ `Deepeleke' pewmee ewveue peye 24 Iebs
kes vetpe ewveue kes he ceW Meg ngDee lees Jen Deheveer Yee<ee Ske
Deueie lesJej kes meeLe ueskej Deeee~ Deewj Deepe lees veece efieveevee Yeer
cegefMkeue nw~
meceeeej Jeeeke lees yengle no leke "erke-"eke efnvoer yeesueves
keer keesefMeMe kejles efoKeles nQ, uesefkeve peye meerOee hemeejCe (ueeFJe)
neslee nw lees efhej Gvekes mebJeeooelee keer Demeefueele Gpeeiej nes peeleer
nw~ en GoenjCe Fme hemebie ceW osKee pee mekelee nw - ``pevelee oue et
Deewj yeerpesheer mes ef[hejWmesme keeheer ye{ iees nw~' ee efhej `meer
Meseefjbie hej Deye leke yeele veneR yeveer nw~' Ssmeer Yee<ee kee Fmlesceeue
ueieYeie nj ewveue kej jne nw~
ceveesjbpeve ewveueeW keer Yeer efmLeefle efYeVe veneR nw, JeneB Yeer
GeJeieer&e he=Yetefce Jeeues OeejeJeeefnkeeW keer efnvoer keer Deueie ner
keneveer nw~ efjeefueer Mees kes veece hej pees keg nce osKe-megve jns nQ
Jen osKeves ceW efpeleveer hejsMeeveer Ke[er kejlee nw, Yeeef<eke mlej hej
Gmemes keneR peeoe hejsMeeve kejlee nw~ neB, ieeceerCe he=Yetefce hej
efveefce&le mecemeecetueke OeejeJeeefnkeeW ceW peveYee<eeDeeW kes Fmlesceeue mes
efnvoer oMe&keeW kees Deekeef<e&le Deewj ceveesjbefpele oesveeW kejleer nw~ nceW
Deye Yeer `keewve yevesiee kejes[heefle' kes DeefceleeYe yeeve keer efnvoer keer
eeo nw~ uesoej efnvoer mes ner efyeie yeer ves `mejhueme' kes kesyeermeer
keer heeflee ye{eF& Deewj Gmekeer er Deej heer Yeer meJee&efOeke ope&
keer ieF&~ uesefkeve JeneB Yeer efyeie yeer peye es kenles Les efke `kebhetj
peer! uee@ke efkeee peee' lees ueesie meJeeue Yeer Ke[s kejles Les~
jsef[eeW kes efove hegve: efhejles ngS vepej Dee jns nw~ mejkeejer
jsef[eeW `DeekeeMeJeeCeer' Deepe Deheveer heeflee yeeees jKeves kees
peespeno kej jne nw Deewj efnvoer kes mJehe keer j#ee ceW ueiee nw~
uesefkeve jsef[eeW kes SheSce ewveueeW kes jsef[eeW pee@keer (Deejpes)
efpeme efnvoer kee Fmlesceeue kej jns nQ, Jen hetjer lejn yeepee Deewj
efnbefiueMe nw~ Gvekee meehe kenvee nw efke nce Deheves `Dee@ef[ebme' kees
Oeeve ceW jKekej ner Ssmee kejles nw~ neueeBefke, eneB Yeer mLeeveere
pejleeW kee Oeeve Jes keYeer-keYeer jKeles efoKe peeles nw~ Kego kees
DeeOegefveke efoKeeves keer nes[ ceW efceefele efnvoer kee Fmlesceeue Jes efkees
pee jns nQ~ ojDemeue, jsef[eeW keer ogefveee Yee<ee Deewj JeekeeeW ceW
`Jeeefeke' MeyoeW keer ogefveee nw~ jsef[eeW keer Yee<ee keer hecegKe efeblee
eeslee kes keewletnue kees peieees jKeves keer nesleer nw~ Fmekeer Yee<ee
leelkeeefuekelee mes heefjhetCe& nesleer nw, peneB Meyo efe$eeW kes menejs
eesleeDeeW kees yeeBOevee-pees[vee he[lee nw~ eneB Meyo-heleerke kes
cegkeeyeues efe$e-heleerke peeoe cenlJehetCe& nesles nw~ Meyo Deewj efe$e
efceuekej eLeeLe& kees meekeej kejves ceW meceLe& nesles nQ~ uesefkeve jsef[eeW
Deewj Keemekej SheSce jsef[eeW kes ewveue efpeme efnvoer kee
Fmlesceeue kejles nw, Gmes keefLele egJee Jeie& eens efpelevee hemebo kejlee
nes Deewj GvnW Yeues ner peeoe efJe%eeheve efceue peeles neW hej efnvoer kee
lees yebeOeej neslee ner nw~
efheuceeW keer lees yeele ner keee? eneB lees Deye `[efyebie' kes ner
menejs efnvoer eue jner nw~ efnvoer oMe&keeW keer mebKee ner nw pees
efheucekeejeW kees Ssmee kejves kees cepeyetj kejleer nw~ eefo es oyeeJe ve
neW lees Jes efnvoer keer lejhe DeeBKe G"ekej Yeer ve osKeW~ efheuceeW kes
veece mes ueskej mebJeeo leke ceW Dejepekelee Jeehle nw~ 1942 S ueJe
mesjer, cegVee YeeF& SceyeeryeerSme, heerheueer ueeFJe Deeefo Deveske
GoenjCe nw~ nerjes-nerjesFve kees osKeW Jes peye efkemeer ewveue hej DeeSbies
ceW ner Dehevee %eeve yeIeejWies~ Ssmeer ner efmLeefle kees osKekej megOeerMe
heeewjer DeekeesMe heke kejles nw - ``Jes efnvoer keer jeser Keeles nQ,
uesefkeve peye Yeer Deheveer veeer efjueerpe nesves Jeeueer efnvoer efheuce hej
yeele kejles nQ lees Debiespeer neBkeves ueieles nQ~ en leLe Deye Deeeveke
heke neslee nw peye Deehe efkemeer vees nerjes-nerjesFve kees yeele kejles
megveles nw~ henues nuees ceW lees en yeele ve]pej ner veneR Deeleer efke es
nerjes-nerjesFve keg meebmke=efleke ie[ye[ kej jns nQ, efhej peye Gvekeer
efheuce kee efnvoer ceW eFefue Deewj oes-eej ieeveeW kes gke[s megveeF&
he[les nQ lees ueielee nw efke ueerefpeS, es ceneMee efnvoer keer efheuce kes
yeejs ceW Debiespeer ceW neBke jns nQ~ Deewj keesF& Ssmeer yeele Yeer veneR yelee
jns, efpememes oMe&ke-eesleeDeeW kee efheuce keuee kes yeejs ceW %eeveJeOe&ve
nes~''8
en ogYee&iehetCe& efmLeefle nw efke efnvoer mes keceevesJeeueeW eje
JeemleefJeke peerJeve ceW Debiespeer yejleer pee jner nw~ Yee<ee JeJenejkelee&
eefo Fmes efmehe& Deheveer keceeF& kee peefjee ceeveles nQ, Gvekee keesF&
mebJesoveelceke Deewj YeeJeveelceke peg[eJe veneR neslee nw, lees efmehe&
ogYee&iehetCe& kenkej Yeer veneR efveyeeee pee mekelee nw~ en
meebmke=efleke $eemeoer keer efmLeefle nw efke nce efnvoer ceW cee jeser-heeveer
kes meejer megKe-megefJeOeeSB pegevee eenles nQ, Gmeer kes heefle Ghes#ee Deewj
Ie=Cee kee YeeJe heeues nesles nw~ Jes js-jees [eeuee@ie kes DeueeJee
efnvoer kes yepeee Debiespeer ceW peeoe menpe efoKeles nw~ Fmes Deeesielee
Deewj veeueeekeer kener peee ee efhej Debiespeer Yeefe, peneB Jes vetvelece
oeefelJe Jenve kejves mes Yeer kelejeles nw~ cegKe yeele es nw efke es efpeme
Jeie& mes Deeles nQ Deewj peneB Fvekeer hejJeefjMe ngF& nw JeneB efnvoer kee
eueve veneR nQ~ Jes keneR Sve Deej DeeF& nQ lees keneR heKeele heefyueke
mkeueeW ceW he{s-efueKeW lees keneR efnvoer mes hetjer lejn Deheefjefele~ Jes
efnvoer ceW ve lees yeesue mekeles nQ Deewj ve ner efueKe mekeles nQ~ Ssmes ueesieeW
kee Ske heYeeJeer ceeref[ee èfmevescee' hej keeefyepe nesvee meebmke=efleke
Metve kes hewoe nesves keer efveMeeveer nw~ yenjneue, Fme Ske meJeeue keer
efmLeefle `nefj Deveble nefj keLee Deveblee' keer nw~
Deepe kes pevebmeeej ceeOeceeW keer efnvoer hej nce yeele kejW Deewj
efJe%eeheve Fme eee& mes yeenj jns lees "erke veneR~ en henues ner ken oW
efke yengle meej efJe%eeheveeW ceW me=peveelcekelee Yeer Peuekeleer nw Deewj
efnvoer efke Meefe Yeer~ uesefkeve Ssmes mekeejelceke GoenjCeeW kes yeere
Yeer keF& heWe nQ Deewj keF& mLeueeW hej lees vekeejelceke Deewj
Dekeuheveere Yee<ee kee Fmlesceeue efoKelee nw~ Ske Keele ieerlekeej
keer efueKeer `hebeueeFve' mes `"b[e' kee DeLe& heefjJele&ve neslee ueie jne
nw~ `"b[e' mes nceueesieeW kee DeeMee efceer kes Ìe[s kee "b[e heeveer'
-211-
ner jne nw uesefkeve Deye lees es `keeskee keesuee' kee heee&e nes ieee nw~
yeele eneR hej veneR keleer - ès efoue ceebies ceesj' Deewj `mecej ceW ueies
efJebj Deewj ce ceW ueies yeeF Deewj Kegues-Ketues' mes Yeer Deeies peeleer
nw~ eefo nce Lees[er t uesvee eenW lees Fmes Yee<ee kes heMveeW kes
yeoueles peeves keer yeele kenkej efvepeele hee mekeles nQ, uesefkeve Fmemes
hetjer MeyoeJeueer ner yeoue pee jner nw~ Yee<ee keer noeW kees yesjnceer mes
lees[ves ceW efJe%eeheveeW keer Yetefcekee Dence nw~
kegue efceueekej peye nce pevemebeej ceeOeceeW keer efnvoer hej yeele
kejles nQ lees Meeefyoke FkeeFeeW ceW Jeeheke yeoueeJe osKeles nw~ FvnW
nce eenkej Yeer veneR "nje mekeles, peje ieewj kejW - yueem,
vekemeueeF, yegefm, efnvogFpce, pewefvepce, Sefkebie, heeFcejer
efMe#ee/SpegkesMeve, neej SpegkesMeve, ef[meefceme, mebmheW[, ueskeej
osvee, hejefceMeve uesvee/osvee, Fvekes pees heee&e nQ Jes keee mecegefele
DeLe& veneR osles? pevemebeej ceeOeceeW kes ceeefuekeeW Deewj heyebOekeeW kee
Jeie&-eefj$e Ssmee nw pees GvnW Yee<eeiele Meglee Deewj meeQoe& mes Jeemlee
veneR GveceW keee&jle mebJeeoeleeDeeW Deewj meceeeejJeeekeeW kee Yee<ee%eeve Yeer Devet"e neslee nw~ es nce veneR ceeref[ee ceW keee&jle meeLeer Yeer
Ssmee kenles nQ - ``yengle meejs meceeeej ewveue efnvoer kes Yeer Ssmes nQ
peneB mebheeokeere efJeYeeie ceW ye[s heoeW hej Ssmes ueesie yew"s nQ efpevekeeW
efnvoer ner veneR Deeleer lees Jees efnvoer keer hejJeen kewmes kejWies? .... keF&
yeej Ssmee neslee nw efke ceeefueke pees neslee Jees kenlee nw pees nceejer Yee<ee
nw JeneR efnvoer nw~ ...... lees keg lees Yee<ee keer es cepeyetefjeeB nQ,
mecePe jns nQ, lees FmeefueS uesefkeve es efnvoer kes ner meeLe neslee nw~''9
efve<ke<e&
eefo Deepe efnvoer Fme no leke efKeueJee[ keer efMekeej nes jner
nw lees nceejs Thej Yeer efpeccesJeejer nw~ eefo nce Deheveer efpeccesJeejer kee
efveJe&nve {bie mes kejW lees yeele yeve mekeleer nw~ pees efmLeefle nw, Jen
FmeefueS efke nce efnvoer Jeeues keYeer es meeseles ner veneR efke nceejer
efnvoer kewmeer nesveer eeefnS~ nce meeseW-efJeeejW efke Fme efmLeefle kees
kewmes yeouee peee? cesje Ske megPeeJe nw efke efnvoer kes heefle Jeheeoej
yeveW~ Debiespeer ee Deve Yee<ee keer peevekeejer nceW peeoe DeJemej
osiee, uesefkeve mecceeve efnvoer mes ner nesiee~ yeepeejJeeoer oewj ceW ve lees
meehes mes keece euesiee Deewj ve Meeske ieerleeW mes~ eneB keesF& Deeeee&
ceneJeerj hemeeo efJesoer Deewj yeeuecegkegbo ieghle veneR nw pees Yeeef<eke
DevegMeemeve kes efueS mLeeve Deewj DeJemej GheueyOe kejeeW~ FmeefueS,
Kego kees ner yeguebo kejvee esemkej nw~
meboYe&
1. eewyes ke=heeMebkej, he$ekeeefjlee kes Gej DeeOegefveke ejCe, JeeCeer
hekeeMeve, veF& efouueer, 2005, he= 90
2. efnvoer he$ekeeefjlee keer Yee<ee : keg Dence heMve, he$ekeeefjlee kes
Gej DeeOegefveke ejCe, he= 90
3. meeJeOeeve ! Debiespeer jeveer keer meJeejer Dee jner nw, ceeref[ee
efceMeve mes yeepeejerkejCe leke, JeeiosJeer hekeeMeve, yeerkeevesj,
2008, he= 136-137
4. JeneR, he= 141
5. efnvoer he$ekeeefjlee keer Yee<ee : keg Dence heMve, he$ekeeefjlee kes
Gej DeeOegefveke ejCe, he= 91
6. heeewjer megOeerMe, Mecee& Deeuee (meb), veS pevemebeej ceeOece
Deewj efnvoer, jepekeceue hekeeMeve veF& efouueer, 2005
7. Jener, he= 16
8. efnvoer keer Keeles nQ Debiespeer neBkeles nQ, Gej DeeOegefveke ceeref[ee
efJeceMe&, he= 118, JeeCeer hekeeMeve, veF& efouueer, 2006
9. vekeJeer Jeeefno, veS pevemebeej ceeOece Deewj efnvoer, he= 20
-212-
ISSN 0974 - 200X
De%ese kee keeJe peiele

[e@ hekeeMe kegceej
JeeKeelee, efnvoer efJeYeeie
ceejJee[er ceneefJeeeuee, jeBeer
meejebMe
heeesieJeeo Deewj veeer keefJelee kes DeeCeer keefJe kes he ceW De%ese kee cenlJe YeeJeyeesOe Deewj mebJeosvee kes keefJe kes he ceW Gvekeer De}ie heneeve nw~ De%ese kes
ef}S keeJe heefeee kee Dehevee cenlJe nw~ Meyo Deewj mele ceW efvejblej v keer efmLeefle yeveer jnleer nw~ Fvekeer keefJeleeSB keeJe-heefeee keer keefJeleeSB nQ~
GveceW DeefOekelej keefJeleeSB DeJeOeejCeelceke otvot kees, jesceebefke DeeOegefveke kes otvot keer hele#e kejleer nQ~ De%ese DeeOegefveke YeeJeyeesOe kes Ske Deleble
cenlJehetCe& keefJe kes he ceW yejeyej he{s peeles jnWies Deewj Meyo DeLe& kes veee mebyebOe Keespeves heneeveves ceW meneeke neWies~
efJeefMeMeyo - leejmehleke, ceoceelee, Deheew<ese, megefcejveer, jnmeJeeoer, DevleJe&leea

Yetefcekee
sefvemeve }ebieHes}eW Deewj efJncewve keer keefJeleeSB Fme DeJeefOe ceW
efnvoer keefJelee kes Fefleneme ceW De%ese kee veece Fme hekeej he{er~ efpemekee Demej Fvekes keeJeeW ceW efoKeeF& oslee nw~
ogefve&Jeej yeve ieee nw efke pees }esie Fme veece kees efvekee}vee Yeer eenles MeesOe heefJeefOe
hemlegle MeesOe Dee}sKe meeceeefpeke mejerkeej leLee Jeweefkelekelee
nw Fme veece kees Yet} veneR heeles~ De%ese Deheveer heer{er kes Gve kece
}sKekeeW ceW nQb-Meeeo Dekes}s efpevnesves meeefnle-me=peve kes yeenj kes mebyebOe Deewj b kees meceskej peerJeve kee cetueyeesOe Ghe}yOe
mJeeb `jeveelceke-me=peve' kees Deheveer efevlee Deewj ceveve kee efJe<ee kejelee nw~ Fme Dee}sKe kees leweej kejves ceW MeesOe keer
yeveeee nw~ (efvece&} Jecee&) ``meese kes efJe<eeeW ceW veneR, yeefuke mJeeb hegmlekeeJe}eskeve efJeefOe kee DevegmejCe efkeee ieee nw, efpemekes
meese keer heefeee Deewj Gmekes JeJenej ceW efveefnle neslee nw~'' hee@} Devleie&le efJe<ee kes }yOeheeflele efJeeveeW kee ceeie&oMe&ve heehle efkeee
Jew}jer kee en keLeve ncesMee ner De%ese keer meese hej }eiet veneR ieee nw~
neslee~ Jen Dekemej oeMe&efveke metefkeleeeW ceW efHeme} peeles nQ, efkevleg leLe efJeM}s<eCe
meefeoevevo nerjevevo Jeelmeeeve `De%ese' keer meeefnleDeefOekeebMe mecee Jen Fme leLe kes heefle meesle jnles nQ efke }sKeke
ef
evleve
mecyevOeer Gve keer efvecveef}efKele ke=efleeeW ceW Jekele ngF& nQ:kee me=peve-mebIe<e& efJeeejeW mes veneR, Meyo Deewj Yee<ee mes peg[e jnlee
èf
$
eMeb
k
eg
'
(1945), Deewj `Deelcevesheo'(1960) ceW cegKe he mes
nw~ keefJelee kes Fme mele kes heefle De%ese efpelevee meesle Deewj
`lejemehleke', òtmeje mehleke', leermeje mehleke (eceMe:
peeieke jns nw~ ener keejCe nw efke Gvekeer keefJeleeSB yeewefke ve
1943,1951,1959) leLee keg Deve mecheeoveeW keer
neskej Yeer Jeweeefjke Dee}eske ceW ef}heer jnleer nQ~ jeng}
YetefcekeeDeeW ceW, Deewj he$e-heef$ekeeDeeW ceW hekeeefMele, Deye leke
meebke=leeeve kes yeeo `De%ese' ves efnvoer kes meeefnlekeejeW ceW meyemes
Demebkeef}le, efveyevOeeW ceW ~ keg} efce}e kej De%ese kes meeefnleDeefOeke ee$eeSB keer nQ~ Fvekes }sKeve Deewj JeefkelelJe hej Fve
efevleve kee Dehevee Ske JeJeefmLele he nw~
ee$eeDeeW kee ienje heYeeJe he[e Lee~ mJeosMe keer Jesoer hej De%ese kes
hesce YeeJevee kee Ske hecegKe Debie veejer kee meewvoe&-JeCe&ve nw~
Mejerj keer Deewj Yeewefleke mecYeeJevee keer Deengefle pej hen}s he[er, heleske egie kes keefJe ves veejer keer MeesYee-meg<ecee kees Deheves {bie mes
hej Fme Deengefle kee JeemleefJeke cev$e De%ese kees leYeer Deer lejn osKeves-efoKeeves keer keessefMeMe keer nw~ De%ese kees }ielee nw efke
mHegefle ngDee, peye Gvnesves mJeosMe keer heefMece kes Deeceves-meeceves meewvoe&-JeCe&ve keer mJeerke=le Yee<ee heeesieyeng}lee mes efIemekej heLeje
Ske meceeveevlej mele kes he ceW mLeeefhele heeee~ meefeoevevo ieeer nw, Gmekes Gheceeve cecew}s he[ iees nw Deewj Deye GveceW hesemeer
nerjevevo Jeelmeeeve pee}vOej kes yeeeCe keg} kes nQ~ Fvekes efhelee keer ceeoke efJe kees heefleefyeefcyele kejves keer meeceLe& Mes<e veneR nQ~
[e@0 nerjevevo Meem$eer Yeejle kes hegjelelJe efJeYeeie keer mesJee ceW Ske He}le: keefJe vees heleerke-GceceeveeW keer Keespe kejlee nw~
Ge DeefOekeejer Les~ Jes mebmke=le kes hegjeves {bie kes hebef[le Les, hej Fme
Deiej ceQ legcekees }}eleer meeBPe kes veYe keer Dekes}er leeefjkee
kes meeLe ner GveceW osMe, Yee<ee Deewj JeCe& kee mJeeefYeceeve yengle
Deye veneR kenlee,
pJe}vle Lee~ ke"esj DevegMeemeve ceW efJeMJeeme kejles ngS Yeer Jes heefleYee
ee Mejod kes Yeesj keer veernej vneeer kegBF&,
kes mJelev$e efJemleej ceW keYeer yeeOeke veneR Les~ Deheves peerJeve kes oes
keer ke}er eches keer Jeiewjn, lees
cev$e efveYe&elee Deewj efkemeer mes oeve ve }sves kee Deeen, De%ese kees
veneR keejCe efke cesje oe GLe}e ee efke metvee nw
ee efke cesje heej cew}e nw~
Deheves efhelee mes efce}e~ Gvekes ceeveefmeke efvecee&Ce ceW ceele=he#e kee
yeefuke kesJe} ener:
DebMeoeve yengle kece nw peerJeve kes heejbYe ceW ner Gvnesves Je[&meJeLe&,
-213-
es Gheceeve cew}s nes iees nw~

osJelee Fve heleerkeeW kes kej iees nQ kete~
keYeer Jeemeve DeefOeke efIemeves mes ceg}ccee t peelee nw~
De%ese kes keeJe keer otmejer efoMee nw Gmekeer efJeoesnelcekelee~
De%ese kes keeJe kee Ske yengle ye[e DebMe Gvekes ogefve&Jeej `Denb' keer
DeefYeJeefkele nQ~ Jes ve kesJe} efJeeejeW ceW, helegle JeeJeneefjke peerJeve
ceW Yeer keeefvlekeejer jns nw~ jepeveerefle ceW Gvekee mecyevOe
DeelebkeJeeefoeeW mes Lee Deewj Fmekes ef}S GvneWves keef"velece eeleveeSB
Pes}er nw~ keefJe keer en efJeoesnYeeJevee Gmekeer heejefcYeke ke=efleeeW ceW
ye[s ohe& kes meeLe Jebefpele ngF& nw~ `yevoer mJehve' kes ieeeke kee
èfJeMJeeme' nw:legcneje en Gle efJeoesner
efIeje ngDee nw peie mes, hej nw meoe De}ie, efveceexner!
peerJeve-meeiej nnj-nnj kej
Gmes }er}ves Deelee ogOe&j
hej Jen ye{lee ner Deeesiee }njeW hej Deejesner~
`Yeiveotle' (1933), èfevlee' (1942), Deewj `Fle}ced'
(1946) keer keg efveef<ee meer Yekeve kes yeeo `njer Ieeme hej
#eCe-Yej' (1949) ceW De%ese kee JeemleefJeke keefJe he GYej kej
Deelee nw~ Fme mebke}ve keer keF& cenlJehetCe& keefJeleeSB heke=efle keer
efmLeefle kees Ske vees {bie mes mJeerkeej kejleer nw, Deewj keefJe kes
efJekeefmele nesves Jee}s iewjjescewefke YeeJe-yeesOe kees mhe DeefYeJeefkele
osleer nw~ eej hebefkeleeeW keer Ske keefJelee nw:Yeesj yes}e- veMes le keer IeefCeeB kee veeo~
ees Kee kej peie G"e meesee ngDee DeJemeeo~
veneR, cegPe kees veneR Deheves oo& kee DeefYeceeveceevelee ntB ceQ hejepee nw legcnejer eeo~
(hejepee nw eeo)
heke=efle, heefJeefOe Deewj ceeveJe-Fvekes kesvo ceW cet} heMve
ceeveJeere JeefkelelJe kee nw~ De%ese kes ef}S mebIeefle ceeveJe
JeefkelelJe DeemLee, mepe&veelcekelee Deewj Deeefmlekelee kee eesle nw,
veMJejlee hej eJfepee n~w Gejkee}evre mekbe}veeW ceW keeJfe keer en oe=f hejter
evfee kes meeLe Deebkfele nFg& n,w peneB Gme ves Ieees<fele ekfeee n-w
Deer kege jefnle FkeeF&
meeBes-{}s meceepe mes
Deewj JeefkelelJe lees Jeefkele Deewj meceepe kes v ceW mes
efJekeefmele ngDee nw, Gmes ceW FkeeF& Deewj meceepe oesveeW kes DeefOekeej
megjef#ele nQ~ FkeeF& efpeleveer kegC"e jefnle nesieer Deewj meceepe meeBeeW mes
efpelevee cegkele nesiee JeefkelelJe Glevee ner DeefOeke mebIeefle nesiee~
JeefkelelJe kes Fme he kee DeeKeeve hetJe& De%ese keer heefme keefJelee
èn oerhe Dekes}e' ceW ngDee nw, peneB JeefkelelJe hebefkele kes ef}S
mJele: Deefhe&le nw en oerhe Dekes}e mvesn-Yeje,
nw ieJe&-Yeje ceoceelee hej
Fme kees Yeer hebefkele kees os oes~
Fme lejn De%ese ceW DeejefcYeke menpe DeemLee Jewmes ner mej}
efJeoesn ceW heefjCeled nesleer nw, Deewj efHej Devlele: jeveekeej DeemLee kees
hegvejeefJe<ke=le kejlee nw~ met#ce mlej hej Deeefmlekelee kee en YeeJe
keefJe kes veJe-jnmeJeeoer oewj cebs mepe&veelcekelee mes peg[ peelee nw~
}sKeke keer leerve efYevve #es$eeW keer veJeervelece ke=efleeeW - `DeeBieve kes heej
ej' (keefJelee 1961), `Deheves-Deheves Depeveyeer'(Gheveeme
1961) Deewj Ske yetBo menmee G}er' (ee$ee-mebmcejCe-1960)
ceW Deeefmlekelee keer DevleJe&leea Oeeje meceeve he ceW osKeer pee mekeleer
nw, pees efkemeer Oece& ee heefle efJeMes<e ceW ve yeBOe kej hetjs ceeveJeere
mevoYe& ceW Skeoce efvece&}, Meevle hej ieefleMeer} nw ~
`DeeBieve kes heej ej' ceW jeveekeej kee mepe&veelceke jnmeJeeoer
he Deheveer efve<heefe leke hengBelee nw~ èeevle efMe}e' keer
keefJeleeDeeW Deewj }cyeer jevee `DemeeIe JeerCee' ceW keefJe DehevesDeehe
kees meceele: DevegYetefle kes leF& Deefhe&le kej osMe nw, pees mepe&ve keer
hen}er Deewj DeefveJeee& ceve:efmLeefle nw~
hej meye mes DeefOeke ceQ
Jeve kes mevvees kes meeLe ceewve ntB, ceewve ntB~
keeeWefke Jener cegPes yele}eee nw efke ceQ keewve ntB,
pees[lee nw cegPe kees efJejed mes
pee ceewve, DeheefjJele& nw, Deheew<ese nw
pees meye kees meceeslee nw~
ceewve kee ner met$e
efkemeer DeLe& kees efceeves efyevee
meejs Meyo eceeiele
megefcejveer ceW efhejeslee nw~
De%ese keer keeJe-Yee<ee kee efJeM}s<eCe eefo Gve kes jeveelceke
kee}-ece kes mevoYe& ceW efkeee peees lees eeeJeeoesej keeJe-Yee<ee
kes efJekeeme kee Ske Dee mee#e nceejs meccegKe hemlegle neslee nw~
efve<ke<e&
}ieeleej eeeeJejer (ee$eeDeeW) kes keejCe `De%ese' efkemeer Ske
mLeeve hej efmLej ve jn heeves kes yeeJepeto efvejblej meeefnlejevee ceW
efvejle jns~ efnvoer ceW meJee&efOeke jevee kee ese FvnW ner heehle nQ~
De%ese DeelceyeesOe kes ner keefJe veneR nQ eLeeLe& kes vees DevegYeJeeW kees
peye-leye Yee<ee ceW hele#e kejves Jee}s keefJe Yeer nw~
meboYe&
1. [e@ veeiesvo, DeemLee kes ejCe Yeeie- (1), vesMeve} heefy}sMeve
neGme, veF& efouueer
2. efcee efJeeeefveJeeme, De%ese heefleefveefOe keefJeleeSb SJeb peerJeveheefjee,jepehee} SC[ mevme, veF& efouueer, 1999
3. Mecee& Deevebo veejeeCe, megkeefJe meceer#ee, Yeejleer YeJeve,
hevee, 1970
4. elegJexoer jecemJehe, De%ese Deewj DeeOegefveke jevee keer
mecemee, Yeejleere %eeveheer" hekeeMeve, veF& efouueer, 1972
5. De%ese meefeoevevo nerjevevo Jeelmeeeve, DeeBieve kes heej
ej, Yeejleere %eeveheer" hekeeMeve, veF& efouueer, 1981
-214-
ISSN 0974 - 200X
efJeeeefveJeeme efcee kes efveyebOeeW ceW meeceeefpeke-Jeweeefjke efebleve

jlvesMe efJe<Jekemesve
DeefmemeW heeshesmej, efnvoer efJeYeeie
jeBeer kee@uespe, jeBeer
meejebMe
efJeeeefveJeeme efcee kes efveyebOeeW ceW Jee meceepe hekeejeblej mes t jns cetueeW keer efeblee mes iemle meceepe nw~ meceepe keer Jeweeefjkeer kener Kees ieeer nw~ DeLe& keer
YetKe ves nj Jeie& keer heeLeefcekelee ceW Deheveer ueeueeer meeefpeMe kes yeerpe yees efoes nQ~ keg Fmeer Demej kees es efveyebOe Jee kejles nQ~ mJeleb$elee kee yeesOe Deepe
Yee<ee Deewj YeeJe keer iegueeceer mes hemle nw~ nj Deekeeb#ee Deheves ner mJeeLe& mes hememle nes jner nw~ veleerpeleve nj efJekeeme keer keneveer DeOetjer jn pee jner nw, heieefle
kes nj obMe kes oeJes mLeefiele nesles pee jns nQ~
efJeefMeMeyo - peeleere DevegYeJe, DeelceyeesOe, DeelceDeefleeceCe, cetKe&- cebpet<ee, mecekee}erve meeefnle

Yetefcekee
kejvesJee}er yeewefke Deewj mebJesoveelceke mepeielee nw~ Fme mepeielee ceW
Deelceyees
Oe Deewj Deelce-DeefleeceCe oesveeW meefvveefJe nw~ Deepe nce
efJeeeefveJeeme efcee kes efveyebOeeW ceW Jekele meceepe, Dehesef#ele
meceepe kes DeeoMe& kees ncesMee peesnlee jnlee nw, ve efce}ves hej efpeme egie mebefOe ceW peer jns nQ, GmeceW mJeeOeervelee keer en heneeve
3
DeeeesMe, KeerPe yevekej Gce[ves }ielee nw, }sefkeve Flevee keg nesves yengle cenlJehetCe& nes ieF& nw~''
hej Yeer Gvekeer DeeMee kee yeeo} keYeer DeesPe} veneR neslee~ efvejeMee leLe efJeMues<eCe
keer ienjeleer jele ceW mebkeuhe kee efoee efceefceelee jnlee nw~ meceepe
jepeveerefle kes, DeJemejJeeoer eefj$e kees }skej, Yeeeej Deeefo
keer efeblee GvnW Deewj Gvekes efveyebOeeW kees DeeOegefveke, heemebefieke Deewj efJe<eeeW hej Yeer efveyebOekeej efcee ves efhheCeer keer nw~ DeeBke[syeepeer kee
meeceefeke yeveeleer peeleer nw~
Kes} nes, ee peveheefleefveefOeeeW keer oeieoej efJe nes Fmeves Deece
Gvekee efveyebOe nw `mJeeOeervelee kee DeLe&' GmeceW efveyebOekeej ves pevelee kes ceve ceW efvejeMee Yej oer nw~ efveyebOe 'kegnemes kes Gme heej' efke
Deepeeoer kes 50-60 Je<eexb hej Yeejleere }eskeleb$e kes meboYe& ceW Gmes en efhheCeer oJe nw efke `èn meeBme meeOeejCe kes ceve ceW G"leer nw
mecePeves keer keesefMeMe keer nw - ``mJeeOeerve nesves kee DeLe& kesJe} lees efvejeMee-ner-efvejeMee eejes Deesj e peeleer nw efke Deye kesJe}
Meemeve Deheves neLe ceW Deevee veneR nw, meee Deheves neLe ceW Deeveer veneR DeeBke[s Keeves nQ, Deewj DeeBke[eW kes meeLe Ieg}lee ngDee vewefleke SJeb
nw~ mJeeOeerve nesves kee DeLe& leye hetje neslee nw peye nce efJeeej kes #es$e Yeewefleke penj heervee nw~ Yeeeej kee DeemJeeo eee kes meeLe }svee
Deewj keee& heCee}er, oesveeW ceW Deheves efJeMee} peeleere DevegYeJe kee nw~ Fme heJe=efe ves pees ecelkeej efkeee nw, Jen en nw efke yesoeie
heeesie kejW~ efHej Gmekee mecemle efJeMJe kes keueeCe kes ef}S Jeefkele DeefJeMJemeveere nes ieee nw, Gmes heeKeb[er ceevee peelee nw Deewj
Gheeesie kejWb~ nceejer heeesieMeer}lee kees }keJee ceej ieee nw~ oeieoej Jeefkele ner efJeMJemeveere mecePee peelee nw, keeeWefke Jen keece
peyeleke keesF& yeenj kee Deeoceer nceejs DevegYeJe keer Oejesnj keer keje mekelee nw~ otmeje ecelkeej en ngDee efke efJeosMe mes Deeeeeflele
heMebmee veneR kejlee, leye leke nce Gme DevegYeJe kee eflejmkeej ner meeceeer Deye DeefOeke ieewjJe keer Jemleg nes ieF& nw~ mJeosMe keer Jen
1
nmleef}efhe heoMe&veer jn ieF& nw~ Fmemes Yeer DeefOeke ecelkeej keer yeele
kejles jnles nQ~''
en
ngF& efke veS hekeej keer efvej#ejlee Deewj mebmkeejnervelee ner efMeef#ele
hen}s lees mJeeOeervelee kee DeLe& yeleekej Gmekes jeveelceke
Gheeesie keer yeele keer efpemeceW peeleere ieewjJe Deewj Gmekes DevegYeJeeW kees nesves kee heceeCe yeve ieF& nw~ nce efkelevee kece he{les nQ Deewj efkelevee
4
Meeefce} kejves keer yeele kener, hej Fme Kelejs mes Deeieen kejles ngS peeoe cetKe& cebpet<ee mes enCe kejles nQ~'' Deye Fmekeer DeeOegefvekelee
efke ``mJeeOeerve nesves kee DeLe& en veneR nw efke nce kesJe} Deheves DemebefoiOe Deewj heemebefiekelee heeceeefCeke nw~ jner yeele meeceefekelee
heeeerve ieewjJe kee jeie De}eheles jnW~ Deheveer meefeelee Deewj keer lees Jen efveyebOeeW keer DeLe&Jeee ceW GheefmLele nQ ner~
Deepe efpeme lejn efJes<e ye{ jne nw~ jepe kes heefle kejlee
peerJeblelee kee heceeCe Deheves mecee kes DevegYeJeeW mes ve oW''2
Hew
}
jner
nw Jen efkemeer mes efheer ngF& yeele veneR nw~ yeepeej kee
efveyebOeeW ceW nce efpeme meeceefekelee keer le}eMe kej jnW nQ Jen
mecee kes DevegYeJeeW kees hejbheje Deewj ieewjJe mes pees[ves-peg[ves ceW ner }gYeeJeve hej mKeef}le eefj$e Deewj esnje mee ceW ye[e keghe nw~
mebYeJe nw~ Fme lejn nce osKeles nQ efke efyeukeg} meeceeefpeke - hemebieeW efcee peer ves 'mJeOeee-Yeefkele kee heg<eeLe&' efveyebOe ceW Fmehej kene
keer eee& ceW efveyeOekeej keer o=ef efkeleveer menpe Deewj cetueebkeve efke ``Deepe efJes<e kee penj meejs YeejleJe<e& ceW Hew} ieee nw Deewj
efkelevee mepeie nw~ Fme efveyebOe kes "erke Deble ceW en yeele efke yeepeej ner meyemes ye[e mele nes ieee nw~ GmeceW mebJesovee keer peceerve
`èfve<ke<e& en nw efke mJeeOeervelee mebhetCe& peerJeve kees DeefYeJeehle heLeje ieF& nw~ Gmehej otye Yeer Gieleer veneR efoKeeF& osleer nw~ Ssmes ceW
-215-
efkeme lejn en hebpej lees[e peeS? Deeefmlekelee Ske Ssmee heJeen nw,
pees keneR tlee nw lees me[ebOe-Yeje lee}eye nes peelee nw~''5
Deenle nesleer mebJesovee kees kewmes yeeeee peeS? en heMve nw~
keeeWefke efJes<eer ceeveme Deewj yeepee Deeeblelee veeefmlekelee keer Deesj
}s peeleer nw pees mebJesovee kees heer" efoKeeleer nw~ Deeefmlekelee hej ye}
osles ngS efveyebOekeej Fme pe[ nesles Meyo keer peye DeeOegefveke SJeb
meeceefeke JeeKee kejlee nw lees ceOekee}erve-mee }ielee Meyo efHej
mes cetueeWb kee DeLe& Jenve kejves }ielee nw - `` `Deeefmlekelee' kee DeLe&
heYeg keer Meefkele kes heefle efJeMJeeme nw Deewj Gmekes Deveble heJeeneW kees
Ske meeLe osKeves kee DeYeeme nw~ Deeefmlekelee ceveg<e kees ner veneR,
heeefCepeieled, ej-Deej kees tleer nw~ Deeefmlekelee keer efYeefe hej pees
6
Deelceerelee mLeeefhele nesleer nw, Jen mJeeLe& mes efveefce&le veneR nesleer~''
DeeOegefvekelee kes hemebieeW ves mJeeLe& kees heeLeefcekelee oer Fmeef}S
nce mebJesovee kes Jewjer nes ieS Deewj Deelceerelee kes Me$eg~ mee kenW lees
Deeefmlekelee Deelceerelee hewoe kejleer nw, efJeMJeeme osleer nw~ mebosn kes
egie ceW Deeefmlekelee kee en mebkeuhe, Deelceerelee keer Dehes#ee,
mebJesovee keer heeLe&vee, ceveg<elee meceefLe&le nw~ 80 kes oMeke ceW
peeefleJeeo keer jepeveerefle ves veweflekelee kee mJeemLe efyeiee[ efoee Lee~
Fmekee heYeeJe meeefnle Deewj mebmke=efle keer mesnle hej Yeer he[e~
meeefnle keer Yetefcekee efkemeer Yeer lejn kes yeBJeejs mes #ele nesleer nw~
efveyebOekeej kes MeyoeW ceW ``peyeefke meeefnle lees neslee ner nw iejerye Deewj
kecepeesj keer Deen~ en Deen cejs ece[s keer Deen keer lejn Ssmeer
Oeewkebveer kee keece kejleer nw, efpemeceW }esne leke Deeie ceW lehle neskej
ie} peelee nw~''7
efkeleveer mJe o=ef nw, efvejhes#elee keer no leke peyeefke, lee
nw efke yeeeb[ keer veMJejlee efvejhes#e veneR nes mekeleer Skecee$e `yee'
kees es[kej ~ Fmeer meboYe& kees Deeies ye{eles ngS efveyebOekeej meeOeejCe
Deeoceer ee Deece Deeoceer kee eefj$eebkeve kejlee nw ``meeOeejCe
Deeoceer ee Deece Deeoceer keewve nw, Fmekeer yeele mecekee}erve meeefnle
ceW ner keer ieF&~ hej meeOeejCe Deeoceer kee DeLe& esnjenerve Deeoceer
veneR nw~ meeOeejCe Deeoceer kee mener DeLe& en nw efke, nj Ske Jeefkele
kes Yeerlej Ske Ssmes Deeoceer kee oe nw, pees otmejs Deeoceer Deewj
Gmekes oe mes mebJeeo jKelee nw~ Jen Deewmele veneR nQ nj Ske kes
Yeerlej kee Ske Ssmee efJeMes<e nw, pees Deheves kees efceekej heeee peelee
nw~ otmejs MeyoeW ceW Deheves kees vesheLe ceW jnkej heeee peelee nw~''8
peyeefke Deepe keer jepeveerefle, Deepe kee yeepeej Fme meeOeejCe
Deeoceer kees esnjenerve yeveeves ceW mebef}hle nw Fmekeer efJeMes<elee DeeefKej
meeefnle ner ope& kej heelee nw Deepe Gej DeeOegefveke peceeves ceW,
efJeMJeeece (i}esye} efJe}spe) keer GheeefOeeeW ves nceW Keb[-Keb[ ceW
lees[ efoee nw~ meyekeer De}ie-De}ie peceerve nes ieF& nw, Deewj Gmehej
vees-vees Hemeeo Ke[s nes ieS nQ~ yeeBkej hetpeves kee heeKeb[ Fme
peceeves kee oMe&ve nw~ efveyebOekeej Deenle nQ Deewj efebeflele Yeer, hej
Fefleneme ceW Ssmes mecee Yeer Deeles nQ peye DeBOes o=efJeeveeW kees jemlee
efoKeeles nQ~ ``ceveg<e kes efjMles-veeles leYeer hetjs nesles nQ, peye meyekes
meeLe nesles nQ~ Fve efjMleeW ceW keesF& Devegheele veneR neslee~ Deheveer ceeB kes
YeeF& efpeleves ceecee nw, Gleves ner ceecee otj mes PeeBkeves Jee}s eboe ceecee
Yeer nQ~ Deheveer ceeB efpeleveer meieer nw, Gleveer ner meieer iebiee cewee Yeer
nw, ieesceelee Yeer nw, Gleveer ner meieer leg}meer Yeer nw~ eefo Fve
efjMlesoeefjeeW kees yeermeJeeR Meleeyoer keer leLeekeefLele Jew%eeefveke efMe#ee
keer ekeeeeQOe ceW Keeefjpe efkeee lees GvnW Jeeheme }eves kee keewve
Deeboes}ve e}e! Deepe mes heeeme Je<e& hen}s leke pees peeefle-Yesoebs kes
jnles ngS Yeer heeefjJeeefjke efjMles kee YeeJe Lee, Gmekees keewve Jeeheme
}eSiee? ceb[} Deeeesie kes cemeerne keee cesjs Gme efjMles kees Jeeheme
}eSBies pees efjMlee ieeBJe keer Devehe{, ieBJeej, yet{er-peJeeve, nceGce
efm$eeeW mes Lee? keesF& keekeer Leer, keesF& YeeYeer keesF& oeroer~ Deepe Jes
meye Denerj nQ, ceu}en nQ, ye{F& nQ, }esnej nQ, oef}le nQ~ cesjer keesF&
9
veneR nw~''
Deepe 21JeeR Meleeyoer ceW peye peeefle kes DeeOeej hej pevemebKee
keer ieCevee, efveOee&jCee nes jner nw, efveyebOekeej keer en KeerPe Skeoce
meeceefeke SJeb heemebefieke nw~ efjMles Kelce, mebJesovee Yemce,
Deelceerelee #eej Deewj veiee[s efheles peeFS efJekeeme kes obYe kee~
nceves efpelevee heeee Gmemes keneR peeoe Kees efoee~ gke[eW ceW yeBs ngS
ceveg<e veneR DeeBke[s nQ~ }he}heeleer }esYeer cegoe hej }gYeles Fbmeeve
veneR GheYeeskelee nw, DeefOekeejeW kee heeesie kejles mebJesoveOeceea veneR
celeoelee nQ~ Keespeles jnbs Deeoceer kees hej neLe }iesieer peeefle,
efe{eSiee Oece&, leeef}eeB yepeeeWies KetBefeeW hej Bies }esie~
Yee<eeJeeo keer jepeveerefle ceW efnvoer kee lees vegkemeeve ngDee ner
kevve[, yeebie}e, hebpeeyeer, iegpejeleer efnvoer kes efJejesOe ceW Ke[er nes
ieF&~ Fme jepeveerefle ves heeosefMeke Yee<eeDeeW SJeb yeesef}eeW kee Yeer
Deefnle efkeee~ efJekeuhe kes he `Debespeer keer meuleveleer jJeeele pece
ieF& ~ efveyebOe `Ske Ssefleneefmeke Yet} ceW' efveyebOekeej keer Jeeefpeye
efeblee efoKeleer nw efke ``meejs osMe keer Ssmeer Yee<ee, pees Ske Jeeheke
keee&#es$e kes ef}S nesleer, Gvemes kece Jeeheke kes ef}S De}ie-De}ie
Yeejleere Yee<eeSB nesleeR, Deewj Deleble Ie Jeeheej kes ef}S DeheveerDeheveer yeesef}eeB nesleer~ Fve leerveeW kee meeLe e}vee leerveeW kes efnle ceW
neslee, keeeWefke Ske lejn mes en heeceeefCeke mele nw efke peye Ske
meeLe Deeoceer leerve-leerve Yee<eeSB kegMe}lee kes meeLe meerKelee nw lees,
meYeer Yee<eeSB mece= nesleer nw~ efpeleveer Yee<eeSB meerKelee nw, meYeer
mece= nes peeleer nw~ Ske Yee<ee meerKevesJee}e Yee<ee-heeesie ceW Glevee
kegMe} veneR neslee efpelevee Ske meeLe leerve Yee<eeSB meceeve ee kes
meeLe, meceeve heeflee kes YeeJe mes meerKevesJee}e neslee nw~ Fme o=ef mes
Gme osMe kes ef}S efnlekej neslee nw~''10
ngDee en efke efnvoer mJeerke=le neskej Yeer efvejJeefOe JeveJeeefmelee
nes ieF&, Yeeef<eke DeeOeej hej heeble yeves, heeFcejer mket} mes Yee<ee
yesoKe} nes ieF& Deewj nce meYe ieCeleb$e kes KeesKe}s oeJes kejles jnW~
efnvoer kes nj jeveekeej kees efveyebOekeej ye[e ceevelee nw~ jeveekeej
Fme ieJe& kes meeLe kenlee nw efke 'meeef}iejece keer yeefee, keee eser
keee ye[er! efveyebOekeej eg keer efJeYeeref<ekee ceW ghes Ieele, heefleIeele,
-216-
}-oced kees Fme lejn Jekele kejlee nw efke ``Gmeer mecee eg

keneveer he{er Leer, efpemeceW pece&veer kes meerceeble hej Ske ess mes cekeeve
ceW pece&ve mewefveke jnves DeeS Deewj GvnW mebosn nes ieee efke en ese
mee cekeeve ieghle <e[eb$e kee Iej DeJeMe jne nesiee~ efkevleg Jen Ske
eser-meer cebpet<ee kees Deheves oe mes efehekeeS jKee Deewj efJeveleer keer
efke Fmes ve Keesef}S, efkebleg egjle ceveg<e lees keesce} YeeJevee kees
mecePevee Yet} egkee neslee nw~ }[keer eerKeleer jner~ mewefvekeeW ves
cebpet<ee kees Kees}e Deewj GmeceW jKes Ske-Ske he$e he{kej GveceW
<e[deb$e kes met$e Keespeves }ieW~ Jes hesce he$e LesW, efpemes Jen }[keer meejer
ogefveee mes efheevee eenleer Leer~ Ske-Ske he$e keer pees JeeKee nes
jner Leer, Jen he$eeW kes efveves mes Yeer DeefOeke og:Keheo Lee~ ceveg<e kees
keee nes peelee nw efke Jen Yet} peelee nw efke mebmeej ceW keg Ssmee nw
11
peneB } veneR nw, DeefJeMJeeme veneR nw, mebosn veneR nw~''
eg Deewj hesce, nefLeeej Deewj hesce-he$e es oesveeW efJejesOeer nQ~
eg kewmes-kewmes IeeJe "erke kejlee nw~ eg mebosn mes hewoe neslee nw,
hesce efJeMJeeme mes, nefLeeej efpeIeebmee heJe=efe kee neslee nw, hesce-he$e
efpepeerefJe<ee heke=efle kee~ eg peerJeve }slee nw, hesce peerJeve oslee nw~
hetjer ogefveeeB keer meyemes yeomegjle eerpe eg nw, Kegyemegjle nw hesce~ lee
lees nce kejW nefLeeej }skej efpeSB ee hesce }skej cejW~ efveyebOekeej efcee
keer meeceeefpeke o=ef DeLe&ieYeea Deewj cetueevJes<eer nw~ egJee efkemeer Yeer
je^ keer meyemes keerceleer hetbpeer nesleer nw~ efJeJeskeevebo Deepe Yeer egJeeMeefkele kes heleerke nQ~ }sefkeve peesMe ner veneR Oewe& Deewj heleer#ee kes
DeeJeMeke Gheeoeve Yeer Dehesef#ele nw~ mJeeb efveyebOekeej kes MeyoeW ceW
`ègJee Meefkele kee cenlJe nceejs ye[s }esieeW ves veneR mecePee Deewj ceQ
heers ceg[kej osKelee ntB lees en }ielee nw efke nceejer heer{er ves Yeer veneR
mecePee~ egJee Meefkele kees ketlee veneR pee mekelee, keeeWefke Jen Tpee&
kee Ske Ssmee Gvceeseve nw efke Fmemes }esie YeeYeerle ner, DeefOeke nesles
nQ~ GmeceW jeveelceke Meefkele ossKeW, GmeceW me=ef kes hen}s efJemHees
keer Deekeeb#ee nw~ en Deiej mecePe ceW Dee peeS lees DemebYeJe-mes
12
DemebYeJe keee& Dekeuheveere ef#ehelee mes nes peelee nw~''
"erke Fmeer lejn keer Deekeeb#ee ee eeW kenW efke lekejeryeve
mebyeesOeveelceke-heyeesOeveelceke mJej-lesJej ceW Deeeee& npeejer hemeeo
efJesoer ves Deheves Gheveeme `yeeCeYe keer DeelcekeLee' ceW Deheveer
S<eCee Jekele keer nw pees efveyebOekeej efcee peer kees Yeer mhe=nCeere nw ``Dece=le kes heg$eebs cejCe e%e keer Deengefle yevees~ ceeleeDeeW kes ef}S,
yenveeW kes ef}S, keg} }}veeDeeW kes ef}S heeCe osvee meerKees!, Dece=le
kes heg$eeW, ce=leg kee Yee efceLee nw, peerves kes ef}S cejes, cejves kes ef}S
13
efpeees, veieeefOejepe legcnejer Deesj leeke jns nQ~''
}ef}le efveyebOekeejeW keer hejbheje ceW Fve oesveeW keer GheefmLeefle
DeeieCe nw~ egJee Meefkele keer heefneeve oesveeW keer efJeeej-e=bKe}e ceW
GheefmLele nw ~ en jeveelceke mJeemLe kes megIe[ nesves kee heefjeeeke
nw~ efveyebOekeej Fme lejn Deheves efveyebOeeW ceW meceepe keer DeefveJeee& SJeb
meeceefeke mecemeeDeeW kes heefle meeJeOeeve nw~
je^ kes heefle, osMe kes heefle, ceneheg<eeW eje ke=le keee& kee
cetueebkeve DeeJeMeke nw~ efveyebOekeej kenlee nw efke Meg efee

DeeJeMeke nw leYeer GmeceW osMe kes efJekeeme SJeb Gvekes efveefnleeLeexb kees
Keespee pee mekelee nw~ efveyebOe ìeeBOeer kee keCe jme' ceW keg Fme
YeeJevee kee efveheCe efveyebOekeej Jekele kejlee nw efke - ``keeMe efke
Jen JeLee Deepe osMe kes oe hej Debefkele nesleer lees osMe kes efee kee
Ssmee mebmkeej neslee efke, meejer KeeefceeeW kes yeeJepeto nce mener ceeeves
ceW mJeeOeerve nesves kes ef}S Ke[s nesles~ ceve ceW Flevee efJeMJeeme DeJeMe
nw efke Ske-ve-Ske efove ieeBOeer keer Jen efJeje JeLee Gmeer lejn nceejs
oe ceW keCee keer jmeOeej yevesieer, efpeme lejn ceneYeejle ceW
egefOeefj kee efJe<eeo yevee, eerke=<Ce kee Dekes}eheve yevee, jepee jece
keer meerlee kes efyevee peerJeve keer JeLe&lee kee ogKe yevee~ leYeer osMe kee
efee heKeeje peeSiee Deewj Meg efee mes osMe kes efJekeeme keer efeblee
14
nesieer~''
Fve eefj$eeW kes ceeOece mes efveyebOekeej Megefee kee Deeener nw~
peerJeve Deewj peiele ceW Fmekee eceMe: Ieesj DeYeeJe peejer nw~ Ssmes
mecee ceW heleske Deeoceer ceW yeme jns Deheew<ese kees mebJeeoOeceea yevee
jner nw en efeblee~ Deepe nce Demegj#ee kes yeere peer jns nQ, efveleeble [js
ngS }esieeW keer peceele ceW Meeefce} nQ `èner Deefpe&le Yee Oeerjs-Oeerjs
Deveske lejn keer megj#ee keer DeeJeMekelee cenmetme kejves }ielee nw~
........ Fmeer kee heefjCeece neslee nw De}ie yemleer kee yemevee~ De}ieDe}ie Ske otmejs kes IejeQos mecetn kees mebosn keer o=ef mes osKeves
}ielee nw~ Demegj#ee keer ieeB" peye keme peeleer nw lees Yee Deelebke yeve
peelee nw~''15
nce osKe mekeles nQ efke meeceefeke meboYees kees mecesleer en
efhheCeer efkeleveer meeLe&ke Deewj meerke nw~ megj#ee kes lekeexb mes nce
nefLeeej yeveeles nQ~ nceejs Yeerlej mes efJeMJeeme kee YeeJe eflejesefnle nes
peelee nw leLee mebosn Iej kejves }ielee nw~ Deye mecePeves keer yeele en
efke mebosn mes heejbYe keer ieF& keesF& Yeer ee$ee efkeleveer otj leke mebhevve
nesieer? efceLekeere IeveeDeeW kes ceeOece mes efveyebOekeej Fme Ghepes
Deelebke kees Deewj mhe kejlee nw efke `èg ceW Meg DeelebkeJeeo keer
kesJe} oes IeveeSB IeeR~ peye oesCeeeee& ves Dem$e leeie efoee Gmekes
yeeo Oe=egcve ves Gvekee efmej kee ef}ee~ otmejer yeej en Ievee leye
Ieer peye DeMJelLeecee ves oewheoer kes meesS ngS heg$eeW kees le}Jeej mes
Iee Gleej efoee~ Deelebke keer es oesveeW IeveeSB Ske-otmejs mes peg[er
ngF& nw~ Fve oesveeW Deelebke keer IeveeDeeW keer pe[s ye[er ienjer nw~ Jewmeer
ner ienjer pe[ mecekee}erve Deelebke keer Yeer nw~ Ske Meefkele-efJemleej
16
kes efJejesOe ceW, otmejs Meefkele-efJemleej ves~''
mecekee}erve efJeMJe ceW keee es Deheefjefele o=Me nw? Deesyeecee
Deewj Deesmeecee, yegMe Deewj hegefleve, Deewj FveceW Meefkele-efJemleej Deewj
Gmekes efJejesOe SJeb Gmemes Glhevve Deelebke mes keee nce Debpeeve nQ?
efveyebOekeej keer hee&Jes#eer o=ef mecekee}erve mecemeeDeeW kees
JeeKeeefele kejleer nw, heeeerve IeveeDeeW kees Deeceves-meeceves jKekej
Deelebke keer Deveble efJeeeW kees yeveleer efHej He}leer-Heg}leer osKeleer
nw~ efcee peer kee efJe<ee-hemeeje ner Fve efveyebOeeW kees efJemle=le He}ke
-217-
heoeve kejlee nw~ DeeOegefveke meboYe&, heeceeefCeke hemebie Deewj meeceefeke

efeblee efveyebOekeej keer jeveeOeefce&lee ceW efvejblej heefj}ef#ele nesleer nw~
meeefnle SJeb Gmekee heCeslee keYeer en oeJee veneR kejlee efke Jen
heefjJesMe yeo} osiee, Deewj en meeefnle SJeb Gmekes heCeslee kes nke ceW
Yeer nw~ efveyebOe `pees[ves-peg[ves keer jen' ceW efveyebOekeej efyevee efkemeer
ieJeexefkele kes menpe YeeJe mes Deheveer meercee mJeerkeejlee nw efke `èn meye
ef}Keles ngS Yeer ncekees }ielee nw efke nce DejCe-jesove kej jns nQ,
Deewj Meeeo ceveg<e kes }esYe mes yees Je=#e megve jns neW~ me[keeW keer
meJeeefjeeW mes G"les ieo&-iegyeej Deewj hesês}-[erpe} keer eerke iebOe
mes Iegleer ngF& nJee megve jner nes~ keYeer-keYeer ner meeHe Deewj Oeg}e
efoKevesJee}e DeekeeMe kee keesF& keesvee megve jne nes~ meeBPe keer efmeceer
ngF& }e}er megves lees megves, Deeoceer veneR megvesiee~ Deeoceer keg Yeer vener
megvesiee - pees peerJe kes keb" mes efveke}e nes~ Deeoceer kesJe} eb$e hej
Gleejer ieF& DeeJeepe ner megve heeSiee~ lees Yeer megveeves kee DeYeeme nw,
megvee jne ntB~ Deheveer ner DeeJeepe nce megve heeSB, en kece ieveercele
veneR nw~''17
Deepe nce Devemegveer kejves kes Deeoer nQ~ heneeve kej Yeer ve
heneeveves kes veeke kees DeefYeMehle nQ~ hej efveyebOekeej kenlee nw efke
otmejs keer ve megvees lees peeoe hejJeen veneR, Deheveer ner megve }es lees
keesF& jen efveke} DeeS~ eb$e keer Fme ceeee ceW nce Deheves mes yesKeyej
nes ieS nQ~ Deheves mes otj, mJehve ieeeye, veeRo ieeeye, leveeJe peeoe~
DeeefKejkeej 'Fme oo& keer oJee keee nw? efo}-S-veeBoe letPes ngDee
keee nw? ceMeerveeW kes Menj ceW Deeoceer hegle}s nes ieS nQ~ yegle nes ieee
nw, efpemeceW mebJesovee veneR nesleer, %eevesefvoeeB veneR nesleer, nesleer nw efmeHe&
DebOeer oew[~ Deewj DebOeer oew[ kee keesF& jemlee veneR neslee, jner cebefpe}
lees Jen Yeer ieeeye~ Jee&ceeve efMe#ee peiele, veerefle hej Yeer efveyebOekeej
Deheveer yesyeeke jee jKelee nw~ JeeJemeeefeke efMe#ee keer nes[ }ieer nw,
Debespeer meerKeves kes ef}S heeie}heve kee oewje he[ jne nw, kee@vJesW ceW
he{ves kes ef}S ceejeceejer nw~ efveyebOe èfoeeOeejer kee mebkeuhe' ceW
efveyebOekeej keer efeblee osKeW - ``Deepe efmLeefle en nw efke Ge efMe#ee
kes ef}S pees eej-heeBe efJe<ee efJeMes<e cenlJehetCe& nQ - meeefnle,
oMe&ve, Fefleneme, ieefCele Deewj Yeeweflekeer - Fvekes ef}S heefleYeeMee}er
e$e yeeles ner veneR efke yeer.S., yeer. Sme.-meer ceW heJesMe }W~ - keew[er
keece keer JeeJemeeefeke efMe#ee kes ef}S e$e efJe%eeefhele Deekeeb#eeDeeW
kes keejCe }eKe-}eKe heS cenervee Kee& kej oslee nw, hej Jen e$e
yeer. S. ee yeer. Sme.-meer keer Deer efMe#ee kes ef}S mee} ceW eejheeBe npeej Yeer Kee& veneR kejvee eenlee~''18
kebheveer keer veewkejer kes ef}S ceejeceejer nw~ 'hewkespe' Jee}er ceeser
keceeF& Deewj efJe%eeefhele Deekeeb#eeDeeW kee en oewj efyeukeg} Deepe keer
meeeF& nw~ efokedYeefcele meheveeW keer megyen veneR nesleer Deewj peieves kes
ef}S meJesjs kee nesvee pejer nw~ heeFcejer mket} kes yees hej yemles
kee yeesPe Flevee efke heefleYee ef"ieveer nes peeS~ heefjCeeceeW keer
heefleMelee, ceelee-efhelee keer IeveIeesj Dehes#ee Deewj Fve meyekes yeere
Dehes#eeDeeW kee yeesPe menlee `veewefvene}'~ peye leke mebYeJe ngDee
efveJee&n efkeee veneR lees Deelcenlee~ efHeve}Q[ ceW 7 Je<e& keer DeJemLee
ceW yees heer-veme&jer ceW oeefKe}e }sles nQ~ cee$e 2 Iebs es heefjmej ceW
Jeleerle kejles nQ, Deewj JeneB keer JeJemLee nj ceeeves ceW meyemes Deer
nw~ hej nce DebOes ieg kes DebOes efMe<e Ske otmejs kees "s}-"s}kej
kegSB ceW efiejves kes ef}S yesewve nQ, yeeJe}s nQ~
efnboer Yee<ee keer Ghes#ee kees }skej efveyebOekeej keg peeoe
leveeJe ceW nQ~ efnvoer kees meyemes peeoe efkemeer ves heer" oer nw lees efnboer
Yeeef<eeeW ves~ DeBespeer kes `Jevee&keet}j' kees Deepe Yeer {es jns nQ~
efveyebOe èfnboer kee veece ve }W' ceW efveyebOekeej efnvoer Yeeef<eeeW keer Keyej
}slee nw hej Deespe hewoe Yeer hewoe kejlee nw - nce efnboerJee}s en keeeW
veneR meeseles efke nceves Dehevee DeeJesie Keeskej Deheveer efvee kees
Demegjef#ele kej efoee nw~ efJeMes<e he mes mee keer efvee leYeer leke
megjef#ele jnleer nw peye leke Gmekes ef}S DeeJesMe jnlee nw~ veoer leYeer
19
leke lejCeleeefjCeer nesleer nw peye leke GmeceW lespe Oeej nesleer nw~''
efnboer peebleer, efoJeme, heKeJeeje mes efnvoer kee Ye}e Deye leke
veneR ngDee Deewj Deeies Yeer Fmekeer mebYeeJevee mebefoiOe nw~ jmceDeoeeieer mes nke Deoe veneR neslee~ ieesefeeW ceW efe}-heeW ceeeves mes
Dee nw efke nce me[keeW hej yeele kejW, Fmekee Gheeesie kejW~
Debespeer yees}vee DeeOegefvekelee keer heneeve nw, efnboer efhe[sheve keer~
Fme cewkee}ere ceeveefmekelee mes nce efvepeele veneR hee mekeW lees F&MJej ner
keueeCe kejW~ ve osMe hej ieJe&, ve Yee<ee kee mecceeve, ve Deepeeoer kee
DeLe&~ cegHele ceW efce}er nJee-heeveer kees lees otef<ele kej ner efoee Deye
osMe Deewj Gmekeer Deelcee kees met$eeW kees OJemle kejvee Mes<e nw~ Deepe
pe} kee mebke efpeme lejn nw GmeceW nce heke=efle keer Fme cegHele Deewj
Decetue efveeecele kees lejmeves kes ef}S DeefYeMehle nQ~ efveyebOe `nce
Deewj nceeje heeveer' ceW efveyebOekeej kenlee nw efke heeveer GheYeeskelee mes
"kej efhelee-mee pee jne nw~ veefoeeW keer Oeej hele}er nesleer pee jner
nw Deewj ecegvee pewmeer Deiece-Meece} ienjer veoer keere[ nesleer pee
jner nw~ Deeweesefieke keejeW mes veefoeeW kee heejoMeea pe} ve peeves
kewmee meen neslee pee jne nw Deewj nce meeseles nQ efke nceeje heeveer
20
DeYeer yeee ngDee nw~''
kewmeer efye[byevee nw efke nce veoer kees keere[ yeveeves hej leg}s nQ
Deewj keere[ ceW peerJeve kee mee le}eMe jns nQ~
``jefnceve heeveer jeefKeS! efyeve heeveer meye metve~
heeveer ieS ve Gyejs, ceesleer, ceevegme, etve~~
nce efveo&eer nQ~ heke=efle kes megboj mJej kees efyeiee[ jns nQ~
kegeflmele cegveeHes keer ceeveefmekelee mes emle mJeeLe& kes keere[ ceW metkej
keer lejn OeBmes ngS nQ~
Fefleneme meyemes peeoe efJeJeeefole efJe<ee nw~ mejkeejW Deheveer
cebMee kes efnmeeye mes Gmekes leLeeW ceW Hesjyeo} kejleer jnleer nw~ hejbleg
efveyebOekeej efpeme Fefleneme kees mecePelee nw Gmekeer JeeKee Deheves
efveyebOe `Fefleneme efMe#ee' ceW Fme hekeej kejlee nw efke ``Fefleneme kee
GsMe }esieeW kees ve heefleMeesOe kes ef}S hesefjle kejvee nw, ve efhe}s
-218-
DeeeebleeDeeW kes Deleeeej kee heefleMeesOe kes ef}S Gkemeevee nw, ve

Jeleerle keer ieewjJe-ieeLee ceW Flevee Deeceive ner kejvee nw efke Jee&ceeve
keer #ecelee ner efmekeg[ peeS~ Fefleneme kee GsMe Ske mJemLe osMekee} keer Ssmeer eslevee Ghepeevee nw pees keee&-keejCe ceW yeeBOes veneR
yeefuke ceveg<e kees Gmekeer mJeleb$elee megefveefMele kejleer jns~ Fmeef}S
hegjeves lepe& kes DeewheefveJesefMeke kee} ceW ef}Kes Fefleneme ee Yeejle kes
Fefleneme kes veece hej kesJe} DeeeceCeeW keer yeele kejvesJee}e Fefleneme
efMe#ee keer o=ef mes Devegheeesieer nw~ Devegheeesieer ner veneR, neefvekej Yeer
nw~''21
en o=ef, en yeesOe efkelevee heejoMeea nw~ efveyebOekeej efcee
DeOeJemeeeer, yengegle, yeng%e jnW nQ~ Gvekes efveyebOeeW ceW mecekee}erve
meboYeeW& kes Ssmes keF& efe$e menpe ner heehe nQ~ efveyebOe `veejer Je<e& yeveece
veejer peerJeve' ceW GvneWves veejer efJeceMe& hej e} jns Jeweeefjke
DeleeeejeW hej Jebie efkeee nw~ Yeejleere meboYe& ceW heefjJeej meyemes
eser }sefkeve meyemes cenlJehetCe& FkeeF& nw, m$eer Gmekee kesvo~ ``veejer
keer mJeleb$elee Deewj veejer keer heg<e mes yejeyejer Deiej Fmeef}S keer
peeS efke veejer peerJeve ceW Gmemes iegCeelceke megOeej nesiee lees DeJeMe
mJeeiele eesie nw, hej DeefOekelej eee& vekeejelceke ner jnleer nw~
............................ en yeele Deiej meeceves ve jKeW lees nceves
pees Deheveer ceeB mes heeee, yenveeW mes Deewj veevee hekeej kes Deve efjMleeW
mes peg[er efm$eeeW mes heeee nw Deewj efpevekeer mebhetCe&lee ceele=Meefkele keer
DeejeOevee ceW heeF& nw Gmekes heefle ceQ Yeerlej mes ke=leIve nes peeTBiee~''22
efveyebOekeej keer en meoeMeelee hekeejeblej mes mecekee}erve SJeb
meeceeefpeke cegeW kees Deheves efveyebOe ceW kegMe}lee mes meeOeleer nw~
efve<ke<e&
nce Deye en ken mekeles nQ efke efJeeeefveJeeme efcee kes efveyebOeeW
cebs meeceeefpeke mejeskeej cetueJeee kes Deeener nQ~ Deheveer efJe<eefe
efvelee SJeb efJe<eeer hejkelee ceW efcee peer heee&hle mebJesoveMeer} nQ lees
DeeJeMeke Jeweeefjke Yeer~ efMe#ee JeJemLee, jepeveerefle, DeeceDeeoceer, veejer peerJeve, eg Deewj meejle: kenW lees leceece meeceeefpeke,
mecekee}erve cegeW kees Deheves efveyebOe ceW peien osles ngS Gmehej Deheveer
yesyeeke jee leLee meeLe&ke SJeb Dehesef#ele efeblee Yeer jKeles nQ~ Fve meYeer
DeLeeW& ceW efJeeeefveJeeme peer kes efveyebOe DeeOegefveke nQ, heemebefieke nw Deewj
efyeukeg} meeceefeke Yeer nQ~
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-219-
meboYe&
ieeBOeer kee keCe jme - efJeeeefveJeeme efcee - meeefnle
hekeeMeve, efou}er - 2009
efkeleves ceesjes - efJeeeefveJeeme efcee efJeeeefJenej veF& efou}er,
2010
meheves keneB ieS - efJeeeefveJeeme efcee, heYeele hekeeMeve2001
meheves keneB ieS? - efJe] efve] efce] - he= - 12
Jener-he= - 12
meheves keneB ieS? -efJe] efve] efce] he=] - 15
kegnemes kes Gme heej - efJe] efve] efce] he=] - 115
mJeeOeee :- Yeefkele kee heg<eeLe& - efJe] efve] efce] he=] - 125126
Jener-he=] - 127
Deheveer ner Keyej veneR Deeleer - efJe] efve] efce] he=] - 111
Jenerhe=] - 111
peg[ves Deewj efyeKejves kee veee cees[ - efJe] efve] efce] - he=] - 107
Ske Ssefleneefmeke Yet} - efJe] efve] efce] - he=] - 61-62
peerJeve kes keg pejer hee" - efJe] efve] efce] - he=] - 30
peerJeve kes keg pejer hee" - efJe] efve] efce] - he=] - 33
JeeCeYe keer DeelcekeLee - Dee] n] e] ef] ieeBOeer kee keCe jme - efJe] efve] efce] - he=] - 16
Yee Deelebke Deewj efnbmee - efJe] efve] efce] - he=] - 17
Yee Deelebke Deewj efnbmee - efJe] efve] efce] - he=] - 20
pees[ves-peg[ves keer jen - efJe] efve] efce] - he=] - 40
efoeeOeejer kee mebkeuhe - efJe] efve] efce] - he=] - 57
efnvoer kee veece ve }W - efJe] efve] efce] - he=] - 74
nce Deewj nceeje heeveer - efJe] efve] efce] - he=] - 17
Fefleneme efMe#ee - efJe] efve] efce] - he=] - 17
veejer yeveece veejer peerJeve - efJe] efve] efce] - he=] - 55-58
ISSN 0974 - 200X
ieeBOeer kee efMe#ee hej efmeevle

keeblesMe kegceej
keye[e, cegpehehejhegj
meejebMe
Yeejle je<^ keer Decej efJeYetefle cenelcee ieeBOeer ves osMe mesJee kes efueS Dehevee meJe&mJe veeweJej kej efoee~ GvneWves je<^ kes meJee&erCe efJekeeme kes efueS
DeeJeMeke meYeer leJeeW hej Deheves efJeeej meceepe kes mece#e jKee~ Gvekeer ef ceW efMe#ee ceeveJecee$e kes meJe&efJeOe efJekeeme kes efveefcee DeleeJeMeke nw~ mener
efMe#ee ner efJekeeme kee ceeie& heMeemle kej mekelee nw Deewj eeefjef$eke Gvveefle kee keejke yeve mekelee nw~ cenelcee ieeBOeer efMe#ee kes eje Jeefkele kee Meejerefjke,
ceeveefmeke, vewefleke leLee DeeOeeeflceke efJekeeme eenles Les~ Jes efMe#ee kees jespeieejesvcegKeer yeveeves kes he#eOej Les~ Fmeer keejCe GvneWves yegefveeeoer efMe#ee keer
DeeJeMekelee hej yeue efoee~ ieebOeerpeer mJeYee<ee efkebJee ceele=Yee<ee ceW efMe#ee osves kes efnceeeleer Les~ ieebOeerpeer ves m$eer efMe#ee Deewj heew{ efMe#ee hej yeue efoee Lee~
en kenves ceW efkebefele cee$e Yeer mevosn veneR efke cenelcee ieeBOeer kes efMe#ee mecyevOeer efmeevle keeuepeeer nQ~
efJeefMeMeyo - DeeOeeeflcekelee, meebmke=efleke, mJeeJeuecyeve, je<êrelee, ceeveJelee

Yetefcekee
kees JeeJeneefjke he osves kee heeeme GvneWves yegefveeeoer efMe#ee kes
heefMeceer meYelee Deewj Keemeleewj hej Debiespeer efMe#ee keer ke"esj ceeOece mes efkeee~ Fmeef}S Deheves oeMe&efveke efmeevle efke mele ner
Dee}esevee ieeBOeerJeeoer oMe&ve kee Dence Yeeie nw~ ieeBOeer keer F&MJej nw, meYeer heeCeer Gmeer keer mebleeve nQ, Deefnbmee, ueeske`yegefveeeoer efMe#ee' peneb efMe#ee kees Ske cetue kes he ceW mLeeefhele keueeCe, DeeoMe& eefj$e kes JeeJeneefjke he osves kee heeeme GvneWves
kejleer nw JeneR Meg<ke Deewj peerJevejefnle Debespeer efMe#ee kees vekeejleer yegefveeeoer efMe#ee ceW efkeee nw Deewj F&MJej keer heeefhle kees ner peerJeve kee
nw~ hejleb$e Yeejle keer efMe#ee heefle ceW DeeOeeeflcekelee Deewj ejce }#e ceevee nw~ Gvekee kenvee Lee efke Mejerj, ceefmle<ke leLee
meebmke=efleke peerJeve kee hetCe& DeYeeJe Lee~ ieeBOeerpeer efyeefMe MeemekeeW oe Fve leerveeW ceW meblegef}le efJekeeme mes ner ceeveJe hetCe&lee heehle kej
eje mebeeef}le efMe#ee kees Yeejle ceW }esieeW keer ceeveefmekelee SJeb mekelee nw~
DeeefLe&ske-meeceeefpeke #ecelee kes DeeOeej hej }eiet kejvee eenles Les~ leLe efJeMues<eCe
lelkee}erve Skeebieer SJeb Keeea}er efMe#ee meceepe kes iejerye SJeb
yegefveeeoer efMe#ee ceW yeeeW kes meJeeieerCe efJekeeme keer mecYeeJevee
kecepeesj Jeie& kes }esieeW kees }eYeeefvJele veneR kej mekeleer, Ssmee Gvekee efoKeleer nw~ GveceW ece kes heefle efvee SJeb mJeeJe}cyeve kee YeeJe
efJeeej Lee~ DeleSJe, Fmeer YeeJevee mes Deveghesefjle neskej egieheg<e peeie=le neslee nw~ Fme efMe#ee mes jespeieejevcegKe, mJeosMeer JemlegDeeW kes
ieeBOeer ves peerJeveesheeesieer SJeb meJeeieerCe efJekeeme kejvesJee}er efMe#ee heefle Deemeefkele Deewj jeêrelee kee YeeJe peielee nw~ Fme efMe#ee kes
heefle kee heefleheeove efkeee~ jeêrelee ves Meesef<eleeW, Glheeref[le leLee Devleie&le vees meJeexoe meceepe keer mLeehevee keer keuhevee keer ieF& nw~
ieg}eceer kes yebOeve ceW peke[s ngS Yeejleere peveceeveme kees Geesie- JeemleJe ceW ieeBOeer Jewmeer efMe#ee eenleW Les, efpemekes eje yeeeW ceW
kesefvole leLee mJeeJe}byeve kes efmeevle hej efMe#ee kee efveheCe efkeee meleJeeefolee, F&ceeveoejer, yebOeglJe, Goejlee, meefn<Ceglee Deeefo iegCe
pees yegefveeeoer efMe#ee kes veece mes peeveer peeleer nw~
meceeefnle nes mekeW~ efJeee}eeW kes hee"deece ceW meecetefnke heeLe&vee,
Fme yegefveeeoer efMe#ee kes Devleie&le `peerJeve kes eje leLee peerJeve meHeeF&, meceepe-mesJee, Meejerefjke efMe#ee, ke{eF&-yegveeF&,
kes ef}S efMe#ee keer keecevee keer ieF& nw~ cenelcee ieeBOeer efMe#ee kes eje meebmke=efleke- keee&ece Deeefo kes ceeOece mes yeeeW kees meeceeefpeke
Jeefkele kee Meejerefjke, ceeveefmeke leLee vewefleke efJekeeme eenles Les, peerJeve kee heefMe#eCe osves keer JeJemLee keer ieF& nw, Fme yegefveeeoer
DeeOeeeflceke o=efkeesCe jKekej ceeveJelee keer mesJee ceW efJeMJeeme jKeles efMe#ee ceW~ Fme hekeej en efMe#ee Jeefkeleiele peerJeve mes }skej
Les~ leYeer lees Jees kene kejles Les cesje Oece& F&MJej keer mesJee kee Oece& Deewj meeceeefpeke leLee jeêre oeefelJeeW kee heefMe#eCe leLee %eeve osleer nw~
Fmeef}S ceeveJelee keer mesJee Oece& nw~1 DeLee&led ceveg<elJe ceW F&MJejlJe
ieeBOeer kee efMe#ee-oMe&ve ceeveJe kes Devoj mes DevegheeefCele
keer heeefhle ner Gvekee Oese Lee~ Fvekes Devegmeej- `mener efMe#ee Jener nw YeeJeveeDeeW keer eee& kejlee nw Deewj ener YeeJevee Deelce%eeve ken}eleer
pees yeeeW kes Yeerlej mes DeeOeeeflceke cetueeW Deewj Meejerefjke veceleeDeeW nw~ Gvekeer efMe#ee Gvekes peerJeve-oMe&ve hej ner DeeOeeefjle nw~ JeemleJe
yeenj }e efvekee}s~ 2
ceW ogefveee ceW Ske mes Ske efJeeve ngS nQ, efkevleg ieeBOeer keer meceevelee
yegefveeeoer efMe#ee cenelcee ieeBOeer kes oMe&ve kee efeeelceke hen}t efkemeer ves veneR keer~ ieeBOeer, e@}mee ee jeefmkeve DeLeJee DejefJevo
nw, efpemekes eje F&MJej keer heeefhle kes ef}S GvneWves DeeOeeeflceke ee jJeervo keer YeeBefle yengheef"le efJeeve veneR Les Deewj ve ner
meceepe kes DeJelejCe keer yeele meeseer~ meJeexoe kes he ceW GvneWves efJeJeskeevevo keer lespeefmJelee Leer GveceW, efkevleg leceece GeeoMeeX kees
efpeme DeeoMe& meceepe keer mLeehevee kee o={ mebkeuhe efueee Lee, Gmeer Deheves jepeveerefleke SJeb meebmke=efleke peerJeve ceW Gleej kej GvneWves
-220-
ceveg<elee kees eefkele kej efoee~ efJeMJe kee Oeeve Fvekeer Deesj leye
Deeke= ngDee peye GvneWves en meeefyele efkeee efke cenevelee peeveves ceW
veneR, kejves ceW nw~ ieeBOeer keer yegefveeeoer efMe#ee Fmeer kee heeesie nw~
ieeBOeer keer yegefveeeoer efMe#ee jeveelceke keee&eceeW hej DeeOeeefjle
nw~ yegefveeeoer efMe#ee keer meyemes ye[er efJeMes<elee nw efke - hejchejeiele
efMe#ee keer peien veF& eslevee hewoe keer peeS~ Deepe Yeer heeLeefceke leLee
ceeOeefceke efJeee}eeW ceW keeee&vJeeve ee meceepeesheeesieer keee& kees
cenJe efoee pee jne nw~ ceneefJeee}eeW ceW JeJeneefjke efMe#ee kee
heeJeOeeve efkeee pee jne nw~ Fme hekeej JeeJenejefjke, jeveelceke,
ieleelceke efMe#eCe efJeefOe eje yegefveeeoer efMe#ee yeeeW kees meHe}
veeieefjke yeveeves keer JeJemLee kejleer nw, DeLee&led pevce mes cejCe leke
eeefve yeeheve mes yeg{ehee leke efMe#ee keer cenee hej hekeeMe [e}leer
nw- ieeBOeer keer yegefveeeoer efMe#ee~ Fme hekeej ieeBOeer kes efMe#ee-efmeevle
ceW Yeer meJeexoe kee oMe&ve SJeb ceeveJeeefOekeej keer Yeveke efce}leer nw~
Deyeence ef}bkeve keer lejn ieeBOeer ves Yeer ceeveJe kes ef}S efMe#ee kees
DeefveJeee& yeleeee Deewj Deheves {bie mes efMe#ee kees heefjYeeef<ele kej en
Iees<eCee keer efke efMe#ee meyekes ef}S DeeJeMeke nw eens Jen peJeeve ee
yet{e, Oeveer nes ee iejerye~3
ieeBOeer pes kee efMe#ee kee efJeeej keeHeer JeeJeneefjke Lee Deewj es
Yeejleere meceepe kes keeHeer Devegket} Lee~ ieeBOeer peer kes MeyoeW ceW cesjer
lees jee nw efke etBefke nceeje DeefOekeebMe mecee Deheveer jespeer keceeves ceW
}ielee nw, Fmeef}S nceejs yeeeW kees yeeheve mes ner Fme hekeej kes
heefjece kee ieewjJe efmeKeevee eeefnS~ nceejs yee}keeW keer he{eF& Ssmeer
veneR nesveer eeefnS, efpememes cesnvele kee eflejmkeej kejves }ieW~4
ieeBOeer De#ej %eeve kes meeLe-meeLe Geesie DeeOeeefjle efMe#ee hej
peesj osles nQ~ es ieeBOeer keer yegefveeeoer efMe#ee kee GsMe Jeefkele kee
meJeeieerCe efJekeeme nw~ ieeBOeer peer kes cegleeefyeke efMe#ee mes cesje
DeefYeheee en nw efke yee}ke keer ee heew{ keer Mejerj, ceve leLee
Deelcee keer Gece #eceleeDeeW kees GodIeefle efkeee peee Deewj yeenj
hekeeMe ceW }eee peee~ De#ej-%eeve ve lees efMe#ee kee Deefvlece %eeve
}#e nw Deewj ve Gmekee DeejcYe~ Jen lees ceveg<e keer efMe#ee kes keF&
meeOeveeW ceW mes kesJe} Ske meeOeve nw~ De#ej %eeve Deheves-DeeheceW
efMe#ee veneR nw, Fmeef}S ceQ yees keer efMe#ee kee eerieCesMe Gmes keesF&
Gheeesieer omlekeejer efmeKeekej Deewj efpeme #eCe mes Jen Deheveer efMe#ee
kee DeejcYe kejs Gmeer #eCe mes Gmes Glheeove kes eesie yeveekej
keBiee~ cesje cele nw efke Fme hekeej keer efMe#ee-heCee}er ceW ceefmle<ke
Deewj Deelcee kee Gelece efJekeeme mebYeJe nw~ De}yeee, heleske
omlekeejer Deepeke} keer lejn efvejs, eebef$eke {bie mes efmeKeekej
Jew%eeefveke lejerkes hej efmeKeeveer he[sieer DeLee&led yee}ke kees heleske
5
efeee kee keeeW Deewj kewmes yeleevee nesiee~
ieeBOeerpeer ves ceevee nw efke nceejer hejleb$elee keer meyemes ye[er Jepen
nw- Debespeer efMe#ee~ Gvekes MeyoeW ceW cewkees}s ves ves pees Debespeer keer
efMe#ee keer pees yegefveeeo [e}er, Jen meecege ieg}eceer keer yegefveeeo
Leer~6 Fme Debespeer efMe#ee heCee}er ves nceejer mebmke=efle kees keeHeer ve
efkeee~ peneb Fme Yee<ee ves nceW ieg}ece yeveeee JeneR Fmeves nceejer
mebmke=efle ceW obYe, jeie, s<e Deewj peguce kees ye{eJee efoee~ efkeOe
eMejJee}e kes MeyoeW ceW Debespeer efMe#ee ves efMeef#eleeW Deewj
DeefMeef#eleeW kes yeere ye[s Yeso hewoe kej efoes nQ Deewj efJeeveeW kees
pevelee kee DeiegJee, ceeie&oMe&ke Deewj heefleefveefOe yeveeves kes yeo}s GvnW
pevelee mes otj jnvesJee}e, pevelee kes peerJeve kees Deewj Gmekeer
YeeJeveeDeeW kees ve mecePevesJee}e, pevelee ceW efo}emheer ve }s
mekevesJee}e Deewj pevelee kee he#e hemlegle ve kej mekevesJee}e yevee
efoee nw~7 JeneR, yegefveeeoer efMe#ee kee GsMe yeeeW ceW Meejerefjke,
yeewefke Deewj vewefleke iegCeeW kee efJekeeme kejvee nw~ Fme lee}erce kee
}#e nw efke ieebJe kes yeeeW kees megOeej-mebJeej kej GvnW ieebJe Deewj
meceepe kee DeeoMe& yeefMevoe yeveeee peee~ eneb nce yegefveeeoer
lee}erce kes meeLe-meeLe efmeevleeW hej efJeeej kejW:1. hetjer efMe#ee mJeeJe}cyeer nesveer eeefnS~ eeveer, DeeefKej ceW hetBpeer
kees es[kej Dehevee meeje Kee& Gmes Kego osvee eeefnS~
2. FmeceW DeeefKejer ojpes leke neLe kee hetje-hetje Gheeesie efkeee
peee~ eeefve, efJeeeLeea Deheves neLeeW mes keesF& ve keesF& GeesieOebOee DeeefKejer ojpes leke kejW~
3. meejer lee}erce efJeeeefLe&eeW kees heevleere Yee<ee ceW oer peeveer
eeefnS~
4. FmeceW meecheoeefeke, Oeeefce&ke efMe#ee kes ef}S keesF& peien veneR
nesveer eeefnS~ }sefkeve yegefveeeoer efMe#ee ceW Ge vewefleke
lee}erce keer hetjer JeJemLee nesveer eeefnS, leeefke yeeeW ceW
cetueeW kee efJekeeme nes mekes~
5. en lee}erce eens yees }W ee ye[s, DeewjleW }W ee ceo&, Gvekeer
peJeeyeosner nesieer efke Jees Fme lee}erce kees meceepe kes keesves-keesves
ceW hemeej kejW~
6. etBefke Fme lee}erce kees heevesJee}s }eKeeW-kejes[eW efJeeeLeea
Deheves-Deehekees meejs efnvogmleeve kes veeieefjke mecePeWies,
Fmeef}S GvnW Ske Deblej-heevere Yee<ee meerKevee nesiee~ meejs
osMe keer Ske Yee<ee veeiejer ee Got& ceW ef}Keer peevesJee}er efnvoer
ner nes mekeleer nw- efpemes meerKevee DeefveJeee& nesiee~ Fmekes
De}eJee e$eeW kees Ske Deve heebleere ef}efhe meerKeveer nesieer~
ieeBOeerpeer keer Ge efMe#ee kee DeeOeej Yeer yegefveeeoer efMe#ee hej
Leer, ieeBOeer peer Ge efMe#ee kes meceLe&ke Les Deewj Jes meceepe keer
DeeJeMekeleeDeeW kes cegleeefyeke ner leweej kejvee eenles Les~ yengle meejs
Dee}esekeeW kee ceevevee Lee efke Gvekeer efMe#ee keer DeJeOeejCee
DeleefOeke nw~ }sefkeve mele Fmekes hejs nw~ ieeBOeerpeer kes MeyoeW ceWceQ kee@}spe keer efMe#ee ceW keeeehe} kejkes Gmes jeêre
DeeJeMekeleeDeeW kes Devegket} yeveeTBiee~ eb$e efJeOee leLee Deve
FbpeerefveejeW kes ef}S ef[efeeeb neWieer~ Jes efYevve-efYevve GeesieeW kes meeLe
pees[ efoes peeeWies Deewj Gve GeesieeW kees Fve mveelekeeW keer pejle
-221-
nesieer~ Gmekes heefMe#eCe kee Kee& Jes Geesie ner oWies~ Fme hekeej
efce}eW kes mebIe Deheveer pejleeW kes cegleeefyeke mveelekeeW kees lee}erce osves
kes ef}S Dehevee kee@}spe e}eeWies~8
Fmekee cele}ye en veneR efke ieeBOeerpeer efvepeer efMe#eCe mebmLeeveeW
kes meceLe&ke Les~ ieeBOeerpeer eenles Les efke meceepe kes }esie efMe#eCe
mebmLeeveeW kee mebee}ve kejW Deewj e$e SJeb efMe#eke Dehevee Kee& Kego
Deheveer cesnvele eje Deefpe&le kejW~ Deheves meeceeefpeke GejoeefelJe kes
lenle Fve mebmLeeveeW kees hetBpeeriele meneesie heoeve kejW~ Jes }eskeleebef$eke
jepeeW kees efMe#eCe mebmLeeve keer JeJemLee mes otj jKevee eenles Les~
jepe kes efJeMJeefJeee}e keer Denefceele kees ieeBOeer ves leJeppees oer~
ieeBOeerpeer kes cegleeefyeke- jepe kes efJeMJeefJeee}e Keeef}me hejer#ee
}svesJee}er mebmLeeeW jnW Deewj Jes Dehevee Kee& hejer#ee Meguke mes ner
efvekee} ef}ee kejW~9 efJeMJeefJeee}e kes Thej efMe#ee kes meejs #es$e
keer osKejsKe jnWieer, efpemeceW hee"eece yeveeves mes }skej efMe#eCe
mebmLeeveeW kees cebpetjer osves leke jnWieer~ Ske efJeMJeefJeee}e mJeeee
mebmLeeve nesieer, efpeveceW jepe keer oKe}Deboepeer kee keesF& peien veneR
nesiee~ ieeBOeerpeer keer jee ceW jepe ceW efJeMJeefJeee}eeW keer mLeehevee
kes ef}S heee pegevee }eskeleebef$eke jepe kee keece veneR nw~ }esieeW
kees Gvekeer pejle nesieer lees Jes DeeJeMeke hewmee Kego pege }Wies~ Fme
hekeej mLeeefhele efJeMJeefJeee}e osMe kes Yet<eCe neWies~ peneb Meemeve
efJeosefMeeeW kes neLeeW ceW neslee nw, Jeneb }esieeW kees pees keg efce}lee nw
Jen meye Thej mes Deelee nw Deewj Fme hekeej Jes DeefOekeeefOeke hejeOeerve
nes peeles nQ~ peneb Gmekee DeeOeej pevelee keer Fe hej neslee nw Deewj
Fmeef}S Jeeheke neslee nw, Jeneb nj eerpe veeres mes G"leer nw Deewj
Fmeef}S efkeleer nw~10 ieeBOeerpeer efMe#eCe mebmLeeveeW kes efJekeeme ceW
pevelee keer hetCe& Yeeieeroejer eenles Les~ Jes peeveles Les }eske menYeeefielee
mes ner efJeee kee heeej Deewj hemeej lespeer mes efkeee pee mekelee nw~
ieeBOeer ves Deheves efMe#ee kes efmeevle ceW meyemes DeefOeke peesj
efMe#ee kes ceeOece hej efoee nw~ ieeBOeerpeer ves mJeYee<ee ceW efMe#ee osves
keer yeele kener nw~ ieeBOeerpeer peeveles Les efke en ve kesJe} efMe#ee kees
mej} Deewj menpe yeveeesieer yeefuke en Gme heevle keer mebmke=efle Deewj
meYelee kes efJekeeme ceW Yeer Deleg}veere eesieoeve osieer~ ieeBOeer peer
Debespeer Yee<ee ceW efMe#ee kee Ieesj efJejesOe kejles Les Deewj eenles Les efke
Gelece efMe#ee kee ceeOece Yeer mJeYee<ee nesvee eeefnS~ ieeBOeerpeer ves
Debespeer Yee<ee ceW efMe#ee keer peyejomle cegKee}Hele kejles ngS keneen keee kece peguce keer yeele nw efke Deheves osMe ceW Deiej cegPes
FbmeeHe heevee nes lees cegPes Debespeer Yee<ee kees Gheeesie kejvee
eeefnS~11 ieeBOeer peer peeveles Les efke Debespeer Yee<ee Ske efJepeeleere
Yee<ee ns Deewj Fmes efMe#ee kee ceeOece yeveekej efkeee peevesJee}e
heeeme JeLe& ner nesiee~ ieeBOeerpeer kee ceevevee Lee efke efMe#ee keer peesefle
kees iejeryeeW Deewj IejeW-IejeW leke mJeYee<ee kes eje ner hengBeeeer pee
mekeleer nw~ }eskeceeve efle}ke kes ceje"er Yee<ee kes heeesie kee
heefjCeece meYeer }esie peeveles nQ efpemeves ceje"er mebmke=efle kes efJekeeme ceW
Deleg}veere eesieoeve efoee~ cenelcee ieeBOeer Debespeer Yee<ee keer
hejlev$elee keer yes[er kees ne kej, heevleere Yee<ee keer mJeleb$elee eenles
Les~
cenelcee ieeBOeer heew{ efvej#ej m$eer heg<eeW keer efMe#ee kes meceLe&ke
Les~ efyeefMe kee} ceW peve-meeOeejCe ceW Hew}er ngF& Jeeheke efveejlee
kees cenelcee ieeBOeer Yeejle kee ke}bke ceeveles Les~ ieeBOeerpeer Fme ke}bke
kees efceevee eenles Les Deewj Fme mecyevOe ceW GvneWves kene efke Deiej
ye[er Gce kes m$eer-heg<eeW kees lee}erce osves ee he{eves kee keece cesjs
efpecces nes, lees ceQ Deheves efJeeeefLe&eeW kees Deheves osMe kes efJemleej Deewj
Gmekeer cenee kee yeesOe kejekej Gvekeer he{eF& Meg keB~12
ne}eBefke ieeBOeer ves heew{ efMe#ee kes ef}S De#ej %eeve kees pejer veneR
ceevee nw~ efvej#ej heew{ m$eer heg<eeW kees Gheeesieer yeeleeW keer efMe#ee
heeej kes ceeOece mes osves kes efnceeeleereeB nQ~ ieeBOeerpeer peeveles Les efke
De#ej %eeve Deewj DebkeieefCele pewmes %eeve Yeejleere osneefleeeW kes peerJeve
kee Debie keYeer veneR nes mekelee nw~ meyemes Dence yeele GveceW %eeve keer
YetKe peieevee nw~ efkeIe ceMeeKeJee}e ves ef}Kee nw heew{ DeeegJee}s
efvej#ej m$eer heg<eeW kes JeieeX keer pejle nw ner~ efkevleg ceQ (ieebOeer)
Ssmee veneR ceevelee efke GvnW De#ej-%eeve nesvee ner eeefnS~ Gvekes ef}S
Yee<eCeeW Deeefo kes peefjes meeOeejCe %eeve efce}ves keer megefJeOee nesveer
eeefnS Deewj efpemes he{vee-ef}Kevee meerKeves keer Fe nes, Gmekes
13
ef}S Gmekeer hetjer megefJeOee nesveer eeefnS~''
ieeBOeer ves Deheves efMe#ee-efJeeej ceW efMe#ekeeW kees keeHeer
Denefceele oer nw~ ieeBOeer kes veF& lee}erce JeJemLee ceW efMe#eke Ske
cenJehetCe& yegefveeeo nw efpemekes DeeOeej hej ner efMe#eCe mebmLeeDeeW kees
Ke[e efkeee pee mekelee nw peneb Deepe kes oewj ceW efJe<ee keer heJeerCelee
ner Des efMe#eke kes egveeJe kee DeeOeej nw, JeneR ieeBOeer ves eefj$e keer
heefJe$elee kees meyemes DeefOeke Denefceele oer nw~ ieeBOeer keer vepej ceW en
efJeeej oes<ehetCe& nw efke efMe#eke kee eefj$e kewmee Yeer keeeW ve nes, Gmes
kesJe} Deheves efJe<ee ceW heJeerCelee nesveer eeefnS~ efkeIe ceMeJee}e
ves ef}Kee nw efke Ske eefj$enerve efkevleg heJeerCe efMe#eke keer DeOeervelee
ceW meerKekej efJeeeLeea kes SkeeOe efJe<ee ceW heJeerCelee heehle kejves keer
Dehes#ee npeej iegvee DeefOeke Dee en nw efke Jen eefj$eJeeve efkevleg
14
kece heJeerCe efMe#eke kes DeOeerve jnkej Lees[er kece efJeee he{s~
Ske eefj$eJeeve efMe#eke ner Deheveer efpeccesJeeefjeeW kees mecePe mekelee nw
Deewj e$eeW kes meJeeieerCe efJekeeme ceW meneeke nes mekelee nw~ pees
efMe#eke Deheveer efpeccesoejer kesJe} efJe<ee efmeKeeves leke ner jKesiee
Deewj e$eeW kes eefj$e kes heefle iewj efpeccesJeej nesiee~ Jen ieeBOeer kes
vepej ceW efMe#eke kene ner veneR pee mekelee~ efke0Ie0 ceMeeKeJee}e ves
ef}Kee nw DeeoMe& efMe#eke e$eeW kes DeYeeme ceW ner veneR yeefuke
Gmekes mecetes peerJeve ceW efe }slee nw Deewj Gmekes oe ceW heJesMe
15
kejves kee heelve kejlee nw~ Ssmes efMe#eke ner hetpeeveere nesles nQ~
Jen heeeerve Yeejleere $e+ef<eeeW kes eje e}eeer ieF& JeJemLee kes
meceLe&ke Les~ ieeBOeer peer ves kene efke ``DeOeeheke kewmes neW, Fme mecyebOe
ceW ceQ Fme hegjeves efJeeej kees ceevevesJee}e ntB efke GvnW DeOeeheve,
DeOeeheve-keee& kes ef}S Deheves DeefveJeee& hesce kes keejCe ner kejvee
-222-
eeefnS Deewj Fme keee& mes Deheves peerJeve-efveJee&n kes ef}S efpelevee
DeeJeMeke nes Flevee ner }skej mebleg jnvee eeefnS~16 Ssmes
efMe#ekeeW kees ncesMee Deheveer eesielee ye{eves kes ef}S heelveMeer}
jnvee eeefnS Deewj leepeer-mes-leepeer peevekeejer heehle kej FvnW e$eeW ceW
mebeeefjle kejvee eeefnS~ ieeBOeerpeer kee ceevevee Lee efke efMe#ekeeW kees
eeefnS efke efmeKeeves keer Deer-mes-Deer jerefleeeB Keespeles jnW Deewj
Deheves e$eeW keer KeeefceeeW Deewj efJeMes<eleeDeeW keer helee jKeW~ efMe#eke
ncesMee Deheves e$eeW keer mecemeeDeeW kes meceeOeeve kes ef}S lelhej jnW~
otmejer lejHe ieeBOeerpeer eenles Les efke efJeeeLeea Deheves efMe#eke kes heefle
iegYeeJe jKeW Deewj en efo} mes ee jKeW efke pees efMe#eke kenles nQ,
Jen Gvekes efnle ceW nw~
ieeBOeerpeer keer yegefveeeoer efMe#ee kee efJeeej mJeeJe}cyeer efMe#ee
JeJemLee hej DeeOeeefjle Leer~ ieeBOeerpeer ves kene nw efke eefo efMe#ee
DeefveJeee& kejveer nes ee efMe#ee heeefhle keer Fe jKevesJee}s meye
}[kes-}[efkeeeW kes ef}S Gmes meg}Ye yeveevee nes, lees nceejs mket}
Deewj kee@}spe hetjs vener blees kejerye-kejerye mJeeJe}cyeer nes peeves
17
eeefnS~ mJeeJe}cyeer efMe#ee JeJemLee ceW en DeeMee keer peeleer nw
efke efMe#eke Deewj efJeeeLeea Deheves Devve-Jem$e kee Kee& Deheveer
cepeotjer mes ner efvekee} }W~ kesJe} cekeeveeW, meeOeveeW Deeefo kes Kee&
kes ef}S meneelee }sveer he[s~ Fme heCee}er keer heemebefiekelee Deepe keer
Keeea}er efMe#ee heefle kees Kelce kejves ceW keeHeer meneeke nesieer~
Deepe Ssmee veneR nes mekelee, keeeWefke efMe#eke Deewj efJeeeLeea oesveeW
cesnvele kejves kes ef}S ve lees leweej nQ Deewj ve ner DeYemle~ efkevleg
Jekele Dee ieee nw efke Fme efoMee ceW heelve nesveer eeefnS~
ieeBOeerpeer efMe#ee kees meyemes DeefOeke cenJehetCe& ceeveles Les~ Jen
peeveles Les efke Jeefkele kes JeefkeleJe kes efvecee&Ce ceW eefj$e, mebmkeej
Deewj efJeeejOeeje kes efJekeeme ceW efMe#ee kee cenJe meJeexheefj nw~ Fme
efMe#ee kes efeeevJeeve kes ef}S ieeBOeer ves efMe#ee kes Deeeeer DeeoMe&
keer heefjkeuhevee keer nw~ ieeBOeer ves kene efke efMe#ee kes yeejs ceW cesjer
Deheveer keg ceeveleeSB nQ~ FvnW cesjs menkeeefjeeW ves hetje-hetje mJeerkeej
lees veneR efkeee nw, efHej Yeer eneb yelee oslee ntB:1. }[keeW Deewj }[efkeeeW kees Ske meeLe efMe#ee osveer eeefnS~
en yeeueeJemLee mes Dee" Je<e& leke ceeveer peee~
2. Gvekee mecee cegKele: Meejerefjke keeeeX ceW yeerlevee eeefnS Deewj
en keece Yeer efMe#eke keer osKe-jsKe ceW nesvee eeefnS~
3. nj }[kes Deewj }[keer kes efe kees heneevekej Gmes keece
meeQhevee eeefnS~
4. nj Ske keece }sles mecee Gmekes keejCe keer peevekeejer kejeveer
eeefnS~
5. }[kee ee }[keer mecePeves }ies leYeer Gmes meeOeejCe %eeve osvee
eeefnS~ Gmekee en De#ej %eeve mes hen}s Meg nesvee eeefnS~
6. De#ej-%eeve kees megvoj }sKeve-ke}e kee Debie mecePekej hen}s
yeeeW kees Yetefceeflekeer Deeke=efleeeB KeeRevee efmeKeeee peee, Deewj
Gmekeer Debiegef}eeW hej Gmekee keeyet nes peee, leye Gmes
7.
8.
9.
10.
11.
12.
13.
14.
15.
16.
17.
18.
19.
20.
21.
22.
23.
24.
25.
-223-
JeCe&cee}e ef}Kevee efmeKeeee peee~ eeefve Gmes Meg mes ner

Meg De#ej ef}Kevee efmeKeeee peee~
ef}Keves mes hen}s yeee he{vee meerKes~ eeefve De#ejeW kees efe$e
mecePekej GvnW heneevevee meerKes Deewj efHej efe$e KeeRes~
Fme lejn mes pees yeee efMe#eke kes cegbn mes %eeve heeesiee, Jen
Dee" Je<e& kes Yeerlej Deheveer Meefkele kes Devegmeej keeHeer %eeve hee
}siee~
yeeeW kees peyejve keg ve efmeKeeee peee~
Jes pees meerKes GveceW GvnW jme Deevee ner eeefnS~
yeeeW kees efMe#ee Kes} pewmeer }ieveer eeefnS~ Kes}-keto Yeer
efMe#ee kee Debie nw~
yeeeW keer meejer efMe#ee ceele=Yee<ee eje nesveer eeefnS~
yeeeW kees efnvoer-Got& kee %eeve je^Yee<ee kes leewj hej efoee
peee~ Gvekee DeejcYe De#ej-%eeve mes hen}s nesvee eeefnS~
Oeeefce&ke efMe#ee pejer ceeveer peee~ Jen hegmleke eje veneR
yeefuke efMe#eke kes DeeejCe Deewj Gmekes cegbn mes efce}veer
eeefnS~
veew mes mees}n Je<e& kee otmeje kee} nw~
otmejs kee} ceW Yeer Devle leke }[kes-}[efkeeeW keer efMe#ee
meeLe-meeLe nes lees Dee nw~
otmejs kee} ceW efnvot yee}ke kees mebmke=le kee Deewj cegme}ceeve
yee}ke kees Dejyeer kee %eeve efce}vee eeefnS~
Fme kee} ceW Yeer Meejerefjke keece lees ee}t ner jnsiee~ he{eF&ef}KeeF& kee mece pejle kes Devegmeej ye{eee peevee eeefnS~
Fme kee} ceW ceelee-efhelee kee OebOee eefo efveefMele he mes
cee}tce nes lees yees kees Gmes Fme lejn leweej efkeee peee efke
Jen Deheves yeehe-oeoe kes OebOes mes peerefJekee e}evee hemebo kejW~
en efveece }[keer hej }eiet veneR neslee~
mees}n Je<e& leke }[kes-}[efkeeeW kees ogefveee kes Fefleneme
Deewj Yetiees} kee leLee Jevemheefle-Meem$e, Keiees}-efJeee,
ieefCele, Yetefceefle Deewj yeerpeieefCele kee meeOeejCe %eeve nes peevee
eeefnS~
Mee}e ceW Deeceoveer lees hen}s mes ner nesves }ieveer eeefnes~
efkevleg Meg kes Je<eeX ceW Kee& hetje nesves }eeke Deeceoveer veneR
nesieer~
mees}n Je<e& kes }[kes-}[keer kees meervee-efhejesvee Deewj jpeeF&
yeveevee Dee peevee eeefnS~
mees}n mes heeerme Je<e& kes mecee kees ceQ leermeje kee} ceevelee
ntB~ Fme kee} ceW heleske egJeke Deewj egJeleer kees Gmekeer Fe
Deewj efmLeefle kes Devegmeej efMe#ee efce}s~
veew Je<e& kes yeeo DeejcYe nesvesJee}er efMe#ee mJeeJe}cyeer nesveer
eeefnS~ eeefve efJeeeLeea he{les ngS Ssmes GeesieeW ceW }ies jnW,
efpevekeer Deeceoveer mes Mee}e kee Kee& e}s~
efMe#ekeeW kees ye[er-ye[er leveKeenW veneR efce} mekeleer, efkevleg Jes
peerefJekee e}eves }eeke lees nesveer ner eeefnes~ efMe#ekeeW ceW

mesJee-YeeJevee nesveer eeefnS~ heeLeefceke efMe#ee kes ef}S kewmes Yeer
efMe#eke mes keece e}eves kee efjJeepe efvevoveere nw, meYeer
efMe#eke eefj$eJeeve nesves eeefneW~
26. efMe#ee kes ef}S ye[er Keeea}s FceejleeW keer pejle veneR nw~
27. Debespeer kee DeYeeme Yee<ee kes he ceW ner nes mekelee nw Deewj
Gmes hee"deece ceW peien efce}veer eeefnes~ pewmes efnvoer
je^Yee<ee nw, Jewmes ner Debespeer kee Gheeesie otmejes jeêW kes meeLe
JeJenej Deewj Jeeheej kes ef}S nw~18
Deepe efMe#ee kee leelhee& kesJe} yeewefke efJekeeme Deewj Yeewefleke
peerJeve kes meeOeve kes he ceW mecePee peelee nw~ Fmekes efJehejerle
ieeBOeerpeer ves Fmes meeeflJeke SJeb Deeeflceke efJekeeme kes meeOeve kes he ceW
mecePee nw~ Gvekee ceevevee Lee efke Ge vewefleke cetueeW keer heeefhle ner
efMe#ee kee }#e nw~ Fmekes ef}S Jen Oeeefce&ke efMe#ee kee Ske
DeeJeMeke DeJeeJe kes he ceW osKeles Les~ ceMeJeeuee ves ef}Kee nw
efke Oeeefce&ke efMe#ee mes jefnle efMe#ee, efMe#ee kes veece kes eesie ner
veneR ceeveer pee mekeleer~19 ieeBOeerpeer eenles Les efke heleske efMe#eCe
mebmLeeve ceW e$eeW keer Gvekes Oece& keer ceeveleeDeeW kee %eeve eehetJe&ke
osvee eeefnS~ ne}ebefke Jes peeveles Les efke efJeefYevve OeceeX kes osMe ceW
Oeeefce&ke efMe#ee osvee peef} keee& nw~ GvneWves ef}Kee nw efke
efnvogmleeve pewmes osMe ceW peneb hej mebmeej kes DeefOekelej OeceeX kes
Devegeeeer efce}les nQ Oeeefce&ke efMe#eCe kee heyevOe kejvee keef"ve nesiee,
}sefkeve Deiej efnvogmleeve kees DeeOeeeflcekelee kee efoJee}e veneR
efvekee}vee nw, lees Gmes Oeeefce&ke efMe#ee kees Yeer efJe<eeeW kes efMe#eCe kes
20
yejeyej ner cenJe osvee he[siee~
ieeBOeerpeer peeveles Les efke Ge eeefjef$eke cetueeW Deewj veweflekelee
kes efJekeeme kes ef}S Oeeefce&ke efMe#eCe DeeJeMeke nw~ efke0Oe0
ceMeJee}e ves ef}Kee nw efpeme hekeej ceveg<e kees Mejerj kes ef}S
DeeOeej, ece Deewj Deejece keer DeeJeMekelee nesleer nw, Gmeer hekeej
Gvekes eefj$e keer Gvveefle kes ef}S Oece& kee Dee}cyeve DeeJeMeke
21
nw~ ieeBOeerpeer kee Oeeefce&ke efMe#ee mecyevOeer efJeeej keeHeer Jeeheke
Lee~ ieeBOeerpeer kes Oeeefce&ke efMe#ee ceW e$eeW kees kesJe} Deheves Oece& kes
mecyevOe ceW ner veneR yeefuke Fmekes De}eJee otmejs ceneve OeceeX kes
mecyevOe ceW Yeer meeOeejCe %eeve heehle kejves keer pejle hej ye} efoee
ieee nw~ ene Oece& mes cele}ye Jewefoke, Fm}eceer, efemleer, entoer,
heejmeer, pewve, efmeKe, yeew Deeefo cegKe Oece& mes nQ ve efke Gvekeer
GheMeeKeeeDeeW mes~ ieeBOeerpeer ves kene nw efke Fmekes ef}S efJeeeefLe&eeW
kees Ssmeer lee}erce oer peeveer eeefnS efpememes Jes mebmeej kes efJeefYevve
ceneve OeceeX kes efmeevleeW kees Deeoj Deewj GoejleehetCe& menveMeer}lee
keer YeeJevee jKekej mecePeves Deewj Gvekeer keoj kejves keer Deeole
[e}W22 Deepe kes meecheoeefekelee kes egie ceW ieeBOeerpeer keer veF&
lee}erce ner meceepe ceW meodYeeJe Deewj yebOeglJe keer YeeJevee }e mekeleer
nw~ yesMeke ieeBOeerpeer keer Oeeefce&ke efMe#ee mes ner meecheoeefekelee Deewj
Deewj Oeeefce&ke DeelebkeJeeo kee hetCe&le: meHeeee efkeee pee mekelee nw
nQ~ ieeBOeerpeer ves Oeeefce&ke efMe#ee ceW jepe kes eesieoeve kees efmejs mes
Keeefjpe efkeee nw Deewj kene nw efke ceQ veneR ceevelee efke mejkeej
cepenyeer lee}erce mes mecyevOe jKe mekeleer nw ee Gme lee}erce kees efveYee
mekeleer nw~ cesje efJeMJeeme nw cepenyeer lee}erce hetjer lejn mes efmeHe&
23
cepenyeer DebpegceveeW kee ner efJe<ee nesveer eeefnS~
ieeBOeerpeer m$eer efMe#ee kes heye} efnceeeleer Les~ Jes ceeveles Les efke
efMe#ee mes ceefn}eDeeW ceW DeelceefJeMJeeme Deheves DeefOekeejeW kes yeejs ceW
peeiekelee Desj Deveee mes }[ves keer Meefkele hewoe nesleer nw~ en
meJe&efJeefole nw efke efMe#ee Desj peeiekelee ye{ves hej ceefn}eSb keevetve
eje oer ieF& megefJeOeeDeeW kee }eYe G"e mekeleer nw~ ieeBOeerpeer ves ef}Kee
cegPes efheleeDeeW keer DehejeOehetCe& Ghes#ee hej og:Ke neslee nw pees Deheveer
}[efkeeeW kees meJe&Lee De%eeve Deewj efvej#ej jKeles nQ Deewj Gvekee
hee}ve-hees<eCe efmeHe& Fme iejpe mes kejles nQ efke efkemeer meeOeve-mechevve
24
egJeke mes Gvekee yeen kej efoee~
en Gefkele Deepe Yeer Gleveer ner heemebefieke nw~ hegve: GvneWves
ef}Kee ceelee-efheleeDeeW Deewj heefleeeW kees efm$eeeW kees efveYe&e yeveeves
keer ke}e meerKeveer eeefnS, Jen F&MJej ceW mepeerJe ee jKeves mes
yengle Deer lejn meerKeeveer pee mekeleer nw~ eeefhe en Deo=Me nw
efHej Yeer Jen nceeje Deetke j#eke nw, efpemeceW en ee nw, Jen
meyemes peeoe efveYe&e nw~25 mhe nw efke ieeBOeerpeer kes m$eer efMe#ee
mebyebOeer efJeeej vewefleke SJeb DeeOeeeflceke ke}sJej mes }Jejspe nw~
meJeexoe keer heefjkeuhevee ceW efMe#ee kees veejer kes meMekeleerkejCe
kee hecegKe peefjee ceevee ieee nw~ heg<e-heOeeve Yeejleere meceepe ceW
JebMe, heg<e kes veece hej e}lee nw~ m$eer-heg<e peye oechele met$e ceW
yebOeles nQ leye efJeJeeefnlee nesves kes meejs efe veejer kees OeejCe kejves
he[les nQ~ veejer kesJe} heg<e keer Devegieeefceveer kes he ceW peeveer peeleer
nw~ es meejer yeeleW Ssmeer nQ pees veejer kes mJeleb$e DeefmlelJe hej heMveefevn }iee osleer nQ~ ieeBOeerpeer veejer-mecceeve kes heefle keeHeer mees
Les~ Gvekee ceevevee Lee efke meceepe ceW veejer kees heg<e kes yejeyej kee
opee& efce}s, Fmekes ef}S veejer kees efMeef#ele nesvee DeeJeMeke nw~
GvneWves m$eer-efMe#ee hej ye} osles ngS kene ceQ efm$eeeW kees mecegefele
efMe#ee kee efnceeeleer ntB~ }sefkeve ceQ en Yeer ceevelee ntB efke m$eer ogefveee
keer heieefle ceW Dehevee eesie heg<e keer veke} kejkes ee Gmekeer
heeflemheOee& kejkes veneR os mekeleer, eens lees Jen heeflemheOee& kej mekeleer
nw, }sefkeve heg<e keer veke} kejkes Jen Gme TBeeF& leke veneR G"
mekeleer, efpeme TbeeF& leke Jen hengbe mekeleer nw Gmes heg<e kee hetjke
yevevee eeefnS~26 efkemeer kees en Yece veneR nesvee eeefnS efke
ieeOeerpeer heg<e efMe#ee kes efJejesOeer Les, neb GvneWves en yeele DeJeMe
mJeerkeejer efke- GvneWves menefMe#ee keer Jekee}le veneR keer ~ efkemeer kes
eje menefMe#ee kes yeejs ceW hetves hej Gvekee peJeeye Lee-ceQ DeYeer
leke efveMeehetJe&ke en veneR ken mekelee efke men-efMe#ee meHe}
nesieer ee veneR~ heefMece ceW Jen meHe} ngF& lees Ssmee cegPes veneR
}ielee, Je<eeX hen}s ceQves Kego Gmekee heeesie efkeee Lee Deewj Jen Yeer
Fme no leke efke }[kes Deewj }[efkeeeW Ske ner yejeceos ceW meesles Les~
-224-
Gvekes yeere ceW keesF& Dee[ veneR nesleer Leer De}yeee, ceQ Deewj eerceleer
ieeBOeer Yeer Gvekes meeLe Gmeer yejeceos ceW meeles Les~ cegPes kenvee eeefnS
efke Fme heeesie kes heefjCeece Des veneR DeeS~27
efve<ke<e&
Deepe keer ogefveee ceW peye efMe#ee Ske yeepeej keer Jemleg yeveleer
pee jner nw efpemes ceewefoke cetueeW kes he ceW osKee pee jne nw~ Jeneb
ieeBOeerpeer kes efMe#eCe efmeevle keneR ve keneR mes meeLe&ke heleerle nes jner
nw~ ieeBOeerpeer kes Devegmeej efMe#eCe mebmLeeve mener ceece}s ceW Ske Ssmeer
JeJemLee Leer efpememes Jeefkele kee meJeeieerCe efJekeeme efkeee pee mekelee
nw~ efMe#ee, ceeveJelee kes Glke<e& ceW Meeeo meyemes meceLe& meeOeve nw
}sefkeve efMe#ee kees nceves efveefnle mJeeLe& kee meeOeve yeveekej peiele kees
mebkeemle yevee efoee nw~ keg DeheJeeoeW kees es[kej heeeerve kee}
ceW efMe#ee jepemeee kes yebOeveeW ceW yebOeer Leer, ceOe egie ceW lees Jen Oece&
SJeb mecheoee keer yebefoveer jner, DeeOegefveke egie ceW Yeer mJeeJe}cyeve kes
efyevee Jen keneR mecheefe keer oemeer yeveer jner, keneR meee keer
Devegieeefceveer jner~ cegefkele lees Meeeo Gmekeer efveeefle ceW ef}Keer ner veneR
Lee pees mJeeb cegkele neWieer Jen otmejeW kees kewmes cegefkele efo}e mekeleer~
Fmeef}es yeehet ves efMe#ee kee GsMe Ieesef<ele efkeee-mee efJeee ee
efJecegkelees~ JewefMJeke mebke kee cet} ie}le efMe#ee-heefle nw~ nce
OevegJexo kees efMe#ee kee ieewjJecee Debie ceeve mekeles nQ~ Deepe
Sve.meer.meer. leLee mewve efJe%eeve kees efMe#eCe-ece ceW heefleefle mLeeve
os mekeles nQ~ }sefkeve Meebefle-efMe#ee kee Deefnbmee keer efMe#ee kees mLeeve
veneR os mekeles~ efMe#ee lees nceejs mebmkeej kee efvecee&Ce kejles nQ~ eefo
nceejer efMe#ee ceW Deefnbmee Deewj Meebefle kes leJe oeefKe} efkees peees blees
efnbmee SJeb DeelebkeJeeo keer ceeveefmekelee kece nesieer, egJeeo keer
heJe=efle ye{ves veneR heeesieer~ Fmeer hekeej Deefnbmee keer jepeveerefle nes ee
DeLe&veerefle, efMe#ee mes ner Gmekees DeeOeej efce}siee~
meboYe&
1. mee&}eF&, 4 HejJejer 1927
2. ebie Fbef[ee, 20 efmelecyej, 1928, he=0-319
3. meJe&heu}er jeOeeke=<Ceve, cenelcee ieeBOeer Smespe Sb[
efjHe}skeMevme Dee@ve efnpe }eF&He Sb[ Jeke&, peepe& S}ve Sb[
DeveefJe}, }bove, 1945, he= 537

4. ebie Fbef[ee, 1 efmelecyej, 1921
5. nefjpeve-31/7/1937
6. efnvo mJejepe, veJepeerJeve hekeeMeve cebefoj, Denceoeyeeo,
he= 72
7. ceMeJee}e efkeIe, ieebOeer efJeeej-oesnve, veJepeerJeve
hekeeMeve cebefoj, 1964, he= 161
8. ieeBOeer cenelcee, cesjs meheveeW kee Yeejle, veJepeerJeve hekeeMeve
cebefoj, Denceoeyeeo, he= 201
9. nefjpeve, 20/10/1937
11. JeneR, he= 73
12. JeneR, he= 204
13. ceMeJee}e efkeIe, ieebOeer efJeeej-oesnve, veJepeerJeve
hekeeMeve cebefoj, Denceoeyeeo, he= 183
14. Jener, he= 176
15. Jener
17. Jener, he= 209
18. Jener, he= 210-212
19. ceMeJee}e efke Ie, ieebOeer-efJeeej oesnve, he= 108
21. ceMeJee}e efkeIe, ieebOeer-efJeeej oesnve, he= 169
22. ieeBOeer cenelcee, ebie FbefC[ee, 6/12/1927
23. nefjpeve mesJeke, 23/3/1947
24. ebie FbefC[ee, 20 peg}eF& 1921
25. nefjpeve , 1 ceee& 1942
26. nefjpeve, 27/2/1937
27. Dece=le yeepeej heef$ekee, 12/11/1938
-225-
ISSN 0974 - 200X
cenekeefJe leguemeeroeme Deewj nvegcevveeke

[e@ DeCee
mebmke=le efJeYeeieeOe#e
jepekeere mveelekeesej ceneefJeeeuee
yee[cesj, jepemLeeve
meejebMe
jece Yee leguemeeroeme ves ceee&oe heg<eesece keer keLee kees peve-peve leke hengBeeves kes GsMe mes jeceeefjle ceeveme keer jevee ueeskeYee<ee ceW keer~ ueeske mebmke=efle
kees Deeueesef[le kejves kes efueS keer ieeer en ke=efle peve ceeveme leke hengBeves kee heeeme nw~ meeOeejCe pevelee kees Jeso leLee Meem$eeW kee yengle kece %eeve Lee~ GvnW
%eeve-efJe%eeve SJeb Meem$e keer peevekeejer osves Jeeuee ceeveme ner nw~ Gej Yeejle kees GvneWves jececee kej efoee~ efkevleg keefJe kee en heeeme Deveeeeme veneR ngDee
nw~ Gvekee en %eeve hetJe&Jeleer& jeveekeejeW keer jeveeDeeW mes hele#e ee Dehele#e heYeeefJele ngDee nw~ Gvnesves mebmke=le meeefnle kee ienve DeOeeve efkeee nw~ keF&
mLeueeW hej efJe<eemeece efiele neslee nw~ Fmeer kece ceW oeceesoj efceeke=le nvegcevveeke SJeb jeceeefjleceeveme kes keeflehee mLeueeW kee meece Je nw~
efJeefMeMeyo - keerjefle, keceveere, bkeej, leesjye, Yeceeveer

Yetefcekee
cenekeefJe ieesmJeeceer leguemeeroeme peer Deveve jeceYee SJeb Ge
keesef kes mevle Les~ mevleeW kes efoJe mJeYeeJe kee JeCe&ve kejles ngS
GvneWves mJeeb efueKee nw - ``ceOegkej meefjme mevle iegveieener~''
Dele: mebmke=le kes efJeMeeue Jee*dcee kee DeOeeve kej Gmekes
cekejvo heer leJeeW kees YecejJeled ienCe kej ceneved mevle keefJe ves
Deheves ceeveme-ceOeg kee efvecee&Ce efkeee~ kesJeue ceeveme ner veneR,
efJevee-heef$ekee, keefJeleeJeeueer Deewj ieerleeJeueer Deeefo Gvekeer ke=efleeeW
ceW mebmke=le metefeeeW kes Glke= YeeJe heees peeles nQ~
Jeso, hegjeCe, Meem$e, Jeeuceerkeere jeceeeCe Deeefo ceeveme kes
DeeOeej nQ~ keg efJeeved ``keJeefeovelees Deefhe'' ceW GhehegjeCe,
Jesoebie, veeke (eer nvegcevveeke hemeVejeOeJe) jIegJebMe Deewj kegceej
1
mebYeJe Deeefo iebLeeW kees Yeer Fme DeeOeej ceW meceeefJe kejles nQ ``veeveehejgeCeevfeieceeiecemecceleb eod jeceeeCes evfeieeofleb keJeefeleoveleesehfe''
Jemlegle: efJeMeeue leguemeer meeefnle kes eLeeLe& m$eeesle kee helee
ueieevee keef"ve keee& nw~ keeJe, veeke, echet Deeefo Deveske hekeej
kes mebmke=le ievLeeW kee heYeeJe leguemeer hej heeee peelee nw~ JesoevleYet<eCe ceeveme cece&%e hebjecekegceej oeme peer ves otleebiele'' Deewj
``nvegcevveeke'' leLee leguemeer keer meMe hebefeeeW kee GuuesKe kejles
ngS Deveske uesKe efueKes nQ~2 leLeeefhe Fme efJe<ee ceW DeYeer Deewj Yeer
keee& Mes<e nw~
cenekeefJe leguemeer keer jeveeDeeW kee DeOeeve kejves mes peeve
he[lee nw efke GvneWves mebmke=le veekeeW kee iebYeerj DeOeeve efkeee Lee~
yesveerceeOeJe oeme jefele cetue ieesmeeF& eefjle kes Devegmeej ieesmJeeceer
leguemeeroeme 7 Je<e& keer Deeeg mes 29 Je<e& keer Deeeg leke keeMeer ceW
jns~ GvneWves 15 Je<ees& leke DeOeeve Deewj 7 Je<ees leke DeOeeheve
efkeee~ keeMeer efJeee kee kesv jner nw~ keeJe, veeke Deeefo mebmke=le
ievLe JeneB megueYe Les~ Dele: leguemeer eje mebmke=le veekeeW kee
DeOeeve kejvee DemebYeJe veneR kene pee mekelee~ nvegceevveeke,
otleebieo, ceneveeke Deewj hemeVejeIeJe kes Deveske MueeskeeW kees GvneWves

Deheves {bie mes Deheveer jeveeDeeW ceW mLeeve efoee nQ~ Deve Deveske
veekeeW kes keg YeeJe leguemeer keer jeveeDeeW ceW e$e-le$e heehle nesles nQ~
en mebYeJe nw efke keg veekeeW kes keg YeeJe De%eele he mes leguemeer
keer jeveeDeeW ceW Deees neW Deewj keg %eele he mes YeeJe-meece nesvee
meJe&Lee mJeeYeeefJeke nw~
en Yeer mebYeJe nw efke keg veekeeW kee DeOeeve leguemeer ves
veneR efkeee nes, hejvleg Gve veekeeW kes YeeJe IegCee#ej veee mes Gvekeer
ke=efleeeW mes heehle nesles neW~ FmeefueS ieesmJeeceer leguemeeroeme keer
jeveeDeeW hej mebmke=le veekeeW kee meceie heYeeJe osKeves kes efueS
mebmke=le kes heLece %eele veekekeej Yeeme mes ueskej leguemeer-hetJe& meYeer
mebmke=le veekekeejeW keer GheueyOe veedeke=efleeeW kee DeOeeve
DeJeMeke nw~
leLe efJeMues<eCe
jeceeeCeeefele mebmke=le veekeeW ceW eer oeceesoj efcee - jefele
``nvegcevveeke'' yengle heefme nw~ FmeceW 14 Debke Deewj 579
Mueeske nw~ Fmekes oes mebmkejCe heehle nesles nQ, Ske lees oeceesoj
efceeke=le nvegcevveeke Deewj otmeje ceOegmetove efceeke=le ceneveeke~
ceneveeke ceW 9 Debke Deewj 791 Mueeske nQ~ heee: 300 Mueeske
oesveeW veekeeW ceW meceeve nQ Deewj oesveeW ner efkemeer cetue ievLe kes DeeOeej
hej heefjJeef&le efkees iees nQ~ oeceesoj efcee kes mebmkejCe kees DeefOeke
heeeerve Deewj cetue iebLe kes DeefOeke efveke ceevee peelee nw~
hebef[le oeceesoj efcee ves peerJeve kes efJe<ee ceW keg %eele veneR
neslee~ keg efJeeved FvnW jepee Yeespe kee mecekeeueerve ceeveleW nw~ Yeespe
kee mecee ieenjJeeR Meleeyoer nw~ eer megMeerue kegceej os3 kee Devegceeve
nw efke nvegcevveeke keer jevee veJeeR Meleeyoer kes henues ner nes egkeer
Leer, hejvleg Gmekee Jele&ceeve he ieenjJeeR Meleer kes ueieYeie mebkeefuele
ngDee Deewj Deveske m$eesleeW mes Fmekee heefjJeOe&ve eewonJeeR Meleer leke
-226-
neslee jne~ DeeveboJeOe&ve, jepeMesKej Deewj Oevepebe ves nvegcevveeke

kes Deveske Mueeske Deheveer ke=efleeeW ceW Gle efkees nQ~ ``hemeVejeIeJe''
kes keg Mueeske Yeer nvegcevveeke ceW heees peeles nQ~ Dele: veJeer mes
lesjnJeeR Meleer leke Fmekee heefjJeOe&ve neslee jne, Ssmee Devegceeve kejvee
egefemebiele nw~ cenekeefJe leguemeeroeme hej Fmekee heee&hle heYeeJe
efieesej neslee nw, Dele: hemlegle efveyevOe kes efueS Fmekee DeefOeke
cenJe nw~ eneB nvegceVeeke kes keg MueeskeeW Deewj leguemeer keer keg
meMe hebefeeeW hej efJeeej efkeee peeesiee~
nvegcevveeke ceW jece-pevce, meerlee-mJeebJej mes ueskej jece
jeJeCe eg, meercee keer Deefive-hejer#ee, efJeYeer<eCe kee jepeeefYe<eske
Deewj meerlee kes efve<keemeve leke keer jecekeLee kee JeCe&ve efkeee ieee
nw~ FmeceW Deveske Glke= GefeeeB Deewj megvoj keuheveeeW heeeer peeleer
nw~ Dele: jeceeeCe - hesceer efJeeveeW ceW Fmekee ye[e Deeoj jne nw~
ieesmJeeceer leguemeeroeme peer ves Yeer Fmekee iebYeerj DeOeeve efkeee
Lee, keeeWefke Gvekeer ke=efleeeW hej Fme veeke kee heYeeJe efieesej
neslee nw~ Fme ueIeg uesKe ceW keg efJeefMe hemebieeW kee ner efJeJeseve nes
mekesiee~
nvegceVeeke kes heLece Debke kes oMece Mueeske kee hetJee&& :Deeerheeled hejleesheceer ve=helee: meJes& meceYeeielee:~
keveeee: keueOeewlekeesceuees: keerese ueeYe: hej:~~''4
DeLee&led mechetCe& YetceC[ue kes jepee ueesie (Fme jbie Yetefce ceW)
GheefmLele nQ~ helehle megJeCe& kes meceeve keeefvleMeeefueveer en
efJeosnkevee Deewj mebmeej Jeeefheveer keerefle& Oeveg<e lees[ves Jeeues kees
efceueves Jeeueer nw~
leguemeeroeme peer ceeveme ceW Fmeer hemebie ceW kenles nw oerhe oerhe kes Yetheefle veevee~ DeeS megefve nce pees heveg "evee~~
osJe ovegpe Oeefj cevegpe mejerje~ efyehegue yeerj DeeS jveOeerje~~
``Deeerheele'' Deewj `òerhe oerhe kes'' leLee ``ve=helee: meJes&
meceYeelee: Deewj'' Yetheefle veevee DeeS meceeveeLe& nw~
hejleesefhe (otmejeW osMeeW mes Yeer) kee YeeJe ceeveme keer G=le
hebefe ceW Dee ieee nw~ hegve: leguemeer kenles nQ keg@Dejer ceveesnj efyepee yeef[, keerjle Deefle keceveere~
heeJeefvenej efyejbefe peveg jes ve Oeveg oceveere~~5
`keveeee:' kes efueS `keg@Deefj' keueOeewlekeeskeceuees: kes
efueS `ceveesnj' Deewj keeres&e ueeYe: hej: kes efueS keerjefle Deefle
keceveere' efueKee ieee nw~ cetue ceW keerefle& kee keesF& efJeMes<eCe veneR nw,
hejvleg leguemeer ves `keceveere' efJeMes<eCe oskej YeeJe kees Glke=lej yevee
efoee nw~ oMece Mueeske kee Geje& efvecveefueefKele nw veeke=b ve e befkeleb ve veefceleb veeslLeeefheleb mLeevele:~
kesveeheerocenes cenvegefjob efveJeer&jcegJeerleueced~~
DeLee&led Oeveg<e kee lees[vee lees otj jne, ve keesF& Fmes leeve mekee,
ve Pegkee mekee Deewj ve Fmes Deheves mLeeve mes ner ne mekee~ peeve
he[lee nw en he=LJeer JeerjefJenerve nes ieF&~ ceeveme ceW peveke Yeer ener
yeele kenles nQ kenng keeefn en ueeYe ve YeeJee ~ keengb ve mebkej eehe e{eJee
jnG e{eGye leesjye YeeF& ~ efleue Yeefj Yetefce ve mekes [eF&~~
Deye peeefve keesG YeejJew Yeceeveer~ Jeerj efJenerve cener ceQ
6
peeveer~~
hemlegle eewheeF&eeW Deewj MueeskeeLe& kes YeeJe meceeve nw~
`veeslLeeefheleb mLeevele:' kes efueS leguemeer ves èfleueYej Yetefce ve mekew
[eF&'' efueKee nw, pees efveee ner megvojlej nw~ èfveJeer&jcegJeer&leueced
Deewj ``Jeerj efJenerve ceneR ceQ peeveer'' ceW keesF& Devlej veneR nw~
leye ue#ceCe jece kes oe ceW Deevevo keer Je=ef kejves kes efueS
Deheves heeC[ YegpeoC[eW keer Meefe kee heoMe&ve kejles ngS kenles nwQns YeieJeeve jece ! DeefOeke Deehemes keee kentB? cew Deehekee oeme
ntB~ ceQ lees megce Deeefo ceneheJe&leeW kees Yeer keg veneR efievelee lees Fme
hegjeves efheveeke keer keee efyemeele nw~ Deehe cegPes Dee%ee oW Deewj cegPe
Ye=le kes yeue keer kejeceele osKeW~
ceQ Oeveg<e kees G"e uetBiee, Fme hej helebee e{eGBiee, Fmes ues
etueBiee Deewj lees[ Yeer otiee~ ceQ en meye kejves ceW meceLe& ntB~''7
`ceeveme ceW Yeer ue#ceCe jece mes kenles nQ peew legcnejer DevegMeemeve heeJeew~ kebogke Fme yeeeC[ G"eJeeQ~~
keees Ie efpeefce [ejew heesjer~ mekeGB ces cetueke FJe leesjer~~
leJe heleehe ceefncee YeieJeevee~ kees yeehegjes efheveeke hegjevee~~
veeLe peeefve Deme Deeemeg nesT~ keewlegke kejew efyeueesefkeDe
meeT~~
keceue veeue efpeefce eehe e{eJeew~ peespeve mele heceeve uew
OeeJeeQ~~
leesjeQ $eke ob[ efpeefce~ leJe heleehe yeue veeLe~
8
peew ve kejew heYeg heo meheLe kej ve Oejew Oeveg YeeLe~~
nvegcevveeke kes heLece Debke kes SkeeoMe Mueeske kee heLece
ejCe nw - owJe eer jIegveeLe~ yengueleee oemeesefmce les ue#ceCe:~9
Deewj ceeveme keer hebefe nw - megvent Yeeveggketue hebkepe Yeeveg~ kenGB
megYeeJe ve keg DeefYeceevet~~'' eneB `òsJe eer jIegveeLe'' kes efueS
``megvent Yeevegketue hebkepe Yeevet'' DeefOeke heYeeJeMeeueer, Deeuebkeeefjke
Deewj megvoj mecyeesOeve nw~ ceQ ue#ceCe Deehekee oeme ntB ceW ue#ceCe
Deheveer efvejefYeceeefvelee kee mebkesle kejles nQ Deewj leguemeer Gmeer yeele kees
eneB mhe kej osles nQ - ``kenGB megYeeJe ve keg DeefYeceevet''~
cesJee&oerveefhe cetOejevve ieCees (ces Deeefo heJe&leeW kees Yeer ceQ veneR
efievelee) kee YeeJe'' mekeGB ces cetueke FJe leesjer'' ces Dee ieee nw~
`ces heJe&le kees ceQ cetueer keer lejn lees[ mekelee ntB' ces efe$eceelee Deewj
YeeJe keer mhelee DeefOeke nw~ ``peerCe&: efheveeke: efkeeeve'' (hegjeves
efheveeke keer keee nmleer nw?) Deewj ``kees yeehegjesefheveeke hegjevee ``ceW lees
peje Yeer Devlej veneR nw~ hejvleg ``yeehegjes'' Meyo kee heeesie kejkes
-227-
leguemeer ves YeeJe kees Glke=lej yevee efoee nw~ ieerleeJeueer Fme hebefe ceW
Yeer ener YeeJe Jee ngDee nw kee yeehegjes efheveekeg, cesefue iegve ceboj ces veJeeJeeQ~10
``ces'' Meyo lees leerveeW GjCeeW ceW Deeee nw~
``levceeceeefoMe heMe heMe e yeueb Ye=leme eled keewlegkeced
``(FmeefueS Deehe cegPes DeeosMe oerefpeS Deewj oeme kes yeue keer
kejeceele osefKeS) Deewj ``veeLe peeefve Deme Deeemeg nesT~ keewlegke
kejew efyeueewefkeDe meesT~~'' leLee ieerleeJeueer ceW `òsKeng efvepe efkebkej
kees keewlegke'' (1/89 ieer) ceW Yeer hetCe& YeeJe-meece nw~ ``keewlegke''
Meyo Yeer leerveeW GoenjCeeW ceW nw~
Mueeske kes Debeflece ejCe, heesleg& heefleveeefcelegb heeefueleg veslegb
efvenvleg #ece: ``Deewj'' keceue veeue efpeefce eehe e{eJeeQ peespeve mele
heceeve uew OeeJeew~~ leesjew $eke oC[ efpeefce leJe heleehe yeueveeLe~'' ceW
Yeer YeeJe-meece nw~ eehe e{eJeew Deewj heefle - veeefcelegb #ece: `ùew
OeeJeew Deewj'' heeefueleg veslegb #ece:'' leLee ``leejew Deewj `èfvenvlegb #ece:''
meceeveeLe&ke nw~ leguemeer ves veeke mes YeeJe ueskej Yeer Fve meYeer
GjCeeW ceW ceewefueke DehemlegleeW kee heeesie kejkes efJeMes<e meewvoe&
GlheVe kej efoee nw~ ``keceue veeue efpeefce'' Deewj ``$eke oC[
efpeefce'' efueKe kej leguemeer ve eehe e{eves Deewj lees[ves kee efe$e mee
Ke[e kej efoee nw~
nvegcevveeke 11 kes Devegmeej jece peye Oeveg<e G"eves eues leye
ue#ceCe he=LJeer, kehe Deewj efoiiepeeW kees meeJeOeeve kejles ngS kenles
nQ - ns he=LJeer, legce Deheves kees mecYeeueeW, Mes<eveeie! legce Fme he=LJeer kees
{lee mes heke[ uees~ kehejepe ! legce Fve oesveeW kee heke[ kej
jKevee~ efoiiepeeW ! legce Fve meyekees OeejCe kejvee~ Deye eerjece efMeJe
Oeveg<e hej helebee e{eves pee jns nQ~
ceeveme mes Yeer ue#ceCe Fmeer hemebie ceW kenles nQ eofemfe kebgpejng kece" Deenf keeusee~ Oejng Oejevfe Oeejf Oeejr ve [eusee~~
12
jece enenfb meksej Oeveg leejse~ nensg mepeiee meegvfe Deeemeg ceejse~~
leLee ieerleeJeueer ceW Yeer uemeCee kenes efLej nesng OejefveOej, Oejefve OejefveOej Deepe~
kece", keesue, efoieobefle mekeue Debie mepeie kejng heYeg-keepe~
enle eheefj efMeJe eehe e{eJeve oMejLe kees pegyejepe~~13
hemlegle leerveeW GjCeeW ceW Ske ner YeeJe kee JeCe&ve efkeee ieee
nw~ jece kes Oeveg<e G"eles ner he=LJeer oye ieeer, Mes<eveeie kee heCemecetn Pegke ieee, kehejepe kes meeLe efoiiepe efleueefceuee G"s~
Gvekee eerlkeej efoMeeDeeW ceW Jeehle nes ieee~ he=LJeer kees OeejCe kejves
Jeeues heJe&le kee@he G"s~(1/22)
ceeveme ceW leguemeer Yeer Fme hemebie kee JeCe&ve kejles ngS kenles nQ Yejs YegJeve Ieesj ke"esj jJe, jefJe yeeefpe leefpe ceejie eues~
efeejefnb efoiiepe [esue ceefn, Deefn keesue ketjce keueceues~~
hemlegle oesveeW GjCeeW ceW hetCe& YeeJe - meece nw, (1/261)14
hejvleg ceeveme ceW ``jefJe yeeefpe leefpe ceejie eues'' DeefOeke megvoj
nw~ veeke ceW en YeeJe veneR nQ~ ceeveme Deewj ieerleeJeueer ceW eeheYebie
kes yeeo keer efmLeefle kee JeCe&ve efJemleej mes efkeee ieee nw~
nvegcevveeke ceW hejMegjece kenles nQ - #eef$eeeW kes heefle jes<e kes keejCe
ceQves Gvekes ieYe& kees Yeer KeC[ KeC[ kej efoee Lee ``(Glke=leeslke=le
ieYee&veefhe Mekeueefelegb #e$e mevleevejes<eele)~
ceeveme ceW Yeer hejMegjece Jener yeele kenles nw - ieYe&vn kes DeYe&ke
oueve hejmeg ceesj Deefle Ieesj15 hegve: hejMegjece jece mes kenles nQ - js
cetKe&, cesjs Gie mJeYeeJe kees keee meye ueesie peeveles veneR nw?
cevo, keeOseeive:s meJel&eeW ceW me Keueg ve eJfeeofle: meJeY&elte:w mJeYeeJe:~~
(1/36e,e)
Deewj ceeveme ceW Yeer hejMegjece kenles nQ yeesues efeleF hejMeg keer Deesje~
js me" megvesefn megYeeG ve ceesje~~ (1/262/4)
leye jece efJeveehetJe&ke hejMegjece mes kenles nQ - ns hejMegjece peer!
ceQ Deehekes hejekece mes heefjefele veneR Lee Deewj efMeJepeer kes Fme Oeveg<e
Deewj Deehekeer ceefncee kees Yeer veneR peevelee Lee~ Dele SJeb Deehe cesjer
Fme eheuelee kees #ecee keerefpeS, keeeWefke yeeuekeeW kes Devegefele keee&
Yeer iegpeveeW kees Deevebooeeke nesles nQ~ (1/37)
leguemeer keer efvecveefueefKele hebefeeeW ceW Yeer "erke Jes ner yeeleW heeeer peeleer
nQ veeLe keefjDe yeeueke hej esnt~ metOe otOecegKe keefjDe ve keesnt~~
pees hew heYeg heceeG keyeg peevee~ leew efke yejeyeefj kejle Deeevee~~
peew ueejfkee keg Deeieejf kejne~R iejg, ehfele,g ceele,g ceeos ceve Yejne~r~
keejfDe ke=hee emfemeg meJseke peevee~r lecgn mece meeure Oeejr ceegvfe ieevee~r~
(1/277/1-4)
``leeeheueb hejMegjece cece #ecemJe'' kes efuees `veeLe kejng
yeeueke hej esnt' leLee kejng ke=hee efmemeg mesJeke peevee Deewj
`yeenJeesye&ueb ve efJeefoleb ve e keeceg&keme ceefncee ve leJeeefhemew<e:' kes
efuees `peeQ hes heYeg heYeeG keg peevee~ leew efke yejeyeefj kejefle Deeeevee'
leLee èf[cYeme ogefJe&ueefmeleeefve cegos iegCeeced'' kes efueS ``pees ueefjkee
keg Deeieefj kejner, iegj efheleg ceeleg ceeso ceve YejneR~~
hebefe eerjece hejMegjece mes kenles nQ - en cesjer ieo&ve nw Deewj
en Deehekee keg"ej~ Deehekees pees Gefele peeve he[s, Jener keerefpeS~
(1/39) leguemeer kes jece Yeer ener kenles nw jece kenGs ejfme leepfeDe cevgeemree~ kej keg"ej Deeies en meemree~~
peesnf ejfme peeot keejfDe meeFs mJeecee~r ceeesnf peeevfeDe Deeheve Deveigeecee~r~
(1/251)
`Deeb keC": keg"ejmles' Deewj `keg"ej Deeies en meermee `leLee'
keg jece eLeesefeleced' Deewj `pesefn efjme peeot keefjDe meesF& mJeeceer'
meJe&Lee meceeveeLe&ke nw~
hegve: jece Deeies kenles nQ efke `nce jIegJebMeer nQ~ ieeeeW Deewj
-228-
yeeeCeeW kees ceejves ceW Jeerj veneR nw~' ceeveme ceW Yeer jece ieesyeeeCe kees
DeJeOe yeleeles ngS kenles nQ megj ceefnmegj nefjpeve De ieeF&~ nceejs kegue Fvn hej ve megjeF&
(1/273/6), hejvleg leguemeer ves osJelee Deewj nefjpeve (YeieJeoYee)
kee Yeer GuuesKe kej DeLe& ceW Glke<e& uee efoee nw~ leguemeer keer en
efJeMes<elee nw efke Jes cetue ievLeeW mes hemebie, YeeJe ee Meyo ienCe kejles
nQ lees keneR Gmekee efJemleej ee meb#eshe kej osles nQ Deewj keneR peeW kee
leeW es[ osles nw~ YeeJe en nw efke leguemeer ves keneR mes keg ienCe
efkeee nw lees Gmes Deelcemeeled kej efueee nw~ DeefOekelej leguemeer keer
efJeue#eCe heefleYee kes mecheke& mes cetue mebmke=le ievLeeW kes YeeJe
Glke=lej nes iees nw~ en eewheeF& Yeer DeLees&lke<e& kee Ske GoenjCe
nw~
Gmekes yeeo jece kenles nQ - ns yeeeCe! cesje Deehekes meeLe eg
keer yeele kejvee Yeer Devegefele nw~ Deehe JeerjeW kes cetOe&ve nw Deewj
Deehekes meeceves nce meye hekeej nerveyeue nQ~ nce jepeeDeeW kee yeue
SkeiegCe Jeeuee en Oeveg<e nw Deewj Deehekee en e%eesheJeerle veJeiegCe
nw~(1/40) Fme hemebie ceW leguemeer kes jece kenles nQ heYeegnf meJsekeenf mece keme lepeng eyfehelej jemse~g~(1/281 he=)
nceenf lecgnenf mejyeejf keemfe veeLee~ kenng ve keneb ejve kenB ceeee~
jececee$e ueIeg veece nceeje~ hejmeg meefnle ye[, veece leesnje~~
osJe Skeiegve Oeveg<e nceejs~ veJe iegve hejce hegveerle legcnejs~~
(1/282/5)
eeefhe hemlegle oesveeW GjCeeW ceW heee&hle meece nw leLeeefhe
leguemeer kee JeCe&ve efJemle=le Deewj DeefOeke jeseke nw~ veeke ceW kenng
ve keneb ejve kenB ceeLee Deewj jece cee$e ueIeg veece nceeje~ hejmeg
meefnle ye[ veece leesnje '' kee YeeJe veneR nw~ hejvleg leguemeer ves Fve
hebefeeeW kees Deheveer Deesj mes pees[ kej Deheves keLeve kees DeefOeke
heYeeJeMeeueer yevee efoee nw~
DevleleesielJee hejMegjece jece mes ie[OJepe (efJe<Ceg) kes Oeveg<e
kees KeeReves kes efuees kenles nQ - Deeke<e& keeceg&keefceob ie[OJepeme
(1/45 e. e)
Deewj jece jceeheefle kej Oeveg uesng~ KeQeng efcew ceesj mevosnt~
(1/284) ceW Yeer Jener yeele kener ieeer nw~
efve<ke<e&
leguemeeroeme peer keer en efJeMes<elee nw efke Jes keneR cetueievLeeW mes
hemebie YeeJe ee Meyo ienCe kejles nQ lees keneR efJemleej ee meb#eshe kej
osles nQ Deewj keneR peeW leeW es[ osles nw~ YeeJe en nw efke leguemeer ves
keneR mes keg Deewj keneR mes keg ienCe efkeee nw lees Gmes Deelcemeeled
Yeer kej efueee nw~ leguemeer keer efJeue#eCe heefleYee kes mebheke& mes cetue
mebmke=le ievLeeW kes YeeJe DeefOekeebMe mLeeveeW hej Glke=lej nes iees nQ~
JemlegmebIeve ceW Yeer Gvekeer mJeleb$elee Deewj heefj<keej - #ecelee
meJe&$e heefjueef#ele nesleer nw~ Dele: Deheveer ke=efleeeW ceW Deve keefJeeeW ee
veekekeejeW kes YeeJe ie=nerle kejves hej Yeer leguemeer kes Glke<e& ceW
vetvelee veneR eerJe=ef ner efieesej nesleer nw~
meboYe&
1. ceeveme - heeret<e, heLece KeC[, he= 42
2. ceeveme - ceefCe, Je<e& 22 Debke 5 (1963) leLee Je<e& 26,
Debke 3 mes 6 (1967)
3. [s megMeerue kegceej, efnmêr Dee@he mebmke=le keeJe efuejsej,
he= 302
4. nvegcevveeke 1/10
5. jeceeefjle ceeveme 1/251
6. jeceeefjle ceeveme 1/252/1-3
8. jeceeefjleceeveme 1/253
10. ieerleeJeueer 1/89/8
12. jeceeefjleceeveme 1/260/1-2
13. ieerleeJeueer 1/90
15. jeceeefjle ceeveme 1/261/vo he=
16. jeceeefjle ceeveme 1/272 G
17. hemeeo ke=<CeosJe, jeceeefjle ceeveme hej mebmke=le veekeeW kee
heYeeJe, Jeeuceerefke hekeeMeve, yee{ (hevee), 1981
-229-
ISSN 0974 - 200X
heg<eeLe& elege kes Dee}eske ceW Yeejleere meceepe

[e@ efveJeejCe cenLee
JeeKeelee, mebmke=le efJeYeeie
ceefnuee kee@uespe, eeF&yeemee
keesuneve efJeMJeefJeeeuee, PeejKeC[
meejebMe
ceveg<e Ske efJeJeskeMeer} heeCeer nw~ Gmekeer efJeJeskeMeer}lee ner Gmes Deve peerJeeW mes De}ie kejleer nw~ Deepe ceeveJe Yeewefleke meYelee kes efJekeeme kes Gelece
efMeKej hej nw~ }sefbkeve Gmekeer Oeeefce&ke DeemLee Deewj mebmke=efle kee efvejvlej eme nes jne nw~ Yeejleere mebmke=efle ceW ceeveJe peerJeve kes meYeer DeYeer<eW ceW eej
DeefYe}efmele efJe<ee yeleees iees nQ~ GvnW ner `heg<eeLe&' kene ieee nw~ `heg<eeLe&' Meyo oes heoeW kes eesie mes yevee nw - `heg<e' Deewj 'DeLe&'~ 'heg<e' kee DeLe& nw
efJeJeskeMeer} heeCeer leLee 'DeLe&' kee leelhee& }#e neslee nw~ Fme hekeej efJeJeskeMeer} heeCeer kes }#e kees ner 'heg<eeLe&&' kene peelee nw~ Fme o=ef< mes heee:
mebmeej kes mecemle efJe<ee Fme heefjefOe ceW Dee peeles nQb~ }sefkeve leeefJeke he mes efJeeej kejves hej eej hecegKe meeOe ner ceveg<e kes mece#e GheefmLele nesles nbw~ es
eej `heg<eeLe&' nQ - Oece&, DeLe&, keece Deewj cees#e~ FveceW Òece&' Deewj `cees#e' kee mLeeve meJeexheefj nw~ Fve heg<eeLeebx kees mecheeefole kejves keer Meefkele kesJe} heg<e
ceW ner efJeeceeve neslee nw~ Fmeef}S Fmes `heg<eeLe&' kene ieee nw~ Oece& Yeejleere mebmke=efle kee heeCe nw~ Òece&' kes DeYeeJe ceW ve megJeJeefmLele meceepe kee efvecee&Ce
nes mekelee nw Deewj ve heej}ewefkeke megKe keer keecevee keer pee mekeleer nw~ `DeLe&' kees ceveg<e kes heg<eeLeexb ceW otmeje cenJehetCe& mLeeve efoee ieee nw~ Yeewefleke
Gvveefle keer heeefhle kes ef}S DeLe& heg<eeLe& kee mesJeve DeeJeMeke nw~ `DeLe&' mes kesJe} ceeveJe peerJeve kee megKe ner efveYe&j veneR kejlee nw, yeefuke Gmekee peerJeve
Yeer efveYe&j kejlee nw~ Oece& Deewj DeLe& kes meceeve ner `keece' heg<eeLe& kees Yeer cenJehetCe& ceevee ieee nw~ FefvoeeW kes mecheke& mes Glhevve nesves Jee}e `keece' heeefCeeeW
keer }eskeee$ee cebs Gheeesieer nesves kes keejCe Gheeose nw~ `cees#e' ceveg<e kee meyemes cenJehetCe& heg<eeLe& nw~ efnvot Oece& cebs `cees#e' kees peerJeve kee ejce }#e
ceevee ieee nw, efpeme heo kees heehle kej peerJe mecemle og:Ke kes yevOeveeW mes cegkele nes peelee nw~
efJeefMeMeyo - peerJevecegefkele, F&n}ewefkeke, heej}ewefkeke, efJe<ee-megKe, Deelce-megKe

Yetefcekee
Deve keesF& peerJe Fmekee mecheeove veneR kej mekeles, Fmeef}S Fmes
`heg
<eeLe&' kene ieee nw~ ceveg<e efpeve-efpeve megKeeW keer keecevee kejlee
Deepe ceeveJe Yeewefleke meYelee kes efJekeeme kes Gelece efMeKej
nw
,
Jes efkemeer ve efkemeer he ceW Fve eejeW heg<eeLeexb ceW ner meceeefJe<
hej nw~ }sefbkeve Gmekeer Oeeefce&ke DeemLee Deewj mebmke=efle kee efvejvlej
neme nes jne nw~ Yeejleere mebmke=efle ceW ceeveJe peerJeve kes meYeer nesles nQ~ keesF& ceveg<e Òece&' kees }#e kejlee nw lees keesF& `keece' kees
DeYeer<eW ceW eej DeefYe}ef<ele efJe<ee yeleees iees nQ~ GvnW ner eenlee nw~ keesF& Òeve' keer keecevee jKelee nw lees efkemeer kee }#e
`heg<eeLe&' kene ieee nw~ `heg<eeLe&' Meyo oes heoeW kes eesie mes yevee nw kesJe} `cee#se' keer heeehfle nelseer n~w (eecreoYdeeieJele hejgeCe - 4/8/60)
- `heg<e' Deewj `DeLe&'~ `heg<e' kee DeLe& nw efJeJeskeMeer} heeCeer leLee
ceveg<e Deheves megKe keer Keespe ceW heg<eeLeebbx keer Deesj heJe=e neslee
`DeLe&' kee leelhee& }#e neslee nw~ Fme hekeej efJeJeskeMeer} heeCeer kes nw~ en megKe oes hekeej kee neslee nw - efJe<ee-megKe Deewj Deelce}#e kees ner `heg<eeLe&' kene peelee nw megKe~ Mejerj ceW efmLele %eevesefvoeeW Deewj kecexefvoeeW kee efJe<ee kes
heg<e:w DeLel&es Felfe heg<eeLe:&~ heg<eeCeeced DeLe:& heg<eeLe:&~
meceerhe ceW peeves hej pees og:Ke efceefele megKe heehle neslee nw Gmes efJe<eeheg<e SJeeLe:& heg<eeLe:&~ heg<e: DeLe:& e<seeb les heg<eeLe:& Felfe~
megKe kenles nQ Deewj efJe<eeeW mes efJecegkele neskej peye heeCeer Jeemevee
pees heg<e eje eene peees Jen DeefYe}ef<ele efJe<ee ner jefnle nes peelee nw leLee Meg Deelcee ceW Gme hejce leJe kee efebleve
`heg<eeLe&' nw~ Dele: heg<e kes heeespeve ee }#e kees ner `heg<eeLe&' kejlee nw lees Gmes Deelce-megKe kenles nQ~
kenles nQ, hejvleg en efkemeer Ske heg<e ee Jeefkele kee `heg<eeLe&' veneR
Fme hekeej heg<e kes oes ner DeefYe}ef<ele heg<eeLe& nQ `keece' Deewj
nw~ en meYeer heg<eeW kee }#e ee heeespeve nw~ Fme o=ef< mes heee:
`cees
#
e'~
Fve oesveeW heg<eeLeexb kes meeOeve nQ Òece&' Deewj `DeLe&'~ Fme
mebmeej kes mecemle efJe<ee Fme heefjefOe ceW Dee peeles nQb~ leeefJeke he mes
efJeeej kejves hej ceveg<e kes mece#e eej heg<eeLe& GheefmLele nesles nQ - o=ef< mes Ghese Deewj Gheee he oes meeOe Deewj oes meeOeve DeLe& kees
efce}ekej heg<e kes eej heg<eeLe& efme nesles nQ~ heg<e keer meJee&efOeke
Oece&, DeLe&, keece Deewj cees#e DeefYe}ef<ele `keece' megKe keer efmeef efyevee Oeve kes veneR nes mekeleer~
Oecee&Le&keececees#eeKeb heg<eeLe&eleg<eced~
Dele:
efJe<ee-megKe kee meeOeve `DeLe&' ner nw~ eefo met#celee mes osKee
le$e Oecee&Le&keeceemles, meke}es nereles hej:~~
ceeke&C[se hegjeCe - 36/20 peee lees Òece&', `DeLe&' Deewj `keece' es leerve ner keece he heg<eeLe& kes
FveceW Òece&' Deewj `cees#e' kee mLeeve meJeexheefj nw~ Fve heg<eeLeebx Debie nQ~ Fve leerveeW ceW meJee&efOeke ye} Òece&' hej efHej `DeLe&' hej Deewj
kees mecheeove kejves keer Meefkele kesJe} heg<e ceW ner efJeeceeve neslee nw~ leoghejevle meyemes kece cenJe `keece' kees efoee ieee nw~ keeeWefke
-230-
`keece' keer Deesj lees ceveg<e keer heJe=efe mJeYeeJele: ner nes peeleer nw~
Fve eejeW heg<eeLees kees heehle kejvee ceeveJe peerJeve kee hejce
}#e nw~ }sefkeve keg ceveg<e DeLe& kees eenles nQ Deewj keg keece
megKe keer mhe=ne kejles nQ~ keesF& Fve oesveeW kes cet} Òece&' ceW ner Dehevee
DeemLee Jekele kejles nQ~ keg heeCeer Fve mechetCe& ef$eJeie& keer keecevee
kejles nQ, keeeWefke efpeleves Yeer Fn}ewefkeke DeLeJee heej}ewefkeke megKe
nQ, Gve meye keer efmeef Fme ef$eJeie& mes ner nesleer nww~ Fme ef$eJeie&
heg<eeLe& kee efJeefOeJeled hee}ve kejves mes Gmes `cees#e' kes ej hej henBgee
oslee nw~ Dele: ceveg<e kee hegveerle kee&Je nw efke Jen Fve leerveeW
heg<eeLeexb kee mecegefele hee}ve kejkes cees#e keer heeefhle kejs le$eeefhe cees#e SJeeLe& DeeleefvlekeleesMeles~
$ewJeieexLeex elees efveleb ke=leevleYeemebegle:~~
eerceodYeeieJele hegjeCe - 4/22/135
MeesOe heefJeefOe
Fme DeeuesKe ceW Yeejleere meceepe ceW heeef}le Oece&Meem$e,
veerefleMeem$e, DeeeejMeem$e, keeceMeem$e, DeLe&Meem$e leLee heg<eeLe&
eleg<e hej DeeOeeefjle efJeefYevve hegmlekeeW SJeb }sKeeW kees DeeOeej
yeveee ieee nw~
leLe efJeMues<eCe
1. Oece& - Oece& Yeejleere mebmke=efle kee heeCe nw~ meeceeefpeke SJeb
heejueewefkeke o=ef< mes Òece&' heg<eeLe& kee cenJehetCe& mLeeve nw~ Òece&'
kes DeYeeJe ceW ve megJeJeefmLele meceepe kee efvecee&Ce nes mekelee nw Deewj
ve heej}ewefkeke megKe keer keecevee keer pee mekeleer nw~ Yeejleere
mebmke=efle kee heefleefveefOelJe kejves Jee}s JesoeW kee mechetCe& JeCe&-efJe<ee
kees Oece& kee cet} ceevee ieee nw -JesoesefKe}es Oece&cet}ced~ Òece&'
Meyo Òe=' Oeeleg mes yevee nw efpemekee DeLe& nw -OeejCe kejvee~ efpemekees
OeejCe efkeee peee Jener Oece& nw~ ee efiejles ngS ceveg<e kee DeeOeej
yevekej pees Gmekees OeejCe kejlee nw ee yeee }slee nw Gmeer kees Oece&
kenles nQ~ Jeeceve efMeJejece Deehs kes Devegmeej - èfOeeles }eskeesvesve,
Oejefle }eskeb Jee (efn meb Meyokees<e - 489) DeLee&led Oece& ner Ssmee
leJe nw pees Jeefkele kees osMekee}evegmeej DeeejCe keer hesjCee oskej
meceepe ceW jnves eesie yevelee nw~ Òece&' ner heefjJeej, meceepe Deewj
je<^ kees Ske met$e ceW efhejesves kee keee& kejlee nw~ Fmeer DeLe& kees Oeeve
ceW jKekej JesoJeeme ves yeleeee nw OeejCeeod Oece&efceleengOe&ceex Oeejeles hepee:~
eled meeod OeejCemebegkeleb me Oece& Fefle efveMee:~~
ceneYeejle keCe&heJe& - 69/59
[e jeOeeke=<Ceve ves Oece& kes mJehe hej hekeeMe [e}les ngS
kene nw, - Oece& mes peerJeve kes efJeefYevve keeeexb ceW mebieefle Deeleer nw Deewj
Fmemes Gvekees efoMee heehle nesleer nw~ en peerJeve kee heefjhetCe& efveece nw
Deewj Ssmes mechetCe& ceeveJe kee meecebpeme nw pees Deheveer peerJeveeee& kees
efkemeer mener Deewj Gefele efveece kes Devegmeej e}elee nw - Dhrama
gives coherence and direction to the different
activities of life. It is the complete rule of life, the
hormony of the whole man, who finds a right and just
law of his living.
Fme hekeej meebmeeefjke JeJemLee efpememes megee he mes e}s

Jener Òece&' nw, hejvleg meebmeeefjke JeJemLee ceW kesJe} }ewefkeke
keueeCe ner veneR Jejved heej}ewefkeke keueeCe Yeer nw~ Fmeef}S cenef<e&
keCeeo ves yeleeee nw efke efpememes Fme}eske ceW keueeCe (Gvveefle) Deewj
hej}eske ceW keueeCe (cees#e) keer heeefhle nes Jener Òece&' nw~ Dele:
Òece&' Ske me=ef< kee YeeieJele efveece nw efpememes }eske Deewj hej}eske
kee mebee}ve neslee nw~ eefo me=ef< ceW Òece&' ve nes lees Fmekee
mebee}ve megee he mes veneR nes heeesiee~ Jeso meYeer Oeceexb kee cet} nw
- ``JesoesefKe}es Oece&cet}ced~'' Jeso ceW me=ef< kes meceked mebee}ve kes
ef}S efveece yele}ees iees nQ~ Fve Jewefoke efveeceeW kees ceevevee leLee
Fvekes Devegmeej DeeejCe kejvee ner Òece&' nw~ Jeso efJeefnle kece& kejves
Jee}e Jeefkele ner meoeeejer ken}elee nw leLee Fmekes efJehejerle
DeeejCe kejves Jee}e ogjeeejer~ Dele: Jeso heefleheeefole kece& ner 'Oece&'
nw Deewj Jeso mes efveef<e kece& ner DeOece& nw~ Deeeee& ceveg ves Fmeer YeeJe
kees cevegmce=efle ceW Jekele kejles ngS kene nw JesoesefKe}es Oece&cet}b mce=efleMeer}s e leefoeced~
Deeeej ewJe meeOetveeceelcevemlegef<jsJe e~~
cevegmce=efle - 2/6
Òece&' keer Glheefle kece& mes nesleer nw~ meled keceexb mes hegCe keer
Deewj Demeled keceexb mes heehe keer Glheefe nesleer nw~ Fmeef}S GvnW
eceMe: megke=le Deewj og<ke=le Yeer kenles nQ~ ener Oece& Deewj DeOece& nw~
efpemekes Devle:kejCe ceW Òece&' keer YeeJevee veneR nesleer, pees kesJe}
efoKeeJes kes ef}S efceLee Òece&' kee DeeejCe kejles nQ, Ssmes
heeKeefC[eeW mes F&MJej otj jnles nQ Deewj pees eehetJe&ke 'Oece&' kee
hee}ve kejlee nw, GvneR kees Oece&, DeLe&, keece Deewj cees#e es eejeW
heg<eeLeexb keer heeefhle nesleer nw~ Fmeef}S ceveg<e kees mJeOece& kee hee}ve
kejvee eeefnS~ Oecee&ejCe mes ner ceveg<e kes mecemle DeYeer< efme
nesles nQ~ ceneve mebke kes Deeves hej Yeer ceveg<e kees mJeOece& kee
heefjleeie keYeer veneR kejvee eeefnS~ Oeceexvveefle keer ejce meercee
Deelceesvveefle nw~ ceveg<e keer meHe}lee, meeLe&kelee Deewj MeesYee Oece& kes
DeeejCe mes ner nesleer nw~ Dele: efJeJeskeMeer} heg<e kees DeLe& Deewj
keece keer Dehes#ee Oece& ceW DeefOeke lelhej nesvee eeefnS~ en Oece& }esieeW
kes YeeJevee kes Deveghe JeCe&-Oece&, Deeece-Oece&, osMe-Oece&, kee}Oece&, keg}-Oece&, peeefle-Oece&, jepe-Oece&, mesJee-Oece&, m$eer-Oece&,
meceepe-Oece&, Deeheod-Oece&, meeOeejCe-Oece& Deewj efJeMes<e-Oece& nQ~ en
efJeefYevve heeW ceW heefleefyebefyele neslee nw Deewj Deheveer DeceesIe Meefkele kes
eje ceeveJe meceepe kes heeMeefJeke G=bKe}lee kees yeeekej cees#e nsleg
ceeie& heMemle kejlee nw~ ceeveJe peerJeve kees ke=leeLe& kej osves Jee}e en
heg<eeLe& mecemle heg<eeLeexb kee mecee nw~ leYeer lees mee#eeled eer ke=<Ce
ves kene nw - peneB Oece& nw JeneB eer ke=<Ce nQ Deewj peneB eer ke=<Ce nQ
JeneR efJepee nw elees meleb elees Oece&: elees nêrjepe&Jeb ele:~
lelees YeJeefle ieesefJevoes elees eerke=<Ce: lelees pee:~
ceneYeejle Geesiehe&Je - 68/9
2. DeLe& - 'DeLe&' kees ceveg<e kes heg<eeLeexb ceW otmeje cenJehetCe&
heg<eeLe& ceevee ieee nw~ Yeejleere mebmke=efle ceW DeeOeeeflceke Gvveefle kes
-231-
meeLe-meeLe Yeewefleke Gvveefle kees Yeer meceeve cenJe efoee ieee nw~
Yeewefleke Gvveefle keer heeefhle kes ef}S DeLe& heg<eeLe& kee mesJeve
DeeJeMeke nw~ `DeLe&' mes kesJe} ceeveJe peerJeve kee megKe ner efveYe&j
veneR kejlee nw, yeefuke Gmekee peerJeve Yeer efveYe&j kejlee nw~ DeLe& kes
DeYeeJe ceW peerJeve JeLe& nes peelee nw~ `DeLe&' kes efyevee megKe keer
keecevee veneR keer pee mekeleer nw~ keece Deewj Oece& keer heeefhle kes ef}S
`DeLe&' keer DeeJeMekelee nesleer nw~ Dele: heg<eeLe& keer esCeer ceW keece
keer Dehes#ee `DeLe&' keer DeefOeke cenee nw~ Yele&=nefj ves `DeLe&' kee
cenJe yele}eles ngS kene nw efke Oeveer Jeefkele ner keg}erve, hebef[le,
iegCeer, Jekelee leLee megvoj ceevee peelee nw~ (veerefleMelekeced - 1/64)
`DeLe&' meYeer heg<eeLeebx kee cet} nw~ Fmeef}S mebmeej kes meYeer
}esie `DeLe&' keer DeefYe}e<ee kejles nQ~ `DeLe&' heg<eeLe& kee Meeefyoke
DeLe& Yeejleere ceveeref<eeeW ves Fme hekeej yeleeee nw - DeLe&les meJex: Fefle
DeLe&:~ ele: meJe&heeespeveefmeef: me DeLe&:~ DeLe&:
peerefJekeeshekejCeced~
`DeLe&' heg<eeLe& kee DeefYeheee cegKe he mes peerefJekeesheepe&ve
DeLeJee Oeveepe&ve kejvee nw~ efpememes ceveg<e Deheveer Yeewefleke DeeJe
ekeleeDeeW keer hetefle& kes meeLe-meeLe meYeer heg<eeLeexb keer efmeef Yeer kej
mekes~ `DeLe&' ceveg<e keer DeepeerefJekee kee cet} nw~ Fmeef}S efpememes
meYeer }esieeW keer peerefJekee e}s Jener `DeLe&' nw~ Jeelmeeeve ves DeLe&
keer Jeeheke heefjYee<ee osles ngS kene nw - `èfJeee, Yetefce, meesvee,
eeBoer, heMeg, Oeve, Oeeve Deeefo meYeer `DeLe&' nQ~'' ceneYeejle ceW Yeer
peerefJekee kes efJeefYevve meeOeveeW - ke=ef<e, JeeefCepe, ieesj#ee, Deewj
efJeefJeOe hekeej kes efMeuhe Deeefo kees `DeLe&' yele}eee ieee nw~ Fme
hekeej `DeLe&' kee mecyevOe Oeve mes ceevee ieee nw, keeeWefke Oeve mes ner
nceeje peerJeve e}lee nw~ Jeelmeeeve ves keecemet$e cebs yele}eee nw efJeee-Yetefce-efnjCe-heMeg-Oeve-OeeveYeeC[eshemkej~
efce$eeoerveeced Depe&veced Deefpe&leme e efJeJeOe&veced DeLe&:~~
keecemet$e - 1/3
JeemleJe ceW `DeLe&' ceveg<e keer mechetCe& Je=efeeeW kee cet} nw~ Fmeer
hej ceveg<e keer DeepeerefJekee efveYe&j kejleer nw~ Dele: ceveg<e kes mecemle
keee& DeLe&cet}ke nesles nQ~ `DeLe&' ner mecemle keceexb keer ceee&oe-hee}ve
ceW meneeke neslee nw~ DeLe& kes efyevee Oece& Deewj keece oesveeW DehetCe& nbw~
DeLe& kee JeemleefJeke He} Oece& nw Deewj keece Gmekee ieewCe He} nw~
Dele: `DeLe&' kee Gheepe&ve kejkes Gmekee efJeefveeesie Òece&' ceW ve kejkes
kesJe} keece ceW kejvee Decetue ceefCe kees es[kej keeBe enCe kejves
pewmeer cetKe&lee nw~ Fme hekeej `DeLe&' leLee Gmekes Gheepe&ve kes mecemle
nsleg meebmeeefjke peerJeve kes ef}S ye[s cenJehetCe& nQ~ }eskeJeJenej ceW
lees `DeLe&' ner meye iegCeeW kee nsleg yeve peelee nw~ eefo keesF& DeefleMee
iegCeer Jeefkele efveOe&ve nes peelee nw, lees }esie Gmekes heeme Deevee es[
osles nQ~ Flevee ner veneR, heefjJeej cebs Yeer Gmekees eLeesefele ceevemecceeve veneR efce}lee Deewj pees Oeveer nesles nQ, Gvekes iegCenerve nesves hej
Yeer }esie Gmekes Deeies-heers Ietceles jnles nQ~ ener keejCe nw efke ceveg<e
DeefOeke mes DeefOeke Oeve keceevee eenlee nw Deewj efveOe&velee mes otj
Yeeielee nw -
DeLe&Jeeved meJe&}eskeme yengmeccele: leLee~

censvoceefhe DeLe&nerveb ve yengceveles }eske:~~
eeCekee met$e - 4/22/33
Dele: ceeveJe peerJeve kes ef}S Oeveepe&ve DeleefOeke DeeJeMeke
nw, efkevleg DeLeexheepe&ve leYeer heg<eeLe& yeve mekelee nw, peye Gece,
efJevee, yegef leLee lehe mes DeLeexheepe&ve efkeee peee~ Oeveepe&ve meowJe
Gefele ceeie& mes ner kejvee eeefnS Devegefele ceeie& mes veneR~ DeleSJe
eesjer, kee}eyeepeejer, lemkejer, }tceej, efjMJele Deeefo Devegefele
ceeOece mes Oeveepe&ve kejvee `DeLe&' heg<eeLe& veneR nw~ keeeWefke `DeLe&'
heg<eeLe& ceveg<e kees Oece& heg<eeLe& keer efmeef ceW meneelee heoeve kejlee
nw~ pees Oeveepe&ve Jeefkele kees ogjeeejer yevee os, Jen heg<eeLe& keer esCeer
ceW veneR Dee mekelee~ Oece&egkele `DeLe&' heg<eeLe& keer efmeef mes ner Oece&
Deewj keece heg<eeLe& keer efmeef nesleer nw Deewj meebmeeefjke peerJeve
megKehetJe&ke efyeleeee pee mekelee nw~ Depeg&ve ves Yeer egefOeef<"j kes mece#e
en cele hemlegle efkeee Lee DeLee&od Oece& e keece e mJeie& ewJe vejeefOehe~
heeCeee$eeefhe }eskeme efJevee eLe&b ve efmedeefle~~
cene MeeefvleheJe& - 8/17
3. keece - efnvot Oece& kes Devegmeej `keece' kees heLece heg<eeLe&
ceevee ieee nw~ Oece& Deewj DeLe& kes meceeve ner Gmes heg<eeLe& keer efmeef
Deewj Gmekes mesJeve ceW cenJehetCe& ceevee ieee nw~ JeemleJe ceW ceveg<e keer
}eskeee$ee ceW pees mLeeve Oece& Deewj DeLe& kee nw, Jener mLeeve `keece' kee
Yeer nw~ FefvoeeW kes mecheke& mes Glhevve nesves Jee}e `keece' heeefCeeeW keer
}eskeee$ee cebs Gheeesieer nesves kes keejCe Gheeose nw~ keece efee kee
Ske mebkeuhe nw~ Fmekeer Deesj efee kee Deeke<e&Ce mJeeb neslee nw~
eerceodYeeieJele hegjeCe ceW eerke=<Ce kenles nbw, - ``meYeer ceveg<e pevce mes
ner mebmeej kes efJe<ee YeesieeW ceW leLee meies mecyeefvOeeeW ceW Deemekele nesles
nQ~'' ceveg ves "erke ner kene nwDekeeceme efeee keeefeod o=Meles vesn keefn&efeled~
eeef kegles efkebefeeelkeeceme esef<leced~~
cevegmce=efle - 3/4
`keece' heg<eeLe& kee heeesie ye[s+ Jeeheke DeLe& ceW efkeee ieee
nw~ `keece' Meyo ``keeceeles Fefle keece:'' Fme Jeglheefle kes DeeOeej hej
efJe<ee Deewj FefvoeeW kes mebeesie mes Glhevve ceeveefmeke Deevevo DeLe&
kees yeleelee nw~ `keece' Meyo kee heeesie Fe Deewj keecevee kes ef}S
Yeer efkeee peelee nw~ Jemlegle: ceeveJe GvneR heoeLeexb keer Fe kejlee nw,
pees Gmes ceeveefmeke Deewj Meejerefjke Deevevo osles nQ~ Fe, keecevee,
Jeemevee, mhe=ne, le=<Cee, S<eCee Deeefo meYeer kees `keece' ceevee ieee
nw~ `keece' kee mJehe yele}eles ngS ceneYeejle ceW kene ieee nw efke
heeBe %eevesefvoeeWs, ceve Deewj yegef kee pees efJe<eeeW kes meeLe mecyevOe
neslee nw Deewj Gme mebyebOe mes pees Deevevo ee megKe Glheve neslee nw Jener
`keece' nw~ ceveg<e Deheveer %eevesefvoeeW Deewj kecexefvoeeW kes eje
efJeefYevve heoeLees keer pees Fe kejlee nw Deewj Fve meye heoeLeebx kees
heeves kes ef}S pees Geesie kejlee nw, Jener `keece' nw~ eefo DeefYe}ef<ele
-232-
heoeLeexb kees heeves kes ef}S Jeefkele Oecee&vegket} Geesie kejlee nw, lees
Gmekee `keece' heg<eeLe& keer meb%ee heehle kej }slee nw~ Deheveer Fefle
Jemleg kees heekej pees Deevevo efce}lee nw, Jener `keece' nw~ ceneYeejle
ceW Fmes heeefCeeeW kes hegCe kece& kee He} kene ieee nw FefvoeeCeeb e hebeeveeb cevemees oeme e~
efJe<ees Jele&ceeveeveeb ee heereflehepeeeles~
me keece Fefle ces yegef: kece&Ceeb He}cegececed~~
cene0 JeveheJe& - 33/30/32
keecemet$ekeej Jeelmeeeve ves `keece' Meyo kee heeesie oes DeLeexb
ceW efkeee nw - efJemle=le DeLe& ceW Deewj mebkegefele DeLe& ceW~ efJemle=le DeLe&
ceW 'keece' Meyo kee heeesie nceejer meejer FefvoeeW mes heehle megKe kes
ef}S efkeee nw~ mebkegefele DeLe& ceW `keece' kee mebyebOe meYeer FefvoeeW mes
Glhevve megKe mes veneR nw, yeefuke efmeHe& eewve megKe (Sex pleasure)
mes nw~ `keece' kee DeefYeheee vej-veejer kes mebeesie (Sexual
intercourse) mes ef}ee ieee nw~ efnvot Oece& ceW eewve megKe kees
Devewefleke veneR yele}eee ieee nw~ [e jeOeeke=MCeve kes MeyoeW mes Fme
yeele keer hegef< nesleer nw - `Ìn Hindu religion there is
nothing unwholesome about the sex life''
efJeJeen kees eneB DeeOeeeflceke Gvveefle kee meeOeve ceevee ieee
nw~ `keece' ceeveJe kes mebJesieelceke peerJeve kees efveefo&< kejlee nw~ eefo
ceveg<e kees Gmekes mebJesieelceke peerJeve mes Jebefele kej efoee peee lees
Jen oceveelceke Deelce-hejer#eCe kee efMekeej nes peelee nw Deewj efvejvlej
Glheer[ve kes oyeeJe ceW jnlee nw~ en efmLeefle Gmekes ceeveefmeke Deewj
Meejerefjke mJeemLe kes ef}S efJeveeMekeejer efme nesleer nw~ Dele:
`keece' kees ceeveJeere peerJeve kee }#e ceevevee hetCe&le: egefkeleegkele nw~
Fme hekeej `keece' me=ef< kece& kees leovegmeej yeveees jKeves cebs
Delevle Gheeesieer nw~ Jemlegle: `keece' kee He} nw, peerJeve efveJee&n
Deewj peerJeve kee He} nw, leJeefpe%eemee~ Dele: peerJeve OeejCe eje
leJe-%eeve ceW Gheeesieer nesves kes keejCe `keece' kees Ske heg<eeLe& kes
he ceW mJeerkeej efkeee ieee nw~ pees Jeefkele Dehecee neskej `keece'
kee mesJeve kejles nQ, GvnW keece JeMeerYetle veneR kej heelee~ Dele: keece
kee Gheepe&ve Yeer Oecee&vegket} kejvee eeefnS~ keeeWefke Oece& Deewj DeLe&
mes efJenerve keece heeCeer kes ef}S efJeIeeleke neslee nw~ JeemleJe ceW `keece'
Ske Meefkele nw Deewj Fme ceeveefmeke Meefkele kee Gheeesie efkees efyevee
meceepe keer ieefleMeer}lee kewmes yeveer jn mekeleer nw' Fmeef}S meceepe
kee kee&Je nw efke Jen Jeefkele keer Gvveefle ceW yeeOeke DeMegYe leJeeW
SJeb JeemeveeDeeW kees otj kejkes Gmes MegYe JeemeveeDeeW cebs efveegkele kejs~
efJeke=efle kes Yee mes `keece' kee GheYeesie ve kejvee Gmeer hekeej nw, pewmes
heef#eeeW kes Yee mes Kesleer ve kejvee~
Dele: JeeJeneefjke DeLeJee DeeOeeeflceke efkemeer Yeer o=ef< mes
`keece' keer Gheeesefielee kees DemJeerkeej veneR efkeee pee mekelee nw~ m$eer
Deewj heg<e efJeegled keer oes OeejeDeeW kes meceeve Deeke<e&Ce Deewj
Deheke<e&Ce mes peg[s ngS nQ~ efpememes keece he efJeegled kee pevce neslee
nw~ Yeejleere efJe%eeve Yeer m$eer kees meewj leJe Deewj heg<e kees evo leJe
egkele ceevelee nw~ mete& Deheveer Meefkele mes he=LJeer kee jme enCe kejlee
nw Deewj evocee he=LJeer hej megOeejme Je<e&Ce kejlee nw~ Fmeer hekeej m$eerheg<e Deheves `keece' mes Deeye neskej heejmheefjke Deeke<e&Ce ceW
yeBOekej Deevevo kee DevegYeJe kejles nQ~ peye Fme keece kes Deevevo kee
FefvoeeB le=efhle hee&vle Yeesie kej }sleer nw, leye efee keer Je=efeeeB
Meevle nes peeleer nQ Deewj efee yeeevevo kes mebmheMe& ceW }erve nes peelee
nw~ efHej efJe<eeeW keer Deesj heJe=efe veneR nesleer~ Fme hekeej keece keer
efveJe=efe Yeer keece mes ner nes peeleer nQ mece&eefvle leevkeecee: mJeejepeheefjYeeefJelee:~
og}&Yee veeefhe efmeeveeb cegkegvob efo he ele:~~
eerceodYeeieJele - 9/4/25
4. cees#e - ceveg<e kee eewLee Deewj meyemes cenJehetCe& heg<eeLe&
`cees#e' nw~ `cees#e' Deefvlece heg<eeLe& nw~ Fmes hejce heg<eeLe& Yeer kene
ieee nw~ efnvot Oece& cebs `cees#e' kees peerJeve kee ejce }#e ceevee ieee
nw~ efpeme heo kees heehle kej peerJeve mecemle og:Ke kes yevOeveeW mes cegkele
nes peelee nw, Gmes ner `cees#e' kene peelee nw~ en `cees#e' meyemes Gece,
megKecee Deewj Deevevocee nw~ meebmeeefjke og:KeeW kes heeC[ leehe mes
efpemekee Devle:kejCe meblehle nes peelee nw, Gve heg<eeW kees `cees#e' heer
keuheJe=#e keer Meerle} eee ner megKe heoeve kejleer nw~ Oece&, DeLe&
leLee keece Yeewefleke heg<eeLe& nQ Deewj cees#e DeeOeeeflceke heg<eeLe& nw~
Oece&, DeLe& Deewj keece Jeefkele kees meebmeeefjkelee keer Deesj heJe=e kejles
nQ Deewj `cees#e' Jeefkele kees meebmeeefjkelee mes efveJe=e kejlee nw~ JeemleJe
ceW ef$eJeie& 'cees#e' he meeOe kee meeOeve nw~ nceejs oeMe&efvekeebs ves
`cees#e' heg<eeLe& kees meJe&es<" Deewj Deevevocee ceevee nw Fefle mebmeej og:Keeke&leeheleeefheleeslemeeced~
efJecegefeheeoheeeece=les keg$e megKeb ve=Ceeced~~
efJe<Ceg hegjeCe - 6/5/57
`cees#e' kees efnvot Oece& ceW ejce }#e yeleeee ieee nw~ efnvogDeeW
ves mebmeej kees og:KeeW mes heefjhetCe& ceevee nw~ og:Ke mes ceveg<e gkeeje
heevee eenlee nw~ peye leke ceveg<e kee hegvepe&vce nesiee Gmes meebmeeefjke
ogKeeW kee meecevee kejvee DeefveJeee& nesiee~ es og:Ke leerve hekeej kes
nesles nw - DeeefOeYeewefleke, DeeefOeowefJeke Deewj DeeOeeeflceke~ Fve og:KeeW
kes keejCe ner ceveg<e ke< heelee nw~ Dele: Fme mebmeej mes gkeeje
leLee og:KeeW mes cegefkele heevee ner `cees#e' ken}elee nw eoe meJex hecegevles keecee esme efoefmLelee:~
DeLe celeexce=lees YeJele$e yee mece Mvegles Fefle~~
cegC[keesheefve<eod - 3/2/9
ceveg<e meebmeeefjke yevOeveeW mes cegkele neskej heej}ewefkeke megKe
keer keecevee kejlee nw~ meebmeeefjke megKe efJeveeMeer nw Deewj heej}ewefkeke
megKe DeefJeveeMeer~ meebmeeefjke megKeeW kes veeMe nesves kee nj mecee Yee
}iee jnlee nw~ ceveg<e kes ceve ceW efpeve-efpeve efJe<eeebs kes heefle Devegjeie
neslee nw Gvekes efJeve< nesves hej Meeske Glhevve neslee nw~ Dele:
yegefceeved heg<e kees YeieJeeved ceW ner Devegjeie kejvee eeefnS~ keeeWefke
Jen Devegjeie Meeske ve oskej meYeer og:KeeW mes cegkele kej oslee nw~
Fmeef}S Fme mebmeej ceW osKes Deewj megves peevesJee}s keeceveeegkele
-233-
efJe<eeeW mes efpevekee ceve hetCe&le: efJejkele nes peelee nw Jener 'cees#e' kee
DeefOekeejer neslee nw~
ceveg<e kees en ceeveJe Mejerj meewYeeie mes heehle neslee nw~
Fmeef}S ceeveJe kees Ssmes kece& kejvee eeefnS efpememes Gmes vejke ceW
ieceve ve kejvee he[s~ pees ceveg<e Fme og}&Ye osn kees heehle kejkes Yeer
'cees#e' keer heeefhle nsleg heeeme veneR kejlee Gmekee pevce JeLe& nw~
efnvot Oece& ceW cegefkele kes heeBe ceeie& yeleees iees nQ - meehe,
mee}eskee, meeefvveOe meeegpe Deewj kewJeue~ kewJeue heeBeJeer cegefkele
kee ceeie& nw, pees ceveg<e kees og}&Ye nesleer nw~ Fme cegefkele kes ef}S
F&MJej kes heefle Mefkele kee nesvee hejce DeeJeMeke nw~ ceveg<e kes cees#e
yevOeve kee keejCe ceve nw~ ceve keer ebe}lee kes keejCe Jen
meebmeeefjke efJe<eeeW kes pee} ceW HeBme peelee nw~ Fve efJe<eeeW kee leeie
ner `cees#e' kee keejCe yevelee nw ceve SJe ceveg<eeCeeb keejCeb yevOecees#eees:~
yevOeee efJe<eeemeefie&cegkelew efveefveb<eew ceve:~~
efJe<Ceg hegjeCe - 6/7/28
`cees#e' heeefhle kee meyemes megiece ceeie& YeieJeled Yeefkele nw~ Yeefkele
ceeie& ceW ve lees efkemeer kes DeefOekeej kee heMve nw Deewj ve ner heleve nesves
kee Yee nw~ Dele: Fme mebmeej kes cet} kecees kees ve< kejves kes ef}S
YeieJeeved kes ejCeeW kee Deeee }svee ner Ske cee$e Gheee nw~ efpeme
heg<e kees Deheves keueeCe kes ef}S Oece&, DeLe&, keece Deewj cees#e heer
heg<eeLeexb keer DeefYe}e<ee nes Gmekes ef}S Ske cee$e DeceesOe Gheee
YeieJeeved kes ejCeeW keer Jevovee ner nw~ pees YeieJeeved kes ejCeeW kee
Deveve Yekele nw~ Jen Fme DeMegYe mebmeej kes o}o} mes efveke}kej
mebmeej ee mes cegkele nes peelee nw~ YeieJeeved keer Yeefkele mes oe
JeemeveeDeeW mes jefnle neskej mJe neslee nw Deewj mJe oe mes
YeieJeeved ceW Devegjeie nes peevee ner cegefkele kee ej nw Oecee&Le&keececees#eeKeb e Fssê Deelceve:~
SkecesJe njsmle$e keejCeb heeomesJeveced ~~
eerceodYeeieJele heg0 - 4/8/41
efve<ke<e&
ceeveJe peerJeve kee meebmeeefjke megKe #eCeYebiegj nQ~ Fmes meee
heg<eeLe& veneR kene pee mekelee~ meee heg<eeLe& lees Deelcee kee
JeemleefJeke %eeve nw, pees Ske he nesves mes meJeexe Deevevoeeke nw~
DeelceleJe kee %eeve heehle kejves mes Jeefkele hegve: mebmeej ceW pevce veneR
}slee nw~ Fmeef}S pees met#ceoMeea efJeJeskeer nesles nQ, Jes Fme }eske leLee
hej}eske keer megKe meeceeer mes efJeje neskej efveJe=efe ceeie& kee Deeee
}sles nQ, pees heg<e kee Ge keesef kee `heg<eeLe&' nw~
Fme hekeej heg<eeLe& eleg<e keer en %eeve iebiee Oece& kes
efnceKeC[eW mes h}eefJele neskej ceveg<e keer DeemLee, efJeMJeeme Deewj
kele&JeeW kes leeW kee mheMe& kejleer ngF& efvejvlej DeyeeOe ieefle mes yen
jner nw~ DeLe& Deewj keece Fmekes oes Iee nQ efpeve hej #eefCeke efJeeece
kejkes en Oeeje hegve: cees#e heer meeiej ceW efJeef}ve nesves kees heJeeefnle
neves }ieleer nw~ JeemleJe ceW mechetCe& efJeMJe kes ceeveJe meceepe keer
FeDeeW kee heOeeve efJe<ee es eej `heg<eeLe&' ner nbw, pees ceeveJe
peerJeve keer efJeefYevve hen}gDeeW kee heefleefveefOelJe kejles nQ~ `keece'
ceveg<e kes mebJesieelceke hen}t keer DeefYeJeefe kejlee nw, lees `DeLe&'
ceveg<e kes DeeefLe&ke hen}t kee hekeeMeve kejlee nw~ Òece&' ceveg<e kes
vewefleke he#e kees hemleeefJele kejlee nw Deewj Fmeer lejn `cees#e' ceeveJeere
mJeYeeJe kes DeeOeeeflceke hen}t kee heefleefveefOelJe kejlee nw~ Fme
hekeej ceeveJe meceepe kee efnle FvneR eej heg<eeLeebx ceW efveefnle nw~
Fmekee eLeesefele jerefle mes mecheeove kej }sves hej mecemle kele&JeeW kee
DeJemeeve nes peelee nw Deewj ceeveJe Fme mebmeej-ee ceW ieefleMeer}
neskej Yeer Deheves hejce }#e `cees#e' kees heehle kej }slee nw~
meboYe&
1. C[ve efkejCe, Yeejleere mebmke=efle, F&<ve& yegke ef}bkeme&,
efou}er, 2006
2. Mecee& cebpeg}lee, hegjeCeeW ceW heg<eeLe& eleg<e, heefjce}
heefy}kesMeve, efou}er
3. efmevne njsvo hemeeo, Oece& oMe&ve keer hejsKee, ceesleer}e}
yeveejmeeroeme, efou}er, 1962
4. eerceoYeeieJeod - ieerleehesme, ieesjKehegj
5. meleveejeeCe efme Se efhe, keeef}oeme keer ke=efleeeW ceW
heg<eeLe& eleg<e hejeceMe& , Jeecemeer heefy}kesMeve, efleheefle,
1999
6. ceneYeejle - ieerleehesme, ieesjKehegj
7. mJeeceer njieesefJevo (Deveg), cevegmce=efle, eewKecyee hesme,
JeejeCemeer
8. Meem$eer osJeoe, keecemet$e - Jeelmeceve ke=le, efnvoer efkee,
eewKecyee, JeejeCemeer
9. Mecee& eerjece, efJe<CeghegjeCe, ke=le, efnvoer efkee meefnle,
eewKecyee mebmke=le meerefjpe, JeejeCemeer
10. cegC[keesheefve<eo - MebkejYeeMe leLee Deevevoefieefj
JeejJeeegke, eewKecyee efJeeeYeJeve, JeejeCemeer
11. Meem$eer hebef[le ieg hemeeo (Deveg), efnleesheosMe - veejeeCe
heefC[leke=le, eewKecyee megjYeejleer hekeeMeve, JeejeCemeer
-234-
ISSN 0974 - 200X
oefuele efJeceMe& kee meebmke=efleke hee" : efYeKeejer "ekegj

[e@ efJekece efmebn
vet peesefle Dehee&ceW
meskej-4, huee-27, ejkee, veF& efouueer
D-503,
meejebMe
efpeme hekeej Yeespehegjer kee DeefOekeebMe meeefnle DeefueefKele leLee Ghesef#ele jne nw, Gmeer hekeej efYeKeejer "ekegj kee meeefnefleke DeJeoeve Yeer FeflenemekeejeW leLee
meeefnleeueesekeeW keer ef mes DeesPeue jne nw~ yeeJepeto Fmekes, Gejheer kes Fme eMemJeer keueekeej keer cenee Ske Jeeheke #es$e keer pevelee kes ceeveme ceW
mLeeeer he mes Debefkele nw~ Jes keefJe, veekekeej, jbiekeceer&, ieerlekeej, uesKeke, DeefYeveslee, mebieerlekeej Deewj ieeeke pewmes meYeer keuee heeW kes hetbpeerYetle he
Les~ Gej heer keer ieeceerCe pevelee ner Gvekeer jbiemLeueer Leer~ Fmeer DeLe& ceW Jes Ske mees ueeske keueekeej Les~ efhe[er peeefle mes mecye nesves kes keejCe peeefleJeJemLee kes obMe kees GvneWves Deheves ueeske-veekeeW, ieerleeW leLee DeefYevee kes ceeOece mes meerOes De&efMeef#ele Deewj DeefMeef#ele pevelee kes mece#e jKee~
efJeefMeMeyo - efyenej, GheeOeee, ej hebef[le, Dehheoerhe, efmenefJenejke

Yetefcekee
hegye kes keesvee hej iebiee kes efkeveejs hej
3
peeefle hesmee yees, efyeee veeneR yees yeeyegpeer~
veJepeeiejCe Deevoesueve ves Yeejleere ceOeJeie& kees Ske kejeje
en `yeeyegpeer' ieerle kee ske cee$e veneR nw~ FmeceW oefuele peve
Pekee efoee Lee~ Fmemes ceOekeeueerve yeesOe keer peke[ve keg
kecepeesj ngF& Deewj mJeeOeervelee Deevoesueve keer uenj leerJelej nes ieF&~ heer[e meefcceefuele nw~ en heer[e Flevee mebIeefvele Deewj ienjer Leer efke
efnvoer Yee<eer #es$eeW kes yeewefke, keefJe, keueekeej Deeefo FmeceW meefkee FvneWves Fme mecyeesOeve kees ske ceW heevleefjle kej efoee nw~ FmeefueS
Yetefcekee efveYeeves ueies~ Yeejlesvog veJepeeiejCe kes Deieotle meeefyele ngS Fmes efveje efJevecelee-heoMe&ve veneR mecePee peevee eeefnS~ hevee ceW
Deewj keeMeer Gvekeer kece& mLeueer yeveer~ keeMeer mes keg ner otj Yeespehegjer ye[s-ye[s Dehemej nesles nw, Gvekeer keuece leekeleJej nesleer nw, ve peeves
Yee<eer #es$e heje ceW efYeKeejer "ekegj ves veJepeeiejCe kee DeueKe efkeme yeele hej veejepe nes peeS~ FmeerefueS Jes `yeeyegpeer' nQ Deewj
peieeee~ mecetee Yeespehegefjee meceepe èfyeosefmeee' kes jbie ceW jbie ieee~ peeefnj nw es Gve `yeeyet meensyeeW' mes peeoe leekeleJej nQ, efpevemes
efYeKeejer "ekegj kees Det meceLe&ve Deewj Deheej ueeskeefheelee neefmeue Gvekee efceuevee-yew"vee neslee Lee~ Jes lees efhej Yeer `keoeve' eF&he kes
ngF&~ mecYeJele: Fmeer ueeskeefheelee kes keejCe heeeee& ceveesjbpeve hemeeo ueesie Les, ve peeves es Ssmes nes ve neW~
nerje [esce keer keefJelee `Detle keer efMekeeele' meved 1914 F&
efmevne ves FvnW `Yeespehegjer kee Meskemeefheej' kene Lee~1
ceW `mejmJeleer' ceW heer Leer, efpemes oefuele efJeceMe&keej ceerue kes helLej
leLe efJeMues<eCe
4
Yeejlesvog keer ce=leg kes oes Je<e& heeeled leLee peeMebkej hemeeo kes kes meceeve cenlJe osles nQ~ nerje [esce hevee kes jnves Jeeues Les~ Fmeer
pevce mes oes Je<e& hetJe& eeveer meved 1887 F& ceW efYeKeejer "ekegj kee lejn jIegJeerj veejeeCe keer heefme keefJelee `yeesefnee' Deewj heeeee&
pevce ngDee~ yeleeee peelee nw efke Fvekee JeemleefJeke veece cevepeGKeer ceveesjbpeve hemeeo efmevne keer èfhejbefieee' kee jevee-keeue Gmeer kes
"ekegj Lee efkevleg yeeo ceW FvnW efYeKeejer "ekegj veece mes ner heneevee Deeme-heeme nw~ es meYeer jeveekeej keceesJesMe he{s-efueKes leLee veeiej
2
peeves ueiee~ Fvekee hetje yeeheve ieee - yekejer ejeles ngS yeerlee leLee meceepe kee heefleefveefOelJe kejles Les~ Fmekes efJehejerle efYeKeejer "ekegj
mketueer efMe#ee ve kes yejeyej ner efceue heeeer~ Ske lejn mes FvnW heje efpeues kes (Deye meejCe) keglegyehegj ieeBJe ceW jnkej ejJeener
DeuheefMeef#ele kene pee mekelee nw~ Fme hekeej FvneWves pees keg kejeles Les~ Jes ejJeeneW kes yeere vekeue G"eles, heo jekej megveeles
peevee-meerKee, Jen meye mJeeOeee kee ner heefjCeece nw~ peye FvnW helee leLee jeceueeruee kes hee$eeW kee DeefYevee kejkes efoKeeles~ keg ye[s ngS
euee efke efyenej keer jepeOeeveer hevee ceW efyenej kee meeefnefleke lees Deheves Keeveoeveer hesMeeW mes peg[ iees Deewj neLe ceW gje Leece
Fefleneme efueKee pee jne nw leye GvneWves meeefnefleke Fefleneme efJeYeeie efueee~ npeecele yeveeves kee keece Fvekeer heefleYee kes efJekeeme ceW yeeOee
kees petve 1957 F& ceW Ske he$e efueKee~ iee ceW efe ve nesves kes GheefmLele veneR kej mekee Deewj Jes DeefYeveslee mes ieeeke Deewj ieeeke mes
keefJe nes iece peye eeeJeeoer keefJe keeMeer kes Fo&-efieo& lelmece heYeglJe
keejCe keefJelee ceW Dehevee heefjee keg Fme hekeej efueKee Jeeueer
Yee<ee ceW keefJelee keer Ske veeer Mewueer efJekeefmele kej jns Les,
peeefle ceW npeece ceesj keglegyehegj ceeskeece,
Gmeer mecee efYeKeejer "ekegj meerOes DeefMeef#ele ieeceerCe pevelee mes peg[ves
heje mes leerve ceerue efoeje ceW yeeyeg peer~
-235-
kee mener ceeOece leueeMe jns Les~ GvneWves Ske keefJelee ceW Deheves hesMes
keer efJeJeMelee kees Fme lejn Gpeeiej efkeee nwveece nw efYeKeejer nceW peevele peJeej meyew,
peele kes npeece keece gje eueeJegle nw~
Ssmeer efveefKeo pevece oskes efyeOeelee peer ves,
keeceer-keesOeer mecegPe cegPes Yeefe veefnb osleg nw~5
Fme efJeJeMelee kees GvneWves Deheveer meercee veneR yeveves efoee~
Fmemes GvneWves Meefe ienCe keer~ en Meefe Leer - mheJeeefolee~6
DeefMeef#ele, De&efMeef#ele, ieeceerCe pevelee efpemeceW meYeer DeJeCe&meJeCe& Meeefceue Les, Fme mheJeeefolee kes keeeue Les~ efJevecelee Deewj
mheJeeefolee ceW Dekemej cesue veneR neslee, efkevleg Gvekeer heefleYee ves Fme
cesue kees meekeej kej efoKeeee~ Fmekes keejCe Jes Deelceeueeseve ceW
me#ece keueekeej efme ngS~ eneR veneR Jes Gme efhe[s meceepe keer Gme
pevelee kees Yeer Gme YeeJe-Yetefce hej KeeRe ueees, peneB Jen mJeeb
Deelceeueeseve leLee Deelce-hee&Jes#eCe kes eesie nes ieeer~ Ssmee mecePee
peeves ueiee efke efYeKeejer pees ìeeJeQ-efoKeeJeQ' meye Gefele nw~
DeefMeef#ele, efhe[er, Keseflenj cepeotjeW, meeceevleeW, efkemeeveeW mes
meceefvJele Jen pevelee efveefJe&jesOe Fve hebefeeeW kee DeemJeeo uesleer Leer nceeje kenle ueeiele yee Yeeje,r veiej mes Kelece YeFue heeoreje~r
veeG KeosFueve veee kee eKfemee,r eyfeener YeFue yeesYfeeeje~r7
ieeceerCe pevelee kee Yejhetj mvesn Deewj meceLe&ve Yeer Gvekes Yeerlej
ienjs yew"s oefuele-yeesOe kee Oetefceue ve kej mekee~ keuee kes mlej hej Jes
Jeeheke peve-mecetn mes leeoelce mLeeefhele kejves ceW meheue jns efkevleg
Yeewefleke ogefveee kes meefoeeW hegjeves mele Fleveer peuoer efJeIeefle nesves
Jeeues veneR Les~ en yeele efYeKeejer "ekegj Fleveer ienjeF& mes mecePe egkes
Les efke FvnW Fmekee keesF& cegieeuelee Yeer veneR Lee~ en peceerveer mele
Gvekes meerves ceW ncesMee efhee jne~ FmeerefueS Jes yeej-yeej Fme mele mes
kejeles jns Deewj en kejen DeepeerJeve eueleer jner~ GveceW en
efJeeeme meefkee Lee efke efmLeefle Ske efove pej yeouesieer~ Fmemes
Gvekeer uesKeveer kees leekele efceueer Deewj heefleYee kees efJekeefmele nesves kee
DeJemej~ peeefle-efJeYeeefpele efnvoer heer kee en ogKeo mele DeefKeue
Yeejleere mlej hej Deepe Yeer peerefJele nw Deewj ceb[ue efJejesOeer
Deevoesueve Fmekee JeerYelme GoenjCe nw~ FmeerefueS efYeKeejer "ekegj
ueieYeie nj ieerle ceW Deheveer peeefle yeleevee veneR Yetueles~ Fmes en
kenkej veneR euee pee mekelee efke Jes DeuheefMeef#ele Les leLee
DeefMeef#ele peve-mecegoeeeW mes Gvekes meoe-meceepe kee efvecee&Ce ngDee
Lee~ ve Jes peeefle kees gheevee eenles nw ve oyeevee yeefuke ieJe& mes kenles
nQ 8
ke) yemele efYeKeejer veeG jceF& peer kes yebme ceW
9
Ke) kenle efYeKeejer veeF& heej kes eefjle ieeF&~
ie) peele kes npeece yeeme iebieepeer kes le S efYeKeejer "ekegj~10
kenle efYeKeejer veeF& Iej yee keglegyehegj YeeF&~11

12
eKe keceue YeieJeeve kes osKeye kenle efYeKeejer veeF& peefleee~
13
kenle efYeKeejer Iej n keglethegj veeF& yebme nce keevekegype ketjer~
kenle efYeKeejer veeF& Deeme veFKes Skees heeF&~14
Deheves ieeBJe keglegyehetj ceW npeecele yeveeves kee keece kejles ngS
GvnW Denmeeme ngDee efke meecevleer meceepe Gvekes ece mes heehle nesves
Jeeues `nke' kees n[he peelee nw~ en meceepe heejcheefjke kece&keeC[eW
mes iemle Lee~ nj hekeej kes kece&keeC[ Deewj mebmkeej ceW Gvekeer peeefle
kee ogheeesie kesJeue Fme keejCe efkeee peelee Lee efke Jes meefoeeW mes
efhe[s meceepe kee efnmmee jns nQ Deewj GvnW en keece efyevee nerue
ngppele kes kejles jnvee eeefnS~ peye ece kes Gefele cetueebkeve kee
mecee Deelee leye GvnW oglkeej efoee peelee DeLeJee kece cetue oskej
en Denmeeme keje efoee peelee efke Jes `heJeveer hejpee' nQ Fme keece ceW
yeeeCe Deeies-Deeies jnles~ Fme JeLee kees Jee kejves kes efueS
GvneWves `veeF& hegkeej' keer jevee keer, pees yeeo ceW `veeF& yenej' kes veece
mes heeefuele ngF&~ oefuele efJeceMe& kes vepeefjes mes en Ske Deheeflece
jevee nw~ Jes efueKeles nQ meeue lejsn meew eeueemre Deene~r veeG yembe keuehele peie ceenBe~r
Sn iejeyre kes ceKgeJee yeob~ keFueve keJeve kemejt meKgekebo~
15
vee keg ceKge hej yeeusele yeevee~r nj mes mevgeng mekeue me%eevee~r
DeeefLe&ke Mees<eCe, DeelceeefYeJeefe mes Jebefele, Yee mes Deekeeble
efYeKeejer "ekegj Fleves efJevece {bie mes Dehevee mele hemleeefJele kejles nQ
efke meJeCe& meceepe kees yegje ve ueies~ meebmke=efleke DeeOeeefhele kes
JeeleeJejCe ceW Gvekeer DeefYeJeefe ke"esj eLeeLe& kees menpelee mes hes<e
yevee osleer nw~ Gvekeer ue[eF& meebmke=efleke mlej hej heefjJele&ve ueeves keer
Leer, FmeefueS GveceW Yee<eepeefvele meebmke=efleke mebkeese Deewj efJevecelee
efoKeeF& he[leer nw~ Fmekes heers en DeelceefJeeeme efkeeeMeerue nw efke
Ske efove heefjMe DeJeMe yeouesiee Sner oKge ceW eofnueer eufeKe~ leevfeke ve ueGkele Decel=e eJfeKe~
veFKeeR eJfehe kes evfevoe kejle~ nke eyfeveg veeG yee[ve cejle~
Sner mes neKsele yee ojKeeme~ eejes yejve ecfeueer hejgeF& Deeme~
16
eJfehe mes yejw kejnBg cele YeeF~& iejpe mevgeeJeng Dejpe ueieeF~&
meewne& keer ogneF& osles ngS Jele&ceeve JeCe&-JeJemLee ceW
DeeefOehele kes kesv keer cenerveer mes erueles ngS Deewj mebmkeejpeve
efJevecelee kee heoMe&ve kejles ngS ye[s ner meueerkes mes DeefOekeejeW keer
ue[eF& kees mJej osles nQ efYeKeejer "ekegj~ ener nw Gvekee meebmke=efleke
JeefelJe pees GvnW meeceeefpeke mJeerke=efle efoueelee nw~ jengue
meebke=leeeve ves kene Lee efke Jes Yeespehegjer kes `Deveie{ nerje' nw~17
Gvekeer jeveelcekelee kees osKekej ener kene pee mekelee nw efke
`Deveie{lee' kes yeeJepeto nerjs kee cenlJe kece veneR neslee~
ece kee cetue eefceke peevelee nw Deewj YetKe kee DeLe& efJeheVe~
efJeheVe Jener nw pees DeVejefnle nes~ DeVejefnle Jen nw efpemekes heeme ke=ef<e
Ie)
e)
)
pe)
-236-
eesie Yetefce veneR nw, pees Keseflenj cepeotj nw DeLeJee efpemes JeCe&
JeJemLee ves DeefOekeej efJenerve eefceke yevee efoee~ GvneR kes Meyo nQ censvele kejkes oegKfeee jeDseue, eeoj leeve kes yee[ meeDseue~
vee yePgeele oegKfeee kes oKge, pekseje leve ceW ueeieue YeKte~18
Fve hebefeeeW kees osKekej leguemeeroeme keer Fve hebefeeeW kee DeLe&
mecePe ceW Dee peelee nw efke `veefn oefj mece ogKe peie ceeBner~ kenvee ve
nesiee efke leguemeeroeme ner Gvekes efhee keefJe Yeer Les~
efYeKeejer "ekegj JeCe& JeJemLee kes heWe kees "erke mes mecePeles Les~
oefueleeW Mees<eCe eke kes jnme kees Yeer Jes mecePe egkes Les~ efkevleg
DeeefLe&ke heYeglJe kees DeveosKee kejkes JeCe& JeJemLee hemetle oceve eke
hej meerOee henej kejves mes yeeles jns~ Thej-Thej mes lees Jes eejeW JeCees
kes meewne& Deewj meodYeeJehetCe& JeeleeJejCe kee efpeke kejles nw efkevleg
heeref{eeW keer kemeke yeere-yeere ceW ueke he[leer nw~ Fmes meblegueve
mLeeefhele kejves kee heeeme veneR kene pee mekelee~ Jes peeveles Les efke
meeceeefpeke mecejmelee, eens Jen Pet"er ner keeeW ve nes, Gmes SkeeSke
lees[vee mecYeJe veneR nw~ Fme Jee&mJeJeeoer meeceeefpeke JeJemLee kees
Oeerjs-Oeerjs Deewj meebmke=efleke mlej hej ner lees[vee Gefele nesiee~ Fme
leLeekeefLele `meewne& Deewj meodYeeJe' hej Jes efkemeer Yeer lejn mes cegiOe
veneR nw~ eLee #e$eer JewMe Meg megefve ueerpew,
meye efceueer keg Gheee kej oerpew~19
DeLeJee
yeeeCe #e$eer JewMe Met ieCe, megveng efJevee meye ceesj~
20
eifejle èYfeKeeje'r $eeenf ejve keceue ceW $eeenf-$eeenfkeeejf Meejs~~
Fve efJevece heleerle nesves Jeeueer DeefYeJeefeeeW kes heers DeeefLe&ke
oyeeJe DeefOeke meefkee nw~ Jee&mJeJeeoer JeCe&-JeJemLee Fmekes efueS
hetjer lejn efpeccesoej veneR nw~ keejCe en nw efke efYeKeejer "ekegj
peerefJekeesheepe&ve nsleg veee ceb[ueer kee mebeeueve kejles Les, efpemes
ieeceerCe #es$eeW ceW `veee heeer&' kene peelee Lee~ Gmekes meome
Deeceleewj hej Jes oefuele cepeotj ngDee kejles Les efpeveceW pevcepeele
keueeefYeefe ngDee kejleer Leer~ Kesleer-yee[er mes yees ngS mecee ceW Fme
lejn keer ceb[efueeeW ceW Meeefceue nes peeee kejles Les leeefke keg
Deefleefje keceeF& kej mekeW~ Fmes Yeespehegjer #es$e ceW `GhejJeej' eeveer
Deefleefje Deeceoveer kee eesle kene peelee nw~ JeeJemeeefekelee kes
oyeeJe kes lenle ner GvnW veee-heeesieeW ces ieerle SJeb ve=le Deeefo kee
mecevJee kejvee he[lee Lee~ DeefMeef#ele pevelee leke Deheveer yeele kees
heYeeJehetCe& {bie mes mechesef<ele kejves kes efueS ceveesjbpeke Mewueer kees
Deheveevee JeeJemeeefeke efJeJeMelee kee ner heefjCeece nQ otmejer yeele en
nw efke Gvekes eeslee leLee oMe&ke meYeer Jeiees& mes Deeles Les~ peeefle
efJeYeeefpele Yeespehegefjee meceepe kes mecheVe meJeCe& Gvekeer efkemeer yeele
mes veejepe ve nes peeS, en Oeeve efYeKeejer "ekegj kes penve ces bncesMee
yevee jnlee Lee~ FmeefueS Gvekeer DeefYeJeefe ceW Ske hekeej keer
mepeielee efoKeeF& he[leer~ `veeF& yenej' kee DeejcYe ner Jes Fme oesns mes
kejles nw eerieCesMe kee ejve ceW, veeJele yeeveer efmej~
21
kens efYeKeejer veeG yebme hej yengle hejue yee efYej~~
eneB èfPej' kee DeLe& - efJeke ke~ Fme `ke' kees oefuele
eslevee kes ceeOece mes ner mecePee pee mekelee nw~ Fme oesns kes yeeo
eewheeFeeW ceW Deheves keeW kee efJeJejCe osvee DeejcYe kejles nQ efkevleg
meeleJeeR eewheeF& leke Deeles-Deeles `meewne&-meeJe' Jeeueer Meeueervelee
hej ueew Deeles nQ~ Deewj efhej Meeueervelee mes ner Deheves hesMeeW keer
efJeJeMeleeDeeW Deewj nleeMeeDeeW kee GhemLeeheve kejles nQ~ mebJeeo ceW
keglee kee nmle#eshe ve nes peee, Jes Deheves cemeKejs Deboepe kee
cegpeeefnje kejves ueieles nw~ Ssmes ceW Gvekes efveMeeves hej èfJehe' nesles nQ,
pees yeejcyeej Gvekee `nke' ceej peeles nQ pevce kebg[ueer kes yeveJeeF,& yeeFm&e heee YeFu&ee ceeuseeF~&
keelfeveeW Kejee YeFue ceeue, leyenBt Keos kes keFueme keeue~
DeFmeve yeele GYejueer keen,W pej mes oKseer eJfehe kes oen~s
22
yemseer yeeeCe ueeuee keFueve, ceecfeuee meye ie[ye[ nes ieFueve~
eneB Jebpevee kes henej kees cemeKejer kes ceeOece mes efMeefLeue
kej efoee ieee nw~ Fmekes yeeJepeto pej mes osKeer efJehe kes oens hebefe
meejieefYe&le nw~ jeveeJeueer ceW òens' kee DeLe& `mvesn Deewj hesce' yeleeee
ieee nw pees efveefele ner DemJeerkeee& nw~ eneB òen' kee DeLe& `F&<ee'
ner nes mekelee nw~ èfJehe' mvesn mes Gvekee efnmmee veneR e kejlee Lee
yeefuke meJeCe& ocYe Deewj heejcheefjke Jee&mJe kes yeue hej Gvekee
`nke' ervelee Lee~ Gvekeer hemleeJevee nw efke mecePeoej ueesieeW kees Fme
JeJemLee kes kesv kee Gefele cetueebkeve kejvee eeefnS~ Jes kenles nw
efke Deiej en yeele G" ner ieeer nw lees Fme hej efJeeej kejvee ner
eeefnS~ eewheeF&eeW keer Fme uebyeer e=bKeuee kes yeeo Jes en oesne kenles
nw Kesue keneF efceues ve heeF&, nBmeer ceW yeieoer yeele~
23
kens efYeKeejer Dehevee ceve ceW, mecePeme veeG peele~~
en meye Kesue nw~ Kesue-Kesue ceW nceves en yeele ken oer nw,
Fmes keesF& ncehesMee Kego ner mecePe peeesiee~ uesefkeve eesleeDeeW, Flevee
mecePe uees efke nceejs ceve keer yeele ener nw~ en nw efYeKeejer "ekegj kee
Dehevee {s" Deboepe~ Jes Ske ner meeLe henej Yeer kejles nQ Deewj OeeJe
ienje ve nes peee, cejnce Yeer ueiee ossles nw~ Dele: en ef kee
meblegueve veneR Deefheleg keueelceke DeefYeJeefe kee mebece nw~ keeeWefke
meewvoe&Meeeer Fme yeele hej yeue osles nQ efke keueelceke DeefYeJebpevee
ceW efvepelee kes DeefOeke heJesMe mes keuee kees #eefle hengBeleer nw~
Ssmee Yeer veneR nw efke Fme JeeJemeeefeke oyeeJe ves Gvekes
-237-
keueekeej efee kees ceLee veneR Lee~ en kenvee Yeer "erke veneR nesiee
efke keuee Deewj YeeJeelceke GsMeeW ves GvnW mepe&ke yevee efoee Lee~
Gvekeer efJeJeMeleeSB Fme hekeej kes GodieejeW ceW Jee ngF& nw megveer-megveer mecegPeer efveke, Oegveueer yengle letve~
24
Keee cepetjer ceeBies kee yesjer, vewvee mes efvekemeue Ketve~~
keYeer-keYeer oeMe&efveke uenpes ceW en Yeer ken osles nQ vekeue hee" ceW ceve vee ueeie,s Ieeme kes peeue {usee ce~W
kens èYfeKeeje'r ceve heBme ieFue, veenke veee kee Keusee ce~W25
en Yeer Oeeve jKeves Jeeueer yeele nw efke efYeKeejer "ekegj
efveefJe&keuhe efJejesOe ceW ekeerve veneR kejles~ Jes heefjefmLeefle keer efJekelee
Deewj YeeeJenkelee kees mebece kes meeLe keueelceke DeefYeJeefe kee
efJe<ee yeveeles nQ~ FmeerefueS Gvekes veekeeW kes eefj$e kesJeue DeJeCe&
DeLeJee efhe[s meceepe kee ner heefleefveefOelJe veneR kejles yeefuke Jes
mechetCe& Keseflenj cepeotjeW leLee DeeefLe&ke he mes lebie leLee Jeeheke
ieeceerCe meceepeeW kee heleerke yeve iees nQ~
Fme `Kesuee' ceW Yeer efYeKeejer "ekegj Deheves hej nBmevee veneR veneR
es[les~ Gvekeer cemeKejer Mewueer efnvoer ceW heeefuele Jebie Mewueer mes
Fme DeLe& ceW efJeefMe nw efke Jen Deveeueeseve kes cegkeeyeues
Deelceeueeseve DeefOeke nw~ Jewmes Yeer efnvoer ceW Deelceeueeseve kes mLeeve
hej DeelcekeLeve Deewj DeelcemLeeheve kees cenlJe efceuelee jne nw~ efnvoer
kee Jeibe Yeer cetuele: efkeleeyeer Deewj yeewefke neslee nw~ Jen
meeefnefleke pevelee kees mebleg kejves kes efueS leLee DeeueesekeeW keer
heMeefmle heeves kee ceeOece neslee nw~ efYeKeejer "ekegj efkeleeyeer
Deelceeueeseve ceW efJeeeme veneR kejles~ Jes meeceeve pevelee eje
meceele keueekeej nQ Deewj GvneR kes yeere Dehevee cepeeke G[eles nw~
DeefMeef#ele pevelee Fmes Keguesheve kees lens-efoue mes mJeerkeej kejleer Leer~
Jes Gmeer pevelee kes efueS oesne, eewheeF&, keefJee,hetjyeer, eewyeesuee Deewj
ewleer efueKeles Les leLee GveceW Deheves hej Jebie kejkes Deheves efJeMeeue
oe kee heefjee osles Les~ menpelee, Kegueeheve, Jebie Deewj
Deelceeueeseve kee yespees[ mebeesie Gvekeer Deheveer efJeefMe heefle Leer~
vecetves kes leewj hej es hebefeeeb osefKeS jece ken, jeceken, ceve meuweevfeee,B
jece-heo ees[f kes YeFue Pe"tes veeevfeeeB
ees[f ouse te, keF&ee,r
ueensKej venjevfeee,B ee"rer veJselee kes yejser neKseuee njevfeee~B
Dee"es Ie[er e[sle yeeF cemgekgeer De"evfeee,B
kejs kes hejle yees ieles yeeceevfeee~B
jece ken Iej-yeve, Kelse Keejfnevfeee,B
keece-keeOse, ueeYse e[s uwe efekeevfeee~B
ieibee mejpeige yeeres kegleygehejg cekeevfeee,B
26
veece n eYfeKeejer veeG meye kes heJeevfeee~B
en nw yeemreJeeR meoer kes Yeepseheegjfee keueekeej keer menpelee~
Gvekeer efJejesOe Je=efe hej DeYeer Deewj efJeeej kejves keer

DeeJeMekelee nw~ efYeKeejer "ekegj efveefJe&keuhe efJejesOe ceW ekeerve veneR
kejles~ Jes efmLeefle keer efJekelee Deewj Yeebkejlee kees mebece kes meeLe
keueelceke DeefYeJeefe kee efJe<ee yeveeles nQ~ FmeerefueS Gvekes Gvekes
veekeeW kes eefj$e kesJeue DeJeCe& ee efhe[s meceepe kee heefleefveefOelJe
veneR kejles yeefuke Jes mechetCe& Keseflenj cepeotj, DeeefLe&ke he mes lebie
Deewj yeoneue Jeeheke ieeceerCe meceepe kee heleerke yeve iees nQ~ Gvekes
heefme ueeskeveeke èfyeosefmeee' kee veeeke efyeosmeer Ssmee ner egJeke
nw~ Jen DeeefLe&ke efJeheVelee kees otj kejves kes efueS Iej mes `yenje' ieee
nw~ yeejneW ceeme keece ve efceue heeves keer efJeJeMelee Gmes keuekeee
KeeRe ues ieeer nw~ Gmekes yeenj efvekeueves kee keejCe efkemeer Yeer lejn
mes meJeCe& Glheer[ve veneR nw~ efYeKeejer "ekegj Fme lejn kes Glheer[ve
kees kecelej veneR ceeveles efkevleg en mee nw efke Dekemej Gvekes veeeke
Iej ueew Deeles nQ~ eefo efJeosmeer Glheer[ve kee efMekeej neslee lees Ssmee
keoeefhe veneR kejlee leLee meheefjJeej ieeBJe mes heueeeve kej peelee~ Jen
Deheveer helveer keer efJejn-JeeLee megvekej Iej ueewves kee efveCe&e kejlee
nw~ efYeKeejer "ekegj kee ceve Gme veeefekee kes ogKe kees lejpeern oslee
nw~ eneB Gvekeer heefleYee ceeveJeere YeeJeveeDeeW kees keueelceke
DeefYeJeefe osves ceW Kee& nesleer nw~ yeesner keer JeeCeer ceW efYeKeejer
"ekegj yeesueves ueieles nQ~ yeesner kenlee nw yeesefueee keesFefueee kes ieesefueee ueiele yees,
nesefueee meceeve heBtefke efonue yeesefnee~
Deefie ueeies Oeve ceW, efheuesie nesKes leve ceW,
Dees ceefle kesnt hejs jb[er-heve ceW efyeosefmeee~
peekes heejer OeefveeeB kes, nj ue njefveeeB kes
27
esef[ o kegeefueee jnefveeeB efyeosefmeee~
ener Jes DeefYeJeefeeeB nQ, efpevnW megvekej efhe[s meceepe keer
pevelee YeeJe-efJeYeesj nes G"leer Leer~ ueesie Gvekes cegjero nes peeles Les~
eneB iee Gvekeer ceoo veneR kejlee, kesJeue ieerle ner keece Dee mekeles
Les Deewj mebieerle keuee hej Gvekee DeefOekeej Fme keee& ceW meneesieer
Yetefcekee efveYeelee Lee~ vo Deewj uee kes mebeesie mes Deevevo keer me=ef
nesleer nw, Ssmee efJeeeme jJeervveeLe "ekegj leLee Deeeee& npeejerhemeeo
28
efJesoer Jee kej egkes nQ~ efYeKeejer "ekegj kes ieerleelceke mebJeeo
Deeeee& efJesoer efJeJesefele `voesOeeje' nQ efpevnW Jes èfJeMJeJeeheer'
ceeveles Les~ efYeKeejer "ekegj kee Jeeheke ueeskeefheelee kee en Ske
cenlJehetCe& keejCe nw~
jepevewefleke heefjhes#e ceW efhe[er Deewj oefuele peeefleeeW kee
Jee&mJe ye{e nw~ jepevewefleke Yeeieeroejer mes ner en mecYeJe nes mekee
nw~ FOej meeefnle kes #es$e ceW Yeer oefuele jeveekeejeW, efJeceMe&keejes
leLee efevlekeeW-efJeeejkeeW kee mekece&ke GYeej ngDee nw~ es oesvees leLe
Ske-otmejs kes hetjke Yeer nw~ meeLe ner meceepeMeeefeeeW ves en efeblee Yeer
Jee keer nw efke Fmemes henues mes ner peeefle-efJeYeeefpele Yeejleere meceepe
-238-
ceW peeefleiele kejeJe keglece mlej leke pee hengBee nw~ efJeiele Je<ees ceW
peeleere vej-mebnejeW keer keF& $eemeo IeveeSB ngF& nQ~ Ssmee heleerle neslee
nw efke JebefeleeW leLee Meesef<eleeW kes meMeefekejCe keer Fme heefkeee ceW
Ske Keeme lejn keer mebkeerCe&lee kee efJekeeme Yeer nes jne nw~ peeefleeeW
kes yeere keer hegjeveer otefjeeB leLee kegleeSB oefjee kee he ve ueW - en
efveMee ner efJeeej kejves keer yeele nw~ mecYeJele: Fmeer keejCe oefuele
meeefnle hej en Deejeshe ueielee jne nw efke Gmeves efkemeer ve efkemeer
he ceW peeefleiele Jewceveme kees vees efmejs mes Deeies ye{eee nw~ Fme
ef mes efJeeej kejW lees efYeKeejer "ekegj Ske Ssmes jeveekeej efoKeeeer
he[les nQ pees efJejesOe kee hejece uenjeles ngS Yeer meeceeefpeke mecejmeee
kees Yebie ve nesves osves kes efueS heeemejle jnles nw~ ener Jen eerpe nw
pees GvnW peve keueekeej yeveeleer nw~ GvneWves efueKee nw yeele-yeele ceW peele kes heoJeer heje kes ueesie nesjJesuee~
DeJe peien TBe-efveeeF& yegye&ke elegj kes peesKesuee~29
eneB `heoJeer' kee DeLe& nw - peeefle meteke veece~ Fme heoJeer kees
Jes iewj pejer ceeveles nQ~ hegjeves mecee ceW Fmekee DeefmlelJe veneR Lee,
efhej Deye en keeeW nw? Jes efueKeles nQ keJevees omse peeelfe nes kesn,t eej yejve cenBg ueKsee uens~t
yejve eej mevecele yee Skee, oKse-oKse ceve kejnBg eJfeJeksee~
30
eej yejve leve nuekee ceenBer ueGkele veFKeve Keepses kes eene~R
Deye efmLeefle en nw efke oefuele jeveekeejeW eje JeCe&-JeJemLee
henejelceke efJejesOe leLee Gvekeer DeekeesMehetCe& DeefYeJeefeeeW kees
efJeceMe&keejeW eje keuee-cetue kes he ceW mJeerkeej efkeee peeves ueiee
nw~ Fme hekeej kee heefleJeeo Jeweeefjke DeeieneW kes heYeeJe mes GlheVe
neslee nw~ Jemlegle: en leelkeeefuekelee mes GlheVe meeefnle cetue nw~
yesMeke Fmes cetue kes he ceW ceevelee efceueer nes efkevleg en efJeeej
Deheves Deehe ceW keueelceke meewvoe& cetue veneR nw~ keeeWefke nj hekeej
kee Jeweeefjke Deeien Devlele: keuee kees #eefle hengBeelee nw~ Jeeheke
ceveg<elee kee eflejmkeej kejkes meewvoe& cetue kee efvecee&Ce kesJeue yeele
keer yeele nw~
Jebie kees Yeer efJejesOe kee Ske keejiej nefLeeej ceevee ieee nw~
oefuele jeveekeejeW ves Fme Dem$e kee heeesie Yeer ye[s hewceeves hej efkeee
nw~ meble keefJeeeW ves Fmekee Yejhetj Fmlesceeue efkeee Lee~ Keemekej
keyeerj kees Fme keuee kee Gmleeo ceevee peelee nw~ efkevleg en veneR
Yetuevee eeefnS efke keyeerj cetuele: meble keefJe Les Deewj Gvekee yeue
%eeveelceke meceepe kes efvecee&Ce hej Lee~ en %eeve kee mecyevOe Gvekes
efMe<eeW mes DeefOeke, Jeeheke meceepe mes kece nw~ ener keejCe efke
Jebie kees Demejoej yeveeves kes efueS GvnW keF& Yee<eeDeeW kee hebecesue
leweej kejvee he[e~ peele-heeBle, ke"ceguuesheve leLee Dee[cyejeW kee
efJejesOe kejves kes efueS GvnW keYeer Yeespehegjer, keYeer hebpeeyeer lees keYeer
jepemLeeveer Deeefo Yee<eeDeeW kee meneje uesvee he[e~ efYeKeejer "ekegj
Fmemes Deeies ye{kej meeceeefpeke-meebmke=efleke meboYees kee Gheeesie
kejles nQ~ Deheveer DeefYeJeefe kes efueS ueeskeveeeke pewmeer ueeskejbpeke

efJeee kee Gheeesie kejles ngS meerOes pevelee mes mebJeeo kejles nQ~ mebJeeo
ceW iee kes mLeeve hej ieerle Deewj keefJelee kee Fmlesceeue kejles nQ~
meeceeefpeke meboYees mes meche=e nesves kes keejCe Jes DeefMeef#ele meoe
meceepe mes leeoele mLeeefhele kejves ceW meheue nesles nQ~ Gvekes meejs
eefj$e leLee DeefYeveslee Ghesef#ele meceepe ceW Deeles nQ leLee Deheves meeLe
meeceeefpeke DevleefJe&jesOeeW Deewj Ghes#eeDeeW kee Fefleneme Yeer ueeles nQ~
Gvekes DeefOekeebMe veekeeW ceW efJeueehe ieerleeW DeLeJee efJejn ieerlees kee
uecyee efmeueefmeuee euelee nw~ ieerle keer hetJeer& Mewueer Gvekes YeeJe yeesOe
kees ienjeF& kes DeeYeeJeeW mes hetefjle kejleer nw~ keee es efJeueehe ieerle
cee$e keCee keer Kesleer nQ DeLeJee Fvekee keesF& Deewj Yeer meboYe& nw~
Jemlegle: es efJeueehe ieerle ceeveJeere efJeJeMeleeDeeW keer mepeerJe
DeefYeJeefe nQ~ Gvekee pevce meeceeefpeke DevleefJe&jesOeeW kes keejCe
neslee nw FmeefueS FveceW ceefce&kelee Deewj keCee kee menpe ner heJesMe
nes peelee nw~ en meJe&efJeefole leLe nw efke efvecveJeieer&e efkemeeve leLee
Keseflenj cepeotj OeveeYeeJe kes keejCe Deheveer efJeJeen eesie keveeDeeW
kee efJeJeen veneR kej heeles~ Jes Ske lejhe meeceeefpeke ceee&oeDeeW leLee
meecetefnke mebmkeejeW kes oyeeJe leLee otmejer Deesj DeeefLe&ke efJeheVelee kes
ketj he mes meerOee ceg"Yes[ kejles ngS efoKeeeer he[les nQ~ yeser efJeeesie
veeceke ueeskeveeke ceW veeeke eke Deheveer yeser kees yeseves hej
efJeJeMe nes peelee nw~ veeke ceW Gmes Oetle&, ueeueeer Deewj DeefJeJeskeer
yeleeee ieee nw~ Jemlegle: Fmes eeefjef$eke oes<e kes he Jeweefeke
mecePevee Yetue nesieer~ Fve oes<eeW kes efvecee&Ce kes kesv ceW JeneR iejeryeer
meefkee nw pees ceveg<e kees heeMeefJekelee kes efveke ueeleer nw~ yeser
GheeleeW kees efhelee keer en ueeeejer Devoj mes lees[ osleer nw~ veive
iejeryeer Deewj Thej mes yescesue efJeJeen Gmes efveJeleeb Dekesuee kej peeles
nw~ Gmeer kes Meyo nQ yej Keespes eue ieFue, ceeue ues kes Iej ceW OeFue,
oeoe uesKee Keespeue, oguenJee nes yeeyeg peer~
Iet"er hej Oeesleer leesj, Deme keFue veeme ceesj,
heieueer hej yeieueer YejKeue nes yeeyeg peer~
nBmele yee ueesie ieF&eeB kes, metjle osefKe meF&eeB kes,
31
KeeF& kes penj ceefj peeFye nce nes yeeyeg peer~
meeceeefpeke ceveg<e keer efJeJeMeleeDeeW mes GlheVe en keeJe yeesOe
cetuele: heefleJeeo ner nw~ efYeKeejer "ekegj keer heefleYee Ssmes meboYees kes
efvecee&Ce ceW Deheeflece Deewj yespees[ nw~ Ssmes mLeueeW hej Gvekeer
DeefYeJeefe mes ceeveeW hebKe ueie peeles nQ~ efhe[s Fueekes ceW jnves
Jeeuee DeefMeef#ele peve mecegoee Fmes Deheveer DeefYeJeefe ceeve YeeJe
efJeue nes G"lee nw~ veekekeej, DeefYeveslee Deewj meoe meceepe kee
Skeceske nes peevee Yeespehegjer meeefnle kes efueS Ske efJejue
Ssefleneefmeke heefjIevee nw~ efYeKeejer "ekegj mekece&ke efJejesOe kes
cegkeeyeues meebmke=efleke Deewj ceeveJeere heeflejesOe kees lejpeern osles nQ~
-239-
meeceeve pevelee kes veype kees heneeveves Jeeuee keueekeej ner Ssmeer
jevee kees pevce os mekelee nw~ GvnW mJeeb Fme yeele kee Fuce Lee,
FmeefueS GvneWves en lemueerce Yeer efkeee nw jesF jesF ieJeuee kes, DeeFmeve heo efceueJeeuee kes
veece-ieece keefnkes megveeJele yeeveer nes yeeyegpeer~
nce nF& veeF peele, Keesue efonueeR cegKe yeele
ueefceer kes ueve GlejueDe nes yeeyegpeer~32
GheeleeW kee efhelee eens efkelevee ner Oetle&, ueesYeer Deewj keheer nes,
ceveg<elee mes Jebefele veneR nw~ Jen peevelee nw efke Gmeves pees keg efkeee
nw, Jen nj hekeej mes DeceeveJeere ke=le ner nw~ Jen ogefveee kes meeceves
Ske og efhelee nes mekelee nw efkevleg yeser kes mece#e Jen Ssmee veneR nw~
yeser kees Deheveer JeemleefJeke efmLeefle kee mheerkejCe Fme hekeej oslee
nw DevOe eens yeefOej keghe eens yeuener
keg eens yeg efKeefmeDeen ceesj yeyegF&~
Oeve kes efJenerve Keveoeve kes ceueerve nesKes
33
lesnt hej heefle meskes jn ceesj yeyegF&~
meved 1887 F& ceW Yeejlesvog ves Deheves Ske Yee<eCe ceW èfvepe
Yee<ee' kes efJekeeme kee cege G"eee Lee~ Gvekee yeue Fme hej Lee efke
èfvepe Yee<ee' ner mecemle Yeewefleke heieefle kee cetue nw~ Gvekee kenvee
Lee efke heeefuele kejngB peneve ceW efvepe Yee<ee keefj peue~
jepe-keepe ojyeej ceW hewueeJeng en jlve~
Oece& peg efJeee keuee ieerle keeJe De %eeve~
meyekes mecePeve peesie nw, Yee<ee ceeBefn meceeve~34
keeJe-jevee keer ef mes en èfvepe Yee<ee' yepeYee<ee Leer~ Fme
DeeuesKe kes : Je<e& yeeo meved 1883 F& ceW GvneWves hegve: Yee<ee
efJeJeeo hej efJeeej efkeee~ GvneWves Yee<ee heeesie kes yeejn vecetves hesMe
efkees~ FveceW mes meeleJeW vecetves kee mecyevOe `hetjefyeee' leLee keeMeer keer
osMeYee<ee mes Lee~ Fme vecetves kee henuee Jeekee nw - `ke meensye, Deehe
35
keyyees keuekeee pee nes efke veeefnb....~
Deve heeW kes meceeve GvnesveW Fmes Yeer Jeepe yeleeee~ GvneWves
èfvepe Yee<ee' kes he ceW Gme efnvoer kee egvee efpemeceW mebmke=le kes
MeyoeW kee kece mes kece heeesie nes~ peeefnj nw keefJelee kes efueS Deueie
Deewj iee kes Deueie èfvepe Yee<ee' kee hemleeJe ner GvnW efhee Lee~
efYeKeejer "ekegj yeesueeeue mes ueskej jevee-kece& leke kes efueS Ske
ner èfvepe Yee<ee' kee eeve kejles nQ~ yeere-yeere ceW Ke[er yeesueer kee
meneje efueee ieee nw Deewj Jen Yeer Yeejlesvog efJeJesefele meeleJeW vecetves mes
cesue Keeleer nw~ efYeKeejer "ekegj kes mecee ceW Yeespehegjer Yee<ee kes oes
he heeueve ceW Les~ Ske kee heeesie meJeCe& Deewj mecheVe peeefleeeB
kejleer LeeR leLee efvecveJeieer&e efkemeeve, Keseflenj cepeotj Deewj efhe[er
peeefleeeB Gme eueleer Yeespehegjer kee heeesie kejleer Leer pees Deheveer
heke=efle ceW Gye[-Keeye[, cegneJejsoej, "s" Deewj efMelee mes Detleer
Leer~ efYeKeejer "ekegj ves Fme otmejs he kees ner Dehevee nefLeeej yeveeee
keeeWefke Gvekee JeCe&-efJe<ee Fmeer ceW Jebefpele nes mekelee Lee~ Deheveer
heke=efle ceW Deeefoce Deewj Deke=ef$ece nesves kes keejCe en Yee<ee Dekegb"
Deevevo kee eesle yeve ieeer~ Jebie kes DeJemejeW hej en Yee<ee Gvekeer
jeveelcekelee mes eceke G"leer Leer~ en Fleveer meerOeer Deewj Kejer Leer
efke Jebie Gmemes ueke-ueke he[lee Lee~ `Yeeb[' Mewueer kes
ueeskeveeeeW ceW GvneWves Fme Yee<ee kee ecekeoej heeesie efkeee nw~
lelkeeueerve meceepe ceW Jeehle veMeeKeesjer, hewMeveyeepeer pewmes efJe<eeeW
hej Deheves cemeKejer Deboepe ceW pecekej henej efkeee nw~ Ske
GoenjCe osKeW Yele JeefvekeeW ve megneme, Thej mes keeflevees efKeefmeDeeme~
eens cevener ceW heeme, efele hej e{me vee meeme~
memegje keyengB ve peeme, kesnt mes leefvekees vee uepeeme~
efYelejer Iej ceW vee uegkeeme, jnsueer Deesmejs ceW Keeme~
efveceve ueeiesuee yeleeme, keeflevees ceejsuee Peeme~
kesnt kes kejme ve efJemJeeme, Fefvekee efnmjer kes heeme~
keFkes kenle efYeKeejeroeme, kejerue jece veece kes eeme~
36
Ghepeer Oeeve iesntB-keheeme, ueefjkee keej keej Deiejeme~
eeefhe Gvekes veekeeW ceW efJeefJeOe hepeeefle kes ieerleeW kee heeesie
ngDee nw leLeeefhe meceepe kees Deheves JeCe&-efJe<ee mes pees[ves kes efueS Jes
iee kee Yeer eoe-keoe heeesie kejles nw~ en iee yengle yesyeeke Deewj
Kegueer ngF& Jebpeve Yeespehegjer kee Glke= GoenjCe nw~ Yeejlesvog ves
keeMeer ceW jnves Jeeueer efvecveJeieer&e peeefleeeW eje JeJele Fme Yee<ee
kees `yeoceeMeeW keer Yee<ee' kene Lee~37 efyenej kes otj-ojepe kes #es$eeW
ceW, cemleer kes Deeuece ceW Deye Yeer Fme lejn keer {s" Yeespehegjer kee
heeesie efkeee peelee nw~ Fmes ueesie heej mes ùeb"es keer yeesueer kenles nQ~
efYeKeejer "ekegj kee veee osKeves JeeueeW ceW Ssmes yengle mes efoueoej
efkemce kes ieBJeF& ueesie Yeejer mebKee ceW hengBeles Les~ Ssmes mecetneW kes
efueS Jes Fme ueeskejbpeke Yeespehegjer iee kee yeKetyeer heeesie kejles Les~
`yeser efJeeesie' veeke ceW efhelee Deheveer yeser kees Ske Oeefce&ke efkemeeve
kes neLeeW yese oslee nw~ Je= ogune kees osKekej ieeceerCe DeewjleW
ceOemLe hebef[le mes Fme lejn mebJeeo kejleer nQSiees Deewjle - S yeeyee, nce mes het meJeeb leeveer pes nceje eke
keekee kes yejes Keespes Kes vetB ieFue jneR~ meGme heeie
yeeefvn kes?
hebef[le kee ueFkee kes Deevnj osKeleeefjme efke uebie[?
efvekenele ueFkee nsn iesme-yeeer kee meeceves efyepeueer
yeeer Deme yejlee~
Deewjle Deevnj veFKeve, uebie[ veFKeve~ osKeer le DeeBKe cegBns
ceej keeReer heWkeleejve~
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hebef[le -
Deejs le, peskeje DeeBKeW vee jner, Deeskej keeReer keneB

mes efiejer js?
Deewjle S KeeW, le keeReer efiejsuee keeReer uesKee efke ceej
{kevee kes {kevee keeRefees efiejsuee?
hebef[le Deenene, leesnjes Deefkeue kes Oeen heb[er peer kes eue
ieFue~ leesnje mes Ske neueer pes ken osueer efke megKeer
Iej kes ueFkee n, [yeue pes henheve IeerJe KeFues yee,
mes IeerJe DeeBKeW cegBns efvekeue jnueyee~
Deewjle S yeeyee, Siees keeRefeS ues nFve? Fvekee cegBn ceW
Skees oeBle ye[S?
hebef[le Deejs, leesje mes kes ken oernue efke ueFkee kes cegBn ceW
oeBle veFKes?
Deewjle Deen yeeyee, nceje mes kes kee kener? nceje veFKes
ueGkele pes nT cegBn yeeJeleejs le Dekeeme ueGkelee?
oguene heb[er peer, Siees oeBle veFKes vetB? yeekeer meye ceefceuee
"erke yee~
Deewjle S yeeyee, jJeeb megveueer vetB? Fns ceoj kes yeesueer n?
meye ceefceuee "erke yee, Dee yeesueleejs le meeBmes Biee
peelee~
oguene megveeR~ nceje mes Jeveer jJeeb nef kes yeefleDeeF, vee le
nceje vepeefj he jJeeb e{ ieFue yeeveer~
en nw ieBJeF& Yeespehegjer kee "e, efpememes menpelee hekeleer nw
Deewj pevemecetn kees Deheej megKe osleer nw~ efYeKeejer "ekegj keer
ueeskeefheelee kee en Ske Keeme henuet nw efpemes vepejDeboepe kej
Gvekee JeemleefJeke cetueebkeve mecYeJe veneR nw~
efYeKeejer "ekegj cetuele: pevekeefJe nw~ Gvekeer keefJelee pevelee kes
yeere mes jme ueskej GYejleer nw Deewj veeke mes meceefvJele neskej
meJe&peveerve nes peeleer nw~ DeefYevee, ieeeve Deewj mebieerle kee meeLe
heekej Gmekee heYeeJe efiegefCele nes peelee nw~ kene peelee nw efke
mejJeeefvleme kes peveefhee Gheveeme `[e@ve efkeJeiepees' keer lepe& hej
kece-mes-kece De"ejn Gheveeme mhesefveMe Yee<ee ceW efueKeW iees~ en
heneevevee leke cegefMkeue nes ieee efke GveceW mes Demeueer keewve nw?
efYeKeejer "ekegj kes ueeske-veedeeW kes meeLe Yeer Ssmee ner ngDee~ Gvekeer
ueeskeefheelee kees Yegveeves kes efueS keF& veekekeej Deewj ieerlekeej GYej
Deees~ GvneWves efYeKeejer "ekegj kes veekeeW kees Deheves veece mes
heJeekej DeeefLe&ke ueeYe G"eee~ mejJeeefvleme kee veeeke cemeKejer
kee Gmleeo nw Deewj mJeeb efYeKeejer "ekegj ves keefJelee, DeefYevee,
ieeeve kes ceeOece mes ueeskeuegYeeJeve cemeKejer kees Debpeece efoee~ Jes
Deheves kees ùeyeej' kenkej Dehevee cepeeke Kego G[eles Les~ vekeue
eheves Jeeuees kes efueS GvneWves Deheves hee"ke Deewj eesleeDeeW mes keg
Fme lejn `Deesjnve' efoee nw -
nceejs efkeleeye ues kes keFue GueLeveyee,

neLe peesefj kej osle yeeveer DeesjnveJee~
kenle efYeKeejer meWj mes ve legueer keveJeeB
38
eheves Jeeuee keF& Ske peeveJee~
en efJeefe$e mele nw efke Deheej ueeskeefheelee kes yeeJepeto Jes
Deheves mecee kes efJeeveeW eje Ghes#ee kes efMekeej ngS~ Gvekee
cetueebkeve efkeee peevee DeYeeJe Mes<e nw~ GvneWves Deheves meeefnle kees
YeefJe<e kes nJeeues kejles ngS eeo efoueeee efke Deeves Jeeuee mecee ner
Gvekes cenlJe kees mecePesiee~ Deheves peerJe kes mee" hetje kejves hej
GvneWves efueKee Deyener veece YeFue yee Leejse, peye en g peeF leve ceejse~
lekseje yeeo heeeme yejemree, leksejeyeeo yeemre ome veemree~
lekseje yeeo veece neFs& peFnve, heeb[fle keeJfe meppeve peme ieFnve~39
efve<ke<e&
meeceeefpeke Deewj DeeefLe&ke mecemeeDeeW kees ceeveJelee keer ef mes
keuee ceW heevleefjle kej-pevelee mes hele#e mebJeeo leLee leeoelce
mLeeefhele kejvee efYeKeejer "ekegj kes JeefkeleJe efve"eefeke he#e nw~ Jes
Deeie Gieueves Jeeues oefuele efJeceMe&keej veneR Deefheleg meoelee
neefmeue kej meebmke=efleke eslevee kees Godyeg kejves Jeeues keueekeej kes
he ceW heneeves peeles nQ~ jbiekece& Deewj mebmke=efle kece& kees SkeDeske
kejvee ner Gvekeer leekele Leer~ Gie Deewj efkeleeyeer efJejesOe kes mLeeve hej
GvneWves meewne&lee, Meeueervelee, efJevecelee leLee ieBJeF& mhelee kes meeLe
pevelee mes meerOee jeveelceke mebJeeo mLeeefhele efkeee~ kejeJe kes
mLeeve hej meecetefnke meodYeeJe kes peefjes veeehetCe& meceepe kee Deeien
hemleeefJele efkeee~ Fmeer keejCe GvneWves DeeefLe&ke efJehevvelee kees
ceeveJeere efJeJeMelee kes he ceW, meeceeefpeke kegjerefleeeW kees ceeveJeere
keCee kes he ceW leLee peeefleiele efJes<e kees efvepelee kes mlej hej
Deelceeueeseve kes he ceW meoe meceepe kes mece#e jKee~ efJejesOe kees
keCee mes, eLeeLe& kees Jebie mes, efvepelee kees meecetefnkelee mes leLee
hemleeJevee kees keuee mes hegve&mLeeefhele kej ner peve-ceve kees Gsefuele
efkeee pee mekelee nw~ efJe[cyevee kees DeefYevee Deewj DeefYevee kees
cemeKejer ces leyoerue kejvee-efvemmebosn keef"ve keuee-kece& nw~ en
keueelceke heefleyelee veneR Deefheleg ceeveJeere heefleyelee nw~ Gvekeer
Deheej ueeskeefheelee kee ener Jees cece& efyevog nw efpemes heeves keer
Deekeeb#ee ceW keueekeej Dehevee peerJeve hee osles nQ~
meboYe&
1. efYeKeejer "ekegj jeveeJeueer, hemleeJevee, he= 4
2. efleJeejer heb nbmekegceej (mecheeoke), Jecee& [e@ yepejbie, Mecee&
keecesMJej `veeve', efnvoer meeefnle Deewj efyenej, KeC[ 3,
he= 326
3. efnvoer meeefnle Deewj efyenej, KeC[ 3, he= 326
4. eeoJe Jeerjsv veejeeCe, efYeKeejer "ekegj jeveeJeueer,
hemleeJevee, he= 4
-241-
5.
6.
7.
8.
9.
10.
11.
12.
13.
14.
15.
16.
17.
18.
19.
20
21.
22.
efYeKeejer "ekegj jeveeJeueer, he= 316

kens efYeKeejer yeefleee Keeje, efYe "e jeveeJeueer, he= 269
Jener, he= 316
Jener, he= 25
Jener, he= 317
Jener, he= 321
Jener, he= 51
Jener, he= 202
Jener, he= 37
Jener, he= 267
Jener, he= 274
Jener, cegKe he=
Jener, he= 267
Jener, he= 268
Jener, he= 267
Jener, he= 267
23.
24.
25.
26.
27.
28.
29.
30.
31.
32.
33.
34.
35.
36.
37.
38.
39.
-242-
Jener, he= 268

Jener, 270
Jener, he= 321
Jener, he= 202
Jener, he= 46
npeejerhemeeo efJesoer iebLeeJeueer -7, he= 73-74
JeneR, he= 265
Jener, he= 90
Jener, he= 91
Jener, he= 92
Yeejlesvog meceie, he= 229
Jener, he= 1051
Yeejlesvog meceie, he= 1048
Jener, he= 319
ISSN 0974 - 200X
ye=noejCekeesheefve<eod ceW ceOegefJeee kee cenJe SJeb heeespeve

[e@ Sme heer eewyes
efJeYeeieeOe#e mebmke=le
kelejeme ceneefJeeeuee, kelejemeie{
meejebMe
ye=noejCekeesheefve<eod kes Ske DeeKeeve ceW en JeefCe&le efkeee ieee nw efke Delevle mLetue heoeLe& he=LJeer mes ueskej Deelcee leke meYeer efkemeer ve efkemeer he ceW YetleeW
eeveer peerJeeW kes efueS keee& nw~ Fme leLe kees Mebkejeeee& ves mhe kejles ngS kene nw efke efpeme lejn Ske ceOeg kee ee Deveske YeeQjeW kes eje leweej efkeee
peelee nw, Gmeer lejn en he=LJeer Yeer meYeer YetleeW DeLee&led peerJeeW kes eje leweej keer peeleer nw~ FmeerefueS meYeer cetue DeLeJee peerJe he=LJeer kes efueS ceOeg nw eeveer keee&
nw~ keceMe: he=LJeer, peue, Deefive, Deeefole, efoMeeSB, efJeegle, cesIe, DeekeeMe, Ie<e&, mele, ceveg<e Deewj Deelcee meYeer YetleeW kes ceOeg nw Deewj meYeer Yetle Yeer Fve
meYeer leJeeW kes efueS ceOeg nQ~ Fme lejn meYeer heoeLe& Ske-otmejs kes keee&-keejCe he neskej Ghekeee& Deewj Ghekeejke nQ~ Jemlegle: Fme DeeKeeve kes ceeOece mes
efJee keer meYeer JemlegDeeW ceW SkelJe keer efmeef keer ieeer nw Deewj GveceW heejmheefjke Dewle-ceeve kees DeefYeJeefe efkeee ieee nw~
efJeefMeMeyo - ceOegefJeee, Ghekeee&, GhekejCe, jslemed, lespemed, eewefeke, heewefleceeme

Yetefcekee
yee nw Deewj en meJe&mJe nw~ Deeies Deefive kees ner mecemle YetleeW keer
ye=noejeCekeeseefve<eod ceW cenef<e& ee%eJeukee Deewj Gvekeer ceOeg eeveer keee& ceevee ieee nw helveer cew$eseer kee mebJeeo yengle heefme nw~ DeeKeeve keer lejn JeneB
Deeceeefive: meJes&<eeb ceOJemeeives: meJee&efCe Yetleeefve
kene ieee nw efke ee%eJeukee ves peye ie=nmLeeece es[kej ceOegeeeeceefmceVeiveew lespeesceeesce=lecee: heg<eeW eeeeceOeelceb
meveemeeece ceW peeves kee efJeeej efkeee leye GvneWves Deheveer mecheefle Jee[d ceemlepseecseeescel=ecee: heg<eeseceJse me eeseceelceoscecel=eecfeob
heeflveeeW ceW yee@ves kee mebkeuhe efueee Deewj cew$eseer mes kene efke ceQ yeesob meJe&ced ~1
legcnejer Devegceefle mes Oeve kee yeJeeje kej osvee eenlee ntB~ efkevleg
(en Deefive mecemle YetleeW kee ceOeg nw Deewj meye Yetle Fmekes ceOeg
%eeveJeleer cew$eseer ves kene efke ceQ Oeve-mecheefe ueskej keee DecejlJe kees nQ Fme Deefive ceW pees en lespeescee Dece=lecee heg<e nw Deewj pees
heehle kej mekeleer ntB? Dele: Gmeves kene efke Deehe cegPes Dece=leJe kee DeOeelce Jee*dcee lespeescee Dece=lecee heg<e nw ener Jen ``mele
meeOeve yeleueeFes~ Fmeer hemebie ceW efJeefJeOe leLeeW kee GuuesKe kejves Deelcee nw'' en Dece=le, en yee leLee meJe& nw~) Deeies kene ieee nw
kes Devevlej ee%eJeukee ves ceOeg-efJeee kee GheosMe efoee Deewj Gmekes
efke en Jeeeg mecemle YetleeW kee ceOeg nw Deewj mecemle Yetle Fmekes ceOeg
ceeOece mes GvnesveW yeleeee efke he=LJeer mes ueskej Deelcee hee&vle meYeer
nw~ Fme Jeeeg ceW pees Dece=lecee lespeescee en heg<e nw Deewj pees Mejerj
leJe meYeer YetleeW eeveer peerJeeW kee ceOeg nw Deewj Fme lejn GvneWves en
ceW heeCe he Dece=lecee lespeescee heg<e nw, ener Jen nw pees efke `èn
efoKeueeves kee heelve efkeee nw efke Jemlegle: meYeer leJe, meYeer JemlegSB
Ske ner nw~ Fve meye ceW Dewle keer YeeJevee nw, Fmekeer hegef hemlegle Deelcee nw'' Fmemes heefleheeefole neslee nw~ en Dece=le yee Deewj meJe& nw~
efhej kene ieee nw efke Deeefole mecemle YetleeW kee ceOeg nw Deewj
DeeKeeve mes neslee nw~
mecemle
Yetle Fmekes ceOeg nw~ en pees Fme Deeefole ceW lespeescee
ceOegefJeee kee JeCe&ve ye=noejCekeesheefve<eod kes efleere DeOeee
kes hebece yeeeCe ceW GefuueefKele efkeee ieee nw~ FmeceW DeelcelelJe keer Dece=lecee heg<e nw Deewj pees en DeOeelce ee#eg<e lespeescee Dece=lecee
efmeef SJeb yee keer Skelee efme keer ieF& nw~ eneB he=LJeer mes ueskej heg<e nw Deewj pees en DeOeelce lespeescee heg<e nw, Jen ener nw pees efke
peerJe hee&vle JeefCe&le heoeLe& ceOeg kens ieSs nQ~ Fmeefuees Fme efJeee kee `èn Deelcee nw''~ Fme Jeekee mes heefleheeefole neslee nw en Dece=le yee
veece ceOeg nQ~ he=LJeer Deeefo kees ceOeg kenves kee leelhee& en nw efke pewmes Deewj meJe&mJe nw~ en Deeefole mecemle YetleeW kee ceOeg nw Deewj Fme
ceIeg kee ee Deveske ceOegkejeW kes eje efveefce&le neslee nw Jewmes he=LJeer Deeefole ceW lespeescee Dece=lecee heg<e nw Deewj pees en DeOeelce
Deeefo Yeer mecemle met$eeW kes eje yeveeS ieS nQ Deewj mecemle Yetle he=LJeer ee#eg<e lespeescee Dece=lecee heg<e nw, Jen ener nw pees efke en Deelcee
Deeefo mes efveefce&le nQ~ Dele: he=LJeer Deeefo kees Deewj mecemle YetleeW kees nw Fme Jeeve mes heefleheeefole nw~ en Dece=le, yee Deewj meJe& nw~ efhej
Ske otmejs kee ceOeg DeLee&led keee& kene ieee nw~ Devle ceW peeRJe keer efoMeeDeeW kees ner mecemle peerJeeW kee ceOeg yeleeles ngS kene ieee nw efke
yeehelee kee heefleheeove kej ceOegefJeee kee JeCe&ve efkeee ieee nw~
es efoMeeSB mecemle YetleeW kee ceOeg nw Deewj mecemle Yetle Fmekes ceOeg nw~
en he=LJeer mecemle, YetleeW keer ceOeg nw Deewj meye Yetle Fmekes ceOeg efhej en ev meJe& YetleeW kee ceOeg nw Deewj mecemle Yetle Fmekes ceOeg nw
nQ~ pees he=LJeer ceW lespeescee Dece=lecee heg<e nw Jen en ner nw pees `èn en pees DeOeelce ceeveme lespeescee Dece=lecee heg<e nw Jen ener nw pees
Deelcee nw'' Fme Jeekee mes heefleheeefole neslee nw efke en Dece=le nw en `èn Deelcee n~w'' hevge: eJfeelged kees ner meYeer YelteeW kee ceOeg kene ieee nw -243-
``Feb efJeeglmeJes&<eeb Yetleeveeb ceOemew efJeegle: meJee&efCe YetleeefCe

ceOeg eeeecemeeb efJeegefle lespeesceeesce=lecee: heg<ees eeeeceOeelceb
lewpememlespeesceeesce=lecee: heg<eesecesJe me eeseceelcesoce ce=leefceob
2
yeesob meJe&ce~''
(en efJeegle mecemle YetleeW keer ceOeg nw Deewj meJe& Yetle Fmekes ceOeg
nQ~ en pees efJeegled ceW lespeescee Dece=lecee heg<e nw Deewj pees DeOeelce
lespeme lJeee kes lespe ceW jnves Jeeuee lespeescee Dece=lecee heg<e nw Jen
ener nw pees efke `èn Deelcee nw~'') efhej en cesIe mecemle YetleeW kee
ceOeg nw Deewj meye Yetle Fmekes ceOeg nQ en pees Fme cesIe ceW lespeescee
Dece=lecee heg<e nw Deewj pees en DeOeelce Meyo lespeescee Dece=lecee
heg<e nw Jen ener nw pees `èn Deelcee nw'' Fme Jeeve mes heefleheeefole
nw~ Fmeer lejn en DeekeeMe mecemle YetleeW kee ceOeg nw Deewj mecemle Yetle
Fmekes ceOeg nw~ en pees DeekeeMe ceW lespeescee Dece=lecee heg<e nw Deewj
pees DeOeelce oeekeeMe he Dece=lecee heg<e nw Jen ener nw pees
Deelcee nw, Fmemes yeesefOele neslee nw~ hegve: en Oece& meYeer YetleeW kee ceOeg
nw Deewj meye Yetle Fmekes ceOeg nQ~ en pees Oece& ceW lespeescee Dece=lecee
heg<e nw Jen ener nw pees efke en Deelcee nw~ en Dece=le yee leLee meJe&
nw Ssmee heleerle neslee nw~ Deeies mele kees ner meYeer peerJeeW kee keee&
yeleeles ngS kene ieee nw ``Fob meleb Yetleeveeb ceOeme meleme meJee&efCe Yetleeefve ceOeg
eeeeeceefmceved meles lespeesceeesce=lecee: heg<ees eMeeeeceOeelceb
melemlespeeceeesce=lecee: heg<eesecesJe me eeseeceelcesoce ce=leefceob
3
yeesob meJe&ced~~''
(en mele mecemle YetleeW kee ceOeg nw Deewj meye Yetle Fme mele kes
ceOeg nQ~ pees en mele ceW lespeescee Dece=lecee heg<e nw Deewj pees en
DeOeeelce mele lespeescee Dece=lecee heg<e nw Jen ener nw pees efke
`èn Deelcee nw''~ en Dece=le yee leLee meJe& nw~) ceveg<e peeefle kees
Yeer keee& yeleeles ngS kene ieee nw - Deewj meye Yetle Fmekes ceOeg nQ~ pees
en Fmemes lespeescee Dece=lecee heg<e nw Deewj pees en DeOeelce ceveg<e
lespeescee Dece=lecee heg<e nw Jen ener nw pees efke Deelcee nw~ efhej en
Deelcee mecemle YetleeW kee ceOeg nw Deewj mecemle Yetle Fmekes ceOeg nw~ pees
en Fme Deelcee (osn) ceW lespeescee heg<e nw Deewj pees mecemle YetleeW kee
ceOeg nw Deewj mecemle Yetle Fmekes ceOeg nw~ Jen en Deelcee mecemle YetleeW
kee DeefOeheefle SJeb mecemle YetleeW kee jepee nw~ Devlele: Deelcee keer
meJees&heefjlee yeleeles ngS kene ieee nw efke Fme Deelcee ceW mecemle Yetle,
mecemle osJe mecemle ueeske mecemle heeCe Deewj es meye DeelceeSB
meceefhe&le nw~ Gmes ner meYeer YetleeW keer DeefOeheefle, meYeer YetleeW kee jepee
kene ieee - ``me Jee Deeceelcee meJes&<eeb YetleeveeceefOeheefle: meJes&<eeb
Yetleeveeb jepee~''4
ceOeg-efJeee kee heefleheee - Jemlegle: mecemle YetleeW keer Skelee
leLee DeOeelce helee ner ceOeg efJeee kee heefleheee nw Deewj en leke& mes
heefleheeefole nw~ henues he=LJeer kees meye YetleeW kee keee& yeleueekej meye
YetleeW kees he=LJeer kee keee& yeleeee ieee nw~ Fme hekeej he=LJeer Deewj meye
YetleeW ceW hejmhej keee&-keejCe YeeJe kes heefleheeove mes oesveeW ceW
Ghekeeees&heekeejke-YeeJe efoKeueeee ieee nw~ Fmemes he=LJeer Deewj YetleeW

kee Ske keejCe Jeeuee nesvee, Ske meeceeve-he nesvee Deewj heueemLeeve Jeeuee nesvee heefleheeefole nw, keeeWefke pees Yeer heoeLe& Ghekeee&
Deewj GhekejCe he nesles nQ Jes Ske keejCe-hetJe&ke Ske meeceeve he
Deewj Ske-heuee-mLeeve Jeeues nesles nQ~ Fmeer lejn peue, Deefive,
Jeeeg, Deeefole, efoMeeSB, Fv, efJeIegled, cesIe leLee DeekeeMe Deewj
mecemle Yetle hejmhej Ghekeee& leLee Ghekeejke nesves mes Ske keejCe
Jeeues, Skehe Deewj Ske ceW ner ueerve nesvesJeeues efme nesles nQ~ ceOegefJeee ceW he=LJeer mes ueskej DeekeeMe leke kes YetleieCeeW Deewj osnsefvemebIeele he osJeieCeeW kees pees Ghekeej kejves mes meye osnOeeefjeeW kes
efuees ceOeg kene ieee Jen Oece& mes nw~ Oece& ner he=LJeer Deeefo Deewj
osnOeeefjeeW kees hejmhej Ghekeeees&heekeejke YeeJe mes mecye nesves kes
efuees hesefjle kejlee nw~ Dele: Oece& kees Yeer YetleeW kee ceOeg kene ieee nw
Deewj mecemle Yetle Gmekes ceOeg kens iees~ eneB Oece& egeflemce=efle he nw~
Jen peye JeJenej ceW Deelee nw leye mele kene peelee nw~ Fmeefuees
mele Deewj heeefCeeeW ceW Ghekeeees&hekeejke YeeJe he=Leked he mes ceOeg
efJeee ceW kene peelee nw~ Fmeefuees mele Deewj heeefCeeeW ceW
Ghekeeees&hekeejke YeeJe he=Leked he mes ceOeg efJeee ceW kene ieee~ Oece&
leLee mele kes DeefYeceeveer GveceW jnves Jeeues DeeefOeowefJeke lespeescee
Dece=lecee heg<ees Deewj DeeOeeeflceke efuebie osneefYeceeveer, jslemed
Jee[dcee, heeCe, he, ee#eg<e #es$eeW kes meceerhe jnvesJeeues heefleeglke
(heleske eJeCe-keeue ceW jnves Jeeuee) ees$e, ceeveme, lJeee kes lespe
mes mecye lespeme, mJej mebyevOeer, oeekeeMe he, Oewe& leLee mele
Dece=lecee lespeescee heg<ees keer Deelcee (yee) mes Skelee yeleueeF& ieeer
nw~ Fme hekeej meyekes SkelJe kes heefleheeove kes yeeo peerJe mecegoee
Deewj leefVe DeeOeeeflceke leLee DeeefOe owefJeke heg<eeW keer Skelee
heefleheeefole nw~ mechetCe& peerJe mecegoee Deewj ceveg<e Deeefo peeefleefJeefMe neskej ner hejmhej Ghekeee& Deewj Ghekeej kes he ceW
DeJeefmLele nw~ Dele: Jes Yeer Ske keejCe Jeeues Deewj Ske he nQ~ ceOeg
efJeee kes Devle ceW DeeOeeeflceke Gvveefle Yeewefleke leLee ceOeg owefJeke keer
YeeJevee mes jefnle meye YetleeW Deewj osJeieCe mes efJeefMe keee&-kejCemebIeele he Deelcee Deewj meye YetleeW ceW ceOeg ef yeleueekej Gvekee
keejCe he mes Ske nesvee heefleheeefole nw~ ener Deelcee meye YetleeW kee
DeefOeheefle Deewj jepee nw~ FmeceW meye heefleefle nw~ pewmes jLe keer veeefYe
Deewj vesefce ceW Dejs heefleefle nesles nw~ ee%eJeukee ves cewef$eeer kees pees
yeleueeee Lee efke `èn meye Deelcee nw'' Fmekeer eewefeke efmeef ceOeg
efJeee ceW ngF& nw~
ceOeg efJeee kee heeespeve Fmekee hele#e heeespeve peieled keer Deelcee mes DeefYeVelee keer
efmeef nw DeLee&led ``peieled'' heejceeefLe&ke heoeLe& veneR nw~ èn meye
Deelcee ner nw, Fme hekeej Deelce-%eeve nesves hej yeehe nesvee ejce
heeespeve efme neslee nw~ hejvleg ceOeg-efJeee ceveve kee efJe<ee nw~ ceveve
leke& mes efkeee peelee nw~ Deelcee kee eJeCe Meee leLee ieg kes
cegKeejefJevo mes neslee nw~ hej ceveve efebleve nw, Dele: ceOeg efJeee kes
-244-
efJe<ee ceW ceveve Fme efJeee kee mee#eeled heeespeve efme neslee nw~ Fme
efJeee mes meye he=LJeer Deeefo heoeLees Deewj jnves Jeeues heg<e Yeer Skelee
yeleueeves mes meyekeer Deelcehelee efme keer ieeer nw~ Dele: pees Jeefe
he=LJeer Deeefo keer Gheemevee ceOegef mes kejlee nw Gmekee efee, Skeeie
neslee nw~ efee keer ebeuelee kee keejCe Yeso-wle nw~ Dewle keer
YeeJevee mes efee kee Skeeie nesvee mJeeYeeefJeke nw~ Fme lejn ceOeg
efJeee ceveve Deewj Gheemevee kee efJe<ee nw~
ye=njeCekeesheefve<eod ceW Fme efJeee keer JebMe hejcheje uecyeer nw~
Fme efJeee kes heJele&ke yeee nw~ FmeceW yeee mes ueskej heewefleceeme leke
keer hejcheje JeefCe&le nw~
efveke<e&
Fme lejn ceOeg-efJeee kes ceeOece mes ye=noejCekeesheefve<eod ceW
en yeleeves kee heelve ngDee nw efke efJee kes meYeer leJe Ske ner nw~
osKeves ceW meYeer JemlegSB efYeVe-efYeVe heleerle nesleer nQ, efkevleg GveceW
leeefJeke ef mes SkelJe efJeeceeve nw~ he=LJeer he mLetue leJe mes
ueskej Deelcee he met#ce leJe hee&vle meYeer JemlegDeeW ceW SkelJe
efJeeceeve nw~ Fme leLe kee Ghemebnej kejles ngS Mebkejeeee& ves Yeer
kene nw efke Ssmeer DeeMebkee nesleer nw efke en hejcesej Deve nw Deewj
FefveeB Deve, peyeefke hejcesej ner FefveeB nw Deewj ener ome,
npeej, Deveske Deewj Devevle nQ, keeeWefke heeefCeeeW kes Yeso kee keesF&
Devle veneR nw - ``SJeb leefn& Deeceve: hejcesejesves nje FlesJeb
heehles Geles - Deeb Jew njeeseb Jew oMe e meneeefCe yentefve
5
eevevleeefve e~ heeefCeYesomeevevleeled~''
meboYe&
1. ye=noejCekeesheefve<eod - 2,5,3, ieerleehesme ieesjKehegj, meb
2029
2. Jener, he= 2,5,8
3. Jener, he= 2,5,12
4. Jener, he= 2,5,15
5. Jener, he= 2,5,19 hej Meebkejceeme, ieerleehesme ieesjKehegj,
meb 2029
-245-
ISSN 0974 - 200X
efmLele he%e
meesveer Mecee&
MeesOe e$ee, oMe&veMeem$e efJeYeeie
meejebMe
mecemle ceeveJelee kee DeeoMe& efmLelehe%e Jeefkele ceevee peelee nw~ Deelce%e, F&MJej kes meeLe lethelee mLeeefhele kejves Jeeuee Jeefe efmLele he%e veece mes DeefYeefnle
neslee nw~ efmLele he%e ceeveJe peerJeve kee meJees&e cetue nw~ efmLele he%e Deewj Fmekeer YeeJevee ieerlee keer Deheveer efJeefMelee nw~ efmLele he%e kee meeceeve DeLe& nw Jen Jeefkele, efpemekeer he%ee DeLee&led yegef efmLej nes peeS~ efmLele he%e Jeefkele hejceelcee kes ejCeeW ceW Deheves Deehekees Deefhe&le kej ceve keer mecemle keeceveeDeeW kees
meceehle kej oslee nw~ Ssmee Jeefe meebmeeefjkelee mes meoe Deveemekele jnlee nw~ Jemlegle: MegYeeMegYe, efheeeefhee, megKe-og:Ke, ueeYeeueeYe, eMe-DeheeMe - Fve
meYeer efmLeefleeeW ceW meceYeeJe jKeves Jeeuee Jeefkele ner efmLelehe%e kenueeves kee DeefOekeejer nw~ Ssmee Jeefkele kesJeue Fefve efveien ner veneR kejlee, yeefuke Jen
hejceelcee hejeeCe Yeer neslee nw~ Deheveer mecemle FefveeW kees efJe<ee JeemeveeDeeW mes KeeRekej hejceelcee ceW ueiee oslee nw~ efmLelehe%e Jen DeeoMe& heg<e nw, efpemeceW
%eeve, kece& Deewj Yeefkele kee mecevJee nw~ efmLelehe%e Deveemekele YeeJe mes kece& kejlee nw~ Jen kece&eesieer nw~ Gmekeer ceve Deewj yegef melele F&MJej ceW leuueerve
jnleer nQ, Dele: Jen hejceelcee kee hejce Yee nw~
efJeefMeMeyo - efmLele, he%ee, heg<e, yegef, ceve

Yetefcekee
ieerlee kes otmejs DeOeee cesb YeieJeeve ke=<Ce ves Depeg&ve kes Hetves
Hej emfLele He%e kes ''ue#eCee'bs' kees yeleeee nw peye Depev&ge ves He
t e ekfe
efmLeleHe%eme kee Yee<ee meceeefOemLeme kesMeJe~
emfLeleOee:r ekfeb HeYee<else ekfeceemeelre Jepelse ekfece~d (2/54)
DeLee&led ns kesMeJe ! meceeefOe cesb efmLele efmLej He%eeJeeues Heg<e
kee keee ue#eCe nw Deewj efmLej yegef Heg<e kewmes yeesuelee nw, kewmes
yew"lee nw? kewmes euelee nw ?
Ssmes lees ''efmLeleHe%e'' Meyo %eevemeteke neslee nw~ JeemleJe cesb
en Meyo Ske meeefj$e Jeefkele kees metefele kejlee nw efpemecesb Glke=
%eeve ve kesJeue efmLej nes peelee nw yeefuke efpemecesb %eeve, YeeJevee leLee
efeee cesb HetCe& meecebpeme mLeeefHele nes peelee nw~ leYeer lees Depeg&ve,
ke=<Ce mes Ssmes Jeefkele kes yeesueves, yew"ves, eueves kes yeejs cesb Hetles nQ~
ke=<Ce, Depeg&ve kees Ssmes Jeefkele kes yeejs cesb yeleeles nw pees mener %eeve kes
DeeOeej Hej keece, eesOe, jeie, s<e Deeefo kegJeemeveeDeesb leLee
leovegketue YeeJeveeDeesb Hej efJepee Heekej kesJeue Ssmes ner kece& kejlee nw
pees Oece&meccele DeLee&led veereflemeccele nw~ en Jeefkele efmLejyegef
FmeefueS nw efke Jen og:Ke Deeves Hej Gefive venerb neslee Deewj megKe
Deeves Hej Gmekes efueS ueeueeefele venerb neslee~
eerceodYeieJele ieerlee cesb efmLele He%e Jen nw efpemeves %eeve kees efmLej
kej mener %eeve HeeHle kej meYeer efeeekeueeHe Gme %eeve kes DevegHe
Ske mener DeeoMe& keer mLeehevee keer nw~ Fmeer DeeoMe& Heg<e keer eee&
ieerlee cesb ngF& nw~ ieerlee cesb ke=<Ce Depeg&ve kees efmLeleHe%e nesves keer efMe#ee
osles nw~ pees ueesie vewefleke nesvee eenles nw Gvnsb meJe&Yetleefnlesjlee nesves
keer DeeJeMekelee He[leer nw DeLee&led meYeer peerJeesb kes keueeCe kes efueS
keee& kejvee He[lee nw, Hej ceveg<e mJeYeeefJekeHe mes Flevee mJeeLeer&
neslee nw efke Jen menpeHe mes meJe&Yetleefnlesjlee venerb nes Heelee nw~
Fmekes efueS Gefele %eeve Gefele YeeJevee Deewj Gefele Hekeej kes kece&
kejves DeeJeMeke nesles nQ~
MeesOe HeefJeefOe
leLe efJeMues<eCe
peye ceveg<e DeHeveer yegef kee Heeesie venerb kej efkemeer otmejs
Jeefkele kes kenves mes kejlee nw leye Jen yenkeeee pee mekelee nw~ peye
Jen Deveske hekeej kes efmeevleeW kees megveves mes efJeeefuele yegef Jeeuee
neslee nw leye Jen mener ceeie& DeHeveeves cesb me#ece venerb nes mekelee~
FmeefueS eer ke=<Ce Depeg&ve mes kenles nQ
`ègefleefJeHeefleHevvee les eoe mLeemeefle efveMeuee~
meceeOeeJeeuee yeeg
f mleoe eeiseceJeeHemeemfe~'' (2/53)
DeLee&led Deewj peye lesjer Deveske Hekeej kes efmeebleesb kees megveves
mes efJeeefuele ngF& yegef Hejceelcee kes mJeHe cesb Deeue Deewj efmLej
"nj peeSieer, leye let mecelJeHe eesie kees HeeHle kejsiee~
Fmemes leelHee& nw efke ebeue ceve mes ee ebeue yegef mes keesF&
keee& Deer lejn mebHeeefole venerb nes mekelee Deewj peye keee& kees
DeHevee mJeeLe& es[kej ueeske keueeCe kes efueS keee& kejvee neslee nw,
leye Gmes o={ mebkeuHe keer DeeJeMekelee nesleer nw Deewj en ebeue ceve
mes mebYeJe venerb nw Gmekes efueS efmLej yegef ee efmLele yegef kee nesvee
DeeJeMeke nw~ Ssmeer yegef jKeves Jeeuee ner `èfmLeleHe%e'' kenueelee
nw~ eer ke=<Ce Depeg&ve mes kenles nw
-246-
Hepeneefle eoe keeceevmeJee&vHeeLe& ceveesieleved~

DeelceveJseelcevee leg: emfLeleHe%emleoesele~s (2/55)
DeLee&led ns ! Depeg&ve efpeme keeue cesb en Heg<e ceve cesb efmLele
mebHetCe& keeceveeDeesb kees leeie oslee nw, Gme keeue cesb Deelcee mes ner
Deelcee cesb mebleg ngDee, efmLej He%ee Jeeuee kene peelee nw~
mHele: otmejs cesb megKe Keespevee, meblees<e Keespevee ner He%ee keer
DeefmLejlee nesleer nw Deewj mJeeb cesb meblees<e Hee uesvee ner He%ee keer efmLejlee
nw~ ieerlee ves Yeer Fme efJe<ee cesb kene nw efke
og:Kes<Jevegefivecevee: megKes<eg efJeielemHe=n:~
JeerlejeieYeeeesOe: efmLeleOeerceg&efveeles~ (2/56)
DeLee&led og:Keesb keer HeeefHle cesb Gsiejefnle nw ceve efpemekee Deewj
megKeesb keer HeeefHle cesb otj nes ieee nw mHe=ne efpemekeer leLee ve nes iees
nQ jeie, Yee Deewj eesOe efpemekes Ssmee cegefve efmLej yegef kene peelee
nw~
GuuesKeveere nw efke efmLele He%ee efmLeleOeer FmeefueS nw efke
Gmekeer yegef efmLele jnleer nw DeLee&led o={ nw, Jen efJeeej mes Yeke
venerb peelee keeesbefke yegef kee veeMe venerb neslee Deewj efpemekeer yegef ve
nes peeleer nw Gmekee veeMe lees efveMefele nw~ keeesbefke efmLele He%ee Yeer
DevegYeJe cesb, DevegYetefle cesb leLeesb kees peeveves cesb mebJesoveMeerue neslee nw~
ieerlee kenleer nw ``yegefveeMeled HeCeMeefle (2/63) DeLee&led
efpemekeer yegef kee veeMe neslee nw Jen ve nes peelee nw Deewj efpemekeer
yegef kee veeMe venerb neslee, Jen meled Deewj Demeled cesb efJeYeso kej
mekelee nw DeleSJe Jen Hebef[le kenueelee nw Deewj meceoMeer& nesles nw~
ieelree cebs Deebkfele nw eJfeeeJeveemeHbevves yeeeCes ieeJfe nemfleevfe~
Meegvfe eJwe MJeheekes e Heeb[
f lee: meceoeMfev&e:~ (5/18)
DeLee&led %eeveer peve leLee efJeee Deewj efJevee mes mebHevve yeeeCe cesb
ieee, neLeer, keges Deewj eeb[eue cesb meceeve o=ef jKeles nQ Deewj pees
meceeve o=ef jKelee nw Jen meceye=ef Jeeuee neslee nw~
Hegve: ieerlee kee keLeve nw efke
`èfJenee keeceeve: meJee&vhegceebMejefle efve: mHe=n:~
evfecec&ees evfejnbkeej: me MeeevfleceeOfeieelfe~~ (2/71)
DeLee&led pees Jeefkele meYeer keeceveeDeesb kees leeiekej efvemHe=n
neskej DeeejCe kejlee nw Deewj pees mJeeLe& jefnle SJeb Denbkeej jefnle
neslee nw Jen Meebefle HeeHle kejlee nw~
ieerlee kenleer nw
``megefvce$eeeg&oemeerveceOemLes<eyevOeg<eg~
meeOeg<Jeefhe e heehes<eg meceyegefefJe&efMe<eles~~'' (6/9)
DeLee&led pees Jeefkele mego, efce$eesb, yewefjeesb, lemLe ueesieesb,
ceOemLeeW s<eeesie Jeefkeleeesb, yevOegDeesb, meeOegDeesb leLee HeeefHeeesb cesb
meceeve yegefJeeuee neslee nw, Jen efJeefMe neslee nw~ ieerlee cesb efueefKele
nw efke Ssmes ner meceyegef jKeves Jeeues efJeeved kees ueeskekeueeCe
DeLee&led ueeskemebien kes efueS keee& kejves kes eesie ceevee ieee nw~ Jen
kenleer nw~
``kegee&efebmleLeemeeeefMekeer<eg&ueewkemebienc~''
DeLee&led efJeeved kees ueeskemebien kes efueS efyevee Deemeefkele kes
keee& kejvee eeefnS~
efmLeleHe%e peeie=le DeJemLee keer meceeefOe nw~ Fme DeJemLee cesb
Hejceelcee kes meeLe DeKeb[ mebyebOe mLeeefHele nes peelee nw Deewj meYeer
keeees&b kees kejles ngS Yeer Dekeee&Heve kee DevegYeJe neslee nw~ Fme
DeJemLee cesb keece, eesOe Deeefo kes yeerpe peue peeles nQ~ Dele: en
peeielekeeueerve meceeefOe nesleer nw~ Fme DeJemLee cesb osn Deewj Fbefoeesb kee
Oeeve ner venerb jnlee~ Fmes uee DeJemLee Yeer kenles nw, efveoe Yeer Fmeer
uee kee Ske He nw~ efveoe DeJemLee cesb De%eeve kee yeerpe jnlee nw~
Meg yegef ee He%ee mes ner ceveg<e Hejceelcee cesb efmLej jn mekelee nw~
meeOeejCe efmLej yegef cesb DeefmLejlee Yeer Dee mekeleer nw, Hejvleg
Hejceelcee cesb pees He%ee ueie ieeer nw, Gmecesb DeefmLejlee venerb Dee
mekeleer~
efmLele He%e kes efvecveefueefKele ue#eCe nw
1. efmLele He%e meYeer keeceveeDeesb Deewj JeemeveeDeesb kee meJe&Lee leeie
kej oslee nw~ keecevee Deewj Jeemevee kes oes Jeie& nw Meg Deewj
DeMeg~ Fve oes Jeiees&b kes leerve Hekeej nw melJe, jpe Deewj
lece~ melJe keer ieCevee Meg Jeie&, jpe Deewj lece keer DeMeg
Jeie& cesb~ FmeefueS jpeesiegCeer Deewj leceesiegCeer JeemeveeDeesb kees
es[ves kes efueS meeeflJeke JeemeveeDeesb kees DeHeveevee eeefnS
Deewj Hegve: meeeflJeke Jeemevee kee Yeer OeerjsOeerjs leeie kejvee
eeefnS~ keeesbefke efmLele He%e oesveesb Hekeej keer keeceveeDeesb Deewj
JeemeveeDeesb kee leeie kejvee nw~
2. efmLeleHe%e Hejceelcee cesb ner mebleg jnlee nw~ F&MJej keer meeer
Yeefkele cesb Jen [tye peelee nw, F&MJej kes ejCeesb cesb DeHeves kees
DeefHe&le kej oslee nw~ es F&MJej cesb Yeefkele GlHevve nesves kes
HeMeeled neslee nw~ Hejceelcee keer Yeefkele mes efmLeleHe%e mebleg
jnlee nw~
3. Hejceelcee megKe kee DevegYeJe kejves kes keejCe efmLeleHe%e yeee
megKeog:Ke kes Heefle lemLe jnlee nw~ og:Ke keer HeefjefmLeefle
Deeves Hej Yeer Jen og:Ke mes Jeekegue venerb neslee leLee megKe keer
HeefjefmLeefle Deeves Hej Yeer Jen megKe meJe&oe yevee jns Fmekeer
ueeuemee ceve cesb veneR ueelee~ Jen oesveesb efmLeefle cesb meeceeve yevee
jnlee nw~ ener meceefmLeefle nw~
4. efmLele He%e kes ceve cesb keece, Yee, eesOe Deeefo venerb jnles~
jeie, Yee, eesOe leerveesb Fe kes HeefjCeece nw~ Fe ee
keecevee MegYe Deewj DeMegYe oesveesb nes mekeleer nw~ MegYe Deewj
DeMegYe Fe keer le=efHle kes yeeo Gmecesb le=<Cee ee Deemeefkele
GlHevve nesleer nw~ Gmekes le=Hle ve nesves Hej eesOe ee Yee GlHevve
neslee nw~ pewmes efke peerJevele=<Cee mes ner ce=leg kee Yee neslee nw~
efmLeleHe%e Heg<e cesb keecevee ee Fe venerb nesleer~ Dele: keecevee
kes HeefjCeece leerve le=<Cee, eesOe Deewj Yee venerb GlHevve nesles~
Ssmes ner efmLeleHe%e kees ``cegefve'' kenles nQ~
-247-
5. efmLeleHe%e meJe&oe Deveemekele jnlee nw~ Gmekeer Deemeefkele

kesJeue YeieJeeve cesb jnleer nw Deewj peiele kes HeoeLees&b cesb Jen
Deemekele venerb jnlee, keeesbefke peieled kes meYeer HeoeLe& Deefvele
nQ~
6. MegYe Deewj DeMegYe efHee Deewj DeefHee meYeer cesb efmLeleHe%e lemLe
jnlee nw Fmekee keejCe nw efke efmLeleHe%e mecePelee nw efke MegYe
Deewj DeMegYe, efHee Deewj DeefHee F&MJej kes DeOeerve nw, ceveg<e
kes venerb~ FmeefueS MegYe HeeHle nesves Hej nef<e& venerb neslee Deewj
DeMegYe HeeHle nesves Hej s<e venerb kejlee~ ceneYeejle cesb kene ieee
nw efke efHee nes ee DeefHee, Devegkegue nes ee Heeflekegue, efpeme
mecee pees HeeHle nes peeS Gmekee oe mes mesJeve kejvee eeefnS
Deewj Gmemes HejeYetle venerb nesvee eeefnS~1
megKeb Jee eefo Jee og:Ke efHee Jee eefo JeeefHeeced~
(ceneYeejle MeebefleheJe& 25/26)
7. efmLeleHe%e meYeer efJe<eeesb mes Fefveefveien ee mebece kejlee nw~
ceveg<e keer ieejn FbefoeeB, HeeBe %eevesefvoeeB, HeeBe keces&efvoeeB
Deewj Ske ceve nw~ efmLele He%e kes Hetjs Fbefoeefveien keer leguevee
kegS kes Debieesb mes keer peeleer nw~ efpeme lejn kegDee DeHeves
mebHetCe& Debieesb kees meye Deesj mes Keerbe ueslee nw, Gmeer lejn
efmLeleHe%e Yeer meYeer Fbefoeesb kees efJe<ee keer Deesj mes Keerbekej
Hejceelcee cesb ueiee oslee nw~
mHele: Fbefoeeefveien HejceelceeHejeeCe kes efyevee mebYeJe veneR~
meYeer FefvoeeB ceve kes DeOeerve nw~ ceve kees YeieJeeve cesb ueiee osves mes
meYeer FbefoeeB DeHeves DeeHe YeieJeeve cesb ueie peeleer nw~ Ssmee nesles ner
ceveg<e Deveemekele DeeejCe kejves ueielee nw~ leelHee&le: Gmekeer
Deemeefkele kesJeue YeieJeeved keer Yeefkele nesleer nw~ Fmeer keejCe mes Jen
mebmeej cesb megKe Deewj og:Ke kes Heefle, efce$e Deewj Me$eg kes Heefle meceYeeJe
mes DeeejCe kejlee nw~ Dele: efmLeleHe%e ner YeieJeeve kee meee Yekele
nw~ Gmeer Jeefkele keer He%ee efmLej ceeveer peeesieer pees Fbefoeefveien kej
2
YeieJeeve kes DeOeerve neskej jns~
leeefve meJee&efCe mebece egkele Deemeerle celHej:~
JeMes enf emeesvfoeeeCfe leme He%ee Heelfeeflee~~ (iee0
r 2/61)
efmLeleHe%e kes eefj$e cesb kece&, %eeve Deewj Yeefkele keer ef$eJesCeer
HeJeeefnle nesleer nw~ Fmekeer leguevee Jesoeble kes peerJevcegkele Deewj ceneeeve
yeewOece& kes `yeesefOemelJe' mes keer pee mekeleer nw~ yeesefOemelJe kes oe
cesb keCee Deewj cew$eer Yejer jnleer nw~ Fmemes Jen ueeske keueeCe kes
efueS keee& kejlee nw~ meYeer ueesieesb kees cegkele kejvee ner Gmekee Oece& nw
Deewj peerJevcegkele Deveemekele DeeejCe kee Heleerke nw~ Mejerj kes jnles
ngS Mejerj kes Oecees mes Deueie jnlee nw~ ieerlee kee efmLeleHe%e Yeer Fvnerb
kes meceeve nw~
eerceodYeieJele ieerlee cesb efmLele He%e Heg<e kees efJe<eod eee& keer
ieeer nw~ efmLele He%e kee Meeefyoke DeLe& nw ``pees owJeer He%ee cesb efmLele
nes'' DeLee&led pees Deelce%eeveer nes ieee nes Deewj efpemekeer yegef meJe&
wlees kes ceOe efmLej nes ieeer nw~ efmLele He%e Heg<e mecelJe yegef eesie
kee Deeee ienCe kej HeeHeHegCe oesveesb kees Fme ueeske cesb peeve kej
mecelJeYeeJe mes kece& kejles nw~ efmLele He%e, ef$eiegCeeleerle DeLeJee
HejceYekele ee yeeYetle Heg<e Deeefo kee JeCe&ve cegkele Heg<e kes He cesb
efkeee ieee nw efpememes ueeske Deefive venerb nesles DeLeJee pees pees ueesieesb
mes Gefive venerb nesles, Ssmes ner pees efvele mevleg nw, efveboe Deewj ceeve
ee DeHeceeve efpemekes efueS Ske mes nw leLee HeeCeercee$e kes Deelcee keer
Skelee kees HejKekej meece yegef mes Deemeefkele kees es[kej Oewe&
Glmeen mes DeHevee kee&Je kece& kejves Jeeuee Heg<e efmLele He%e kene
peelee nw~ SefHekeetjme veeceke oeMe&efveke ves Fmemes efceueleerpegueleer
egefkele Hejce%eeveer kes mebyebOe cesb kener nw~
efmLele He%e Heg<e kes efJeeej Deewj kece& cesb ceefCekeebeve kee
mebeesie jnlee nw~ Fmekee JeJenej Meg Hegvekeejke, cebieuecee SJeb
kee&Je keer Hejekeee mes efJeeefuele nesles nw Gvekeer kee&Je Meg mece
SJeb HeefJe$e yegef eje keer peeleer nw~ keeesbefke efmLele He%e Heg<e Fbefoeesb
kees DeHeves JeMe cesb jKekej JeJenej kejves Jeeuee neslee nw DeLee&led
mecemle kece& kejkes Yeer Jees DeefueHle jnlee nw~ efmLele He%e Heg<e
HetCe&yee %eeveer nesles nw~ Dele: Gvekes ceeveefmeke efmLeefle Deewj Meebefle cesb
Yeso venerb neslee~ oesveesb Skemeer yeveer jnleer nw~ efmLele He%e Heg<e SJeb
peerJeve cegkele Heg<e keer Jegef meye HeeefCeeesb meeceeve efoKeleer nw~
Gvekeer mJeeLe& Deewj HejeLe& kee meJe&Lee uee Dees ieee neslee nw Jes DeeHecesb
mJeeb HekeeMe Deewj `yeg' nesles nw es %eeve Heg<e ``meJe&Yetle efnlesjlee''
5/25 DeLee&led HeeCeer cee$e kes keueeCe cesb efveceive jnles nw~ efmLele
He%e Heg<e Deelce%eeveer nesles nw Jes meJe&peiele kees Deelceecee ner efoKeles
nw~ DeelceMegef nsleg Gvnesbves DeHeveer mebHetCe& FeDeesb kee leeie kej
efoee neslee nw FmeefueS es cene%eeveer kenueeles nw~ HeMve nw efmLele
yegef efkemes kenles nw ? Fvekee efee og:Ke Deeves Hej Devegefive jnlee
nw Fvekeer efkemeer megKe cesb keecevee venerb jnleer Deewj eesOe, Yee, ueesYe,
jeie, meceeHle nes peeles nw~ Jes efmLej yegef Heg<e kenueeles nw~ es
efpelesefvoe nesles nw~ meYeer Fbefoeesb Hej efJepee HeeHle keer nesleer nw~ Fme
Hekeej Jes Fbefoeesb kes mee#eer cee$e nesles nw~ FbefoeeB Fvekeer iegueece Deewj
Jes Fbefoeesb kes ceeefueke nesles nw~ Fvnsb DeeBKe, veeke, keeve Deeefo
Fbefoeesb kes efJe<ee nw~ jme, He, iebOe Deeefo Fvnsb Hesefjle venerb kej
mekeles Deewj ve ceesefnle kej mekeles nw~ Deveske Jeefkele Ssmes nw pees
Fbefoeesb mes keece venerb uesles DeLee&led DeeBKe kees DebOeekej uesles nw ee
Heder yeeBOe uesles nw efkevleg keee Gvekee jeie Fmemes ve nes ieee neslee
nw ee es Yeer mebYeJe nw efke es DeeBKe mes ve osKe mekeles nes Hej ceve mes ner
Gve efJe<eeesb kee efebleve kejles jns~ Deboj ner Deboj Fme lejn kes Heg<e
kees nce es venerb ken mekeles keer Gvekee jeie efveJe=e nes ieee ee
Gvnesbves jeie Hej efJepee HeeHle kej efueee efkevleg keg efmLele He%e Heg<e
nesles nw pees Jes DeHeveer Fbefoeesb kees DeHeves efJe<ee cesb meces kej ve lees
Gvekee efebleve kejles nw Deewj ve Gve efJe<eeesb keer Deesj oew[lee nw Fme
lejn nce osKeles nw efmLele He%e Heg<e kee jeie HetCe&HesCe ve nes ieee
neslee nw~ keesF& Yeer jerefle Gvnsb oew[lee venerb Deewj ceve kees Jes meeOe uesles
nw~ Fvekeer mHe=ne Hejceelcee kes mee#eeled keeue keer HeeefHle kes yeeo ve
nes peeleer nw efpeme Heg<e keer Fbefoee JeMe cesb nesleer nw, Jes ner efmLej
-248-
yegef Heg<e kens peeles nw~ Dele: meeOeejCe ceeveJe kees eeefnS efke Jes
mebHetCe& Fbefoeesb kees JeMe cesb kejkes Hejceelce HejeeCe nes peeS leeefke
Gvnsb es FbefoeeB pees HeceLeve mJeYeeJe Jeeueer #eefCeke, Yeeieves Jeeueer nw
Gvekees ceesefnle ve kej mekes, Gvekee ceve nj ve mekes keeesbefke peyeleke
ceve meefnle Fbefoeesb kees JeMe cesb kejkes YeieJeeve kees meceefHe&le venerb nes
peelee Gvekes eje efJe<eeesb kee efebleve neslee jnlee nw Deewj Fmemes
Deemeefkele GlHevve nesleer nw~ Deemeefkele mes keecevee cesb yeeBOee He[lee Hej
eesOe kee DeYegoe neslee nw~ eesOe mes cet{lee YeeJe GlHevve neslee nw
Deewj DeefJeJeskeer Heg<e keer mce=efle ve nes peeleer nw Deewj %eeve Meefkele
kes ve nesves Hej Jees Heg<e DeHeveer esemeeOeve DeLee&led YeieJeled
mee#eelekeej Deewj cegefkele ceeie& mes efiej peelee nw DeLee&led Deeesieefle kees
HeeHle neslee nw~ meeOeejCe ceeveJe kes peerJeve cesb osKeles nw efke Jees Fbefoe
HejeeCe neskej ner kece& kejlee Deewj DeHeves esemeeOeve mes efiej kej
pevceevlej leke kee ee keelee nw~ Hegve: Hegve: yesOeveiemle neslee efkebleg
Fmekes efJeHejerle efmLele yegef Heg<e DeLee&led efmLele He%e mJeeefOeve Devle:
kejCe Jeeues nesles nw keeesbefke Gvnesbves Fbefoeesb kees DeHeves DeOeerve kej
efueee neslee Deewj peye Fbefoeesb kee GHeeesie kejvee neslee nw~ leye es
GHeeesie kejles nw~ Fbefoeesb kee Fvekee mJeeefcelJe mJeerkeej kejvee neslee
nw Deewj Fme Hekeej Fve Devle:kejCe keer Megef nesves Hej Jes Hejceeveboer
Heg<e mJelee kees HeeHle kejles nw~ Gvnsb efkemeer Hekeej keer efJe<ee
Jeemevee DeMeg venerb kej Heeleer keeesbefke pees DeMegef keer pe[lee nesleer
nw~ FbefoeeB Jes ner Gvekes DeefOekeej cesb jnleer nw~ Fme Hekeej Jes meye
og:Keesb mes g peeles nw~ meeOeejCe ceeveJe kees FbefoeeB ceesefnle kej uesleer
nw pewmes peue cesb Jeeeg veeJe kees nj uesleer nw~ Jewmes ner efJe<eeesb efJeeefjle
ngF& Fbefoeesb kes yeere cesb efpeme Fbefoeesb kes meeLe ceve jnlee nw Jener efmLej
Heg<e yegef kee njCe kej uesleer nw~
``FbefoeeCeeb efn ejleeb evceveesveg efJeOeereles
leome njefle He%eeb Jeeegvee&JeefceJeecYeefme'' 2/67
cew$egHeefve<eod cesb kene ieee ``ceve kees pees JeMe cesb efkeee peelee nw
leye Jen DeJeMe Meeble nes peelee nw Deewj ceve keer ebeuelee Meeble nesles
ner es mebmeej veeMe kees HeeHle neslee nw~ Fmeer Hekeej efmLele He%e Heg<e
DeHeveer ceve keer ebeuelee kees Meeble kej meJe&mebmeej kees Deelcee cesb
peeveles nQ~'' Fme lejn efmLele He%e kee efeled mebeefcele jnlee nw, Gvekeer
JeeCeer mebeefcele jnleer nw Deewj Jes efJeveeMeerue nesles nw~ veeceHe Jeeues
mebmeej cesb Fvekeer efyeukegue cecelee venerb jnleer~ efmLele He%e Heg<e cesb
Denbkeej meown Jeemevee, efJe<ee megKe keer keecevee Deewj Ie=Cee Fve
Je=efeeesb Hej efJepee HeeHle keer nesleer nw~
efve<ke<e&
mebHetCe& Fefvoe efveien efmLele He%e kes efueS meyemes ye[e iegCe nw~
efmLele he%e mebmeej cesb megKe Deewj og:Ke kes Heefle, efce$e Deewj Me$eg kes
Heefle meceYeeJe mes DeeejCe kejlee nw~ Dele: efmLeleHe%e ner YeieJeeve kee
meee Yekele nw~ Gmeer Jeefkele keer He%ee efmLej ceeveer peeleer nw peeW
Fbefoeefveien kej YeieJeeve kes DeOeerve nes ieee~ ieerlee kee efmLeleHe%e
DeeoMe& Heg<e nw~ efmLeleHe%e keer OeejCee cesb ieerlee kes kece& %eeve Deewj
Yeefkele leerveesb kee mecevJee nw~ efmLeleHe%e keer leguevee Jesoeble kes
peerJevcegkele Deewj ceneeeve yeewOece& kes `yeesefOemelJe' mes keer pee
mekeleer nw~ yeesefOemelJe kes oe cesb keCee Deewj cew$eer Yejer jnleer nw~
Fmemes Jen ueeske keueeCe kes efueS keee& kejlee nw~ meYeer ueesieesb kees
cegkele kejvee ner Gmekee Oece& nw Deewj peerJevcegkele Deveemekele DeeejCe
kee Heleerke nw~ Mejerj kes jnles ngS Mejerj kes Oecees mes Deueie jnlee nw~
ieerlee kee efmLeleHe%e Yeer Fvnerb kes meceeve nw~
meboYe&
1. efleueke yeeue iebieeOej , ieerlee jnme
2. DeesMees ieerlee oMe&ve DeOeee 1, 2, jepeveerMe HeeGv[sMeve,
eer jpeveerMe Deeece 17, keejsieeBJe Heeke&~
3. jeOeeke=<Ceve meJe&Heuueer , Yeejleere oMe&ve (Vol 1), jepeHeeue
SC[ mevme, efouueer, 1969
4. JeneR, Vol 2
5. efmebn JeerSve, Yeejleere oMe&ve, mg[sv[me esv[me SC[
kecHeveer, JeejeCemeer, 1993
6. efce$e efveleevebo, veerefleMeem$e (efmeeble leLee Heeesie),
ceesleerueeue yeveejmeer oeme, efouueer, 2005
7. Yeejepe F&MJej, DeewHeefveHeeefoke DeOeelce efJe%eeve
(SkeeoMeesHeefve<eod kes HeefjHes#e cesb), keueeefmekeue HeefyueefMebie
kecHeveer, veF& efouueer, 1992
8. pewve megOee, DewlelelJe ceerceebmee, HeefleYee HekeeMeved, efouueer,
1986
9. efmevne njsvo Hemeeo, Yeejleere oMe&ve keer HejsKee, ceesleerueeue
yeveejmeeroeme, efouueer, 1999
10 mekemesvee ue#ceer, mecekeeueerve Yeejleere oMe&ve, Gej HeosMe
efnvoer iebLe Dekeeoceer, ueKeveT
-249-
ISSN 0974 - 200X
Deeefoce Oece& kee mebef#ehle Fefleneme SJeb Fmekeer efJeMes<elee

hejceMeeruee kegceejer
MeesOe e$ee, oMe&veMeem$e efJeYeeie
meejebMe
19 Meleeyoer kes Gleje& cesb meJe&HeLece F&0 yeer0 eeuej ves efJeefYevve Oecees kes DeOeeve kes DeeOeej Hej en HeceeefCele kejves kee Heeeme efkeee efke pevepeeleere
meceepe cesb Oece&, peerJeve kee Glevee ner cenJeHetCe& DeeOeej nw efpelevee keer meYe meceepe cesb~ pevepeeleere Oece& kes Debleie&le Oeeefce&ke leLee peeogF& leJeesb keer
Skeotmejs kes meeLe Fleveer meefvvekelee nw efke Gvekee Oece& kee mJeHe meYe meceepe mes He=Leke efoKeeF& oslee nw~ pevepeeleere peerJeve kees Skepeg jKeves leLee
Gvnsb DeHeves mebIe<e&cee Heee&JejCe kes meeLe Devegketueve keer #ecelee Heoeve kejves cesb Gvekes Oeeefce&ke efJeMJeemeesb leLee efeeekeueeHeesb ves cenJeHetCe& eesieoeve efoee
nw~ Deeefoce ceeveJeesb kees Ssmee efJeMJeeme ngDee efke Deeefoce kes Heeme cee$e Yeewefleke Mejerj ner venerb Jejve Gmecesb Deelcee SJeb og Deelcee kee Jeeme Yeer neslee nw~
Deelcee ce=leg kes mecee Mejerj es[kej mLeeeer He mes eueer peeleer nw~ Fme Hekeej Deelcee SJeb Hesleelcee oesveesb kee mebyebOe ceeveJe peerJeve mes nw~ Fmeer OeejCee kes
DeeOeej Hej Deeefoce ueesieesb kes yeere Mejerj, Deelcee leLee Hesleelcee keer DeJeOeejCee efJekeefmele ngF&~ Deeefoce Oece& cesb peeog kee peeoe cenJe Lee~ Deeefoce ueesie
DeHevee keece peeot mes kejeles Les~
efJeefMeMeyo - DeejeOevee, mebIe<e&cee, mebmke=efle, mece=ef, DevegYetefle, Jeweefkeleke

Yetefcekee
kes GHeemeke F&MJej keer meee cesb efJeMJeeme kejlee nw~ F&MJej kees Jen
Deeefoce Oece& Heeeerve keeue kes Jeefkeleeesb keer Oeeefce&ke YeeJevee efJeefYevve iegCeesb mes efJeYetef<ele kejlee nw~ F&MJej meJe&Meefkeleceeve,
kees HekeeefMele kejlee nw~ en Oece& keer HeejbefYeke DeJemLee nw~ HeejbefYeke meJe&JeeHeke, oeeueg Deeefo nw~ F&MJej kes Heefle GHeemeke efveYe&jlee keer
DeJemLee cesb ceeveJe DemeYe SJeb DeefMeef#ele Lee~ nce peeveles nwb efke YeeJevee kee Yeer HekeeMeve kejlee nw~ F&MJej kes Heefle Jen Hesce, Yee,
Oece& keer GlHeefle cesb HeefJe$e SJeb DeHeefJe$e DeJeOeejCee keer Yetefcekee DeelcemeceHe&Ce Deeefo YeeJeveeDeesb kee HeoMe&ve kejlee nw~ Oece& cesb
cenlJehetCe& jner nw~ Oece& cesb HeefJe$e Jemleg, HeefJe$e kece&, HeefJe$e JeJenej GHeemeke DeHeveer efkeeeDeesb kes eje Oeeefce&ke DevegYetefleeesb kee HekeeMeve
Deeefo kee cenJeHetCe& mLeeve jne nw~ Hes[, HeewOee, HeMegHe#eer, veoer, kejlee nw~ Fme Hekeej Oece& cesb %eeve, YeeJevee Deewj Fe kee mebeespeve
Pejvee, leeueeye, Peerue, Hene[, mecego, Deeefo meYeer Heeke=efleke nw~
JemlegSb Deeefoce ceeveJeesb kes meHeves cesb Heke ngDee kejleer LeeR~ Deeefoce
oMe&ve Deewj Oece& oesveesb kee efJe<ee mecHetCe& efJeMJe nw~ oMe&ve
ceeveles Les efke Fmecesb nceejer Deelcee HeeF& peeleer nw~ ceeveJe ceve cesb leerve ceveg<e keer DevegYetefleeesb keer egefkeleHetCe& JeeKee kej mecHetCe& efJeMJe kes
Je=efeeeB HeejbYe mes ner Jele&ceeve jner nw~ Fvnsb nce %eeve, YeeJe, leLee
DeeOeejYetle efmeebleesb keer Keespe kejlee nw~ Oece& Yeer DeeOeeeflceke
kece& keer Je=efeeeb kenles nwb~ Deeefoce Oecees&b keer ceevelee Leer efke efpeme
Hekeej nce efyevee nJee, Heeveer kes peerefJele venerb jn mekeles Gmeer lejn cetueesb kes eje mecHetCe& efJeMJe keer JeeKee kejves kee Heeeme kejlee
nce Oece& kes efyevee Yeer ceeveJe peerJeve venerb efyelee mekeles~ HeejbefYeke nw~
oMe&ve Oece& keer mesJee kejlee nw, en Oece& keer Deeueesevee kejlee
ceeveJe kee en efJeMJeeme Lee efke meceepe kee lespemJeer Heg<e cejves kes
nw
~
Fmekes
HeuemJeHe Oece& DebOeefJeMJeeme SJeb ef{Jeeefolee mes cegkele
yeeo Hesle yevekej eejes efoMeeDeesb cesb YeceCe kejlee nw~ Jemlegle: en
nes
peelee
nw~ oMe&ve Oece& kes efueS FmeefueS Yeer GHeeesieer efke en
HetJe&peHetpee keer DeJemLee Leer~ ceeveJe DeHeves HetJe&peesb kees Decej ceevelee
Lee leLee Yee Deewj Hesce mes HetJe&peesb keer Deelcee kee Hetpeve efkeee kejlee oMe&ve Oece& keer oeMe&efveke He=Yetefce kees Heg kejlee nw~ Heleske Oece& cesb
Lee~
Heee: F&MJej, peerJe, kece&, peieled mebyebOeer efmeebleesb cesb efJeMJeeme efkeee
MeesOe HeefJeefOe
peelee nw~
oMe&ve Deewj Oece& Ske otmejs kes efJejesOeer nw~ oMe&ve keer GlHeefe
heke=efle keer nw~ MeesOe keee& kes efueS efleereke m$eesleeW kee Gheeesie yeewefke efpe%eemee mes nesleer nw~ Hejbleg Oece& kee pevce DeHetCe& kees HetCe&
efkeee ieee nw~ Fmekes efueS cegKele: iepesefej, hekeeefMele iebLe, Deewj efveye&ue kees meyeue yeveeves kes efueS neslee nw~ oMe&ve nceejer
he$e-heef$ekeeDeeW ceW hes efJeJejCe, efveyevOe SJeb uesKe leLee efJeefYevve yeewefke YetKe kees Meeble kejlee nw~ Oece& Fmekes efJeHejerle nceejer
DeeOeeeflceke YetKe kees Meeble kejlee nw~ DeeOeeeflceke YetKe jeieelceke
leLe efJeMues<eCe
nw~
Oece& Ske mJeleb$e DevegYetefle nw~ Oece& kee mebyebOe Deevleefjke
Oece& ceeveJe keer meYeer mecemeeDeesb kee nue Keespeves kee Heeeme
peerJeve mes nw~ Oece& kee DeeOeej ceeveJeere oe SJeb YeeJevee nw~ Oece& kejlee nw~ meeceeefpeke Deewj jepevewefleke meeOeveesb kes yeeJepeto ceeveJe
-250-
DeHeves kees efveye&ue mecePelee nw~ Oece& Demenee Deewj Meefkelenerve ceeveJe
kees Meefkele Heoeve kejlee nsw~ Oece& Ssmes efJeMJeemeer kees pevce oslee nw
efpemekes HeuemJeHe ceeveJe DeHeves kees meyeue yevee mekes~
Oece& cesb %eeve, ee, Yeefkele kees meceeve cenJe efoee peelee nw~
Oece& ceeveJe peerJeve kes leerveesb HenuegDeesb DeLee&le %eeveelceke, YeeJeelceke
SJeb efkeeelceke keer le=efHle kejlee nw~ Dele: Oece& keer efJeefOe JeeHeke nw~
DeeOegefveke ceveesefJe%eeve ves Oece& kees ceeveJeere ceveesefJe%eeve keer
o=ef mes ner mecePeves kee Heeeme efkeee nw~ efkebleg Fme leLe kees venerb
Yegueeee peevee eeefnS efke Deeefoce keeue mes ner Oece& ceeveJeceve kes
Deblejeue cesb ie@tpelee jne nw~ Jen keesF& Ssmeer Jemleg venerb nw efpemekee
DeeefJeYee&Je keeueevlej cesb ngDee nw~ Oece& kee Deleble ner Heeeerve keeue
cesb GHeefmLele nesvee yeleueelee nw efke ceeveJe ceve cesb keesF& Ssmeer Je=efe nw
efpemekes keejCe Oece& kee DeeefJeYee&Je ngDee Lee~
meeceeve He mes Oece& kees F&MJej Hej efJeMJeeme kes meeLe pees[e
peelee nw, hejvleg Oece& kees mele keer DevegYetefle kes He cesb ner mecePee
peevee eefnS~ ceeveJe ceve cesb leerve Je=efeeeB HeejbYe mes ner Jele&ceeve jner
nQ, efpevnsb nce %eeve, YeeJe, leLee kece& keer Je=efeee@b ken mekeles nQ~ Fme
%eeve keer Je=efe kes keejCe ceveg<e ves meowJe Fme efJeMJe kes Heers efmLele
meled kees mecePeves kee Heeeme efkeee nw~ Heke=efle kes #es$e cesb Gmeves
keuekeue yenles PejveeW, cevocegmekeeles Hetueesb, iejpelesyejmeles
yeeoueesb, Heefleefove Goe nesves Jeeues mete& leLee evo mecee Hej yeoueves
Jeeues ceewmeceesb Deewj Ssmeer ner Deveske IeveeDeesb kees osKee nesiee~ e@tbefke
Gmecesb %eeve kee leJe HeejbYe mes ner ceewpeto Lee, FmeefueS Gmeves efkemeer
Meefkele kee pees efJeMJe kees efveebef$ele kej jner nw, Deeefoce keeue cesb Yeer
DevegYeJe DeJeMe efkeee nesiee~
mele HeeefHle keer en Fe ieewleceyeg kees jepeHee es[kej
peeves keer HesjCee osves kes efueS Glejoeeer Leer~ %eeve keer efHeHeemee peye
leerJe nes peeleer nw, lees Deeoceer meye keg es[kej Gmes Meeble kejves kes
efueS DeMeeble nes peelee nw~ mele keer HeeefHle keer Fe ncesMee ceeveJe
ceve cesb jner nw Deewj meoe jnsieer~ meled kees HeeHle kejves keer en
mJeeYeeefJeke ueueke ceveg<e kees DeeefKej Ske efJejed Heg<e keer
keuHevee leke ues peeleer nw~ peneB Jen Ssmes Heg<e keer keuHevee kejlee nw
efpemekes DemebKe neLe nQ, DemebKe Hewj nQ, pees Deveble nw~ Oece&
efJeeejMeerue HeMeg keer, efpemes ceveg<e Yeer kenles nw, mJeeYeeefJeke
HeJe=efle nw~ Fme yeele kees lees Heeeerve mebmke=le meeefnle cesb Yeer ceevee ieee
nw~
mele kee en Hesce F&MJej leke Yeer ues pee mekelee nw Deewj
ceeveJeleeJeeo leke Yeer~ FmeefueS eefo efkemeer Jeefkele kee Oece& Jesoevle
nes mekelee nw lees otmejs kee ceekeme&Jeeo Yeer~
Ske otmejer HeJe=efle Yeer ceeveJe ceve cesb Heeeer peeleer nw Deeswj nw
Demeblees<e~ Deeoceer cesb keg Ssmee nw efke Jen keYeerkeYeer DeHeves
efJeueemeJewYeJe mes Yeer Demebleg nes peelee nw~ peerJeve, pejecejCe,
JeeefOe, Deleeeej, Deveeeej, Yeeeej, mebIe<e&, peerJeve cesb efkeleveer
mecemeeSB nw~
ceveesJew%eeefveke heee[ ves Oece& kees eewveJe=efle ceevee nw, peyeefke

keeueegie ves Oece& kees yeeueeJemLee ceevee nw efpemecesb Jeefkele DeHeves
ceeleeefHelee Hej DeJeuebefyele jnlee nw~
Oece& kes Yee kes keejCe Jeefkele Deveske yeej Demeeceeefpeke keee&
kejves mes Ieyejelee nw~
Oece& kees ceeveJe peerJeve mes efvekeeue osvee ceveesJew%eeefveke He
mes mebYeJe venerb nw~ Jen nceejer ceve Deelcee keer menpeJe=efle nw, Heke=efle
nw~
efpeme Hekeej nce efyevee nJee Heeveer kes peerefJele venerb jn mekeles
Gmeer lejn nce Oece& kes efyevee Yeer ceeveJe peerJeve venerb efyelee mekeles~
efpeme lejn mJemLe ceeveJe peerJeve kes efueS efJeMeg nJee, Heeveer
DeeJeMeke nw Gmeer lejn ncesb Meg Oece& ceeveJe keer JeemleefJeke Gvveefle
kee ceeie& HeMemle kejves kes efueS DeeJeMeke nw~ Oece& nceejs ceve kees
Meebefle oslee nw~ Jeweefkeleke peerJeve kees Hemevve yeveelee nw leLee
meeceeefpeke peerJeve kees Meebefle leLee mece=ef mes Deuebke=le kejlee nw~ Oece&
keer GlHeefe kes mebyebOe cesb eej cenlJeHetCe& efmeeble nw
1. HetJe& ceeveJeMeem$eere efmeeble (Pre-anthropological
theory)
2. ceeveJeMeem$eere efmeeble (Anthropological theory)
3. ceveesJew%eeefveke efmeeble (Psychological theory)
4. Ssefleneefmeke efmebeble (Historical theory)
1. HetJe& ceeveJeMeem$eere efmeeble
Oece& keer GlHeefe kes mebyebOe cesb ceeveJeMeem$e kee efkeesCe
meyemes cenJeHetCe& ceevee peelee nw Fmes Jew%eeefveke efmeeble Yeer kenles nQ~
HetJe& ceeveJeMeem$eere efmeeble cegKelee oes nw:
1. owJeere HekeeMeve kee efmeeble
2. ceeveJe efJeJeske kee efmeeble
owJeere HekeeMeve kee efmeeble
en Deleble Heeeerve efmeeble nw~ Fmekes Devegmeej Oece& keer
GlHeefe kee keejCe mJeeb F&MJej nw~ F&MJej Oejleer Hej DeJeleej ienCe
kej, Hewiecyej yevekej Oece& kee HeejbYe kejles nQ~ Fmueece, entoer Deewj
F&meeF& Deeefo Oecees& kes mebyebOe cesb en cele DeefOeke Heeefuele nw~ Fvekes
Devegmeej ceveg<e Henues DeOeeefce&ke Lee~ Gmes Oeeefce&ke yeveeves kes efueS
ner F&MJej Oejleer Hej Deelee jne nw~ Dele: F&MJej kee DeJeleej ienCe
kejvee ee Hewiecyej kee Oejleer Hej Deevee ner Oece& kee HeejbYe nw ~ F&MJej
DeJeleej ueskej DeOeeefce&ke ceveg<eesb kees Oeeefce&ke yeveelee nw~ Jen ceveg<e
kees Oece&HeLe Hej euevee efmeKeueelee nw, Hejbleg Fme HeLe kee efvecee&Ce
Jen mJeeb kejlee nw~ F&MJej kes Oejleer Hej Deeves kee Skecee$e Heeespeve
Oece& kee HeejbYe Yeer nw~
ceeveJe efJeJeske kee efmeeble
Fme efmeeble kes Devegmeej Oece& keer GlHeefle ceeveJeere efJeJeske mes
ngF& nw~ HeejbefYeke DeJemLee cesb ceeveJe kee efJeJeske Meg Lee~ Fme Meg
efJeJeske kes keejCe ner ceveg<e Oece& kes ceewefueke meleesb pewmes F&MJej cesb
DeemLee, Deelcee keer Decejlee Deewj vewefleke efveeceesb cesb efJeMJeeme kejves
-251-
ueiee ~ Fme efJeMJeeme mes ner ceveg<e Oeeefce&ke yevee~

ceeveJeMeem$eere efmeeble
Fmekes Devegmeej Oece& keer GlHeefle ceeveJe keer ceveesoMeeDeeW kes
keejCe ngF&~ leelHee& en nw efke ceveg<e DeHeves ceeveefmeke efJeeejesb kes
keejCe ner Oeeefce&ke yevee~ Oece& keer GlHeefe efkemeer osMekeeue cesb nesleer
nw~ Fme efmeeble kes keF& Yeso nw, pewmes peerJeJeeo, HesleJeeo,
esceJeeo, ceeveeJeeo Deewj peeotJeeo Deeefo~
1. peerJeJeeo - Fme efmeeble kes meceLe&ke eeuej cenesoe nw~
Fvekes Devegmeej peerJe ee Deelcee keer meee kes keejCe ner ceveg<e Oece&
keer Deesj GvcegKe ngDee~ peerJeOeejer nesves kes keejCe meYeer JemlegS@b
peerefJele nw leLee peerefJele nesves kes keejCe ceeveJe mes Fvekee ienje mebyebOe
nw~ eeuej kee kenvee nw efke DeHeves efJekeeme kes efpeme mlej Hej
ceeveJe ves efvepeer&Je JemlegDeesb kees mepeerJe ceeve efueee, Gmeer mlej Hej
DeHeveer megj#ee leLee mebj#eCe kes efueS Hetpee Deewj HeeLe&vee Yeer kejves
ueiee~ ener Oece& kee HeejbYe nw~
2. Hesleefmeeble (HesleJeeo) - njye& mHesvmej Deeefeo
efJeeveesb ves Hesleefmeeble kee HeefleHeeove efkeee nw~ Fme efmeeble keer
HecegKe ceevelee HesleDeelcee keer Hetpee nw~ HesleDeelcee HetJe&peesb keer
ce=le Deelcee nw~ HeejbefYeke egie cesb ceeveJe kee en efJeMJeeme Lee efke
Gmekes HetJe& cejves kes yeeo Mejerj jefnle neskej efveJeeme kejles nQ~ Fvnsb
mecee leLee DeeJeMekelee kes Devegmeej ceb$e, leb$e, eesiepeHe,
nJeveleHe&Ce mes peieeee pee mekelee nw~ es peiekej Hetpee kejvesJeeues
kees DeYeer Heue Heoeve kejles nQ~ Hesle Deelcee mebHeefe keer meneeke
Deewj efJeHeefe keer efJeveeMeke nw~ Fvner ceeveeDeesb mes ceveg<e ves Hesleelcee
keer Hetpee HeejbYe keer leLee Fmeer Hetpee mes Oece& kee HeejbYe ngDee~
[sefJe[ etve ves lees Oeeefce&ke GlHeefe kee Skecee$e keejCe Yee
ceevee nw~ Gvekee Heefme iebLe (Natural History of Religion) Yee
efmeeble kee HeefleHeeove kejlee nw~ etce kee kenvee nw efke HeejbefYeke
ceveg<e Heke=efle keer Meefkeleeesb mes Yee jKelee Lee~ Yee kes keejCe ner
ceveg<e Heeke=efleke osJeleeDeesb kees Hemevve kejvee eenlee Lee, efpememes
osJelee Gvnsb efkemeer Hekeej #eefle ve Heng@bee mekes~
cewkemecetuej cenesoe ves Yeer yeleueeee nw efke ceeveJe ves meyemes
Henues Heeke=efleke Meefkeleeesb mes DeHevee mebyebOe pees[e Deesj Heleske leJe
cesb DeelceoMe&ve efkeee ~ yeeo cesb Fve Meefkeleeesb kees ceveg<e ves osJelee
kee He Heoeve efkeee~ ceveg<e Yeeeveke Meefkeleeesb kees osJelee mecePe
kej Gmekeer DeejeOevee kejves ueiee~
3. esceJeeo (Tolamism) - esceJeeo kes meceLe&ke P.V.
Jawans leLee jeye&meve Deeefo efJeeve nw~ Fve efJeeveesb kes Devegmeej
esceJeeo ner Oece& kee HeejbefYeke He nw~ otmejs Meyoesb cesb esceJeeo
mes Oece& keer GlHeefe ngF&~ HeejbefYeke ceeveJe esce kees ner F&MJej He
ceevelee Lee, Gmekeer Hetpee kejlee Lee~ Heeeerve keeue cesb esce HeMeg ee
Je=#e kees ceevee peelee Lee~ esce Jeefkele venerb peeefle kee Heleerke Lee~
esce kees ceeveves Jeeueesb cesb HeejmHeefjke Hesce Deewj ee kee nesvee
mJeeYeeefJeke Lee~ Deeefoce ceeveJe keer Heleske esueer kee kee Ske
esce Lee pees Gme esueer kee Heleerke ceevee peelee Lee~ Fmeer kes DeeOeej
Hej mecHeoee ee peeefle kee efJekeeme ngDee~ ueesie DeHeves esce keer
j#ee kejvee DeHevee Oece& mecePeles Les leLee Jes en Yeer mecePeles Les efke
Gvekee esce Gvekeer j#ee kejlee nw, keg efJeeveesb kee kenvee nw efke
yeefueHeLee Deewj HetpeeHeefle kee efJekeeme Fme esceJeeo mes ner
ngDee~ R. Smith kee kenvee nw efke esce keer Hetpee ner HetpeeHeefle
kee HeejbefYeke He nw~ Gewens (pesJesvme) kes Devegmeej yeefue HeLee
esceJeeo mes HeejbYe ngF&~ Sceerue (Amil) ogjJee&Fue lees ene@b leke
ceeveles nw efke esceJeeo Oece& Deewj meceepe kee Heeeervelece He nw~
Fmeer mes peeefle HeLee HeejbYe ngF& nw~
4. peeot efmeeble (Magic theory) - nerieue, pescme, Hespej
Deeefo efJeeve Oece& keer GlHeefe peeot mes ceeveles nw~ otmejs Meyoesb cesb Oece&
kee efJekeeme peeotesvee mes ngDee nw~ HeejbefYeke ceveg<eesb kee efJeMJeeme
Lee efke peeotesves mes ceveg<e Heke=efle keer Yeeeveke Meefkeleeesb kee
meecevee kej mekelee nw~ Fmeer o=ef mes ceveg<eesb ves peeot Deewj Oece& kees
Ske mece#e efueee~ peeot Deewj Oece& oesveesb cesb jnmeceeer Meefkele Hej
efJeMJeeme efkeee peelee nw~ Oeeefce&ke Jeefkele Fme Meefkele kees DeHeves
DeOeerve jKevee eenlee nw~ Fme Meefkele kees ner peeot keer Meefkele kenles
nw~ keeueevlej cesb peeotesvee meHeue ve nes mekee ~ leye ceveg<e ves
osJeleeDeesb keer DeejeOevee HeejbYe keer~ osJelee Hetpee Deewj HeeLe&vee mes
Hemevve neskej Jejoeve osles nQ~ Fmemes ceveg<e ceveesJeebef#ele Heue HeeHle
kejlee nw~ osJeleeDeesb keer Hetpee kes efueS ceveg<e kees Hegjesefnleesb keer
meneelee uesveer He[leer Leer~ e%e, nJeve, leHe&Ce Deeefo keece& keeC[
yeve iees~
ceveesJew%eeefveke efmeebce (Psychological theory)
ceveesJew&%eeefveke o=ef mes Oece& keer GlHeefe kee keejCe Deevleefjke
ee ceeveefmeke peiele ceW Keespee peevee nw~ Fme efmeeble kes ceeveves Jeeuees
kee kenvee nw efke ceveg<e keer GlHeefe ceve kes mJeYeeJe ee ceve kes
keejCe ngF&~ ceveesJew%eeefveke o=ef mes Yeer Oeeefce&ke GlHeefe kes efmeeble
nw~
1) cetueHeJe=leeeleceke efmeeble
DeeJeke& Deeefo efJeeveesbkeer ceevelee nw efke Oece& ceeveJe keer
cetue HeJe=efle nw, DeLeJee pevcepeele mebmkeej nw~ YetKe, Heeme, Yee,
Hesce, Ie=Cee Deeefo ceeveJe mJeYeeJe kes keejCe nw~ Fvekee DevegYeJe nce
pevce mes kejles nQ~ Fmeer Hekeej Oece& keer YeeJevee Yeer ncecesb pevce mes
efJeeceeve nw~ Dele: en nceejs mJeYeeJe kee Gmeer Hekeej Debie nw efpeme
Hekeej YetKe, Heeme Deeeefo~
Ssefleneefmeke efmebeble (Historical theory)
Ssefleneefmeke o=ef mes Oece& kee Jeieer&kejCe Deleble cenJeHetCe& nw~
Fmes Heee: meYeer efJeeved ceeveles nQ~ Fme Jeieer&kejCe cesb Oeeefce&ke efJekeeme
Hej meyemes DeefOeke yeue efoee ieee nw~ Oece& efJeefYevve DeJemLeeDeesb kees
Heej kejlee jne nw~ GoenjCeeLe& YeejleJe<e& cesb Heke=efle Hetpee,
yengosJeeo, SkeosJeJeeo Deeefo Oece& kes efJeefYevve mlej jns nQ~
Oece&oMe&ve kes efJeefYevve Deeeeees& ves Oece& kee Jeieer&kejCe Yeer
-252-
efYevveefYevve lejn mes efkeee nw ~ Fmecesb Hees iewueJes cenesoe kee

Ssefleneefmeke efJeYeepeve Deleble Heeefuele nw leLee Heee: ceeve nw~ Hees
iewueJes kes Devegmeej Oece& kes cegKele: leerve mJeHe nQ :1. HeejbefYeke Oece&
2. jeêre Oece&
3. efJeMJe Oece&
HeejbefYeke Oece&
Fme Oece& kees meceepe kee meJe&HeLece Oece& ceevee ieee nw~ Dele:
Fmes HeejbefYeke Oece& kenles nQ~ en Oece& kes efJekeeme kee meyemes Henuee
mlej ee ejCe ceevee ieee nw~ Fmes Deeefoce Oece& Yeer kenles nQ keeesbefke
en Deeefokeeue kes ceveg<e kee Oece& nw~ keg ueesie Fmes peeleere Oece&
Yeer kenles nQ keeesbefke peeefle ner meeceeefpeke Skelee kee DeeOeej nw:
HeejbefYeke Oece& kes Hee@be He nw~
1. peerJeJeeo
2. HeeCeJeeo
3. efHeefMeJeeo
4. ceeveJeJeeo
5. esceJeeo
jeêre Oece&
je^ kes Oece& ee efkemeer osMe keer efJeefYevve peeefleeesb kes meceeve
Oece& kees jeêre Oece& kenles nQ~ en Oece& peeleere Oece& mes efYevve nw~
peeleere Oece& efkemeer peeefle kes meYeer Jeefkeleeesb kee meceeve Oece& nw~
Hejbleg jeêre Oece& efkemeer je^ kes efJeefYevve peeefleeesb kee meceeve Oece&
mebmeej cesb efJeefYevve je^ nw~ leLee meyekee DeHeveeDeHevee Oece& Yeer nw~
GoenjCe kes efueS F&meeF& Deewj Fmueece nw~ Fmemes mHe neslee nw efke
Ske je^ cesb Deveske peeleere Oece& nes mekelesb nw Hejbleg Gvekee jeêre Oece&
Ske ner nesiee~
peeleere Oece& kee otmeje veece HeejbefYeke Oece& nw~ en HeejbefYeke
Oece& nw keeesbefke en HeejbefYeke ceeveJe kee Oece& nw~ peeleere Oece& kee
meyemes ye[er efJeMes<elee peeleere Skelee nw Hejbleg Fmekee meyemes ye[e
DeJeiegCe veweflekelee kee DeYeeJe nw~ veweflekelee kes keejCe ner efJeefYevve
peeefleeesb cesb Skelee kee YeeJe Goe neslee nw Deewj Fme Skelee kes YeeJe
mes ner jeêre Oece& kee efvecee&Ce neslee nw~ HeejbefYeke ee peeleere Oece& cesb
ceveg<e ves Heke=efle kees mepeerJe Heeee Deewj Heeke=efleke Meefkeleeesb keer Hetpee
DeejbYe ngF&~ mete&, evocee, veoer, HeJe&le Deeefo Henues Heeke=efleke
Meefkele kes He Les Hejbleg yeeo cesb Fvekeer osJelee He cesb Hetpee nesves
ueieer~ GoenjCeeLe& Deefive, celed Fvo, JeCe Deeefo meYeer
Heeke=efleke Meeefkeleee@b nw~ jeêre Oece& kes osJelee kes Ske Deesj Heke=efle
keer Meefkeleee@b nw, lees otmejer Deesj efJeMJe kes vewefleke efveeeceke jeêre
Oece& kees Heeke=efleke Oece& Yeer kenles nQ keeesbefke Fmecesb Heeke=efleke keer
Hetpee kee efJeOeeve nw~ Heke=efle keer Meefkeleee@b Deveske nw~ es Meefkeleee@b
Meefkele mebHevve osJelee nQ~ Deveske osJelee Ske osJelee kes DeOeerve nes iees
efpemes HejceefHelee ee Hejceelcee kene ieee~ Hejceelcee vewefleke ner venerb
Jejve DeeOeeeflceke osJelee Yeer nw~
osJeleeDeesb kes leerve Jeie& nw:

1. egmLeeveere osJelee efce$e, JeCe, meefJelee, DeefMJeve, T<ee,
efJe<Ceg~
2. Deevleefj#e mLeeveere osJelee Fvo, cele Deeefo SJeb
3. He=LJeer mLeeveere osJelee Deefive, ye=nmHeefle meesce Deeefo~
Gheeg&e meYeer osJelee Heeke=efleke Meefkeleeesb kes DeefOeeve nw~
Yeewefleke IeveeDeesb keer GlHeefe Fve osJeleeDeesb mes nesleer nw~
jeêre Oece& keer meyemes ye[er efJeMes<elee yengosJeJeeo nw~ ener
jeêre Oece& kees HeejbefYeke Oece& mes Deueie Yeer kejlee nw~ HeejbefYeke Oece&
kes Devegmeej mete&, evocee Deeefo Heeke=efleke Meefkeleeesb kees ceeveJe ves
mepeerJe yeveeee~ en yengpeerJeJeeo kee egie Lee~ OeerjsOeerjs ceeveJe keer
eslevee Deewj efJekeefmele ngF& leye ceeveJe mete& evocee Deeefo Heeke=efleke
Meeefkeleeesb kees osJelee ceeveves ueieee~ en yengosJeJeeo kee egie Lee~
en jeêre Oece& kee Heleerke nw~
yengosJeJeeo Deewj SkesMJejyeeo
yengosJeJeeo jeêre Heeke=efleke Oece& kee HecegKe mJeHe nw~ Fmecesb
Deveske osJeleeDeesb keer keuHevee keer ieeer nw~ OeerjsOeerjs Fme DeJemLee
cesb Yeer HeefjJele&ve ngDee~ efpeme Hekeej efJeefYevve peeefleeesb mes Ske je^
kee pevce ngDee Gmeer Hekeej meYeer osJeleeDeesb cesb Ske osJelee meJe&HeOeeve
nes iees leLee Deve osJelee Gvekes DeOeerve ceeves peeves ueies~ meJe&HeOeeve
osJelee Ske Dewle He F&MJej kenueeves ueieves~ ener SkesMJejJeeo
kee egie kenueelee nw~ GoenjCeeLe& etveeve kes peereme osJelee jesce kes
pegefHej osJelee yesyeerueesve kes ceejotke osJelee SefMe&efjee kes Demegj
Deeefo meJe&HeOeeve osJelee ee F&MJej ceeves peeles nQ~
Oeeefce&ke efkeee yengosJeJeeo cesb Oeeefce&ke efkeeeDeesb kee
DeleefOeke cenJe nw~ osJelee Oeeefce&ke efkeee mes Hemevve nesles nw leLee
Heue osles nQ~ Oeeefce&ke efkeeeDeesb cesb e%e, yeefueoeve Deewj HeeLe&vee Deeefo
kee HetCe& efJeJejCe HeeHle neslee nw~ e%e cesb ceb$eesb kes eje osJeleeDeesb kee
Deeeve efkeee peelee nw~ Deentefle Deesj yeefue oer peeleer nw~ Deewj osJelee
epeceeve keer ceveeskeecevee HetCe& kejles nQ~ Jewefoke Oece& cesb Deveske e%eesb
kee efJeOeeve nw pewmesoMeHetCe&ceeme, meesce, JeepeHese, jepemete,
DeMJeceOse e%e Fleeeof~ Jeos cebs e%e kees meJee&sece keee& ceevee ieee n~w
efJeMJeOece&
Jele&ceeve mebmeej cesb efJeMJe Oece& keer Yeer keuHevee keer ieeer nw~
efJeefYevve Jeefkeleeesb kee meecetefnke Oece& peeleere Oece& nw, Deewj Fmes
jeêre Oece& kenles nQ leLee efJeefYevve jeêsb kee meecetefnke Oece& efJeMJe
Oece& kenueelee nw~Fmes meeJe&Yeewce Oece& Yeer kene peelee nw, keeesbefke en
meYeer osMeesb ee jeêsb kee Oece& nw~ GoenjCeeLe& veee, oee, #ecee,
menevegYetefle Deeefo ceeveJelee kes efueS vewefleke leLee Oeeefce&ke DeeoMe& nw~
ceeveJe me=ef kee cegkeg nw~ Oece&, mbemke=efle Deeefo kee kesvo ceeveJe ner
nw~ Dele: ceeveJelee keer Hetpee DeefveJeee& nw~
F&MJej ceveg<e He cesb Oejleer Hej DeJeleefjle neslee nw~ Fmes ner
DeJeleejJeeo kenles nQ~ DeJeleejJeeo kee cegKe GsMe ceeveJe kees
F&MJejere ceeie&oMe&ve kejvee nw~ F&MJej ceveg<e kees Oece& Deesj melkece&
-253-
kee ceeie& efoKeueelee nw~ F&MJej ceeie& kee HeoMe&ve kejvee nw~ F&MJej
ceveg<e He cesb pevce ueslee nw~ Hejbleg Gmecesb F&MJejere iegCe jnles nw~
GoenjCeeLe& HeYeg, F&meecemeern kee pevce ceveg<e He cesb ngDee, Hejbleg
Gvecesb F&MJej kee iegCe Lee~ Jemlegle: Hejce efHelee Hejceelcee ves HeYeg F&mee
cemeern kes He cesb DeJeleej ienCe efkeee ~ F&MJej, efvele, Meg,
yeg, cegkele, yeke, Depe, Dewle, efveie&gCe, efvejekeej nesles ngS Yeer
celme, keHe, Jeejen, ve=efmebn, Jeeceve Deeefo Heesb cesb meiegCe Deewj
meekeej nes peeles nw~ ieerlee cesb YeieJeved mJeeb kenles ns efke ``cewb Depevcee
Deewj DeefJeveeMeer He nesles ngS Yeer DeHeveer Heke=efle kees DeOeerve kej
DeHeveer eesieceeee mes Heke neslee ntB~ peye Oece& keer iueeefve leLee
DeOece& kee DeYeglLeeve neslee nw leye cewb meekeej He cesb Heke neslee nBt~
MejerjOeejer neskej ceQ meeOegDeesb keer j#ee leLee HeeefHeeesb kee efJeveeMe
kejlee n@t~ Fme Hekeej Heleske egiecesb cewb Oece& keer mLeeHevee kes efueS
DeJeleej ienCe kejlee n@t''~ yeew Oece& cesb Yeer Hekeejevlej mes DeJeleej
kee JeCe&ve nw~ ceneeeve yeew Deeeeees kee kenvee nw efke leLeeiele ieYe&
mes yeg kee DeJeleej neslee nw~ yeew Deeeeees kee efJeeej nw efke
Meeuecegefve Deefvlece yeg Les~ yeew Oece& cesb F&MJej kes leerve keee& ceeves
iees nw~ efpemes ef$ekeee kenles nw~ Oece& keee, mecYeesiekeee Deewj
efveJee&Ce keee&~ F&meeF& Oece& cesb efHelee, Heg$e Deewj HeefJe$e Hesle kes He cesb
F&MJej keer DeefYeJeefkele keer ieeer nw~ Fmemes mHe nw efke efkemeer ve
efkemeer Hekeej mes DeJeleejJeeo efJeefYevve Oecees& cesb mJeerkeej efkeee ieee
nw~
efve<ke<e&
Deeefoce Oece& cesb ceveg<e Heke=efle keer Meefkeleeesb mes Yee Keelee Lee~
Yee kes keejCe ner ceveg<e Heeke=efleke osJeleeDeesb kees Hemevve kejvee
eenlee Lee, efpememes osJelee Gvnsb efkemeer Hekeej #eefle ve HengBee mekes~
Fmemes mHe nw efke HeejbefYeke egie cesb ceveg<e Heeke=efleke Meefkeleeesb kes
Yee kes keejCe Oeeefce&ke yevee~ Deeefoce Oece& cesb DebOeefJeMJeeme kes
HeYeeJe kes keejCe ner es ueesie hetJe&peesb keer DeelceeDeesb leLee Heke=efle kes
osJeleeDeesb keer Hetpee kejles Les~ es ueesie DebOeefJeMJeemeer nesves kes keejCe
keesF& Yeer keece kejves kes Henues DeHeves kegue osJelee keer Hetpee kejles Les~
Fmeer keejCe Fmecesb peerJeJeeo, HeeCeJeeo, ceeveJeleeJeeo,

efHeefMeJeeo Deewj esceJeeo kee efJekeeme ngDee~ Deeefoce ceeveJe
esce kees ner F&MJej He ceevelee Lee leLee Gmekeer Hetpee kejlee Lee~
Heeeerve keeue cesb esce HeMeg ee Je=#e kees ceevee peelee Lee~ efkemeer
efJeMes<e DeJemej Hej esceHeMeg keer yeefue oer peeleer Leer Deewj Gmekes
ceebme kees Hemeeo mecePekej ienCe efkeee peelee Lee~
eneB Deeefoce Oece& keer JeeKee keer nw, Oece& peerJeve keer
JeemleefJekelee nw Deewj Fmes Yece venerb kene pee mekelee nw~
meboYe&
1. efJeeeYet<eCe, meceepe mebmke=efle Deewj efJekeeme, HeLece HekeeMeve
veF& efouueer, 2000
2. GHeeOeee efJepee Mebkej, HeeC[se ieee , meeceeefpeke
meebmke=efleke ceeveJeMeem$e, keeGve heefyuekesMeve, jeBeer, 2005
3. efmebn yeoerveeLe , Oece&oMe&ve, mg[sv hes[dme SC[ kecheveer,
JeejeCemeer, 1989
4. Ghesleer nefjMeev, Yeejleere pevepeeefleeeb, meceeefpeke efJe%eeve
enfvoer jevee kesvo jepemLeeve eJfeMJeeJfeeeuee, peeHejg, 1970
5. yeeme jeceveejeeCe, Oece&oMe&ve, ceOeHeosMe efnvoer iebLe
Dekeeoceer, YeesHeeue, 1972
6. Narayan S., Social Anthropology, Gyan Publishing
House, Delhi, 1988
7.
Mehta Prakash Chandra, Development of Indian

Tribes, Discovery Publishing House, New Delhi,
2006
8.
Roy Sarat Chandra, Oraon Religion and Customs,

Gyan Publishing House, New Delhi, 1999
9.
George Gallow, Philosophy of Religion, Morrion and

Gibb Ltd., Edidnburgh, 1970
10.
David Edwards M, Philosophy of Religion,

Progressive Publisher, Calcutta, 1929
11. efmevne njsvo Hemeeo, Oece&oMe&ve keer He, ceesleerueeue

yeveejmeeroeme, efouueer,1962
-254-

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ISSN 0974-200X

Refereed Research Journal of Social Sciences & Humanities

Dr. Sudhanshu Kumar Verma

Dr. Vijay Prakash

Published in January and July

Notes for Contributors

The 'Anusandhanika' is a bilingual (English/Hindi) and half yearly Refereed

Articles should not normally exceed 5000 words.

Manuscripts should be composed in (MS - Word or Adobe Page Maker) double

order to conform to Anusandhanika's format.

References should be arranged in this order- Author's name, name of the

book/article/journal, name of Publisher, place of publication, year of publication

author/s in the Anusandhanika.

Foot notes should be avoided.

Units of measurement should be in the International (metric) system only.

Refereed Research Journal of Social Sciences & Humanities

The Baidyanath Cult a Synthesis of Shaiva

Amar Nath Jha

Women as Mediators of Political Change : An

Ishita Aditya (Ray)

Health and Hygiene among the

Dr. Nirja Singh

Conservation of Tribal Heritage in Jharkhand

Cities of Bihar in Jain Texts

Dr. Prashant Gaurav

Education, Employment and Migration of

Dr. Kiran Rana

Women in Indian Politics

Dr. Madhu Gupta

Role of Social Media in Changing World

Status of Primitive Tribal Groups in

Dr. A.K. Singh

10. The Maritime Economic Activities in Ancient

Dr. Amrendra Kumar

11. Status of Women in India

Dr. Saraswati Modak

12. Satyagraha: Gandhian Way of Life

Dr. Kiran Dwivedi

13. Tribal Agriculture

14. Civil Disobedience Movement as a Milestone

Dr. Sudhir Kumar Singh

15. Naxalism in Jharkhand

16. The Uncared Population Expolosion in our

17. Indian Independece and the C.P.I. with special

Dr. Ashok Kumar Mandal

18. Managing people at work

19. An Empirical Study on Ragging

Tapas Kumar Mohanty

20. Maritime Trade Routes in Ancient India

21. Tutoring the ESL Learners through Task

22. Speech Repertoires in Multilingual Setting

Dr. Poonam Sahay

23. India Rediscovered in Some Indo - English Novels

Refereed Research Journal of Social Sciences & Humanities

Dr. C.K. Mishra

25. The Shadow Lines : A Political Novel

26. Deletion of the English Velar Plosives :

27. A Glimpse of Feminism in the Novels of Jane

28. A Suitable Boy for Lata Mehra

29. Rukmani in Nectar-in-a-Sieve

30. The concept of Dharma in Indian tradition

Dr. Dhananjay Vasudeo Dwivedi

31. yeew efyenej keer efMe#eCe heCeeueer : Ske efJeMues<eCe