¥æÏéçÙ·¤ ÖæÚuÌ ·¤æ çÂÌæ ·¤õÙ? - disciple nations …series by thom wolf,...

25

TO OBC LEADERS¥ôÕèâè ¥»éßô´ ·¤ô

ÂãUÜè â�Âê‡æü ¥¢»ýðÁè-çãU‹¼è Âç˜æ·¤æ

First Fully English-Hindi Magazine

NEW

DEL

HI

Vol.

III

No.

8

Pg. 39AUGUST 2011 ¥»SÌ

LEST HE FORGET!

Ìæç·¤ âÙÎ ÚUãðU!

Pg. 6

WHO IS THEFather ofModernIndia?¥æÏéçÙ·¤ ÖæÚUÌ ·¤æçÂÌæ·¤õÙ?

cover:Layout 1 7/27/2011 3:30 PM

cover:Layout 1 7/27/2011 3:30 PM

Who is the Father of Modern India

On Writing WellPAGE 45

PAGE 21

PAGE 42

Rajput RatanBetrays Dalit Lalia

ÚUæÁÂêÌ ÚUÌÙ Ùð çÎØæÎçÜÌ ÜçÜØæ ·¤æð Šææð¹æ

PAGE 37

PAGE 52Cover & Graphics: Mitra T

Dr Ambedkar’sBuddhism:

A Buddha Face,A Jesus Voice

çßçÜØ× ·ñ¤ÚUèÑ ÖæÚUÌ çßÙæàæ·¤ Øæ ÖæÚUÌ çÙ×æüÌæ?

HINDISTANãU×æÚæUU

â¢Øé�Ì ÂçÚUßæÚU ·¤è ¿éÙõçÌØæ¡

PAGE 31

William Carey: Breaker or Builder of India?

1111

©U�æ× Üð¹ ·ñ¤âð çÜ¹ð´ÚUæÁð‹Îý ØæÎß âðâæÿææˆ·¤æÚU

Interview WithRajendra Yadav

ÅUæÅUæ Áæ»ëçÌ Øæ˜ææ

TATA JagritiYatra

ÖýcÅUæ¿æÚUÑ ×Ùôßñ™ææçÙ·¤çÙ¼æÙ ¥õÚU ©UÂ¿æÚU

Corruption:PsychologicalDiagnosis andPrescription ÇUæò. ¥¢ÕðÇU·¤ÚU ·¤æ

Õõh Ï×üÑ Õéh ·¤æ ¿ðãUÚUæ,

Øèàæé ·¤è ¥æßæ•æ

¥æÏéçÙ·¤ ÖæÚUÌ ·¤æ çÂÌæ ·¤õÙ?

PAGE 58

PAGE 49PAGE 6


Lest He Forget!

çßÏæÙ ÂçÚUá¼÷ âç¿ßæÜØ ×ð Ùõ·¤çÚUØô ·¤è ÜêÅU

Job Loot in BiharLegislative Council Secretariat

Challenges ofa Joint Family

PAGE 25

PAGE 17

Content:Layout 1 7/27/2011 3:30 PM Page 1

Vol. III

Dr Silvia FernandesChair, Aspire Prakashan Pvt. Ltd.

Prabhu GuptaraPatron and Chief Advisor

Sunil SardarPatron and Advisor

Satyaveer ChakrapaniDirector and Advisor

Ivan KostkaEditor-in-Chief

Ashish AlexanderEditor

Pramod RanjanEditor (Hindi)

CONTRIBUTING EDITORS Prabhu Guptara (Europe)Dilip Mandal (New Delhi)Vishal Mangalwadi (USA) Gail Omvedt (New Delhi) Thom Wolf (New Delhi)

Mitra T.Chief Designer

Office: FORWARD Press803 Deepali, 92 Nehru PlaceNew Delhi 110019Tel. (011) 46538687 Fax: (011) 46538664Email: [email protected]

Printed, published and owned by Ivan Anthony Kostka and printed at M.P. Printers, B-220, Phase-II, Noida, UP - 201301 and published from 803 Deepali, 92 Nehru PlaceNew Delhi 110019

FORWARD Press logo designed by EtienneCoutinho; assisted by Amogh Pant

Disclaimer: The views expressed in the articles are those of the writers. The magazine willnot bear any responsibility for them.

AUGUST 2011No. 8 Bilingual

Anyone who walks into my office notices two things be-side/behind me: the red Phule pagdi (turban) and aportrait of a balding William Carey with the caption“Friend of India, First Indian Periodical – 1818”. It alsohas a motto emblazoned on it: “Expect Great ThingsFrom God; Attempt Great Things For God”. Most whovisit me there know of Mahatma Jotirao Phule but few,if any, including journalists and publishers, have evenheard of William Carey. When I introduce them toCarey they are usually excited and astounded that they

have never heard of a man who contributed so greatly to the making of modern India. The very first issue of FORWARD Press featured an introduction to Carey, the first of a

series by Thom Wolf, “You Owe Him but Do You Know Him?” We plan to publish acollection of this series as separate books in English and in Hindi. But on the occasion ofthe 250th birth anniversary of this great man, this “friend of India”, FP is probably one ofthe few magazines in the world and possibly the only one in India that is focusing onWilliam Carey. Our tribute to him includes my Editorial Essay raising the seriousquestion of who is truly the “father of modern India” and making the case for a rewritingof the history of modern India. FP plans to soon launch this project on its pages.Meanwhile, in this issue, Vishal Mangalwadi has contributed a tongue-in-cheek reviewof brahmanical criticism of Carey as “the nastiest Englishman that ever came to India”.

This month also marks the 25th anniversary of the leading Hindi literary magazineHans. FP Hindi editor Pramod Ranjan and I had the privilege of an extended interviewwith both Hans editors Rajendra Yadav and Sanjeev, as well as some their literary visitors.We carry the first of two parts with FP’s heartiest congratulations on this milestoneachieved and wish Hans another 25 years at least. We also wish Hans would engage in thedialogue/debate on OBC Literature initiated in our July issue. Not only has there been aflood of serious and lengthy response to FP (some of which are in this month’s Letters tothe Editor) but it has been discussed at length on Facebook and Hindi websites.

I received a letter from Muslim community leader Syed Shahabuddin. Since his objections were mainly directed to Pramod Ranjan regarding his research on castecomposition of Bihar media, I got him to respond. We have published both the full let-ter and the response side by side. This underscores that while FP does have a point ofview we welcome serious opposing or critical responses and will publish them, if neces-sary with a response.

Starting this issue with Vineet Kumar’s critical review of Ratan Rajput after AgleJanam Mohe Bitiya Hi Kijo, FP would like to more regularly examine trends in popularculture.

Lastly, up front we carry a PhotoFeature on the release on bail of the notoriousleader of the murderous Ranvir Sena, Brahmeshwar Mukhia. The photos ofDalitbahujan victims of the Ranvir Sena’s massacres are intended to be disturbing –lest we forget the killing fields of Bihar, lest Mukhia forget his many victims, lest NitishKumar forget who re-elected him a second time.

ORWARDT H I N K I N GF

ForwardThinking:Layout 1 7/27/2011 3:28 PM Page 2

ßáü III ¥¢·¤ 8 çmÖæáè

ÇUæò çâçËßØæ È¤ÙæZÇUèâ ¿ðØÚU, ¥SÂæØÚU Âý·¤æàæÙ Âýæ. çÜ.

ÂýÖé »éŒÌæÚUæâ¢ÚUÿæ·¤ °ß¢ ×é�Ø âÜæãU·¤æÚ

âéÙèÜ âÚU¼æÚUâ¢ÚUÿæ·¤ °¢ß âÜæãU·¤æÚU

âˆØßèÚU ¿·ý¤Âæç‡æçÙ¼ðàæ·¤ °ß¢ âÜæãU·¤æÚU

¥æØßÙ ·¤ôS·¤æ×é�Ø â¢Âæ¼·¤

¥æàæèá ¥Üð€•æñÇUÚUU â¢Âæ¼·¤

Âý×ô¼ Ú¢UÁÙUU â¢Âæ¼·¤ ( çã¢U¼è)

Øô»¼æÙè â¢Âæ¼·¤ ÂýÖé »éŒÌæÚUæ (ØêÚUôÂ)

ç¼ÜèÂ ×¢ÇUÜ (Ù§ü ç¼ËÜè)çßàææÜ ×¢»Üßæ¼è (Øê.°â.°.)

»ðÜ ¥æò�ßðÅUU (Ù§ü ç¼ËÜè)Åæò× ßéËÈ¤ (Ù§ü ç¼ËÜè)

ç×˜ææ ÅUè.×é�Ø çÇU•ææ§ÙÚU

·¤æØæüÜØ Ñ È¤æòÚUßÇüU Âðýâ }®x ¼èÂæÜè, ~w ÙðãUM¤ ŒÜðâ

Ù§ü ç¼ËÜè vv® ®v~ È¤ôÙ - (®vv) y{zx}{}| Èñ¤�â - (®vv) y{zx}{{4

§ü-×ðÜÑ [email protected]

×é¼ý·¤ Âý·¤æàæ·¤ ß Sßæ×è ¥æØßÙ °¢ÍÙè ·¤ôSU·¤æ mæÚUæ°×.Âè.çÂý¢¢ÅUâü Õè- 22®, Èð¤Á -II,

Ùô°ÇUæ, Øê.Âè. - 201301 âð ×éç¼ýÌ ß }®x ¼èÂæÜè, ~w- ÙðãUM¤ ŒÜðâ, Ù§ü ç¼ËÜè vv®®v~ âð Âý·¤æçàæÌ

È¤æòÚUßÇüU Âýðâ Üô»ô çÇUÁæØÙ-°çÌØÙ ·¤êÅUèÙô

çÇUÁæØÙ âãUæØ·¤-¥æ×ô» Â¢Ì

¥æÜð¹ô´ ×ð ÃØ�Ì çß¿æÚU Üð¹·¤ô´ ·ð¤ ¥ÂÙð ãñU ©Uââð Âç˜æ·¤æ · è âãU×çÌ ¥çÙßæØü ÙãUè´Ð

Áô ·¤ô§ü Öè ×ðÚÔU ¼$�ÌÚU ×ð¢ ¥æÌæ ãñU ßãU ×ðÚÔU ¥æâ-Âæâ ¼ô ¿è•æô ÂÚU•æM¤ÚU »õÚU ·¤ÚUÌæ ãñUÑ ÜæÜ Èé¤Üð Â»ÇUè ¥õÚU »¢Áð ãUôÌð Áæ ÚUãðUçßçÜØ× ·ñ¤ÚUè ·¤æ ç¿˜æ çÁâ·¤æ ·ñ¤ŒàæÙ ãñU ÒÒÈýñ¤ÇU ¥æò$È¤ §¢çÇUØæ,$È¤SÅüU §¢çÇUØÙ çÂçÚUØæòçÇU·¤Ü, v}v}ÓÓÐ ©Uâ·ð¤ Ùè¿ð ¿×·¤èÜð ¥ÿæÚUô×ð °·¤ ¥æ¼àæü ßæ�Ø Öè çÜ¹æ ãéU¥æ ãñUÑ ÒÒ§üàßÚU âð ×ãUæÙ ·¤æØôZ ·¤è¥æàææ ·¤ÚUô; §üàßÚU ·ð¤ çÜ° ×ãUæÙ ·¤æØôZ ·¤æ ÂýØæâ ·¤ÚUôÐÓÓ Áô Üô»×éÛæâð ç×ÜÙð ¥æÌð ãñU ©UÙ×ð âð ¥çÏ·¤æ¢àæ ×ãUæˆ×æ ÁôçÌÚUæß Èé¤Üð ·ð¤ÕæÚÔU ×ð ÁæÙÌð ãñU, Üðç·¤Ù ÕãéUÌ ·¤× ãUè °ðâð ãUôÌð ãñU, Â˜æ·¤æÚUô ¥õÚUÂý·¤æàæ·¤ô â×ðÌ, çÁ‹ãUôÙð çßçÜØ× ·ñ¤ÚUè ·¤æ Ùæ× Öè âéÙæ ãUôÌæ ãñUÐÁÕ ×ñ ·ñ¤ÚUè âð ©UÙ·¤æ ÂçÚU¿Ø ·¤ÚUßæÌæ ãê¡U Ìô ßãU ¥æ×ÌõÚU ÂÚU ÕãéUÌÚUô×æ¢ç¿Ì ¥õÚU ¿ç·¤Ì ãôÌð ãñU ç·¤ ©U‹ãUôÙð ©Uâ ÃØç�Ì ·ð¤ ÕæÚÔU ×ð ·¤Öè ÙãUè âéÙæ çÁâÙð ¥æÏéçÙ·¤ ÖæÚUÌ·ð¤ çÙ×æü‡æ ×ð §ÌÙæ ×ãUæÙ Øô»¼æÙ ç¼ØæÐ

È¤æòÚUßÇüU Âýðâ ·ð¤ âÕâð ÂãUÜð ¥¢·¤ ×ð ÅUæò× ßéË$È¤ ·¤è Ÿæë¢¹Üæ ÒÒ¥æÂ ©UÙ·ð¤ «¤‡æè ãñU ÂÚU �Øæ ¥æÂ ©U‹ãðUÁæÙÌð ãñUÐÓÓ ×ð ·ñ¤ÚUè ·¤æ °·¤ ÂçÚU¿Ø Âý·¤æçàæÌ ãéU¥æ ÍæÐ ãU×æÚUè ©Uâ Ÿæ¢ë¹Üæ ·¤ô ¥Ü» âð çã¢U¼è ¥õÚU ¥¡»ýð•æè×ð ¢ ÀUæÂÙð ·¤è ØôÁÙæ ãñUÐ Üðç·¤Ù §â ×ãUæÂéL¤á — ÒÒÈýñ¤ÇU ¥æò$È¤ §¢çÇUØæÓÓ — ·¤è wz®ßè ÁØ¢Ìè ·ð¤ ×õ·ð¤ ÂÚU,°È¤Âè ¼éçÙØæ ·¤è ·é¤ÀU ãUè Âç˜æ·¤æ¥ô¢ ×ð âð °·¤ ãUô»è, ¥õÚU ÖæÚUÌ ×ð â¢ÖßÌÑ ¥·ð¤Üè, Áô çßçÜØ× ·ñ¤ÚUè ÂÚU»õÚU ·¤ÚU ÚUãUè ãñUÐ ©UÙ·ð¤ ÂýçÌ ãU×æÚUè Ÿæhæ¢ÁçÜ ×ð ×ðÚUæ â¢Âæ¼·¤èØ Üð¹ àææç×Ü ãñU çÁâ×ð ØãU »¢ÖèÚU âßæÜ©UÆUæØæ Áæ ÚUãUæ ç·¤ ßæSÌß ×ð ÒÒ¥æÏéçÙ·¤ ÖæÚUÌ ·¤æ çÂÌæÓÓ ·¤õÙ ãñU, ¥õÚU ¥æÏéçÙ·¤ ÖæÚUÌ ·ð¤ §çÌãUæâ ·ð¤ÂéÙÜðü¹Ù ·¤è ¼ÜèÜ ¼è Áæ ÚUãUè ãñUÐ ØãU ÂçÚUØôÁÙæ ÁË¼ ãUè °$È¤Âè ·ð¤ Â‹Ùô ÂÚU àæéM¤ ·¤ÚU ¼è Áæ°»èÐ ¹ñÚU,§â ¥¢·¤ ×ð çßàææÜ ×¢»Üßæ¼è Ùð ·ñ¤ÚUè ·¤è §â Õýæræ‡æßæ¼è ¥æÜô¿Ùæ ·¤è ÃØ¢‚Øæˆ×·¤ â×èÿææ ·¤è ãñU ç·¤ÒÒçÁÌÙð Öè ¥¡»ýð•æ ÖæÚUÌ ¥æ° çßçÜØ× ·ñ¤ÚUè ©UÙ âÕ×ð âð ¼écÅUÌ× ÍæÓÓÐ

§â ×ãUèÙð âæçãUçˆØ·¤ Âç˜æ·¤æ ã¢Uâ ¥ÂÙè wzßè´ âæÜç»ÚUãU ×Ùæ ÚUãUè ãñUÐ °È¤Âè â¢Âæ¼·¤ (çã¢U¼è)¥õÚU ×éÛæð ã¢Uâ ·ð¤ ¼ôÙô´ â¢Âæ¼·¤ô´, ÚUæÁð‹Îý Øæ¼ß ¥õÚU â¢Áèß ·¤æ ÌÍæ ©UÙ·ð¤ ·¤æØæüÜØ ×ð ¥æÙð ßæÜðÜð¹·¤ ·¤æ Ü¢Õæ âæÿææˆ·¤æÚU ·¤ÚUÙð ·¤æ âõÖæ‚Ø ÂýæŒÌ ãéU¥æÐ §â ×èÜÂˆÍÚU ·¤ô ÂæÚU ·¤ÚUÙð ÂÚU °$È¤Âè·¤è ¥ôÚU âð ãUæçÎü·¤ ÕÏæ§ü ·ð¤ âæÍ ãU× ¼ô Öæ»ô´ ×ð âð ÂãUÜæ §â ¥¢·¤ ×ð Üð ÚUãðU ãñUÐ ãU× ·¤æ×Ùæ ·¤ÚUÌðãñU ç·¤ ã¢Uâ ·¤× âð ·¤× wz âæÜ ¥õÚU ¿ÜðÐ ãU× ØãU ·¤æ×Ùæ Öè ·¤ÚUÌð ãñU ç·¤ ã¢Uâ ¥ôÕèâè âæçãUˆØ ÂÚUãU×æÚUð ÁéÜæ§ü ¥¢·¤ ×ð àæéM¤ ãéU° â¢ßæ¼/ÕãUâ ×ð Öè àææç×Ü ãUôÐ §â ×égð ÂÚU Ù ·ð¤ßÜ ãU×ð ·¤§ü »¢ÖèÚU¥õÚU Ü¢Õè ÂýçÌç·ý¤Øæ°¡ ç×Üè ãñU (©UÙ×ð âð ·é¤ÀU §â ×ãUèÙð ·ð¤ â¢Âæ¼·¤ ·ð¤ Ùæ× Â˜æ ×ð àææç×Ü ãñU) ÕçË·¤§â ×égð ÂÚU $Èð¤âÕé·¤ ¥õÚU çã¢U¼è ßðÕâæ§Å÷Uâ ÂÚU Öè Ü¢Õè ¿¿æü ãUô ÚUãUè ãñUÐ

×éÛæð ×éçSÜ× âæ×é¼æçØ·¤ ÙðÌæ âñØ¼ àææãUÕégèÙ ·¤æ Â˜æ ç×ÜæÐ ¿ê¢ç·¤ ©UÙ·¤æ °ðÌÚUæ•æ ×é�ØÌÑ Âý×ô¼Ú¢UÁÙ ·¤è çÕãUæÚU ×èçÇUØæ ·¤è ÁæçÌ»Ì â¢ÚU¿Ùæ ÂÚU ©UÙ·¤è çÚUâ¿ü ·¤ô Üð·¤ÚU Íæ, Ìô ×ñÙð ©U‹ãðU ãUè ©Uâ·¤æÁßæÕ ¼ðÙð ·ð¤ çÜ° ·¤ãUæÐ ãU×Ùð ¼ôÙô Â˜æô ·¤ô ÂêÚÔU ·¤æ ÂêÚUæ ¥õÚU âæÍ-âæÍ ÀUæÂæ ãñUÐ ØãU §â ÕæÌ ·¤ô ÖèÚÔU¹æ¢ç·¤Ì ·¤ÚUÌæ ãñU ç·¤ ãUæÜæ¡ç·¤ °$È¤Âè ·¤æ ¥ÂÙæ Ù•æçÚUØæ ãñU, ãU× »¢ÖèÚU ÂýçÌÂÿæèØ ¥õÚU ¥æÜô¿Ùæˆ×·¤Âý Øé�æÚUô ·¤æ Sßæ»Ì ·¤ÚUÌð ãñU ¥õÚU ©U‹ãðU ÀUæÂð»ð, ¥»ÚU •æM¤ÚUè ãéU¥æ Ìô ¥ÂÙð ÁßæÕ ·ð¤ âæÍÐ

§â ¥¢·¤ ×ð çßÙèÌ ·é¤×æÚU mæÚUæ ¥»Üð ÁÙ× ×ôãUð çÕçÅUØæ ãUè ·¤èÁô ·¤è ÚUÌÙ ÚUæÁÂêÌ ·¤è¥æÜô¿Ùæˆ×·¤ â×èÿææ âð àæéL¤¥æÌ ·¤Ú·ð¤ °$È¤Âè ÂæòÂéÜÚU ·¤Ë¿ÚU ×ð L¤ÛææÙô ·¤è çÙØç×Ì Áæ¡¿ ·¤ÚUÌè ÚUãðU»èÐ

¥¢Ì ×ð, ãU× ÚU�Ì çÂÂæâé ÚU‡æßèÚU âðÙæ ·ð¤ ·é¤�ØæÌ ÙðÌæ ÕýræðàßÚU ×éç¹Øæ ·ð¤ •æ×æÙÌ ÂÚU ÀêUÅUÙð ÂÚU$È¤ôÅUô $È¤è¿ÚU àæéL¤¥æÌè Â‹Ùô´ ÂÚU ãUè ¼ð ÚUãðU ãñUÐ ÚU‡æßèÚU âðÙæ mæÚUæ ¼çÜÌÕãéUÁÙô´ ·ð¤ ÙÚâ¢ãUæÚUô´ Ìè ÌSßèÚÔU¢çß¿çÜÌ ·¤ÚU ¼ðÙð ·ð¤ çÜ° ãUè ãñU — ·¤ãUè´ °ðâæ Ù ãUô ç·¤ ãU× çÕãUæÚU ·¤è ç·¤çÜ¢» $È¤èËÇ÷Uâ ·¤ô ÖêÜ Áæ°¡,·¤ãUè´ °ðâæ Ù ãUô ç·¤ ×éç¹Øæ ¥ÂÙð âñ·¤Ç¸Uô´ çàæ·¤æÚUô´ ·¤ô ÖêÜ Áæ°, ·¤ãUè´ °ðâæ Ù ãUô ç·¤ ÙèÌèàæ ·é¤×æÚUØãU ÖêÜ Áæ°¡ ç·¤ ¼êâÚUè ÕæÚU ©U‹ãðU ç·¤âÙð ¿éÙæ ÍæÐ

¤æòÚUßÇüçß¿æÚUÈ¤

¥»SÌ 2011

ForwardThinking:Layout 1 7/27/2011 3:28 PM Page 3

The leader of the notorious Ranvir Sena, a militia of Bihar’s land-lords and feudal lords, Brahmeshwar Singh alias Mukhia wasgranted bail on 8 July 2011. The Bihar state government did notpresent incriminating evidence against him in the court. Foundedin 1994, the militia carried out 19 massacres by the year 2000.During that period close to 300 people from Dalit and backwardcastes were brutally murdered. The feudal forces had a massivecelebration when Mukhia was released after having spent nineyears behind bars in Ara prison. As he drove to his his native village Khopira in district Bhojpur, his cavalcade included dozensof cars. At the village hundred of gunshots were fired in his hon-our. This is the same Brahmeshwar ‘Mukhia’ who after barbarickillings of the little boys and girls of Dalits and Backwards used tosay that he and his men did nothing wrong because all he had donewas eliminate future Naxalites. The sole aim of his Ranvir Sena

was to blunt the voice of Dalits and Backwards. On 25 April 1995,in Sandesh block of district Bhojpur, this militia poured its wrathfor the first time. That day in the presence of Mukhia it killed fiveDalits. In Sarthuan village in block Udvant Nagar in the same dis-trict six people were shot on 25 July 1995. Exactly ten days later,on 5 August 1995, six more people were killed in village Nurpurin Badhara block. After the incident, four women from the villagewere kidnapped. They were gang raped and then killed. The“women” included 13-year-old child. The killings went on for fiveyears. On 31 December 1997, 59 people were killed in LaxmanpurBathe, Jehanabad. The last incident took place on 16 June 2000.On that day, 33 people were massacred in Yadav-dominatedMiyanpur village.

Mukhia is an admirer of the present government, which notonly saved him from the law but has got him freed as well.

LEST HE FORGET!

çÕãUæÚU ·ð¤ Öêç×ÂçÌØæð ¥æñÚU âæ×Ìæð ·¤è ·é¤�ØæÌ ÚU‡æßèÚU âðÙæ ·ð¤ Âý×é¹ ÕýræðàßÚUçâãU ©U$Èü¤ ×éç¹Øæ ·¤ô »Ì } ÁéÜæ§ü 2011U ·¤æð •æ×æÙÌ ÂÚU çÚUãUæ ·¤ÚU çÎØæ »ØæÐÚUæ’Ø âÚU·¤æÚU Ùð ©Uâ·ð¤ ç¹Üæ$È¤ ÁæÙð ßæÜð âÕêÌ ãUè ‹ØæØæÜØ ×ð Âðàæ ÙãUè ç·¤°ÐâæÜ v~~y ×ð »çÆUÌ §Uâ ÌÍæ·¤çÍÌ âðÙæ Ùð ßáü w®®® Ì·¤ ×ŠØ çÕãUæÚU ×ð´v~ ÁÙâãUæÚUæð ·¤æð ¥Áæ× Îð·¤ÚU Ü»Ö» x®® ÎçÜÌæð ¥æñÚU ¥‹Ø çÂÀUÇð ß»ü ·ð¤Üô»æð ·¤è çÙ×ü×ÌæÂêßü·¤ ãU Øæ ·¤è ãñUÐ çÕãUæÚU ·ð¤ ¥æÚUæ ç•æÜð ×ð çÂÀUÜð ~ ßáæðZ âðÕÎ ×éç¹Øæ ·¤è çÚUãUæ§üU ÂÚU âæ×Ìè Ìæ·¤Ìæð Ùð ÁæðÚUÎæÚU ÁàÙ ×ÙæØæÐ ©Uâð ·¤§üU ÎÁüÙ·¤æÚUæð ·ð¤ ·¤æç$È¤Üð ·ð¤ âæÍ ÖæðÁÂéÚU ç•æÜæ çSÍÌ ©Uâ·ð¤ ÂñÌë·¤ »æ¡ß ¹æðçÂÚUæ Âãé¡U¿æØæ»Øæ ÌÍæ ßãæ¡ âñ·¤ÇUæð ÚUæ§U$È¤Üæð ·¤è âÜæ×è Îè »§üUÐ ØãU ßãUè ÕýræðàßÚU ×éç¹Øæ ãñUÁô ¼çÜÌô ¥õÚU çÂÀUÇUô ·ð¤ Õ“æð-Õç“æØô ·¤è ÕÕüÚUÌæÂê‡æü ãU Øæ ·¤ÚUÙð ·ð¤ Õæ¼·¤ãUÌæ Íæ ç·¤ ©UâÙð ¥õÚU ©Uâ·ð¤ âæçÍØô Ùð ·¤ô§ü »ÜÌè ÙãUèÐ ÕÇðU ãUô·¤ÚU ßðÙ�âÜè ãUè ÕÙÌðÐ ©Uâ·¤è ÚU‡æßèÚU âðÙæ ·¤æ °·¤×æ˜æ ©UgðàØ ãUè ¼çÜÌô ¥õÚU çÂÀUÇUô¢·¤è ¥æßæ•æ ·¤ô ·é¢¤¼ ·¤ÚUÙæ ÍæÐ §â âðÙæ Ùð w~ ¥ÂýñÜ v~~z ·¤ô ÖôÁÂéÚU ç•æÜð

·ð¤ â¢¼ðàæ Âý¹¢ÇU ×ð ÂãUÜè ÕæÚU ·¤ãUÚU ÕÚUÂæØæÐ §â ç¼Ù ×éç¹Øæ ·¤è ×õÁê¼»è ×ð´§â·¤è âðÙæ Ùð Âæ¡¿ ¼çÜÌô ·¤è ãU Øæ ·¤èÐ §âè ç•æÜð ·ð¤ ©U¼ß¢ÌÙ»Ú Âý¹¢ÇU ·ð¤âÚUÍé¥æ¢ »æ¡ß ×ð wz ÁéÜæ§ü v~9z ·¤ô ÀUãU Üô»ô ·¤ô »ôÜè ×æÚU ¼èÐ ÆUè·¤ ¼âç¼Ù Õæ¼, z ¥»SÌ v~~z ·¤ô ÕÇUãUÚUæ Âý¹¢ÇU ·ð¤ ÙêÚUÂéÚU »æ¡ß ×ð ãU×Üæ ·¤ÚU ÀUãUÜô»ô ·¤æ ·¤ˆÜ ç·¤ØæÐ ƒæÅUÙæ ·¤ô ¥¢Áæ× ¼ðÙð ·ð¤ Õæ¼ »æ¡ß ·¤è ¿æÚU ×çãUÜæ¥ô¢ ·¤æ¥ÂãUÚU‡æ ç·¤Øæ ¥õÚU ©UÙ·ð¤ âæÍ âæ×êçãU·¤ ÕÜæˆ·¤æÚU ·¤ÚUÙð ·ð¤ Õæ¼ ©UÙ·¤è ÖèãU Øæ ·¤ÚU ¼èÐ ×çãUÜæ¥ô¢ ×ð °·¤ vx âæÜ ·¤è Õ“æè Öè ÍèÐ ·¤ˆÜð¥æ× ·¤æ ØãUçâÜçâÜæ Âæ¡¿ âæÜô Ì·¤ ¿ÜÌæ ÚUãUæÐ xv çÎâÕÚ v~~| ·¤ô Üÿ×‡æÂéÚU ÕæÍð,ÁãUæÙæÕæÎ ×ð §â âðÙæ Ùð z~ Üô»ô¢ ·¤ô ×õÌ ·ð¤ ƒææÅU ©UÌæÚU ç¼ØæÐ ¥¢çÌ× ßæÚU¼æÌç¼Ùæ¢·¤ v{ ÁêÙ w®®® ·¤ô ãéU§üÐ ÚU‡æßèÚU âðÙæ Ùð ¥õÚ¢U»æÕæ¼ ç•æÜð ·ð¤ »ôãU Âý¹¢ÇU·ð¤ Øæ¼ß ÕãéUÜ ç×Øæ¡ÂéÚ »æ¡ß ×ð xx Üô»ô ·¤è âæ×êçãU·¤ ãU Øæ ·¤è »§üÐ

×éç¹Øæ Âý¼ðàæ ·¤è ×õÁê¼æ âÚU·¤æÚU ·¤æ ¹æâæ Âýàæ¢â·¤ ãñU çÁâÙð Ù ©Uâð ·¤æÙêÙâð Õ¿æØæ ÕçË·¤ ¥æÁ ¥æ•ææ¼ Öè ·¤ÚUßæ ç¼ØæÐ

AUGUST 2011 |6

FORWARD PressFEATUREP H O T O


!

Brahmeshwar Mukhia offering prayers in HanumanMandir, Patna, after hisrelease from Ara Jail

ÕýræðàßÚU ×éç¹Øæ ¥æÚUæ ÁðÜ âðçÚUãUæ§ü ·ð¤ Õæ¼ ÂÅUÙæ ·ð¤ ãUÙé×æÙ×¢ç¼ÚU ×ð ÂêÁæ ·¤ÚUÌæ ãéU¥æ

Photo-feature:Layout 1 7/28/2011 12:39 AM Page 2

7È¤æòÚUßÇüUU Âýðâ | 2011¥»SÌ È¤è¿ÚU

È¤ôÅUô

Founded in 1994, the militia carried out 19massacres by the year 2000. During that periodclose to 300 people from Dalit and backward casteswere brutally murdered

Mukhia at the time of his arrest in 2002

âæÜ v~~y ×ð »çÆUÌ §Uâ ÌÍæ·¤çÍÌ âðÙæ Ùð ßáü w®®® Ì·¤ ×ŠØçÕãUæÚU ×ð v~ ÁÙâãUæÚUæð ·¤æð ¥Áæ× Îð·¤ÚU Ü»Ö» x®® ÎçÜÌæð ¥æñÚU¥‹Ø çÂÀUÇð ß»ü ·ð¤ Üô»æð ·¤è çÙ×ü×ÌæÂêßü·¤ ãU Øæ ·¤è

w®®w ×ð ç»ÚU$�ÌæÚUè ·ð¤ â×Ø ×éç¹Øæ


AUGUST 2011 |8

FORWARD Press

33 people, including women,children and old men weremurdered in Miyanpur village inAurangabad. How many moreMiyanpurs are waiting to happenafter Mukhia’s release?

¥õÚ¢U»æÕæ¼ ç•æÜð ·ð¤ ç×Øæ¢ÂéÚU »æ¡ß ×ð çÂÀUÇUèÁæçÌ ·ð¤ Õ“æô, ÕêÉô ¥õÚU ¥õÚUÌô â×ðÌ xxÜô»ô ·¤è ãU Øæ ·¤è »§üÐ ×éç¹Øæ ·¤è çÚUãUæ§ü·ð¤ Õæ¼ �Øæ ¥õÚU ç×Øæ¢ÂéÚU ¼éãUÚUæ° Áæ°¡»ð?

Will there be justice for thefamilies of the victims ofthese senseless slayings?

çÁ‹ãUô´Ùð ¥ÂÙð ÂçÚUÁÙô´ ·¤ô ¹ôØæãñU �Øæ ©U‹ãðU ‹ØæØ ç×Üð»æ?

Photos— Prashant Ravi, Upendra Kashyap andAshok Sinha

È¤æðÅUæð— Âýàææ´Ì ÚUçß, ©UÂð‹Îý ·¤àØÂ ¥æñÚU ¥àææð·¤ çâ‹ãUæ

FEATUREP H O T O


9Â˜æÈ¤æòÚUßÇüUU Âýðâ | 2011¥»SÌ

Reading Rajendra Prasad Singh’s ‘The Idea of OBCLiterature’ in the July issue, any reader will be startledat least once. Normally, literature is seen and judgedon the basis of tendency. Dalit literature and feministdiscourse have been accepted because the discrimi-nation they faced continued in literature as well. Thevictims of male mentality, women have yet to gaintheir rights and despite constitutional protection andreservations, Dalits are still treated as untouchables.But to distinguish OBC literature, on the lines of Dalitliterature, will be nothing more than a storm in thetea cup. What significance or result could one derivefrom OBC literature? Is this division necessary? Withthis division, except the four upper-castes, Dalits andwomen all the classes and castes are combinedtogether. Thus, it gets it wrong right at start: all therest are included in OBC literature. This is absolutelywrong. Like the Dalit literature, the writer doesn’tknow about the Tribal discourse. Else, he would not

have called the entire literature, OBC literature.Till yesterday, a writer like Rajendra Yadav was unan-

imously acceptable. Even he is pigeonholed and isdeclared a writer of a particular section. What differ-ence will this distinction make? Would it not havebeen better if you had talked about literature free ofritualism and superstitions and based on equality?What you call OBC literature could also be called mid-dle-class literature. Progressive literature could also do,then what’s the point in calling it OBC literature? ThisOBC did not exist before reservations, which camewith politics. If it is now used distinctively in literaturethen it becomes a case of literature following politics.This goes against the belief that literature is like atorch leading the way for politics. Here the horse is putbefore the cart. One can get a Ph.D. on this issue buta discourse on OBC literature is not possible.

Dr Ramesh Chand Meena, Jawahar Nagar, Boondi, Rajasthan

ÁéÜæ§üU ¥·¤ ×ð ÚUæÁð‹Îý ÂýâæÎ çâãU ·¤æ Ò¥æðÕèâè âæçãU Ø ·¤è ¥ßŠææÚU‡ææÓ ÂÉU·¤ÚU°·¤ ÕæÚU ·¤æð ·¤æð§ü Öè ÂæÆU·¤ ¿æñ·¤ ÂÇð»æÐ âæ×æ‹Ø ÌæñÚU ÂÚU âæçãU Ø, Âýßëç�æ ·ð¤¥æŠææÚU ÂÚU Îð¹æ-ÂÚU¹æ ÁæÌæ ÚUãUæ ãñUÐ ÎçÜÌ âæçãU Ø ¥æñÚU S˜æè çß×àæü §UâçÜ°×æÙ çÜ° »° ãñU ç·¤ §UÙ·ð¤ âæÍ çÁâ ÌÚUãU âð ÖðÎÖæß ãéU¥æ ÆUè·¤ ßñâð ãUèâæçãU Ø ×ð Öè ç·¤Øæ »Øæ ãñUÐ ÂéL¤á ×æÙçâ·¤Ìæ ·¤è çàæ·¤æÚU ¥æñÚUÌ ·¤æð ¥æÁ ÖèãU·¤ ç×ÜÙæ Õæ·¤è ãñ Ìæð ÎçÜÌæð âð âßñŠææçÙ·¤ âÚUÿæ‡æ-¥æÚUÿæ‡æ ·ð¤ ÕæßÁêÎ ¥ÀêUÌÁñâæ ãUè ÃØßãUæÚU ç·¤Øæ Áæ ÚUãUæ ãUñÐ ÂÚU ¥æðÕèâè âæçãU Ø ·¤ô ÎçÜÌ âæçãU Ø ·¤èÌ•æü ÂÚU ¥Ü» ·¤ÚUÙð ·¤è ÕæÌ ·¤ÚUÙæ ¿æØ ·ð¤ ŒØæÜð ×ð Ìê$È¤æÙ âð ¥çŠæ·¤ ÙãUèãUæð»æÐ ¥æðÕèâè âæçãU Ø âð �Øæ ¥Íü ¥æñÚU ÂçÚU‡ææ× çÙ·¤Üð»æ? �Øæ ØãU çßÖæÁÙ•æM¤ÚUè ãñU? §Uâ çßÖæÁÙ âð ¿æÚU âß‡æü ÁæçÌØæð, ÎçÜÌ, S˜æè ·¤æð ÀUæðÇU·¤ÚU âæÚÔU ß»ü¥æñÚU ÁæçÌØæ¡ â×æßðçàæÌ ãUæð ÁæÌè ãñUÐ ÂãUÜè ÕæÌ Ìæð ØãUè »ÜÌ ãUæð »§üU ãñU ç·¤ âæÚÔUãUè Õ¿ð ãéU° ¥æðÕèâè âæçãU Ø ×ð ¥æ ÁæÌð ãñU? âÚUæâÚU »ÜÌ ãñUÐ ÆUè·¤ ÎçÜÌâæçãU Ø ·¤è ÌÚUãU ãUè ¥æçÎßæâè çß×àæü ·¤æ Üð¹·¤ ·¤æð ÂÌæ ãUè ÙãUè ãñUÐ ¥‹ØÍæ¥ÂÙð çßàÜðá‡æ ×ð âæÚÔU âæçãU Ø ·¤æð ¥æðÕèâè âæçãU Ø ÙãUè ·¤ãU ÂæÌðÐ

ÚUæÁð‹Îý ØæÎß Áñâð âæçãU Ø·¤æÚU ·¤Ü Ì·¤ âßüâ�×çÌ âð Sßè·¤æØü Íð ©U‹ãðUÖè ¥æÂÙð °·¤ ¹æ¿ð ×ð ÇUæÜ·¤ÚU, °·¤ ß»ü ·¤æ âæçãU Ø·¤æÚU ƒææðçáÌ ·¤ÚU çÎØæãñUÐ §Uâ çßÖæÁÙ âð �Øæ $È¤·ü¤ ÂÇð»æ? §Uââð ÕðãUÌÚU ØãU ÙãUè ãUæðÌæ ç·¤ ¥æÂ·¤×ü·¤æÇU, ¥Šæçßàßæâ âð ×éQ¤ ¥æñÚU â×Ìæ ÂÚU ¥æŠææçÚUÌ âæçãU Ø Áñâè ÕæÌ·¤ÚUÌðÐ çÁâð ¥æÂ ¥æðÕèâè âæçãU Ø ·¤ãU ÚUãðU ãñU ßãU ×ŠØß»ü Øæ ×ŠØ×ß»èüØ·¤ãUæ Áæ â·¤Ìæ ãñUÐ Âý»çÌàæèÜ ·¤ãUÙð âð Öè ·¤æ× ¿Ü â·¤Ìæ ãñU, ÌÕ ÖÜæ¥æðÕèâè âæçãU Ø ·¤ãUÙð ·¤æ ·¤æð§üU �ææâ ¥æñç¿ˆØ ÙãUè ÚUãU ÁæÌæ ãñUÐ §Uâ¥æðÕèâè ·¤æ ¥æÚUÿæ‡æ âð Âêßü ¥çSÌˆß ãUè ÙãUè Íæ, Áæð ÚUæÁÙèçÌ ·ð¤ ÌãUÌâæ×Ùð ¥æÌæ ãñU ©Uâð ¥Ü» âð âæçãU Ø ×ð ¿ÜæØæ ÁæÙæ Ìæð Ü»Ìæ ãñU ÚUæÁÙèçÌ·ð¤ ÂèÀðU âæçãU Ø ·¤æð ¿ÜæÙæ ãñUÐ ØãU ©Uâ ·¤ÍÙ ·ð¤ ç¹Üæ$È¤ ÁæÌæ ãñU ç·¤âæçãU Ø ÚUæÁÙèçÌ ·ð¤ ¥æ»ð ×àææÜ ·¤è ÌÚUãU ÚUæSÌæ ÕÌæÙð ßæÜæ ãñUÐ ØãUæ ÂÚU©UÜÅUæ ãUæð »Øæ ãñUÐ §Uâ çßcæØ ÂÚU ÆUè·¤ âð °·¤ Âè°¿ÇUè ·¤è çÇU»ýè Õðàæ·¤ Üè Áæâ·¤Ìè ãñUÐ ¥æðÕèâè âæçãU Ø Áñâæ çß×àæü âÖß ÙãUè ãñUÐ

ÇUæò. ÚU×ðàæ ¿´Î ×è‡ææ, ÁßæãUÚU Ù»ÚU, ÕêÎè, ÚUæÁSÍæÙ

I was dumbfounded when I read FP’s July cover story(‘Silence After Thunderbolt on Bihar’s BackwardMuslims’). FORWARD Press is possibly the only mag-azine that has brought forward the entire truth of thisincident. The cruel way the police fired upon peopleasking for the village road is condemnable. In thisregard the lackadaisical approach of the Bihar gov-ernment only highlights its insensitivity. Civil Societymust come forward to ensure justice for the poorBackward Muslims in Forbesganj. There’s no hopefrom the Backward Muslim leaders in this matter.

Tariq Ansari, Munger, Bihar

È¤æÚUßÇüU Âýðâ ·ð¤ ÁÜæ§üU ¥·¤ ·¤è ¥æßÚU‡æ ·¤Íæ çÕãUæÚU ·ð¤ çÂÀUÇð×éâÜ×æÙæð ÂÚU »æÁ ç»ÚUÙð ·ð¤ ÕæÎ ¿éŒÂè ÂÉU·¤ÚU âóæ ÚUãU »ØæÐâÖßÌÑ È¤æÚUßÇüU Âýðâ °·¤×æ˜æ °ðâè Âç˜æ·¤æ ãñU çÁâ×ð §Uâ ƒæÅUÙæ ·¤æ ÂêÚUæâ¿ âæ×Ùð ¥æØæ ãñUÐ ÂéçÜâ Ùð ¥ÂÙð »æ¡ß ·ð¤ çÜ° ÚUæSÌæ ×æ¡» ÚUãðUÜæð»æð ÂÚU çÁâ ·ýê¤ÚUÌæ âð »æðçÜØæ¡ ÕÚUâæ§ü, ßãU çÙ¢ÎÙèØ ãñUÐ §Uâ âÕŠæ×ð çÕãUæÚU âÚU·¤æÚU ·¤æ ÅUæÜ×ÅUæðÜ ·¤æ ÚUßñØæ Öè ©Uâ·¤è âßðÎÙãUèÙÌæ ·¤æðçÎ¹æÌæ ãñUÐ $È¤æÚUçÕâ»Á ×ð ×æÚÔU »° »ÚUèÕ çÂÀUÇð ×éâÜ×æÙæð ·¤æð‹ØæØ çÎÜæÙð ·ð¤ çÜ° Ùæ»çÚU·¤ â×æÁ ·¤æð ¥æ»ð ¥æÙæ ¿æçãU°Ð çÂÀUÇUð×éâÜ×æÙ ÙðÌæ¥æð âð §Uâ ×æ×Üð ×ð ·¤æð§üU ©U�×èÎ ÙãUè ·¤è Áæ â·¤ÌèÐ

ÌæçÚU·¤ ¥´âæÚUè, ×é»ðÚU, çÕãUæÚU

Letters:Layout 1 7/27/2011 3:26 PM Page 1

The figures published in FORWARD Press haveplayed a key role in protests for OBC reservation inDelhi University. It was through these figures that wecame to know about for the first time that DU hasbeen receiving huge grants to implement the OBCquota but is using that money to fight against thatsame quota in courts. We students widely distrib-uted these figures, published in FP, among our

friends. We hope that you will regularly publishsuch figures related to OBCs.

Rajiv Yadav, Malkaganj, DU, New Delhi

çÎËÜè ØêçÙßçâüÅUè ×ð Ùæ×æ·¤Ù ·ð¤ ÎæñÚUæÙ ¥æðÕèâè ¥æÚUÿæ‡æ ·ð¤ çÜ° ¿Ü ÚUãðU¥æðÎæðÜÙæð ×ð È¤æÚUßÇüU Âýðâ ×ð Âý·¤æçàæÌ ¥æ¡·¤Çæð ·¤è ×ãU�ßÂê‡æü Öêç×·¤æ ÚUãUèÐ §Uâè×ð Âý·¤æçàæÌ ¥æ¡·¤Çæð âð ãU×ð ÂãUÜè ÕæÚU ÂÌæ ¿Üæ ç·¤ çÎËÜè ØêçÙßçâüÅUè ·ð¤·¤æòÜðÁ ¥æðÕèâè ·¤æðÅUæ Üæ»ê ·¤ÚUÙð ·ð¤ Ùæ× ÂÚU ×æðÅUè »ýæÅU Üð ÚUãðU ãñU ¥æñÚU ¥æðÕèâè·¤æðÅUæ Üæ»ê ·¤ÚUÙð ·¤è Á»ãU §Uâ Âñâð ·¤æ ©UÂØæð» ¥æðÕèâè ·¤æðÅUæ ·ð¤ ç¹Üæ$È¤¤·¤æðÅüU ×ð ×é·¤Î×æ ÜÇÙð ×ð ·¤ÚU ÚUãðU ãñU Ð ãU× ÀUæ˜ææð Ùð È¤æÚUßÇüU Âýðâ ×ð Âý·¤æçàæÌ§Uââð âÕçŠæÌ ¥æ¡·¤Çæð ·¤æð ÕÇð Âñ×æÙð ÂÚU âæçÍØæð ·ð¤ Õè¿ çßÌÚUèÌ ç·¤Øæ ãñUÐ ãU×©U�×èÎ ·¤ÚUÌð ãñU ¥æÂ çÂÀUÇð ß»æðZ âð âÕçŠæÌ °ðâð ãUè ¥æ¡·¤ÇUðU çÙØç×Ì Âý·¤æçàæÌç·¤Øæ ·¤ÚÔU»ðÐ

ÚUæÁèß ØæÎß, ×Ü·¤æ»´Á, ç¼ËÜè ØêçÙßçâüÅUè, ç¼ËÜè

AUGUST 2011 |10

FORWARD PressLETTERS

È¤æòÚUßÇüU Âðýâ, }®x ¼èÂæÜè, ~w ÙðãUM¤ ŒÜðâ, Ù§ü ç¼ËÜè vv® ®v~. Email | §ü-×ðÜÑ [email protected] FORWARD Press, 803 Deepali, 92 Nehru Place, New Delhi 110019.

The facts Rajendra Prasad Singh has brought forth in‘The Idea of OBC Literature’ published in the July2011 issue of FORWARD Press cannot be ignored.There might be some objections to its name. A lot ofpeople may not like the term OBC Literature, andthat’s understood. In an ongoing debate on DilipMandal’s Facebook wall, some people have advocatedthe use of Arjak Literature while others have calledfor Shudra Literature. But in this I am with the Hindieditor of FORWARD Press, who has proposed theterm Bahujan Literature. This word Bahujan is givenby the Buddha and its implications also assimilateDalit literature. Bahujan literature must becomemainstream of Indian literature and its possible onlywhen it marches in step with Dalit literature.

As Rajendra Prasad Singh says in his article, ‘Thepurist pedants will condemn OBC literature for corrupt-ing the holy notion of literature through this “casteistdivision”.’And many other things will be said, but thismuch is absolutely clear: OBC literature is literatureonly of the socially and educationally backward peoples.

In his article, Rajendra Prasad Singh discusses notonly the contribution of OBC writers in Hindi literaturefrom Siddh literature to modern times, but also identi-fies OBC ideology. Certainly, few links in this stream aremissing but now when the discussion on the idea ofOBC literature has begun, the search for these missinglinks will not be impossible.

The writer informs us that the credit to start the prosetradition goes to OBC writers. He has many suchthought-provoking facts, with one may disagree but cer-tainly cannot deny. In fact, whether you call it OBC orBahujan literature, this article is its manifesto, whichevery serious reader must read.

Vishesh Rai, Narmada Hostel, JNU (from Mohalla Live)

È¤æÚUßÇüU ·ð¤ ÁéÜæ§üU w®vv ¥·¤ ×ð Âý·¤æçàæÌ Ò¥æðÕèâè âæçãU Ø ·¤è¥ßŠææÚU‡ææÓ Üð¹ ·ð¤ ×æŠØ× âð çÁÙ Ì‰Øæð ·¤æð ÚUæÁð‹Îý ÂýâæÎ çâãU âæ×ÙðÜæ° ãñU, ©UÙ·¤è ©UÂðÿææ Ìæð ÙãUè ·¤è Áæ â·¤Ìè ãñUÐ ·é¤ÀU ¥æÂç�æØæ §Uâ·ð¤Ùæ× ·¤æð Üð·¤ÚU ãæð â·¤Ìè ãñÐ ·¤§üU Üæð»æð ·¤æð ¥æðÕèâè âæçãU Ø Ùæ»ßæÚU»éÁÚU â·¤Ìæ ãñU, ¥æñÚU ØãU ©Uç¿Ì Öè ãñUÐ §Uâ çßcæØ ÂÚU çÎÜèÂ ×ÇUÜ ·ð¤È¤ðâÕé·¤ ßæòÜ ÂÚU ©UÆUè ÕãUâ ×ð ·é¤ÀU Üæð»æð Ùð §Uâð ¥Áü·¤ âæçãU Ø Ìæð ·é¤ÀUÙð àæêÎý âæçãU Ø ·ð¤ Ùæ× âð Âé·¤æÚUÙð ·¤è ß·¤æÜÌ ·¤è ãñUÐ Üðç·¤Ù ×ñ §Uâ×æ×Üð ×ð È¤æòÚUßÇüU Âýðâ ·ð¤ çãU¢Îè âÂæÎ·¤ âð âãU×Ì ãê¡UÐ ©U‹ãUæðÙð §Uâ·ð¤ çÜ°ÕãéUÁÙ âæçãU Ø Ùæ× ·¤è ÂýSÌæßÙæ ·¤è ãñUÐ ØãU àæ�Î ÕéhU ·¤æ çÎØæ ãéU¥æãñU, ¥æñÚU §Uâ·¤è ¥ÍüÀUçß ÎçÜÌ âæçãU Ø ·¤æð Öè â×ðÅU ÜðÌè ãñUÐ ÕãéUÁÙâæçãU Ø ·¤æð ÖæÚUÌèØ âæçãU Ø ·¤è ×é�ØUŠææÚUæ ÕÙÙæ ¿æçãU° ¥æñÚU ØãU ÌÖèâÖß ãñU ÁÕ ØãU ÎçÜÌ âæçãU Ø ·ð¤ âæÍ ·¤Î× ç×Üæ·¤ÚU ¿ÜðÐ

Áñâæ ç·¤ ¥ÂÙð Üð¹ ×ð ÚUæÁð‹Îý ÂýâæÎ çâãU Öè ·¤ãUÌð ãñU — àæéhUÌæßæÎè¥æ¿æØü»‡æ ÁæçÌßæÎè çßÖæÁÙ mUæÚUæ âæçãU Ø Áñâè ÂæßÙ ŠææÚU‡ææ ·¤æð ÖýCUç·¤° ÁæÙð ·ð¤ çÜ° ¥æðÕèâè âæçãU Ø ·¤æð »çÜØæ¡°»ðÐ ¥æñÚU ÕãéUÌ âæÚUè ÕæÌð¢ãUæð»è, ÂÚU §UÌÙæ Ìæð °·¤Î× âæ$È¤ ãñU ç·¤ ¥æðÕèâè âæçãU Ø çâ$Èü¤ âæ×æçÁ·¤ÌÍæ àæñçÿæ·¤ M¤Â âð çÂÀUÇð ß»æðZ ·¤æ âæçãU Ø ãñUÐ

¥ÂÙð Üð¹ ×ð ÚUæÁð‹Îý ÂýâæÎ çâãU çâhU âæçãU Ø âð Üð·¤ÚU ¥æŠæéçÙ·¤·¤æÜ Ì·¤ ·ð¤ çã¢UÎè âæçãU Ø ×ð ¥æðÕèâè âæçãU Ø·¤æÚUæð ·ð¤ ¥ßÎæÙ ·¤è ãUèÙãUè, ÕçË·¤ ¥Ü» âð ¥æðÕèâè ·¤è ßñ¿æçÚU·¤Ìæ ·¤è Öè ÂãU¿æÙ ·¤ÚUÌð ãñUÐçÙçà¿Ì M¤Â âð §Uâ ŠææÚUæ ·¤è ·é¤ÀU ·¤çÇØæ¡ »æØÕ ãñU ç·¤¢Ìé ¥Õ ÁÕ¥æðÕèâè âæçãU Ø ·¤è ¥ßŠææÚU‡ææ ÂÚU çß×àæü ¥æÚUÖ ãéU¥æ ãñU, Áæð ©UÙ »é×·¤çÇØæð ·¤è ÌÜæàæ ¥âÖß ÙãUè ãUæð»èÐ

ÚUæÁð‹Îý ÂýâæÎ çâãU ÕÌæÌð ãñU ç·¤ çãU¢Îè ×ð »l ·¤è ÂÚUÂÚUæ ·¤è àæéM¤¥æÌ·¤æ ŸæðØ Öè ¥æðÕèâè ÚU¿Ùæ·¤æÚUæð ·¤æð ÁæÌæ ãñÐ ©UÙ·ð¤ Âæâ °ðâð ·¤§Uü ¥æñÚU¥Ùð·¤ çß¿æÚUæð�æðÁ·¤ Ì‰Ø ãñU, çÁÙâð ¥âãU×Ì Ìæð ãéU¥æ Áæ â·¤Ìæ ãñUÜðç·¤Ù Ù·¤æÚUæ Ùãè Áæ â·¤Ìæ ãñUÐ ßæSÌß ×ð ØãU Üð¹ ¥æðÕèâè Øæ ·¤ãðUÕãéUÁÙ âæçãU Ø ·ð¤ ×ñçÙ$Èð¤SÅUô ·¤è ÌÚUãU ãñU, çÁâð âæçãU Ø ·ð¤ ãUÚU »ÖèÚUÂæÆU·¤ ·¤æð •æM¤ÚU ÂÉUÙæ ¿æçãU°Ð

çßàæðá ÚUæØ, Ù×üÎæ ãUæòSÅUÜ, Áð°ÙØê (×æðãUËÜæ Üæ§Uß âð)

Letters:Layout 1 7/27/2011 3:26 PM Page 2

11È¤æòÚUßÇüUU Âýðâ | 2011¥»SÌ ·¤Íæ

¥æßÚU‡æ

17 AUGUST 250TH BIRTH ANNIVERSARY OF WILLIAM CAREY

17 ¥»SÌ çßçÜØ× ·ñ¤ÚUè ·¤è wz®ßè´ ÁØ¢Ìè

Who is the Fatherof Modern India?A Case for Rewriting Our History

¥æÏéçÙ·¤ ÖæÚUÌ ·¤æ

çÂÌæ·¤õÙ?ãU×æÚÔU §çÌãUæâ ·ð¤ ÂéÙÜðü¹Ù

·ð¤ Âÿæ ×ðEditorial Essayâ¢Âæ¼·¤èØ Üð¹

Cover story:Layout 1 7/27/2011 3:30 PM Page 1

¥æØßÙ ·¤ôS·¤æ

ç¹Ü ÖæÚUÌèØ çßàßçßlæÜØ ÂýçÌØôç»Ìæ ·ð¤ $È¤æ§ÙÜ ×ð´°·¤ ç�ß•æ×æSÅUÚU ·¤è ·¤ËÂÙæ ·¤ÚÔUÐ ßãU ÖæÚUÌ ·ð¤ âÕâð×ðÏæßè ÀUæ˜æô âð ÂêÀUÌæ ãñU, ÒÒçßçÜØ× ·ñ¤ÚUè ·¤õÙ Íð?ÓÓ

âÖè °·¤ âæÍ ãUæÍ ¹ÇðU ·¤ÚUÌð ãñUÐÒÒçßçÜØ× ·ñ¤ÚUè °·¤ §üâæ§ü ç×àæÙÚUè Íð,ÓÓ çß™ææÙ ·¤æ °·¤

ÀUæ˜æ ©U�æÚU ¼ðÌæ ãñUÐ ÒÒ¥õÚU ßãU °·¤ ßÙSÂçÌ çß™ææÙè Öè ÍðçÁÙ·ð¤ Ùæ× ÂÚU ·ñ¤ÚÔUØæ ãUÚUÕðçàæØæ ·¤æ Ùæ× ÂÇUæÐ ßãU â$Èð¤¼ð ·ð¤ÂðÇU ·ð¤ ÌèÙ Âý·¤æÚUô ×ð âð °·¤ ãñU Áô ·ð¤ßÜ ÖæÚUÌ ×ð Âæ°ÁæÌð ãñU ...ÓÓ

— ¥ŠØæØ °·¤, ¼ çÜ»ðâè ¥æò$È¤ çßçÜØ× ·ñ¤ÚUè, çßàææÜ°ß¢ M¤Í ×¢»Üßæ¼è

¥õÚU ÕæÌ Øê¡ ãUè ¥æ»ð ÕÉUÌè ãñU, °·¤ ×ðÏæßè ÀUæ˜æ ·ð¤ Õæ¼¼êâÚUæ ¹ÇUæ ãUôÌæ ãñU ¥õÚU çßçÜØ× ·ñ¤ÚUè ·¤ô Ÿæhæ¢ÁçÜ ¼ðÌæ ãñU— ©Ul×è (Áô ÖæÂ ·¤æ §¢ÁÙ ÜæØæ ¥õÚU ÖæÚUÌèØ ÜôãUæÚUômæÚUæ ÖæÂ ·¤æ §¢ÁÙ ÕÙßæÙæ àæM¤ ç·¤Øæ, ÖæÚUÌèØ ÂçÚUçSÍçÌØô·ð¤ ¥ÙéâæÚU çÂý¢çÅ¢U» ·ð¤ çÜ° ·¤æ»•æ ·¤æ çß·¤æâ ç·¤Øæ);¥ÍüàææS˜æè (Õ¿Ì Õñ·¤ô ·¤è àæéL¤¥æÌ ·¤è Ìæç·¤ ÖæÚUÌèØô ·¤ôÜêÅU-¹âêÅU ·¤ÚUÙð ßæÜð âæãêU·¤æÚUô âð Õ¿æØæ Áæ â·ð¤);×ðçÇU·¤Ü ×æÙß ·¤ËØæ‡æ·¤æÚUè (·é¤cÆU ÚUô» ÌÍæ ¥‹Ø ÚUô»ô âðÂèçÇUÌ Üô»ô ·ð¤ ×æÙßèØ ×ðçÇU·¤Ü ©UÂ¿æÚU ·ð¤ çÜ° âÕâðÂãUÜð ¥çÖØæÙ ¿ÜæÙð ßæÜð, çÁ‹ãðU Øæ Ìô ç•æ¢¼æ ¼$È¤Ù ·¤ÚU

ç¼Øæ ÁæÌæ Íæ Øæ ÁÜæ ç¼Øæ ÁæÌæ Íæ); ÁÙâ¢¿æÚU ×æŠØ×ô·ð¤ ¥»ý¼êÌ çÁ‹ãUôÙð ÖæÚUÌ ×ð ÂðàæðßÚUæÙæ ×éÎý‡æ ¥õÚU Âý·¤æàæÙ·¤è àæéL¤¥æÌ ·¤è ¥õÚU ÖæÚUÌ ·¤æ ÂãUÜæ ¥âÜè ¥¹ÕæÚU ¼Èýð¤ÇU ¥æò$È¤ §¢çÇUØæ (v}v}) ¿ÜæØæ; ·ë¤á·¤ (v}w® ×ð´ÖæÚUÌ ·¤è ·ë¤çá-Õæ»ßæÙè âôâæ§ÅUè ·¤è SÍæÂÙæ ·¤è, §¢‚ÜñÇU·¤è ÚæòØÜ °»ýè·¤Ë¿ÚU âôâæ§ÅUè âð x® âæÜ ÂãUÜð);¥Ùéßæ¼·¤ (·¤ÚUèÕ y® ÖæÚUÌèØ Öæáæ¥ô¢ ×ð Õæ§ÕÜ ·¤æÂãUÜð-ÂãUÜ ¥Ùéßæ¼ ç·¤Øæ, ¥õÚU â¢S·ë¤Ì ÌÍæ Õæ¢‚Üæ âð àæéM¤·¤ÚUÌð ãéU° Âý Øð·¤ Öæáæ ·¤æ àæ�¼·¤ôàæ ¥õÚU ÃØæ·¤ÚU‡æ ÌñØæÚUç·¤ØæÐ ÚUæ×æØ‡æ ¥õÚU âæ¢�Ø â×ðÌ ÖæÚUÌ ·ð¤ âæçãUçˆØ·¤ °ß¢¼æàæüçÙ·¤ �Üæçâ·¤ô ·¤æ ¥Ùéßæ¼ ·¤ÚUÙð ßæÜð ÂãUÜð ÃØç�Ì);çàæÿææçß¼÷ (·¤‹Øæ¥ô¢ ¥õÚU Âý Øð·¤ ÁæçÌ ·ð¤ Õ“æô ·ð¤ çÜ°âÕâð ÂãUÜð S·ê¤Ü ¹ôÜÙð ßæÜð, ·¤Ü·¤�ææ ·ð¤ $È¤ôÅUü çßçÜØ×·¤æòÜðÁ ×ð Õæ¢‚Üæ, â¢S·ë¤Ì ¥õÚU ×ÚUæÆUè ·ð¤ Âýô$Èð¤âÚU, ÁãUæ¡Ùõ·¤ÚUàææãUô ·¤ô ÂýçàæçÿæÌ ç·¤Øæ ÁæÌæ Íæ, ¥õÚU ·¤Ü·¤�ææ ·ð¤çÙ·¤ÅU âðÚUæ×ÂôÚU ×ð ¥æÏéçÙ·¤ °çàæØæ ×ð ÂãUÜè ¿æçÅüUÇØêçÙßçâüÅUè ·¤è àæéL¤¥æÌ ·¤è)Ð

¥æÂ âô¿ ÚUãðU ãUô»ð ¥»ÚU ·¤ô§ü ¥æ¼×è, ·¤ô§ü ¥¡»ýð•æ, ·¤ô§ü¥¡»ýð•æ ×ô¿è, ·¤ô§ü ¥¡»ýð•æè ¿×æÚU, ÖæÚUÌ ×ð y® âæÜ çÕÌæÙð·ð¤ Õæ¼ §Ù×ð âð ·é¤ÀU ¿è•æð Öè ÂêÚUè ·¤ÚU Üð Ìô ßãU ×ÚU‡æôÂÚæ¢Ì

IVAN KOSTKA

magine a quizmaster at the finals of the All India Universities competition. He asks the best-informedIndian students, “Who was William Carey?”

All hands go up simultaneously. “William Carey was a Christian missionary,”

answers a science student. “And he was also the botanistafter whom Careya herbacea is named. It is one of thethree varieties of eucalyptus found only in India. …

— Chapter One, The Legacy of William Carey by

Vishal and Ruth Mangalwadi

And so it goes on, one well-informed Indian

university student after another, standing and paying

tribute to William Carey – the industrialist (introduced

the steam engine and its manufacture by Indian

blacksmiths; developed printing paper for Indian con-

ditions); the economist (introduced savings banks to

save Indians from usurious moneylenders); the

medical humanitarian (first to campaign for the

humane medical treatment of patients of leprosy and

other diseases who used to be buried or burnt alive);

the mass-media pioneer who established professional

printing and publishing in India, starting with the first

real newspaper, The Friend of India (1818); the

agriculturist (founded India’s Agri-Horticultural Soci-

ety in 1820, 30 years before the Royal Agricultural So-

ciety of England); the translator (did the first

translations of the Bible into around 40 Indian

languages, creating dictionaries and grammars for

each, starting with Sanskrit and Bengali. First to trans-

late Indian literary and philosophical classics

including the Ramayana and Samkhya into English);

the educator (started the first schools in India for the

girl child and for children of all castes, became a

professor of Bengali, Sanskrit and Marathi at Fort

William College in Calcutta, where civil servants were

trained, and launched the first chartered university in

modern Asia, at Serampore near Kolkata).

You might be thinking, even if one man, an

Englishman, an English cobbler, an angrezi chamar,

in his 40 years in India could have accomplished even

a few of those things he is worthy of a posthumous

AUGUST 2011 |12

FORWARD PressSTORYC O V E R

I ¥

˜ææâ¼è ØãU ãñU ç·¤ ç·¤âè Ùð Öè ·ñ¤ÚUè ·ð¤ Øô»¼æÙ ·¤ô §çÌãUæâ ·¤è ÂæÆ÷UØÂéSÌ·¤ô ×ð àææç×Ü·¤ÚUÙð ·¤è ÂÚUßæãU ÙãUè ·¤è

THE TRAGEDY IS THAT NO ONE CARED TO INCLUDE CAREY’S CONTRIBUTIONSIN THE HISTORY TEXTBOOKS



¥æßÚU‡æ

Bharat Ratna at the very least. But, believe it or not, there is more,

much more. In the Mangalwadis’ book the whole first chapter is

made up of the same group of “best-informed” Indian university stu-

dents continuing their tributes to William Carey. While this chapter

rates high on creativity it fails on accuracy – not regarding the facts

of Carey, but that any group of educated Indians would even know

the name of Carey let alone Carey’s multi-faceted contribution to the

making of modern India.

If in the same week that India celebrates its 64th year of political

independence from the British Raj a quiz were held across the

classrooms of India few faculty, let alone students, would be able to

honestly say they had even heard of William Carey, whose 250th

birth anniversary falls on 17 August. The Indian government did

issue a commemorative postal stamp and first day cover in 1993 to

commemorate the bicentenary of Carey’s arrival on Indian shores.

But the real tragedy is the same government of India has never cared

to include his contributions in the history textbooks.

It has not changed since I was at school and university decades ago.

When, as a fresh graduate at age 21, I started my professional journalis-

tic career with The Statesman of Calcutta group, I noticed it said below

·¤× âð ·¤× ÖæÚUÌ ÚU Ù ·¤æ ãU·¤¼æÚU ãUô»æÐ Üðç·¤Ù ×æÙð¢ Øæ Ù ×æÙð, ©U‹ãUôÙð§ââð Öè ¥çÏ·¤, ÕãéUÌ ¥çÏ·¤ ·¤æ× ç·¤°Ð ×¢»Üßæ¼è ¼¢Âç�æ ·¤è ÂéSÌ·¤·¤æ ÂêÚUæ ÂãUÜæ ¥ŠØæØ çßàßçßlæÜØô ×ð ÂÉUÙð ßæÜð ×ðÏæßè ÖæÚUÌèØ ÀUæ˜æô·ð¤ §âè â×êãU âð ÖÚUæ ãñU Áô çßçÜØ× ·ñ¤ÚUè ·¤ô ¥ÂÙè Ÿæhæ¢ÁçÜ ¼ð ÚUãðU ãñUÐãUæÜæ¡ç·¤ ØãU ¥ŠØæØ âëÁÙæˆ×·¤Ìæ ·¤è ·¤âõÅUè ÂÚU Ìô ¹ÚUæ ©UÌÚUÌæ ãñUÜðç·¤Ù âÅUè·¤Ìæ ·ð¤ ×æ×Üð ×ð ·¤×•æôÚU ÂÇU ÁæÌæ ãñU — ·ñ¤ÚUè ·ð¤ ÕæÚÔU ×ð Ì‰Øô·¤ô Üð·¤ÚU ÙãUè, ÕçË·¤ §â ×æ×Üð ×ð ç·¤ çàæçÿæÌ ÖæÚUÌèØô ·¤æ ·¤ô§ü Öè â×êãU·ñ¤ÚUè ·¤æ Ùæ× Ì·¤ ÙãUè ÁæÙÌæ, ¥æÏéçÙ·¤ ÖæÚUÌ ·ð¤ çÙ×æü‡æ ×ð ·ñ¤ÚUè ·ð¤ÕãéU¥æØæ×è Øô»¼æÙ ·¤è ÁæÙ·¤æÚUè Ìô ÕãéUÌ ¼êÚU ·¤è ÕæÌ ãñUUÐ

çÁâ ãU$�Ìð ÖæÚUÌ çÕýÌæÙè ÚUæÁ âð ¥ÂÙè ÚUæÁÙñçÌ·¤ SßÌ¢ æÌæ ·¤è {yßèßáü»æ¡ÆU ×ÙæÌæ ãñU ©Uâ ¼õÚUæÙ ¥»ÚU ÖæÚUÌ ÖÚU ·ð¤ �ÜæâM¤×ô ×ð °·¤ ç�ß•æ·¤æ ¥æØôÁÙ ç·¤Øæ Áæ° Ìô ÀUæ˜æô ·¤è ÕæÌ ÀUôçÇU° ¥ŠØæÂ·¤»‡æ Öè §�·¤æ-¼é�·¤æ ãUè ãUô»ð Áô §ü×æÙ¼æÚUè âð ·¤ãU â·¤Ìð ãñU ç·¤ ©U‹ãUôÙð çßçÜØ× ·ñ¤ÚUè ·¤æÙæ× âéÙæ ãñU çÁÙ·¤è âæÜç»ÚUãU v| ¥»SÌ ·¤ô ÂÇUÌè ãñUÐ âæÜ v~~x ×ð´·ñ¤ÚUè ·ð¤ ÖæÚUÌ ¥æÙð ·ð¤ ¼ô âõ âæÜ ÂêÚÔU ·¤ÚUÙð ÂÚU ÖæÚUÌ âÚU·¤æÚU Ùð ©UÙ·¤èØæ¼»æÚUè ×ð °·¤ ÇUæ·¤ çÅU·¤ÅU ¥õÚU $È¤SÅüU ÇðU ·¤ßÚU ÁæÚUè ç·¤Øæ ÍæÐ Üðç·¤Ù¥âÜè ˜ææâ¼è ØãU ãñU ç·¤ §âè ÖæÚUÌèØ âÚU·¤æÚU Ùð §â ÕæÌ ·¤è ·¤ô§ü ÂÚUßæãUÙãUè ·¤è ç·¤ ©UÙ·ð¤ Øô»¼æÙ ·¤ô §çÌãUæâ ·¤è ÂæÆ÷UØÂéSÌ·¤ô ×ð àææç×Ü ·¤ÚÔÐ

ÁÕ ¼àæ·¤ô ÂãUÜð ×ñ S·ê¤Ü ¥õÚU çßàßçlæÜØ ×ð Íæ ÌÕ âð Üð·¤ÚU ¥ÕÌ·¤ çSÍçÌ ·é¤ÀU ¹æâ Ùãè Õ¼ÜèÐ ÁÕ °·¤ Øéßæ SÙæÌ·¤ ·ð¤ ÌõÚU ÂÚU wv

Fundamentally, Carey’s vision for India was more radical andforward looking while Gandhi’s was more reformist and

backward looking (Ram Rajya). On the fundamental issue ofcaste, Carey saw it as evil (“the work of the Devil”) and, there-fore, to be fought and annihilated, while Gandhi felt it needed

only to reformed and restored to its pristine perfection!

ÕéçÙØæ¼è ÌõÚ ÂÚ, ÖæÚÌ ·ð¤ çÜ° ·ñ¤ÚUè ·¤æ ¼àæüÙ ¥çÏ·¤ ·ý¤æ¢çÌ·¤æÚUè ¥õÚU âô¿ ¥çÏ·¤ ¥»ý»æ×è Íè ÁÕç·¤ »æ¡Ïè ×é�ØÌÑ âéÏæÚUßæ¼è Íð ¥õÚU ÂýçÌ»æ×è âô¿ ÚU¹Ìð Íð

(ÚUæ×ÚUæ’Ø)Ð ÁæçÌ ·ð¤ ¥æÏæÚUÖêÌ ÂýàÙ ÂÚU ·ñ¤ÚUè ©Uâð °·¤ ¼écÅUÌæ ·ð¤ M¤Â ×ð ¼ð¹Ìð Íð(ÒÒàæñÌæÙ ·¤æ ·¤æ×ÓÓ) ¥õÚU §âçÜ° ©Uâ·¤æ çßÚUôÏ ¥õÚU ©Uâ·¤æ ©U‹×êÜÙ ·¤ÚUÙð ·¤è ÕæÌ·¤ÚUÌð Íð, ÁÕç·¤ »æ¡Ïè ·¤ô Ü»Ìæ Íæ ç·¤ ©Uâ×ð ×æ˜æ âéÏæÚU ·¤ÚUÙð ·¤è ¥õÚU ©Uâð ©Uâ·¤è

¥æÚ¢UçÖ·¤ â¢Âêü‡æÌæ ·ð¤ ¥ÙéM¤Â ÂéÙSÍæüçÂÌ ·¤ÚUÙð ·¤è ¥æßàØ·¤Ìæ ãñU!


AUGUST 2011 |14


the masthead: Directly descended from The Friend of India. As a

student of journalism I knew that this had been the first real newspa-

per in India but I did not know it was founded by William Carey.

Even if I did, there was precious little to read in India about William

Carey. I only discovered Carey in my years in Canada.

This country owes a great debt to Vishal and Ruth Mangalwadi

who wrote and, at their own expense, published The Legacy ofWilliam Carey in 1993 to coincide with the celebrations of the

bicentenary of Carey’s arrival in India. Having dipped his toes in

the still uncharted ocean of modern Indian history, Vishal Mangal-

wadi went on to research and write two more books that together

form a trilogy – Missionary Conspiracy: Letters to a PostmodernHindu and India: The Grand Experiment.

An educated Indian reading these books can be forgiven for

coming away with a sense that Mangalwadi is an Anglophile, a

lover of the British. This is understandable because of the histories

of India we have been nursed on from school through university.

Certainly the history of modern India has largely been a

brahmanical and specifically a Congress national narrative.

British contributions to India are either ignored (like Carey’s) or

maligned (like Macaulay’s).

So, if we were to run an Independence Day quiz and one of the

questions was, “Who is the father of modern India?” the default an-

swer would be Mahatma Gandhi. Is he not after all the “father of

the nation”? If, God forbid, even one bright student had the gall to

answer “William Carey” she would be greeted with quizzical looks

(William who?!) and become an object of derision. How could an

Englishman even be considered the father of modern independent

India! This is of course to forget that the Indian National Congress

had at least two British citizens among its founders, the lead being

taken by the Scotsman Allan Octavian Hume.

But, coming back to the contemporary quiz, just as a reader is

expected to exercise a willing suspension of disbelief through the

whole first chapter of the Mangalwadi book, imagine that the quiz-

master actually grants this bright and bold student the opportunity

to defend her choice of Carey – in under three minutes. And he

turns the egg-timer upside down, the sand starts to trickle down …

Savitribai (who has read Mangalwadi’s book on Carey) starts

by underlining that she is talking of modern India, as asked by the

quizmaster. She goes on to define what constitutes “modern”

India – fundamentally, the notion of equality of all its citizens

âæÜ ·¤è ©U×ý ×ð ×ñÙð ·¤Ü·¤�ææ â×êãU ·ð¤ ¼ SÅðUÅ÷Uâ×ðÙ ·ð¤ âæÍ ¥ÂÙð ÂðàæðßÚUæÙæÂ˜æ·¤æçÚUÌæ ·¤çÚUØÚU ·¤è àæéL¤¥æÌ ·¤è Íè, Ìô ×ñÙð »õÚU ç·¤Øæ ç·¤Øæ ©Uâ·ð¤ ×æSÅUãðUÇU(×SÌêÜ çàæ¹ÚU, ×é¹ÂëcÆU ÂÚU â×æ¿æÚU Â˜æ ·¤æ Ùæ×) ·ð¤ Ùè¿ð çÜ¹æ ÍæÒÇUæØðÚñU�ÅUÜè çÇUâðçÇUÇU Èý¤æò× ¼ Èýñ¤ÇU ¥æò$È¤ §¢çÇUØæÓ (¼ Èýñ¤ÇU ¥æò$È¤ §¢çÇUØæ ·¤æ âèÏæß¢àæÁ)Ð Â˜æ·¤æçÚUÌæ ·¤æ ÀUæ˜æ ãUôÙð ·ð¤ ÙæÌð ×ñ ÁæÙÌæ Íæ ç·¤ ØãU ÖæÚUÌ ·¤æ ÂãUÜæßæSÌçß·¤ â×æ¿æÚUÂ˜æ Íæ Üðç·¤Ù ×éÛæð ØãU ÙãUè ×æÜê× Íæ ç·¤ §â·¤è SÍæÂÙæçßçÜØ× ·ñ¤ÚUè Ùð ·¤è ÍèÐ ¥»ÚU ÂÌæ Öè ãUôÌæ Ìô ÖæÚUÌ ×ð çßçÜØ× ·ñ¤ÚUè ÂÚU ÂÉUÙð·ð¤ çÜ° ÕãéUÌ âæ×»ýè ÙãUè ÍèÐ §â·¤è ÁæÙ·¤æÚUè ×éÛæð ·¤ÙæÇUæ Âýßæâ ·ð¤ ¼õÚUæÙ ãéU§üÐ

ØãU ¼ðàæ çßàææÜ ¥õÚU M¤Í ×¢»Üßæ¼è ·¤æ ÕãéUÌ «¤‡æè ãñU çÁ‹ãUôÙð âæÜv~~x ×ð ¼ çÜ»ðâè ¥æò$È¤ çßçÜØ× ·ñ¤ÚUè Ù ·ð¤ßÜ çÜ¹è ÕçË·¤ ¥ÂÙð ¹¿ðü ÂÚUÂý·¤æçàæÌ Öè ·¤è, Ìæç·¤ ßãU ·ñ¤ÚUè ·ð¤ ÖæÚUÌ ×ð ¥æÙð ·ð¤ ¼ô âõ âæÜ ÂêÚÔU ãUôÙð ·ð¤¥ßâÚU ÂÚU çÙ·¤æÜè Áæ â·ð¤Ð ÖæÚUÌèØ §çÌãUæâ ·ð¤ ©Uâ â×Ø Ì·¤ ¥ÙÁæÙâ×éÎý ×ð ¥ÂÙð Âæ¡ß ·¤è ª¡¤»Üè ÇéUÕôÙð ·ð¤ Õæ¼ çßàææÜ ×¢»Üßæ¼è Ùð ¥õÚU àæôÏç·¤Øæ ¥õÚU ¼ô ¥õÚU ç·¤ÌæÕð çÜ¹è — ç×àæÙÚUè ·¤æòÙçSÂÚñUâèÑ ÜñÅUâü ÅêU ¥ÂôSÅU×æòÇUÙü çã¢U¼ê ÌÍæ §¢çÇUØæÑ ¼ »ýñÇU °�âÂñçÚU×ðÅUÐ ÌèÙô ç·¤ÌæÕô ·¤æ ¥Õ °·¤ÚU¿Ùæ ˜æØ ÕÙÌæ ãñUÐ

§Ù ÌèÙô ç·¤ÌæÕô ·¤ô ÂÉUÙð ßæÜð ç·¤âè Öè çàæçÿæÌ ÖæÚUÌèØ ·¤ô ØãU âô¿Ùð·ð¤ çÜ° ÿæ×æ ç·¤Øæ Áæ â·¤Ìæ ãñU ç·¤ ×¢»Üßæ¼è °·¤ ¥¡»ýð•æ-Âýð×è ãñUÐ S·ê¤Ü âðÜð·¤ÚU çßàßçßlæÜØ Ì·¤ ãU×ð çÁâ §çÌãUæâ ·¤è ƒæé Uè çÂÜæ§ü »§ü ãñU ©Uâ·ð¤¥æÏæÚU ÂÚU ØãU ÕæÌ â×Ûæ ×ð ¥æÌè ãñUÐ çÙà¿Ø ãUè ¥æÏéçÙ·¤ ÖæÚUÌ ·¤æ §çÌãUæâ

×ôÅðU ÌõÚU ÂÚU Õýæræ‡æßæ¼è ¥õÚU çßàæðáÌõÚU ÂÚU ·¤æ¢»ýðâè ÚUæcÅþUèØ ßë�ææ¢Ì ãñUÐ ÖæÚUÌ ×ð´¥¡»ýð•æè Øô»¼æÙ ·¤ô Øæ Áô Ù•æÚU¥¢¼æ•æ ç·¤Øæ ÁæÌæ ãñU (·ñ¤ÚUè ·¤è ÌÚUãU) Øæ ©UâðÕ¼Ùæ× ç·¤Øæ ÁæÌæ ãñU (×ñ·¤æòÜð ·¤è ÌÚUãU)Ð

¥»ÚU ãU×ð SßÌ¢ æÌæ ç¼ßâ ÂÚU °·¤ ç�ß•æ ÚU¹Ùè ãUô ¥õÚU ©Uâ·¤æ ÂýàÙ ãUôç·¤ ÒÒ¥æÏéçÙ·¤ ÖæÚUÌ ·¤æ çÂÌæ ·¤õÙ ãñU?ÓÓ Ìô âæ×æ‹ØÌÑ ©Uâ·¤æ ©U�æÚU ãUô»æ×ãUæˆ×æ »æ¡ÏèÐ ¥Õ �Øæ ©U‹ãðU ãUè ÒÒÚUæcÅþUçÂÌæÓÓ ÙãUè ·¤ãUæ ÁæÌæ? ¥»ÚU,¹é¼æÙæ¹æSÌæ, °·¤ Öè ãUôçàæØæÚU ÀUæ˜æ ÁßæÕ ×ð ÒÒçßçÜØ× ·ñ¤ÚUèÓÓ ·¤ãðU Ìô Üô»©Uâð ÕÇUè ãUè çßç¿˜æ Öæßô âð ¼ð¹ð»ð (·¤õÙ çßçÜØ×?) ¥õÚU ©Uâ·¤æ ×•ææ·¤©UÇUæ°¡»ðÐ ç·¤âè ¥¡»ýð•æ ·¤ô ¥æÏéçÙ·¤ SßÌ¢ æ ÖæÚUÌ ·¤æ çÂÌæ ·ñ¤âð ×æÙæ Áæâ·¤Ìæ ãñU? Õðàæ·¤ ©Uâ â×Ø Üô» ÖêÜ ÁæÌð ãñU ç·¤ ÖæÚUÌèØ ÚUæcÅþUèØ ·¤æ¢»ýðâ ·¤èSÍæÂÙæ ·¤ÚUÙð ßæÜô ×ð ¼ô ¥¡»ýð•æ Ùæ»çÚU·¤ Íð, çÁÙ×ð âð S·¤æòÅUÜñÇU çÙßæâè °ðÜÙ¥æò�ÅðUçßØÙ sê× ¥æ»ð ÚUãðUÐ

Üðç·¤Ù ¥»ÚU ãU× §â â×âæ×çØ·¤ ç�ß•æ ·¤è ¥ôÚU ßæçÂâ ¥æ°¡ Ìô, çÁâÂý·¤æÚU ×¢»Üßæ¼è ·¤è ÂéSÌ·¤ ·¤æ ÂãUÜæ ¥ŠØæØ ÂÉUÌð ãéU° ÂæÆU·¤ âð ¥æàææ ·¤èÁæÌè ãñU ç·¤ ßãU ©Uâ ÂçÚU¼ëàØ ·¤ô ßæSÌçß·¤ ×æÙð, Ìô ©Uâè Âý·¤æÚU ·¤ËÂÙæ ·¤ÚÔUç�ß•æ×æSÅUÚU °·¤ ãUôçàæØæÚU ¥õÚU âæãUâè ÀUæ˜ææ ·¤ô ×õ·¤æ ¼ðÌæ ãñU ç·¤ ßãU ·ñ¤ÚUè ·¤æÙæ× ÜðÙð ·ð¤ ¥ÂÙð çÙ‡æüØ ·¤ô ÁæØ•æ ÆUãUÚUæ° — ÌèÙ ç×ÙÅU ·ð¤ ÖèÌÚUÐ ¥õÚU çÈ¤ÚUßãU ÚÔUÌ ·¤è ƒæÇUè ©UÜÅUè ÚU¹ ¼ðÌæ ãñU, ÚÔUÌ ÏèÚÔU-ÏèÚÔU ç»ÚUÙè àæéM¤ ãUôÌè ãñU ...

âæçß˜æèÕæ§ü (çÁâÙð ×¢»Üßæ¼è ·¤è ÂéSÌ·¤ ÂÉUè ãñU), §â ÕæÌ ·¤ô ÚÔU¹æ¢ç·¤Ì·¤ÚUÌð ãéU° àæéM¤ ·¤ÚUÌè ãñU ç·¤ ßãU ¥æÏéçÙ·¤ ÖæÚUÌ ·¤è ÕæÌ ·¤ÚU ÚUãUè ãñU Áñâæ ç·¤ç�ß•æ×æSÅUÚU Ùð ·¤ãUæ ÍæÐ ßãU ØãU ÂçÚUÖæçáÌ ·¤ÚUÌè ãñU ç·¤ ÒÒ¥æÏéçÙ·¤ÓÓ ÖæÚUÌ

°ðâæ Ü»Ìæ ãñU ×æÙô ãU× ¥Öè Öè çÕýÌæÙè ÚUæÁ âð â¢ƒæáü ·¤ÚU ÚUãðU ãñU ¥õÚU §âçÜ° ãU×æÚÔU¥æçÏ·¤æçÚU·¤ §çÌãUæâ ×ð ãU× ßãUæ¡ Öè ŸæðØ ÙãUè ¼ðÌð ÁãUæ¡ ÕÙÌæ ãñU, ¹æâÌõÚU ÂÚU ¥»ÚU

çãUÌ·¤æÚUè ÃØç�Ì ¥¡»ýð•æ ãUô

IT IS AS IF WE ARE STILL FIGHTING THE BRITISH RAJ AND THEREFORE IN OUR OFFICIAL HISTORIES WE CANNOT GIVE CREDIT WHEREVER IT IS DUE,

ESPECIALLY IF THE BENEFACTORS ARE BRITISH



¥æßÚU‡æ

regardless of race, ethnicity, gender, age, religion, caste, language; a

right to education, starting in one’s native language; freedom of

speech including the media; institutions of banking for deposits and

loans (at reasonable rates); state languages and a national language;

modern industry using the latest technology; sustainable

development of agricultural and mineral resources; a scientific tem-

per, and so on.

She then compares and contrasts Carey’s contributions starting in

the early 19th century to Gandhi’s in the20th century. Fundamentally,

Carey’s vision for India was more radical and forward looking while

Gandhi’s was more reformist and backward looking (Ram Rajya).

On the fundamental issue of caste, Carey saw it as evil (“the work of

the Devil”) and, therefore, to be fought and annihilated, while Gandhi

felt it needed only to reformed and restored to its pristine perfection!

Most of the groundwork for a modern nation-state, particularly the

“soft” aspects are pioneered by Carey and his fellow missionaries. A

case in point is Hindi, a major Indian language: The work for its

development was launched by Carey for the purposes of Bible

translation, completed by other missionaries such as John Gilchrist

and Samuel Henry Kellogg. Gandhi and Tagore of course met and de-

cided that this missionary-created Hindi should be independent

India’s national language.

Savitribai’s three minutes are up and the panel of historians

decide that hers is an Anglo-centric view and hence to be rejected.

While this scenario, like Mangalwadi’s, is fictional it is based on

�Øæ ãñU — ÕéçÙØæ¼è ÌõÚU ÂÚU, âÖè Ùæ»çÚU·¤ô ·¤è â×æÙÌæ ¿æãðU ßãU ç·¤âè ÖèÙSÜ, ÿæð æ, çÜ¢», ¥æØé, Ï×ü, ÁæçÌ, Öæáæ ·ð¤ ãñU; çàæÿææ ·¤æ ¥çÏ·¤æÚU, ¥æÚ¢UÖ×ð¢ ¥ÂÙè ×æÌëÖæáæ ×ð; ÕæÌ ·¤ÚUÙð ·¤è ¥æ•ææ¼è, ×èçÇUØæ â×ðÌ; Âñâæ Á×æ·¤ÚUßæÙð ¥õÚU (©Uç¿Ì ¼ÚUô ÂÚU) ·¤•æü ÜðÙð ·ð¤ çÜ° Õñç·¢¤» â¢SÍæÙ; ÿæð æèØ ¥õÚUÚUæcÅþUèØ Öæáæ°¡; ÙßèÙÌ× Âýõlôç»·¤è ·ð¤ §SÌð×æÜ ·¤ÚUÌð ãéU° ¥æÏéçÙ·¤ ©Ulô»;·ë¤çá ¥õÚU ¹çÙÁ â¢âæÏÙô ·¤æ â¢Âôá‡æèØ çß·¤æâ; ßñ™ææçÙ·¤ âô¿, §ˆØæç¼Ð

çÈ¤ÚU ßãU v~ßè â¼è ·¤è àæéL¤¥æÌ ×ð ·ñ¤ÚUè ·ð¤ Øô»¼æÙ ·¤è ÌéÜÙæ w®ßèâ¼è ×ð »æ¡Ïè ·ð¤ Øô»¼æÙ âð ·¤ÚUÌè ãñUÐ ÕéçÙØæ¼è ÌõÚ ÂÚ, ÖæÚÌ ·ð¤ çÜ° ·ñ¤ÚUè·¤æ ¼àæüÙ ¥çÏ·¤ ·ý¤æ¢çÌ·¤æÚUè ¥õÚU âô¿ ¥çÏ·¤ ¥»ý»æ×è Íè ÁÕç·¤ »æ¡Ïè×é�ØÌÑ âéÏæÚUßæ¼è Íð ¥õÚU ÂýçÌ»æ×è âô¿ ÚU¹Ìð Íð (ÚUæ×ÚUæ’Ø)Ð ÁæçÌ ·ð¤¥æÏæÚUÖêÌ ÂýàÙ ÂÚU ·ñ¤ÚUè ©Uâð °·¤ ¼écÅUÌæ ·ð¤ M¤Â ×ð ¼ð¹Ìð Íð (ÒÒàæñÌæÙ ·¤æ·¤æ×ÓÓ) ¥õÚU §âçÜ° ©Uâ·¤æ çßÚUôÏ ¥õÚU ©Uâ·¤æ ©U‹×êÜÙ ·¤ÚUÙð ·¤è ÕæÌ·¤ÚUÌð Íð, ÁÕç·¤ »æ¡Ïè ·¤ô Ü»Ìæ Íæ ç·¤ ©Uâ×ð ×æ˜æ âéÏæÚU ·¤ÚUÙð ·¤è ¥õÚU©Uâð ©Uâ·¤è ¥æÚ¢UçÖ·¤ â¢Âêü‡æÌæ ·ð¤ ¥ÙéM¤Â ÂéÙSÍæüçÂÌ ·¤ÚUÙð ·¤è ¥æßàØ·¤ÌæãñU! ¥æÏéçÙ·¤ ÚUæcÅþU-ÚUæ’Ø ·ð¤ çÜ° ¥çÏ·¤æ¢àæ •æ×èÙè ·¤æ×, ¹æâÌõÚU ÂÚUÒÒ·¤ô×ÜÓÓ ÂãÜé¥ô¢ ÂÚU, ·ñ¤ÚUè ¥õÚU ©UÙ·ð¤ âæÍè ç×àæÙçÚUØô Ùð àæéM¤ ç·¤ØæÍæÐ ç×âæÜ ·ð¤ ÌõÚU ÂÚUU ÖæÚUÌ ·¤è °·¤ Âý×é¹ Öæáæ çã¢U¼èÑ ©Uâ·ð¤ çß·¤æâ ·¤æ·¤æ× ·ñ¤ÚUè Ùð àæéM¤ ç·¤Øæ Íæ Õæ§ÕÜ ·ð¤ ¥Ùéßæ¼ ·ð¤ çÜ°, ¥õÚU ©Uâð ¼êâÚÔUç×àæÙçÚUØô Ùð ÂêÚUæ ç·¤Øæ Áñâð ç·¤ ÁæòÙ ç»Üç·ý¤SÅU ¥õÚU âñ×é°Ü ãðUÙÚUè·ñ¤Üæò»Ð »æ¡Ïè ¥õÚU ÅñU»ôÚU Ùð Õæ¼ ×ð ç×Ü ·¤ÚU $Èñ¤âÜæ ç·¤Øæ ç·¤ ç×àæÙçÚUØômæÚUæ ÕÙæ§ü çã¢U¼è ãUè ¥æ•ææ¼ ÖæÚUÌ ·¤è ÚUæcÅþUèØ Öæáæ ãUôÐ

âæçß˜æèÕæ§ü ·ð¤ ÌèÙ ç×ÙÅU ÂêÚÔU ãUô ¿é·ð¤ ãñU ¥õÚU ßãUæ¡ ×õÁê¼ §çÌãUæâ·¤æÚUô·ð¤ ×¢ÇUÜ Ùð $Èñ¤âÜæ ç·¤Øæ ç·¤ ØãU ¼ëçcÅU·¤ô‡æ ¥¡»ýð•æ·ð¤çÎýÌ ãñU ¥õÚU §âçÜ°©Uâð ¹æçÚUÁ ç·¤Øæ ÁæÙæ ¿æçãU°Ð ãUæÜæ¡ç·¤ ØãU ÂçÚU¼ëàØ, ×¢»Üßæ¼è ·¤è ãUèÌÚUãU, ·¤æËÂçÙ·¤ ãñU, Üðç·¤Ù ØãU §â Ì‰Ø ·¤ô ©UÁæ»ÚU ·¤ÚUÌæ ãñU ç·¤ ÖæÚUÌèØ

William Carey, the Father of Modern Missionary Movement,arrived in Serampore on November 11, 1793. After spendingabout seven years in North Bengal, Carey, along with JoshuaMarshman and William Ward established the SeramporeMission of the Baptist Missionary Society on January 10, 1800.They started the Serampore College in 1818

¥æÏéçÙ·¤ ç×àæÙÚUè ¥æ¢¼ôÜÙ ·ð¤ ÁÙ·¤ çßçÜØ× ·ñ¤ÚUè vv Ùß¢ÕÚU v|~x ·¤ôâðÚUæ×ÂôÚU Âãé¡U¿ðÐ ©UžæÚUè Õ¢»æÜ ×ð ·¤ÚUèÕ âæÌ âæÜ çÕÌæÙð ·ð¤ Õæ¼ ·ñ¤ÚUè Ùð Áôàæé¥æ×æàæü×ñÙ ¥õÚU çßçÜØ× ßæÇüU ·ð¤ âæÍ ç×Ü·¤ÚU v® ÁÙßÚUè v}®® ·¤ô âðÚUæ×ÂôÚUç×àæÙ ¥æò$È¤ ¼ ÕñçŒÅUSÅU âôâæ§üÅUè ·¤è SÍæÂÙæ ·¤èÐ âÙ÷ v}v} ×ð ©U‹ãUô¢Ùð âðÚUæ×ÂôÚU·¤æòÜðÁ àæéM¤ ç·¤ØæÐ

Carey distributing booksç·¤ÌæÕð Õæ¡ÅUÌð ·ñ¤ÚUè

Carey with his Bibletranslation assistant,

Ram Ram BasuÕæ§ÕÜ ¥Ùéßæ¼ ×ð ¥ÂÙðâãUØô»è ÚUæ× ÚUæ× ÕæÕê ·ð¤

âæÍ ·ñ¤ÚUè


the fact of what Indian history books and teachers still put

out as the definitive official history of modern India. It is

as if we are still fighting the British Raj and therefore in

our official histories we cannot give credit wherever it is

due, especially if the benefactors are British.

If Carey is barely known and acknowledged, Macaulay is

much maligned. Countless hours and pages have been

exhausted berating him for his supposedly infamous Minute.

He is portrayed as a colonial administrator who advocated the

education of Indians in English to create an army of clerks.

Nothing could be further from the truth! Macaulay’s Minute

was influenced by the Calcutta-based educator Alexander

Duff who in turn was influenced by Carey. They all shared the

belief that the modernization of India could be initiated by

providing universal access to Indians to “English”

(European) content in their native languages. Because most

of these vernacular languages were then underdeveloped as

vehicles of modern education, Macaulay’s Minute

pragmatically advocated that this “English” content be deliv-

ered in the English language in the interim period. [Dalit

intellectual Chandra Bhan Prasad’s annual celebration of

Macaulay’s birthday and worship of the English “goddess”

are based on an incomplete understanding of this] The irony is

that the very same upper castes that first benefited from this

“English” education chose to maintain a monopoly over it as

the new elite language, the modern Sanskrit that they earlier

fought to retain.

This brings us back to the writing of the history of

modern India. If the principle “history is written by the

victors” is true, then it can correctly be argued that it is the

brahmanical forces that won at Independence in 1947 after

the long interruption by the Mughals and then the British.

The official and even academic histories of modern India not

only to demonize or ignore British benefactors of India, they

barely nod in the direction of the Dalitbahujan leaders and

heroes. The contributions of Mahatma Phule and Savitribai

are almost universally ignored. Dr B. R. Ambedkar’s more

recent contributions to the Constitution of India are acknowl-

edged (at the cost of ignoring that most of our laws were

framed in 1861 by that same infamous Macaulay) but not the

serious differences between him and Gandhi. Both Phule’s

and Ambedkar’s (different from each other’s) Dalitbahujan

(subaltern) readings of Indian history from ancient through

British times are not even given serious note.

Braj Ranjan Mani’s radical Debrahmanising History(2005) sounded the bugle and began the battle for such a

Dalitbahujan perspective of Indian history. It is high time

that such projects to rewrite the history of modern India be

encouraged and continued. FORWARD Press plans to make

its contribution by starting to publish such a series by our

own Contributing Editor, Vishal Mangalwadi. In the process

we might even make history. n

§çÌãUæâ ·¤è ÂéSÌ·ð¤ ¥õÚU çàæÿæ·¤ ç·¤âð ¥æÏéçÙ·¤ ÖæÚUÌ ·¤æçßçàæcÅU ¥æçÏ·¤æçÚU·¤ §çÌãUæâ ·¤ãUÌð ãñUÐ °ðâæ Ü»Ìæ ãñU ×æÙô ãU×¥Öè Öè çÕýÌæÙè ÚUæÁ âð â¢ƒæáü ·¤ÚU ÚUãðU ãñU ¥õÚU §âçÜ° ãU×æÚÔU¥æçÏ·¤æçÚU·¤ §çÌãUæâ ×ð, ãU× ßãUæ¡ Öè ŸæðØ ÙãUè ¼ðÌð ÁãUæ¡ ÕÙÌæãñU, ¹æâÌõÚU ÂÚU ¥»ÚU çãUÌ·¤æÚUè ÃØç�Ì ¥¡»ýð•æ ãUôÐ

¥»ÚU ·ñ¤ÚUè ·¤ô ÕãéUÌ ·¤× Üô» ÁæÙÌð ¥õÚU ©UÙ·¤æ ¥æÖæÚU ×æÙÌðãñU, Ìô ×ñ·¤æòÜð ·¤ô ÕãéUÌ ãUè Õ¼Ùæ× ç·¤Øæ ÁæÌæ ãñUÐ ©UÙ·ð¤ ÌÍæ·¤çÍÌ·é¤�ØæÌ ç×ÙÅ÷Uâ ·ð¤ çÜ° ©UÙ·¤è çÙ¢¼æ ·¤ÚUÙð ×ð ¥Ùç»ÙÌ ƒæ¢ÅðU ¥õÚUÂ‹Ùð ¹¿ü ·¤ÚU ç¼° »° ãñUÐ ©U‹ãðU °ðâð ¥õÂçÙßðçàæ·¤ Âýàææâ·¤ ·ð¤ M¤Â×ð Âðàæ ç·¤Øæ ÁæÌæ ãñU çÁâÙð ÖæÚUÌèØô ·¤ô ¥¡»ýð•æè ×ð çàæÿææ ¼ðÙð ·¤èß·¤æÜÌ ·¤è Ìæç·¤ �Ü·¤ôZ ·¤è °·¤ âðÙæ ÌñØæÚU ·¤è Áæ â·ð¤Ð ØãUâ“ææ§ü âð °·¤¼× ¼êÚU ãñUÐ ×ñ·¤æòÜð ·ð¤ ç×ÙÅU ·¤Ü·¤�ææ çÙßæâè¥Üð�•æñÇUÚU ÇU$È¤ mæÚUæ ÂýÖæçßÌ Íð Áô SßØ¢ ·ñ¤ÚUè ·ð¤ ÂýÖæß ×ð ÍðÐ ßðâÕ ØãU çßàßæâ ÚU¹Ìð Íð ç·¤ ÖæÚUÌ ·¤æ ¥æÏéçÙ·¤è·¤ÚU‡æ ÌÖè ãUô»æÁÕ âÖè ÖæÚUÌèØô ·ð¤ Âæâ ©UÙ·¤è ×æÌëÖæáæ¥ô¢ ×ð ÒÒ¥¡»ýð•æèÓÓ(ØêÚUôÂèØ) çß¿æÚU ¥æâæÙè âð ©UÂÜ�Ï ãUô»ðÐ �Øôç·¤ ¥çÏ·¤æ¢àæ ¼ðàæèÖæáæ°¡ ¥æÏéçÙ·¤ çàæÿææ ·ð¤ ×æŠØ× ÕÙÙð ÜæØ·¤ çß·¤çâÌ ÙãUè ãéU§ü¢Íè, ×ñ·¤æòÜð ·ð¤ ç×ÙÅU Ùð §â ÕæÌ ·¤è ÃØßãUæçÚU·¤ ß·¤æÜÌ ·¤è ç·¤Õè¿ ·ð¤ ¥¢ÌÚUæÜ ·ð¤ ¼õÚUæÙ ÒÒ¥¡»ýð•æèÓÓ çßáØßSÌé ¥¡»ýð•æè Öæáæ ×ð´Âý¼æÙ ç·¤Øæ Áæ°Ð (¼çÜÌ ÕéçhÁèßè ¿¢ÎýÖæÙ Âýâæ¼ mæÚUæ ×ñ·¤æòÜð ·ð¤Á‹×ç¼Ù ·¤æ âæÜæÙæ â×æÚUôãU ¥õÚU ¥¡»ýð•æè ÒÒ¼ðßèÓÓ ·¤è ©UÂæâÙæ§âè ÕæÌ ç·¤ ¥Âê‡æü â×Ûæ ÂÚU ¥æÏæçÚUÌ ãñUÐ) çßÇ¢UÕÙæ ·¤è ÕæÌ ØãUãñU ç·¤ ØãU ßãUè ©U“æ ÁæçÌØæ¡ ãñU çÁ‹ãUôÙð ¥¡»ýð•æè çàæÿææ ·¤æ ÜæÖ ÂýæŒÌç·¤Øæ ¥õÚU çÈ¤ÚU Ù§ü ·é¤ÜèÙÌæßæ¼è Öæáæ ÂÚU ¥ÂÙæ °·¤æçÏÂˆØSÍæçÂÌ ç·¤Øæ, ¥ÍæüÌ÷ Ù§ü â¢S·ë¤Ì çÁâ ÂÚU ©U‹ãUôÙð ¥ÂÙæ çÙØ¢ æ‡æ·¤æØ× ÚU¹Ùð ·¤è ·¤ôçàæàæ ·¤èÐ

ØãU ãU×ð ¥æÏéçÙ·¤ ÖæÚUÌ ·ð¤ §çÌãUæâ Üð¹Ù ·ð¤ ×égð ÂÚU ßæçÂâÜð ¥æÌæ ãñUÐ ¥»ÚU ØãU çâhæ¢Ì â¿ ãñU ç·¤ ÒÒ§çÌãUæâ çßÁðÌæ¥ô¢mæÚUæ çÜ¹æ ÁæÌæ ãñUÓÓ, Ìô §â ÕæÌ ·¤è ØãU âãUè ¼ÜèÜ ¼è Áæâ·¤Ìè ãñU ç·¤ ×é»Üô ¥õÚU ¥¡»ýð•æô ·ð¤ Ü¢Õð ¿Üð ÚUæÁ ·ð¤ Õæ¼ v~y|×ð ¥æ•ææ¼è ·ð¤ âæÍ Õýæræ‡æßæ¼è Ìæ·¤Ìô ·¤è ÁèÌ ãéU§üÐ ¥æÏéçÙ·¤ÖæÚUÌ ·ð¤ ¥æçÏ·¤æçÚU·¤ ¥õÚU ØãUæ¡ Ì·¤ ç·¤ ¥·¤æ¼ç×·¤ §çÌãUæâ ÙðÖè Ù ·ð¤ßÜ ÖæÚUÌ ·ð¤ ¥¡»ýð•æ çãUÌ·¤æçÚUØô ·¤ô ÕéÚUæ ÆUãUÚUæØæ ØæÙ•æÚU¥¢¼æ•æ ç·¤Øæ ÕçË·¤ ßãU ¼çÜÌÕãéUÁÙ ¥»éßô ¥õÚU ÙæØ·¤ô ·¤ôÖè ×éçà·¤Ü âð ãUè Sßè·¤æÚU ·¤ÚUÌð ãñUÐ ×ãUæˆ×æ Èé¤Üð ¥õÚU âæçß˜æèÕæ§ü·ð¤ ¥ß¼æÙ ·¤ô Ü»Ö» Âê‡æüÌØæ ¥Ù¼ð¹æ ·¤ÚU ç¼Øæ »ØæÐ ÇUæò. Õè.¥æÚU. ¥¢ÕðÇU·¤ÚU ·¤æ â¢çßÏæÙ ×ð Øô»¼æÙ ×æÙæ ÁæÌæ ãñU (Üðç·¤Ù§â ÕæÌ ·¤ô Ù•æÚU¥¢¼æ•æ ·¤ÚUÌð ãéU° ç·¤ ãU×æÚÔU ¥çÏ·¤æ¢àæ ·¤æÙêÙv}{v ×ð ©Uâè ÒÒ·é¤�ØæÌÓÓ ×ñ·¤æòÜð Ùð ÌñØæÚU ç·¤° Íð) Üðç·¤Ù»æ¡Ïè ·ð¤ âæÍ ©UÙ·¤è »¢ÖèÚU ¥âãU×çÌØô ·¤ô ÙãUèÐ Âýæ¿èÙ â×Ø âðÜð·¤ÚU çÕýÌæÙè ·¤æÜ Ì·¤ Èé¤Üð ¥õÚU ¥¢ÕðÇU·¤ÚU mæÚUæ ÖæÚUÌèØ §çÌãUæâ·ð¤ ¼çÜÌÕãéUÁÙ Øæ âÕæËÅUÙü (Üðç·¤Ù °·¤-¼êâÚÔU âð ¥Ü») ÂæÆU·¤ô »¢ÖèÚUÌæ âð ÙãUè çÜØæ ÁæÌæÐ

ÕýÁ Ú¢UÁÙ ×ç‡æ ·¤è ·ý¤æ¢çÌ·¤æÚUè ÂéSÌ·¤ ÇUèÕýæræÙæ§ç•æ¢» çãUSÅþUè(w®®z) Ùð çÕ»éÜ Èê¡¤·¤æ ãñU ¥õÚU ÖæÚUÌèØ §çÌãUæâ ·ð¤ §âè Âý·¤æÚU·ð¤ ¼çÜÌÕãéUÁÙ ÂçÚÂýðÿØ ·ð¤ çÜ° Á¢» ·¤æ °ðÜæÙ ç·¤Øæ ãñUÐ â×Ø¥æ »Øæ ãñU ç·¤ §â ¥æÏéçÙ·¤ ÖæÚUÌ ·ð¤ §çÌãUæâ ·¤è §â Âý·¤æÚU ·¤èÂçÚUØôÁÙæ ·¤ô ÂýôˆâæçãUÌ ç¼Øæ Áæ° ¥õÚU ¥æ»ð ÕÉUæØæ Áæ°ÐÈ¤æòÚUßÇüU Âýðâ ãU×æÚÔU ¥ÂÙð Øô»¼æÙè â¢Âæ¼·¤, çßàææÜ ×¢»Üßæ¼èmæÚUæ °ðâè ãUè Ÿæë¢¹Üæ ·¤æ Âý·¤æàæÙ ·¤ÚUÙð ·ð¤ mæÚUæ §â ·¤æ× ×ð´¥ÂÙæ Øô»¼æÙ ¼ðÙð ·¤è ØôÁÙæ ÕÙæ ÚUãUè ãñUÐ §â Âýç·ý¤Øæ ×ð àææØ¼ã× §çÌãUæâ ãUè ÚU¿ ÇUæÜðÐ n

AUGUST 2011 |16



17È¤æòÚUßÇüUU Âýðâ | 2011¥»SÌ °�â�Üêçâßê

FP CORRESPONDENT

o its credit, the Bihar legislature was the first in the country

that back in 1977 made a provision for reservations for the

OBCs. But today it also carries the ugly blot of flouting those

very regulations for reservations. Since the very beginning,

the Bihar Legislative Assembly and Legislative Council

(BLC) secretariats have been happy hunting grounds for the

upper castes. Even today, the situation remains the same. The

former Speaker who campaigned for the rights of the

Bahujans in the legislative council secretariat has been

entrapped in court cases.

The BLC secretariat documents show that in the year

2006, an appointments committee, constituted on the basis of

orders given by the then Chairman Jabir Husain (April 1995

to 2006), appointed 76 people. Out of these, 60 men and

women who were appointed belonged to the OBC, Dalit or

minority community. Shortly after these appointments,

Husain was selected for the Rajya Sabha and he gave up his

position in the BLC. Arun Kumar of the Congress took his

place as the executive chairman. During his tenure, the upper-

caste forces that dominated the legislative council not only

cancelled the appointments but filed a suit against Husain and

the members of the appointments committee. The vigilance

department of the Bihar government is probing the case but

even after five years of investigations they have not found any

evidence of irregularity in these appointments. All the

petitions that challenged these appointments in the court have

been dismissed.

On the contrary, the vigilance department has found

evidence of large-scale irregularities in appointments before

Jabir Husain’s tenure. It must be noted that it was Chairman

Jabir Husain who for the first time in 1995 implemented

reservations for the OBCs in direct appointments and for

SCs and STs in promotions. Before that, reservations were

not implemented in the BLC despite provisions made by the

°È¤Âè â´ßæÎÎæÌæ

â çÕãUæÚU çßŠææÙ ×ÇUÜ ·¤æð v~|| ×ð ãUè, âÕâð ÂãUÜð çÂÀUÇæð ·ð¤ çÜ°¥æÚUÿæ‡æ ·¤æ ÂýæßŠææÙ ·¤ÚUÙð ·¤æ ŸæðØ ãñU, ©Uâè ÂÚU ¥æÚUÿæ‡æ çÙØ×æð ·¤è Ïç”æØæ¡©UÇUæÙð ·¤æ ÕÎÙé×æ Îæ» Öè ãñÐ çÕãUæÚU çßŠææÙâÖæ ¥æñÚU çÕãUæÚU çßŠææÙ ÂçÚUáÎ÷ ·ð¤âç¿ßæÜØ ¥æÚUÖ âð ãUè Ùæñ·¤çÚUØæð ·ð¤ ×æ×Üð ×ð çmUÁ ÁæçÌØæð ·¤è ¿æÚUæ»æãU ÚUãUðãñUÐ ¥æÁ Öè çSÍçÌØæ¡ ÕÎÜè ÙãUè ãñUÐ çßŠææÙ ÂçÚUáÎ÷ âç¿ßæÜØ ×ð ÕãéUÁÙÌÕ·ð¤ ·¤æð ©â·¤æ ãU·¤ çÎÜæÙð ·¤è ·¤æðçàæàæ ·¤ÚUÙð ßæÜð Âêßü âÖæÂçÌ ·¤æð ×é·¤Î×æð´·ð¤ ÁæÜ ×ð ©UÜÛææ çÎØæ »Øæ ãñUÐ

çÕãUæÚU çßŠææÙ ÂçÚUáÎ÷ âç¿ßæÜØ ·ð¤ ÎSÌæßð•æ ÕÌæÌð ãñU ç·¤ ßáü w®®{ ×ð´Ìˆ·¤æÜèÙ âÖæÂçÌ ÁæçÕÚU ãéUâðÙ (·¤æØü·¤æÜ ¥ÂýñÜ v~~z âð w®®{) ·ð¤çÙÎðüàæ ÂÚU »çÆUÌ çÙØéçQ¤ âç×çÌ Ùð |{ Üæð»æð ·¤è çÙØéçQ¤ ·¤èÐ §UÙ çÙØéçQ¤Øæð ×ð´¿éÙ·¤ÚU ¥æ° {® âð ¥çŠæ·¤ Øéß·¤-ØéßçÌØæ¡ çÂÀUÇð, ÎçÜÌ ¥Íßæ ¥ËÂâ�Ø·¤ÌÕ·ð¤ ·ð¤ ÍðÐ §UÙ çÙØéçQ¤Øæð ·ð¤ ·é¤ÀU ãUè â×Ø ÕæÎ ÁæçÕÚU ãéUâðÙ ÚUæ’Ø âÖæ ·ð¤çÜ° ¿éÙð »° ¥æñÚU ©U‹ãUæðÙð ÂçÚUáÎ÷ âÖæÂçÌ ·¤è ·é¤ÚUâè ÀUæðÇ ÎèÐ ©UÙ·ð¤ ÂÎ ˆØæ»·¤ÚUÙð ·ð¤ ÕæÎ ·¤æ»ýðâ ·ð¤ ¥L¤‡æ ·é¤×æÚU ·¤æØü·¤æÚUè âÖæÂçÌ çÙØéQ¤ ç·¤° »°Ð ©UÙ·ð¤·¤æØü·¤æÜ ×ð ÂçÚUáÎ÷ ÂÚU ·¤æçÕ•æ çmUÁ Ìæ·¤Ìæð Ùð Ù çâ$Èü¤ §UÙ çÙØéçQ¤Øæð ·¤æð ÚUg ·¤ÚU

T

Job Loot in Bihar LegislativeCouncil SecretariatçßÏæÙ ÂçÚUá¼÷ âç¿ßæÜØ×ð Ùõ·¤çÚUØô´ ·¤è âß‡æü ÜêÅU

çÁ

Bihar Legislative Assembly çßŠææÙ ÂçÚUáÎ÷ âç¿ßæÜØ

IRREGULARITY INAPPOINTMENTSBETWEEN 1986AND 1994

v~86 âð v~~y ·ð¤Õè¿ ãéU§ü Ïæ¢ÏÜè

Bihar-legislature:Layout 1 7/28/2011 12:41 AM Page 1

AUGUST 2011 |18

FORWARD PressEXCLUSIVE

then chief minister Karpoori Thakur in 1977 and implementation

of recommendations of Mandal Commission Report in 1990.

The documents relating to appointment in the BLC show that there

was large-scale rigging in appointments in 1986, 1992, 1993 and 1994

and there were instances where an illegal process was followed where-

by a post was created and filled – within one single day!

In the light of Order No. 489 V.P., 490 V.P. of Establishment

Office of the legislative council, 57 people were appointed on 29

March 1986 without any of the positions being advertised and with-

çÎØæ ÕçË·¤ ÁæçÕÚU ãéUâðÙ ß çÙØéçQ¤ âç×çÌ ·ð¤ âÎSØæð ÂÚU ×é·¤¼×æ Öè ÆUæð·¤çÎØæÐ çÕãUæÚU âÚU·¤æÚU ·¤æ çÙ»ÚUæÙè çßÖæ» ×æ×Üð ·¤è Áæ¡¿ ·¤ÚU ÚUãUæ ãñU Üðç·¤ÙÂæ¡¿ âæÜ ÕèÌÙð ·ð¤ ÕæßÁêÎ ©Uâð §UÙ çÙØéçQ¤Øæð ×ð ¥çÙØç×ÌÌæ ·¤æ âæÿØ ÙãUèç×Üæ ãñUÐ ‹ØæØæÜØ ×ð Öè §Ù çÙØéç�ÌØô ·¤ô ¿éÙõÌè ¼ðÙð ßæÜè âÖè Øæç¿·¤æ°¡¹æçÚUÁ ãUô ¿é·¤è ãñUÐ §Uâ·ð¤ çßÂÚUèÌ Áæ¡¿ ·ð¤ ÎæñÚUæÙ ÁæçÕÚU ãéUâðÙ ·ð¤ ·¤æØü·¤æÜ·ð¤ Âêßü ãéU§üU çÙØéçQ¤Øæð ×ð ÖæÚUè ŠææŠæÜè ·ð¤ âÕêÌ çÙ»ÚUæÙè çßÖæ» ·¤æð ç×Üð ãñUÐ»æñÚUÌÜÕ ãñU ç·¤ âÖæÂçÌ ÁæçÕÚU ãéUâðÙ Ùð ãUè çÕãUæÚU çßŠææÙ ÂçÚUáÎ÷ ×ð v~~z ×ð´ÂãUÜè ÕæÚU âèŠæè çÙØéçQ¤Øæð ×ð çÂÀUÇè ÁæçÌØæð ·ð¤ çÜ° ÌÍæ Âýô‹ÙçÌ ×ð ¥Ùéâêç¿ÌÁæçÌØæð-ÁÙÁæçÌØæð ·ð¤ çÜ° ¥æÚUÿæ‡æ Üæ»ê ç·¤Øæ ÍæÐ ©Uââð ÂãUÜð v~7| ×ð´

S.No Person Appointed in Address as recorded inthe Assistant Position the documents

·ý¤× âãUæØ·¤ â´ß»ü ×ð´ çÙØéQ¤ ÃØçQ¤ ÎSÌæßð•æô´ ×ð´ ÎÁü ÂÌæ

Naval Kishore Singh c/o Parmeshwar, Member, Bihar Legislative Council

Narendra Pratap Singh c/o Uma Pandey, Minister, Government of Bihar

Vijay Mohan Jha c/o Dr Jagannath Mishra, former chief minister, Bihar

Kamalendra Prasad Singh c/o Krishna Dev Singh, ADGP, Central Region, Patna

Ramraj Singh c/o Harihar Singh, Assistant Teacher, High School, Bihia, Bhojpur

Rajiv Pratap Sinha c/o Keshav Singh, Accountant??,Secondary Education Office, Patna

Ram Kumar Singh c/o Roop Narayan Singh, Avkash PraptDeputy Secretary, Bihar Legislative Council

Murari Sharan Dubey c/o Rajendra Nath Dubey

ÙßÜ ç·¤àææðÚU çâ´ãU mUæÚUæ - ÂÚU×ðàßÚU, âÎSØ çÕãUæÚU çßŠææÙ ÂçÚUcæÎ÷

ÙÚÔ´UÎý ÂýâæÎ çâ´ãU mUæÚUæ - ©U×æ Âæ´ÇðUØ, ×´ æè, çÕãUæÚU âÚU·¤æÚU

çßÁØ ×æðãUÙ Ûææ mUæÚUæ - ÇUæò. Á»‹ÙæÍ ç×Ÿæ, Âêßü ×é�Ø×´ æè, çÕãUæÚU

·¤×Üð´Îý ÂýâæÎ çâ´ãU mUæÚUæ - ·ë¤c‡æ Îðß çâ´ãU, ¥æÚUÿæè ©UÂ ×ãUæçÙÚUèÿæ·¤, ·ð¤ÎýèØ ÿæð æ, ÂÅUÙæ

ÚUæ×ÚUæÁ çâ´ãU mUæÚUæ - ãUçÚUãUÚU çâ´ãU, âãUæØ·¤ çàæÿæ·¤, ©U“æ çßlæÜØ, çÕçãUØæ, ÖæðÁÂéÚU

ÚUæÁèß ÂýÌæÂ çâ‹ãUæ mUæÚUæ - ·ð¤àæß çâ´ãU, Üð�æÂæÜ, ×æŠØç×·¤ çàæÿææ ·¤æØæüÜØ, ÂÅUÙæ

ÚUæ×·é¤×æÚU çâ´ãU mUæÚUæ - M¤ÂÙæÚUæØ‡æ çâ´ãU, ¥ß·¤æàæ Âýæ# ©UÂ âç¿ß, çßŠææÙ ÂçÚUáÎ÷

×éÚUæÚUè àæÚU‡æ ÎéÕð mUæÚUæ - ÚUæÁðÎý ÙæÍ ÎêÕð

LIST OF PEOPLE APPOINTED ON 29 MARCH 1986w~ ×æ¿ü v~}{ ·¤æð çÙØéQ¤ Üæð»æð ·¤è âê¿è

1234

5678


19È¤æòÚUßÇüUU Âýðâ | 2011¥»SÌ

out organizing any entrance test. Many of these positions were created

on that very day (29 March 1986) and the newly appointed reported on

duty that very day! The relationship of each candidate to his influential

“sponsor” is clearly mentioned in the appointment letters [see Table].

Further, in 1992, in one case, appointments were made by just tick-

ing the names of the people! [see photos on the next page] For these

appointments, no advertisement was given, no competitive exam was

held, no merit list was prepared and rules for reservations were not fol-

lowed. According to the documents, in these appointments, jobs were

distributed among the kin and favoured candidates of politicians, top

Ìˆ·¤æÜèÙ ×é�Ø×˜æè ·¤ÂêüÚUè ÆUæ·é¤ÚU mUæÚUæ ç·¤° »° çÕãUæÚU ·¤è âÚU·¤æÚUè Ùæñ·¤çÚUØæð ×ð´çÂÀUÇæð ·ð¤ ¥æÚUÿæ‡æ ·ð¤ ÂýæßŠææÙ ÌÍæ v~~® ×ð ×ÇUÜ ·¤×èàæÙ ·¤è çâÈ¤æçÚUàææð´·ð¤ Üæ»ê ãUæð ¿é·¤Ùð ·ð¤ ÕæßÁêÎ çÕãUæÚU çßŠææÙ ÂçÚUáÎ÷ ×ð ¥æÚUÿæ‡æ Üæ»ê ÙãUè ç·¤ØæÁæÌæ ÍæÐ

çßŠææÙ ÂçÚUáÎ÷ âç¿ßæÜØ ·ð¤ çÙØéçQ¤ âÕŠæè ÎSÌæßðÁ ÕÌæÌð ãñU ç·¤v~}{, v~~w, v~~x ¥æñÚU v~~y ×ð ãéU§üU çÙØéçQ¤Øæð ×ð ÕÇð Âñ×æÙð ÂÚUŠææŠææÜè ÕÚUÌè »§üU ÌÍæ ¥ßñŠæ M¤Â âð °·¤ ãUè çÎÙ ×ð ÂÎ âëÁÙ âð Üð·¤ÚUØæð»ÎæÙ Ì·¤ ·¤è Âýç·ý¤Øæ ÂêÚUè ·¤ÚU Üè »§üUÐ

çßŠææÙ ÂçÚUáÎ÷ ·ð¤ SÍæÂÙæ ·¤æØæüÜØ ¥æÎðàæ â�Øæ - y}~ çß. Â.,y~® çß.Â. ·ð¤ ¥æÜô·¤ ×ð w~ ×æ¿ü v~}{ ·¤æð z| Üæð»æð ·¤æð çÕÙæ

°�â�Üêçâßê

S.No Person Appointed in Address as recorded inthe Assistant Position the documents

·ý¤× âãUæØ·¤ â´ß»ü ×ð´ çÙØéQ¤ ÃØçQ¤ ÎSÌæßð•æô´ ×ð´ ÎÁü ÂÌæ

Shambu Sharan Tiwary c/o Dev Vansh Tiwary, Journalist

Avinash Mishra c/o Chandra Mohan Mishra, Member,Bihar Legislative Council

Guru Rachan CharanSingh c/o Mauleshwar Prasad Singh, Member,Bihar Vidhan Parishad

Suyash Kumar c/o Dinesh Kumar Singh, Minister, Health and Family Welfare, Bihar

Sunil Kumar Singh c/o Kamal Nath Singh Thakur, Member,Bihar Legislative Council

Chandra Prabhat Singh

Sateshwar Tiwary

Virendra Kumar Sharma

Vipin Bihari Shahi c/o S. P. Shahi

LIST OF PEOPLE APPOINTED ON 29 MARCH 1986w~ ×æ¿ü v~}{ ·¤æð çÙØéQ¤ Üæð»æð ·¤è âê¿è

àæ´ÖéàæÚU‡æ çÌßæÚUè mUæÚUæ - Îðßß´àæ çÌßæÚUè, Â˜æ·¤æÚU

¥çßÙæàæ ç×Ÿæ mUæÚUæ - ¿´Îý×æðãUÙ ç×Ÿæ, âÎSØ, çÕãUæÚU ÂçÚUáÎ÷

»éL¤¿ÚU‡æ çâ´ãU mUæÚUæ - ×æñÜðEÚU ÂýâæÎ çâ´ãU, âÎSØ, çÕãUæÚU çßŠææÙ ÂçÚUáÎ÷

âéØàæ ·é¤×æÚU mUæÚUæ - çÎÙðàæ ·é¤×æÚU çâ´ãU, ×´ æè, SßæS‰Ø °ß´ ÂçÚUßæÚU ·¤ËØæ‡æ, çÕãUæÚU

âéÙèÜ ·é¤×æÚU çâ´ãU mUæÚUæ - ·¤×ÜÙæÍ çâ´ãU ÆUæ·é¤ÚU, âÎSØ, çÕãUæÚU çßŠææÙ ÂçÚUáÎ÷

¿´ÎýÂýÖæÌ çâ´ãU -

âÌðEÚU çÌßæÚUè -

ßèÚÔUÎý ·é¤×æÚU àæ×æü -

çßçÂÙ çÕãUæÚUè àææãUè mUæÚUæ - °â. Âè. àææãUè, ¥æçÎÐ

91011121314151617


AUGUST 2011 |20

FORWARD PressEXCLUSIVE

officials and the influential employees of the BLC. In all these years,

those who got appointed belonged to upper-caste families.

Again, in 1992, rules were flouted while making appointments in

the council secretariat. In that instance, many posts were created, and

a list of 40 people was made in an arbitrary way, out of which the

names of six “special” people were ticked indicating their

appointment. The serial number and names of the people appointed

from this list are: 10. Mithilesh Kumar Jha; 20. Navin Kumar Mishra;

21. Gautam Ojha; 24. Mithilesh Kumar; 29. Vishwajit Kumar Sinha

and 40. Raman Kumar Jha. At that time, Umeshwar Prasad Verma

was the chairman of the council.

Similarly, in 1993, without any basis, many people were reported

to be qualified for the assistant-level posts and were given

appointments. Their serial numbers and names appear in the document

thus: 6. Raman Dutt Jha; 8. Manoj Kumar; 17. Ramanand Jha; 31

Sandeep Shankar, and 32. Krishna Chandra Mishra.

In 1994, between January and March, 85 newly created positions

were illegally filled, out of which 67 people were appointed in the assis-

tant-level post alone. Even in these appointments, there was a criminal

negligence of reservation rules, and 65 people belonging to the same

caste were appointed to assistant and clerical posts.

Advocate Ejaz Ahmed of the Patna High Court wrote on 8 August

2008 to the Bihar Vigilance Department making a demand that the

facts related to these be investigated. He said that few influential peo-

ple were causing obstruction in the investigation of these illegal

appointments, while the people who were illegally appointed are not

only drawing salaries but also carrying out the work of the

government while sitting in responsible positions.

Three years later there has yet to be an official statement on the is-

sue with findings and punishment of the guilty parties. Most

importantly, justice to the OBC candidates, who by rights should have

got those positions, has not only been delayed but denied. n

çß™ææÂÙ, çÕÙæ ÂýçÌØæðç»Ìæ ÂÚUèÿææ ¥æØæðçÁÌ ç·¤° çÙØéQ¤ ç·¤Øæ »ØæÐ §UÙ×ð âð·¤§üU ÂÎæð ·¤æ âëÁÙ Öè ©Uâè çÎÙ ãéU¥æ ¥æñÚU ©Uâè çÎÙ (w~ ×æ¿ü v~}{) ·¤æðÙßçÙØé�Ì Üæð»æð Ùð ÂçÚUáÎ÷ âç¿ßæÜØ ×ð Øæð»ÎæÙ Öè Îð çÎØæÐ çÙØéQ¤©U�×èÎßæÚUæð ·¤æð ÁæÚUè çÙØéçQ¤ Â˜ææð Ì·¤ ×ð ØãU SÂCU ©UËÜð¹ ãñU ç·¤ ©U�×è¼ßæÚUô·¤æ ©UÙ·ð¤ ÒÒâ¢ÚUÿæ·¤ôÓÓ ·ð¤ âæÍ �Øæ â¢Õ¢Ï ãñU (ÌæçÜ·¤æ Îð¹ð )Ð

§â·ð¤ ¥Üæßæ, v~~w ×ð °·¤ ×æ×Üæ Ìæð °ðâæ ãñU, çÁâ×ð çÅU·¤ ×æ·ü¤Ü»æ·¤ÚU çÙØéçQ¤Øæ¡ ·¤ÚU Îè »§ZU (¼ð¹ð ç¿˜æ)Ð §UÙ çÙØéçQ¤Øæð ·ð¤ çÜ° Ù çß™ææÂÙçÙ·¤æÜð »°, Ù ÂýçÌØæðç»Ìæ ÂÚUèÿææ ¥æØæðçÁÌ ·¤è »§üU, Ù ×ðÏæ âê¿è ÌñØæÚU ·¤è»§üU ¥æñÚU Ù ãUè ¥æÚUÿæ‡æ çÙØ×æð ·¤æ ÂæÜÙ ç·¤Øæ »ØæÐ ÎSÌæßð•æô ·ð¤ ¥ÙéâæÚU,§UÙ çÙØéçQ¤Øæð ·ð¤ ¼õÚUæÙ ÚUæÁÙðÌæ¥æð, ¥æÜæ ¥çŠæ·¤æçÚUØæð ÌÍæ çÕãUæÚU çßŠææÙÂçÚUáÎ÷ ·ð¤ Úâê¹ÎæÚU ·¤×ü¿æçÚUØæð ·ð¤ ÂçÚUÁÙæð ß ¥‹Ø ¿ãðUÌæð ·¤æð Ùæñ·¤çÚUØæ Õæ¡ÅUè»§ZUÐ §UÙ ßáæðZ ×ð çÙØéQ¤ ãUæðÙð ßæÜð ¥çŠæ·¤æàæ ·¤×ü¿æÚUè âß‡æü ÂçÚUßæÚUæð âð ãñUÐ

çÈ¤ÚU v~~w ×ð Öè ÂçÚUáÎ÷ âç¿ßæÜØ ×ð ãéU§üU çÙØéçQ¤Øæð ×ð ÕÇð Âñ×æÙð ÂÚUçÙØ×æð ·¤æ ©UËÜ¢ƒæÙ ç·¤Øæ »ØæÐ ©Uâ â×Ø ·¤§üU ÂÎæð ·¤æð âëçÁÌ ·¤ÚU, ×Ù×æÙðÉ¡UU» âð y® ÃØçQ¤Øæð ·¤è âê¿èU ÌñØæÚU ·¤è »§üU, çÁÙ×ð âð ÒÒ¹æâÓÓÀUãU ÃØçQ¤Øæð´·ð¤ Ùæ× ·ð¤ ¥æ»ð çÅU·¤ Ü»æ·¤ÚU çÙØéçQ¤Øæ¡ ·¤ÚU Îè »§ZUÐ §Uâ ÎæñÚUæÙ çÙØéçQ¤ ãéU°·¤ç×üØæð ·¤æ ©UQ¤ âê¿è ×ð ·ý¤×æ·¤ ¥æñÚU Ùæ× §Uâ Âý·¤æÚU ãñU — v®. ç×çÍÜðàæ·é¤×æÚU Ûææ, w®. ÙßèÙ ·é¤×æÚU ç×Ÿæ, wv. »æñÌ× ¥æðÛææ, wy. ç×çÍÜðàæ ·é¤×æÚU,w~. çßEÁèÌ ·é¤×æÚU çâ‹ãUæ ¥æñÚU y®. ÚU×‡æ ·é¤×æÚU ÛææÐ §Uâ â×Ø ÂçÚUáÎ÷ ·ð¤

âÖæÂçÌ ©U×ðàßÚU ÂýâæÎ ß×æüü ÍðÐ§Uâè ÌÚUãU, v~~x ×ð Öè ·¤§üU Üæð»æð ·¤æð çÕÙæ ç·¤âè ¥æŠææÚU ·ð¤ âãUæØ·¤

ÂÎ ·ð¤ çÜ° Øæð‚ØÌæ ÕÌæ ·¤ÚU çÙØéQ¤ ·¤ÚU çÎØæ »ØæÐ ÎSÌæßðÁæð ×ð ©Uâ â×ØçÙØéQ¤ ãéU° ·¤ç×üØæð ·ð¤ Ùæ× ß ·ý¤×æ·¤ §Uâ Âý·¤æÚU ãñU — {. ÚU×‡æ Î�æ Ûææ, }.×ÙæðÁ ·é¤×æÚU, v|. ÚUæ×æÙÎ Ûææ, xv. âÎèÂ àæ·¤ÚU ¥æñÚU xw. ·ë¤c‡æ ¿Îý ç×ŸæÐ

ßáü v~~y ×ð ÁÙßÚUè âð ×æ¿ü ·ð¤ Õè¿ }z ÙßâëçÁÌ ÂÎæð ÂÚU ¥ßñŠæ M¤Ââð çÙØéçQ¤Øæ¡ ·¤è »§ZU, çÁÙ×ð ·ð¤ßÜ âãUæØ·¤ âß»ü ×ð {| Üæð» çÙØéQ¤ ãéU°Ð§UÙ çÙØéçQ¤Øæð ×ð Öè ¥æÚUÿæ‡æ çÙØ×æð ·¤æ ¥æÂÚUæçŠæ·¤ ©UËÜ¢ƒæÙ ãéU¥æ ÌÍæ °·¤ÁæçÌ çßàæðá ·ð¤ {z âð ¥çŠæ·¤ Üæð» âãUæØ·¤ °ß çÎÙ¿Øæü çÜçÂ·¤ ·ð¤ ÂÎ ÂÚUçÙØéQ¤ ç·¤° »°Ð

ÂÅUÙæ ©U“æ ‹ØæØÜØ ·ð¤ ß·¤èÜ °Áæ•æ ¥ãU×Î Ùð } ¥»SÌ w®®} ·¤ôçÙ»ÚUæÙè çßÖæ» ·¤æð Â˜æ çÜ¹ ·¤ÚU §UÙâð âÕçŠæÌ Ì‰Øæð ·¤è Áæ¡¿ ·¤è ×æ¡» ·¤èÍèUÐ ©UÙ·¤æ ·¤ãUÙæ ÍæU ç·¤ ·é¤ÀU ÂýÖæßàææÜè Üæð» §UÙ ¥ßñŠæ çÙØéçQ¤Øæð ·¤èÁæ¡¿ ×ð ÕæŠæ·¤ ÕÙ ÚUãðU ãñU ÁÕç·¤ ¥ßñŠæ M¤Â âð çÙØéQ¤ Üæð» Ù çâ$Èü¤ ßðÌÙ ÜðÚUãðU ãñU ÕçË·¤ ç•æ�×ðÎæÚU ÂÎæð ÂÚU ÚUãU ·¤ÚU âÚU·¤æÚUè ·¤æ×·¤æÁ ·¤ÚU ÚUãðU ãñUÐ

ÌèÙ âæÜ Õæ¼ Öè Áæ¡¿ ·ð¤ ÙÌèÁô ¥õÚU ¼ôçáØô ·¤ô â•ææ ¼ðÙð ·ð¤ ×égð ÂÚU·¤ô§ü ¥æçÏ·¤æçÚU·¤ ß�ÌÃØ ÙãUè ¥æØæ ãñUÐ âÕâð ×ãU�ßÂê‡æü ÕæÌ ØãU ãñU ç·¤çÁÙ ¥ôÕèâè ©U�×è¼ßæÚUô ·¤ô ØãU Â¼ ç×ÜÙð ¿æçãU° Íð ©UÙ·ð¤ çÜ° ‹ØæØ ×ð´¼ðÚUè ãUè ÙãUè ãéU§ü ÕçË·¤ ©U‹ãðU ‹ØæØ âð ß¢ç¿Ì ·¤ÚU ç¼Øæ »Øæ ãñUÐ n


21È¤æòÚUßÇüUU Âýðâ | 2011¥»SÌ âæÿææˆ·¤æÚU

Hans RemainsHindi Writers’Priority: Rajendra YadavãUâ ¥æÁ Öè çãU¢ÎèÜð¹·¤æð ·¤è ÂýæÍç×·¤ÌæÑÚUæÁð‹Îý ØæÎß

A CONVERSATION WITHRAJENDRA YADAV AND SANJEEV

ÚUæÁð‹Îý ØæÎß ¥æñÚU âÁèß âðÕæÌ¿èÌ

PARTÖæ»1

Executive Editor Sanjeev ·¤æØü·¤æÚUè â¢Âæ¼·¤ â¢Áèß

Interview:Layout 1 7/27/2011 3:27 PM Page 1

AUGUST 2011 |22

FORWARD PressINTERVIEW

eputed literary magazine Hans is completing its 25 years thismonth. On this occasion Pramod Ranjan, Editor (Hindi) andIvan Kostka, Editor-in-Chief, FP spoke to Hans editorsRajendra Yadav and Sanjeev on various issues. Short-storywriter Sanjay Sahai, who was present in the Hans office, alsoparticipated in the conversation. Excerpts from theinterview.

PRAMOD RANJAN (PR): Rajendra ji, Hans is going tocomplete 25 years. First of all, congratulations! I would liketo know how Hans started. RAJENDRA YADAV (RY):See, any writer has two wishes.

First, that whatever he writes should get published and,

second, that he has his own publishing house and that he

receives his royalty. We did both the experiments. Akshar

Prakashan has been on for 25 years. We have published all the

big writers of our times, whether it is Ram Vilas Sharma,

Ajneya or Premchand. [We published] their first books, like

Rahi Masoon Raza’s Syahi ka Kaagaz, Aadha Gaon,Raghuvir Sahay’s Atmahatya ke Virudhh, etc. This way we

published many works. But the objective with which we start-

ed it was not accomplished because it was beyond us to make a

business of it. It could only have brought revenue if we had

handled its business side; we couldn’t do that. But we had a

few motivated friends, with small-time jobs. There’s a place

close by (in Dariyaganj, New Delhi), where we would hold

meetings with them. We met every Wednesday. There were

Jains among in there. We would say we were meeting for

Hans, would plan for Hansbut we talked about everything ex-

cept Hans, for example, where do we get good chaat inDelhi?; where is good jalebi?, Let’s order. Whose dahi-vada isthe best?; Where are the best kababs? There were Jains but a

couple of them ate kababs. We had the best of liquour. We did

this for four years. Then we thought they were not going to do

it. Among them there was one very close friend, T.M. Lalani.

He worked at Birla Company’s Auto Motors and read a lot of

literature. He knew a lot about cricket, music, history, casteism

and languages; in other words, an all-rounder. He read very

deeply. He was anxious to start a magazine. We felt that the

gentleman was very ambitious. He would not let us publish the

kind of magazine that we wanted. Even if he came onboard, he

would create problems. So, in scorn he built another company

– Panth Prakashan Pvt Ltd. His advisors were people from

among us. Five people started Panth. They said they would

start their own magazine called Kans. Those talks also went

on. Meanwhile, we had another friend Hari Prakash Sharma

who later went and lived in Canada. A very good story writer.

His first story “Vapsi” (Return) was published in Dharmayugin 1963 and became very popular. He once went to London

and befriended Gautam Navlakha, who is now a big social

worker, is often on TV and a part of the EPW advisory board.

Gautam Navlakha was a son of a rich father. His father was a

çÌçDUÌ âæçãUçˆØ·¤ Âç˜æ·¤æ ãUâ §Uâ ×æãU ¥ÂÙð wzâæÜ ÂêÚÔU ·¤ÚU ÚUãUè ãñUÐ §Uâ ¥ßâÚU ÂÚU È¤æòÚUßÇüU Âýðâ ·ð¤âÂæÎ·¤ (çã¢U¼è) Âý×æðÎ ÚUÁÙ ß ×é�Ø âÂæÎ·¤¥æØßÙ ·¤æðSU·¤æ Ùð ãUâ ·ð¤ âÂæÎ·¤ ÚUæÁð‹Îý ØæÎß ¥æñÚUâÁèß âð çßçÖóæ ×égæð ÂÚU ÕæÌ¿èÌ ·¤è ¥æñÚU §Uâ ×æñ·ð¤ÂÚU ãUâ ·¤æØæüÜØ ×ð ×æñÁêÎ ·¤Íæ·¤æÚU âÁØ âãUæØ ÙðÖè ÕæÌ¿èÌ ×ð çàæÚU·¤Ì ·¤èÐ ÂýSÌéÌ ãñU ©Uâ·¤æ âÂæçÎÌ¥àæÐ

Âý×æðÎ ÚUÁÙ (Âý.ÚU¢.)Ñ ÚUæÁð‹Îý Áè, ãUâ ·ð¤ wz ßáü ÂêÚÔU ãUæðÙðÁæ ÚUãð ãñU, âÕâð ÂãUÜð Ìæð ¥æÂ·¤æð ÕŠææ§üUÐ ÁæÙÙæ ¿æãê¡U»æ ç·¤ãUâ ·¤è àæéM¤¥æÌ ·ñ¤âð ãéU§üU ? ÚUæÁð‹Îý ØæÎß (ÚUæ.Øæ.)Ñ Îðç¹° ·¤æð§üU Öè Üð¹·¤ ãUæðÌæ ãñU,©Uâ·¤è Îæð §U‘ÀUæ°¡ ãUæðÌè ãñUÐ °·¤ Ìæð ØãU ç·¤ ßãU Áæð çÜ¹ð ßãUÀUÂð ¥æñÚU ÎêâÚUè ØãU ç·¤ ©Uâ·¤æ ¥ÂÙæ Âç�Üçàæ» ãUæ©Uâ ãUæð ¥æñÚU©Uâð ÚUæòØËÅUè ç×ÜðÐ ãU×Ùð ÎæðÙæð °�âÂðçÚU×ðÅU ç·¤°Ð Â“æèUâ âæÜâð ¥ÿæÚU Âý·¤æàæÙ ¿Ü ÚUãUæ ãñUÐ ©Uâ â×Ø ·ð¤ ÕÇð âð ÕÇðÜð¹·¤, ¿æãðU ßæð ÚUæ×çßÜæâ àæ×æü ãUæððð, ¥™æðØ ãUæð Øæ Âýð×¿¼ ãUæ¢ð,âÖè ·¤æð ãU×Ùð ÀUæÂæÐ ©UÙ·¤è ÂãUÜè ç·¤ÌæÕð Áñâð ÚUæãUè ×æâê×ÚU•ææ ·¤æ SØæãUè ·¤æ ·¤æ»Êæ, ¥æŠææ »æ¡ß, ÚUƒæéßèÚU âãUæØ ·¤æ¥æˆ×ãU Øæ ·ð¤ çßL¤h ¥æçÎÐ §Uâ Âý·¤æÚU ¥Ùð·¤ ·ë¤çÌØæ¡ ÀæÂèÐÜðç·¤Ù çÁâ ©UgðàØ ·¤æð Üð·¤ÚU ãU×Ùð §Uâð àæéM¤ ç·¤Øæ Íæ ßãU ÂêÚUæÙãUè ãéU¥æ �Øæðç·¤ ©Uâ·¤æ çÕ•æÙðâ ·¤ÚUÙæ ãU×æÚÔU Õâ ·¤æ ÙãUèÍæÐ ßãU Âñâæ ÌÖè Îð â·¤Ìæ Íæ ÁÕ ãU× ©Uâ·ð¤ çÕ•æÙðâ ·¤æðâÖæÜ ÜðÌð, ßãU ãU× ÙãUè ·¤ÚU Âæ°Ð Üðç·¤Ù ãU×æÚÔU ·é¤ÀU ©U âæãUèç×˜æ Íð, Áæð ÀUæðÅUè-×æðÅUè Ùæñ·¤çÚUØæ¡ ·¤ÚUÌð ÍðÐ ØãUè (ÎçÚUØæ»Á, Ù§üUçÎËÜè ·ð¤) Âæâ ×ð °·¤ Á»ãU ãñU ÁãUæ¡ ©UÙ·ð¤ âæÍ ÕñÆU·¤ÚU ãU××èçÅU» ·¤ÚUÌð ÍðÐ ãUÚU ÕéŠæßæÚU ·¤æð ãU× ç×ÜÌð ÍðÐ ©Uâ×ð ÁñÙ Üæð»ÍðÐ ©Uâ×ð Íæ ç·¤ ãU× ãUâ ·ð¤ çÜ° ç×Ü ÚUãðU ãñU, ãUâ ·¤è ØæðÁÙæÕÙæ°¡»ð, ÂÚU çâßæ ãUâ ·ð¤ âÕ ÕæÌð ãUæðÌè Íè, Áñâð ç¼ËÜè ×ð´¥‘ÀUè ¿æÅU ·¤ãæ¡ ç×ÜÌè ãñU, ÁÜðÕè ·¤ãUæ¡ ãUñ, ×¡»æ¥ôÐ ÎãUèÕÇæ ·¤ãUæ¡ ·¤æ ¥‘ÀUæ ãñU, ·¤ÕæÕ ·¤ãæ¡ ·ð¤ ¥‘Àð ãñ´UÐ ÁñÙ Üæð»Íð ÂÚU ©Uâ×ð âð °·¤æŠæ ·¤ÕæÕ ¥æçÎ ¹æÌð ÍðÐ ¥‘ÀUè âð ¥‘ÀUèÎæM¤ ÂèÌð ÍðÐ ¿æÚU âæÜ Ì·¤ ãU× ØãUè ·¤ÚUÌð ÚUãðUÐ ãU×·¤æð Ü»æç·¤ Øð ÙãUè ·¤ÚUÙð ßæÜðÐ

©UÙ×ð ãU×æÚÔU °·¤ ÕãéUÌ ·¤ÚUèÕè ç×˜æ Íð ÅUè. °×. ÜÜæÙèÐßæð çÕÚUÜæ ·¤è ·¤�ÂÙè ¥æÅUæð-×ôÅUâü ×ð Ùæñ·¤ÚUè ·¤ÚUÌð Íð ¥æñÚUâæçãU Ø ÕãéUÌ ÂÉÌð ÍðÐ ç·ý¤·ð¤ÅU, â»èÌ, §UçÌãUæâ, ÁæçÌßæÎ¥æñÚU Öæáæ¥æð ·ð¤ ÕæÚÔ ×ð ÕãéUÌ •ØæÎæ ÁæÙÌð Íð, ×ÌÜÕãUÚU$È¤Ù×æñÜæ ÍððÐ ßð ¿èÁæð ·¤æð ÕÇè »ãUÚUæ§üUU âð ÂÉUÌð ÍðÐ ©UÙ·¤èØãU Õð¿ñÙè Íè ç·¤ Âç˜æ·¤æ çÙ·¤ÜðÐ ãU×·¤æð Ü»æ ç·¤ ØãU â”æÙÕãéUÌ °�ÕèçàæØâ ãñUÐ Øð ãU×·¤æð ãU×æÚUè ÌÚUãU ·¤è Âç˜æ·¤æ ÙãUèçÙ·¤æÜÙð Îð»ðÐ ¥»ÚU âæÍ ¥æ Öè »° Ìæð ÂÚÔUàææÙè ÂñÎæ ·¤Úð»ðÐÌæð ©U‹ãUæð¢Ùð »éSâð ×ð ¥æ·¤ÚU °·¤ ÎêâÚUè ·¤�ÂÙè ÕÙæ Üè — ÂÍÂý·¤æàæÙ Âýæ§UßðÅU çÜç×ÅðUÇUÐ ãU× ×ð âð ãUè ©UÙ·ð¤ âÜæãU·¤æÚU-ßÜæãU·¤æÚU ÌØ ãéU°Ð Âæ¡¿ Üæð»æð Ùð ç×Ü·¤ÚU ÂÍ ¹æðÜèÐ ©U‹ãUæðÙð·¤ãUæ ç·¤ ãU× ¥ÂÙè ×ñ»ÁèÙ ·¤âU çÙ·¤æÜð»ðÐ Øð ÕæÌ¿èÌ Öè¿ÜÌè ÚUãUèÐ §Uâè Õè¿ ãU×æÚÔU °·¤ ¥æñÚU ÎæðSÌ Íð ãUÚUè Âý·¤æàæàæ×æü Áæð ÕæÎ ×ð ·¤ÙæÇUæ ÚUãUÙð ¿Üð »° ÍðÐ ÕãéUÌ ¥‘ÀðU·¤ãUæÙè·¤æÚU ÍðÐ ©UÙ·¤è ÂãUÜè ·¤ãUæÙè ÒßæÂâèÓU âÙ÷ v~{x ×ð´Šæ×üØé» ×ð ÀUÂè Íè ¥æñÚU ¹êÕ ×àæãêUÚU ãéU§ü ÍèÐ ßð ·¤Öè ÜÎÙ»° ãUæð»ð ÁãUæ¡ ©UÙ·¤è ÎæðSÌè »æñÌ× ÙßÜ¹æ âð ãUæð »§üUÐ Áæð

ÂýýR


23È¤æòÚUßÇüUU Âýðâ | 2011¥»SÌ âæÿææˆ·¤æÚU

Marwari but a Marwari of sophisticated tastes. The father was an adept

businessman but the son did not want to do business. He was educated in

St Stephen’s Delhi and in London and then married a Swedish girl.

He wanted to come back and do some “intellectual work”. He talked to

Hari Prakash, both came back and it was decided that they would start a

magazine.

But his father said that he would give him only five lakh rupees.

This is in 1986 and at that time five lakh was a big amount. And he said

if he could bring out a magazine within that much then he must go

ahead or else close shop. So, Gautam Navlakha and we together started

magazine by the name of Hans. PR: Your editorials have been very well appreciated. I, in fact, grew upon them. It shaped the way I looked at the world. I would like to putanother question to you and also to Sanjay Sahai. With time genres alsochange, earlier we have epics and ballads, but don’t you think that thecontemporary genres of short story and poems have becomeirrelevant? Everyone is looking for more editorials, that is, demand forideas-based non-fiction writing is increasing and the relevance ofcreative literature is diminishing. Do you feel like that?SANJAY SAHAI: I don’t think so, because as we have just discussed,

Hans has two aspects – one aspect is about social issues and a host of so-

cial aspects. Hans has worked to raise all those issues and has shaken the

society and the readers. It enrages you. All your readymade notions sud-

denly seem to be shattering and scattering. You feel sad but later you are

forced to think, because Hans begins that debate. I feel that in the last

20–25 years whatever intellectual growth has occurred in this country,

Hans has played a hugely powerful and important role in that. If there

were no Hans and no thought of Rajendra ji, then there would not have

been this courage to demolish the readymade beliefs and notions and

look beyond. This is one aspect.

Second, the same writers are being published simultaneously in five

or six magazines, so it is possible that for a particular writer the story that

is published in Hans is not as good as his other story in another

magazine. This is very possible. But this is no reason that you can ignore

stories in Hans. The stories that give birth to those debates, raise them,

or are written because of their influence, are there in Hans, and so are the

aesthetic stories. Hans published somewhat limited poetry. In

conclusion, I don’t think that the genre of story has become irrelevant.

RY: Our commitment is to the story and that we have fulfilled and a

very funny thing is that even today, after 25 years, when I read a story in

another magazine, I realize that I have read it. It went from us. This

means even today Hans remains writers’ priority.

SANJEEV: Pramodji, you are right. The issue you have raised is right.

Rajendraji has done that and we have also raised the point: why is it that

readers are taking more interest in social discourses and less in stories.

There are a couple of things that I understand – parallel to Hans there are

about two or three stories that do the rounds in electronic media. On the

intellectual level, they are put together using various fragments and are

of inferior standard. But they are acceptable in terms of entertainment.

And what is artistic has a very limited visibility.

See, a man only has 24 hours a day and he takes more interest in

entertainment-oriented stories. And the earlier stories or stories of 1970s

¥Õ ÕÇð âæðàæÜ ß·ü¤ÚU ãñU, ¥�âÚU ÅUè.ßè. ÂÚU ¥æÌð ãñU ¥æñÚU §UUÂèÇU�ËØê ·ð¤âÜæãU·¤æÚU ×ÇUÜ ×ð àææç×Ü ãñUÐ »æñÌ× ÙßÜ¹æ °·¤ ÕÇð ÕæÂ ·ð¤ ÕðÅðU ÍðÐ ÕæÂ×æÚUßæÇè Íð ×»ÚU ÕÇð ¥çÖÁæÌ ç·¤S× ·ð¤ ×æÚUßæÇèÐ ©UÙ·ð¤ çÂÌæÁè ·é¤àæÜçÕ•æÙðâ×ñÙ Íð ¥æñÚU ÕðÅUæ çÕ•æÙðâ ×ð ÙãUè ¥æÙæ ¿æãUÌæ ÍæÐ âðÅU SÅUè$È¤‹â,ç¼ËÜè ¥õÚU Ü¢¼Ù âð ÂÉUæ ãéU¥æ, SßèçÇUàæ ÜÇ·¤è âð àææÎè ·¤èÐ ßãU ØãUæ¡ ¥æ·¤ÚU·é¤ÀU ÕæñçhU·¤ ·¤æ× ·¤ÚUÙæ ¿æãUÌæ ÍæÐ ãUÚUè Âý·¤æàæ Ùð ©UÙâð ÕæÌ ·¤è, ÎæðÙæð Øãæ¡¥æ° ¥æñÚU ÌØ ãéU¥æ ç·¤ Âç˜æ·¤æ çÙ·¤æÜð»ðÐ

Üðç·¤Ù ©UÙ·¤æð çÂÌæÁè Ùð ·¤ãUæ ×ñ çâÈ¤ü Âæ¡¿ Üæ�æ L¤ÂØð ¼ê¡»æÐ ØãU âÙ÷v~}{ ·¤è ÕæÌ ãñU, âÙ÷ Ó}{ ×ð Âæ¡¿ Üæ¹ L¤ÂØð ÕãéUÌ ãéU¥æ ·¤ÚUÌð ÍðÐ ¥æñÚU©U‹ãUæðÙð ·¤ãUæ, §Uâ×ð ¥æÂ Âç˜æ·¤æ çÙ·¤æÜ â·¤Ìð ãñU Ìæð çÙ·¤æçÜ° ÙãUè Ìæð ÕÎ ·¤ÚUÎèçÁ°Ð Ìæð ãU×Ùð ¥æñÚU »æñÌ× ÙßÜ¹æ Ùð ç×Ü·¤ÚU ãUâ Ùæ× ·¤è Âç˜æ·¤æ àæéM¤ ·¤èÐÂý.Ú¢U.Ñ ¥æÂ·ð¤ âÂæÎ·¤èØ ·¤æÈ¤è ÂâÎ ç·¤° ÁæÌð ãñUÐ ×ñ Ìæð ¥æÂ·ð¤ âÂæÎ·¤èØÂÉU·¤ÚU ãUè ÕÇUæ ãé¥æ ãê¡UÐ ×ðÚUè ÎéçÙØæ ·¤æð Îð¹Ùð ·¤è â×Ûæ ©Uââð ÕÙè ãñUÐ °·¤ÎêâÚUæ âßæÜ, ×ñ âÁØ âãUæØ Áè âð Öè ÂêÀUÙæ ¿æãêU¡»æ ç·¤ â×Ø ·ð¤ âæÍ-âæÍ çßŠææ°¡ ÕÎÜÌè ÚUãUÌè ãñUÐ ÂãUÜð ×ãUæ·¤æÃØ, ¹‡ÇU·¤æÃØ Íð, �Øæ °ðâæ ÙãUèÜ»Ìæ ç·¤ ¥æÁ Áæð ·¤ãUæÙè ¥æñÚU ·¤çßÌæ ·¤è çßŠææ°¡ ãñU ßð ¥Âýæâç»·¤ ãUæð »§ZUãñU? âÖè Üæð» âÂæÎ·¤èØ ¥çŠæ·¤ ÉêÉU ÚUãðU ãñU ¥ÍæüÌ÷ ßñ¿æçÚU·¤ Üð¹Ù ·¤è ×æ¡»ÕÉUè ãñU ¥æñÚU ÚU¿Ùæˆ×·¤ âæçãU Ø ·¤è Âýæâç»·¤Ìæ ¹ˆ× ãUæð »§üU ãñU? �Øæ ¥æÂ·¤æð°ðâæ Ü»Ìæ ãñU?âÁØ âãUæØÑ ×éÛæð °ðâæ ÙãUè Ü»Ìæ �Øæðç·¤ Áñâæ ç·¤ ¥Öè ÕæÌ ·¤è »§üÐ ãUâ·ð¤ Îæð ÂãUÜê ãñU — °·¤ ÂãUÜê Áæð â×æçÁ·¤ ×égæð ·¤æð Üð·¤ÚU ãñ, ¥æñÚU Ì×æ×âæ×æçÁ·¤ ÂãUÜêÐ ãUâ Ùð ©UÙ âÖè ×égæð ·¤æð ©UÆUæ·¤ÚU â×æÁ ¥æñÚU ÂæÆU·¤ß»ü ·¤æðÛæ·¤ÛææðÚUÙð ·¤æ ·¤æ× ç·¤Øæ ãñUÐ ¥æÂ çÌÜç×Üæ ÁæÌð ãñUÐ ¥æÂ·¤è ÕÙè ÕÙæ§üU¥ßŠææÚU‡ææ°¡ ¥¿æÙ·¤ ÅêUÅUÌè ¥æñÚU çÕ¹ÚUÌè ãéU§üU çÎ¹æ§üU ÎðÌè ãñUÐ ¥æÂ ·¤æð ÎéÑ¹ãUæðÌæ ãñU Üðç·¤Ù ÕæÎ ×ð ¥æÂ âæð¿Ùð ·ð¤ çÜ° ×ÁÕêÚU Öè ãUæðÌð ãñU, �Øæðç·¤ ãUâ©Uâ ÕãUâ ·¤æð àæéM¤ ·¤ÚUÌæ ãñUÐ ×ñ Ìæð ×æÙÌæ ãêU ç·¤ çÂÀUÜð w®—wz âæÜæð ×ð §UâÎðàæ ·¤æ Áæð ÕæñçhU·¤ çß·¤æâ ãéU¥æ ãñ ©Uâ×ð ÕãéUÌ ÕÇè âàæQ¤ ¥æñÚU ×ãU ßÂê‡æüÖêç×·¤æ ãâ ·¤è ãñUÐ ¥»ÚU ãUâ ÙãUè ãUæðÌæ ¥æñÚU ÚUæÁð‹Îý Áè ·¤è âæð¿ ÙãUè ãUæðÌè ÌæðØð ÕÙè ÕÙæ§üU ×æ‹ØÌæ¥æð, ¥ßŠææÚU‡ææ¥æð ·¤æð ÌæðÇU·¤ÚU Îð¹Ùð ·¤æ Áæð âæãUâ ãñU,ßãU ÙãUè ¥æ ÂæÌæÐ ØãU °·¤ ÂãUÜê ãñUÐ

ÎêâÚUæ, ßãUè Ì×æ× Üð¹·¤ Âæ¡¿—ÀUãU ×ñ»ÁèÙ ×ð ÂñÚUÜÜè ÀUÂ ÚUãðU ãñU Ìæð §UââðâÖß ãñU ç·¤ ©Uâ·¤è Áæð ÚU¿Ùæ ãUâ ×ð ¥æ§üU ãUæð ¥æñÚU ©Uââð ÕðãUÌÚU ·¤æð§üU ÚU¿Ùæç·¤âè ÎêâÚUè Âç˜æ·¤æ ×ð ¿Üè »§Uü ãUæðÐ Øð çÕÜ·é¤Ü âÖß ãñUÐ Üðç·¤Ù ©Uâ·¤è ßÁãUâð ¥æÂ ãUâ ·¤è ·¤ãUæçÙØæð ·¤æð Ù•æÚU¥Îæ•æ ÙãUè ·¤ÚU â·¤ÌðÐ Áæð ·¤ãUæçÙØæ¡ ©UÙÕãUâæð ·¤æð Á‹× ÎðÌè ãñU, ©UÆUæÌè ãñU Øæ ©UÙâð ÂýÖæçßÌ ãUæð·¤ÚU Áæð ·¤ãUæçÙØæ¡ ÕÙÌèãñU, ßð ·¤ãUæçÙØæ¡ Öè ÚUãUÌè ãñU ¥æñÚU ·¤Üæˆ×·¤ ·¤ãUæçÙØæ¡ ÕÙÌè ãñU, ßæð ·¤ãUæçÙØæ¡ ÖèãUâ ×ð ÚUãUÌè ãñUÐ ãUâ Ùð ·¤çßÌæ¥æð ·¤æð ãUè ÍæðÇæ ·¤× ÀUæÂæ ãñÐ çÙc·¤áüÌÑ Øð ç·¤×éÛæð °ðâæ ÙãUè Ü»Ìæ ç·¤ ·¤ãUæÙè çßŠææ ¥Âýæâç»·¤ ãUæð »§ü ãñUÐUÚUæ.Øæ.Ñ ·¤ç×ÅU×ðÅU Ìæðð ·¤Íæ âð ãñU, ßæð ãU×Ùð çÙÖæØæ ¥æñÚU °·¤ ÕÇè ãUæSØæSÂÎçS‰æçÌ ØãU ãñU ç·¤ ¥æÁ Öè, wz âæÜ ÕæÎ, ×ñ ç·¤âè ÎêâÚUè Âç˜æ·¤æ ×ð ·¤ãUæÙèÂÉUÌæ ãê¡UU Ìæð ×æÜê× ãUæðÌæ ãñU ç·¤ §Uâð Ìæð ×ñ ÂÉU ¿é·¤æ ãê¡UÐ ßãU ãU×æÚÔU Øãæ¡ âð ãUè »§üUãñUÐ ×ÌÜÕ ¥æÁ Öè Üð¹·¤æð ·¤è ÂýæÍç×·¤Ìæ ãUâ ãñUÐâÁèßÑ Âý×æðÎ Áè, ¥æÂ·¤è ÕæÌ âãUè ãñUÐ Áæð ×égæ ¥æÂÙð ©UÆUæØæ ßæð âãUè ãñUÐÚUæÁð‹Îý Áè Ùð Öè, ãU×Ùð ·¤Öè ÕæÌ ·¤è Íè Ìæð §Uâ·¤è ¥æðÚU §UàææÚUæ ç·¤Øæ Íæ ç·¤�Øæ ÕæÌ ãñU, ÂæÆU·¤ß»ü âæðàæÜ çÇUâ·¤æðçâüâ ×ð •ØæÎæ §UÅþUðSÅU Üð ÚUãUæ ãñU ¥æñÚU·¤ãUæÙè ×ð ·¤×Ð Îæð-ÌèÙ ÕæÌð Áæð ×éÛæð â×Ûæ ×ð ¥æ ÚUãUè ãñU ßæð Øð ç·¤ ÂñÚUÜÜ ÅêUãUUâ Øð Áæð §UÜð�ÅþUæðçÙ·¤ ×èçÇUØæ ãñU ©Uâ×ð Îæð-ÌèÙ ·¤ãUæçÙØæ¡ ¿ÜÌè ÚUãUÌè ãñUÐÕæñçhU·¤ SÌÚU ÂÚU ßð çÙ¿UÜð ÎÁðü ·¤è ÁæðÇU-ÌæðÇ ·¤ÚU ÕÙæ§üU »§üU ·¤ãUæçÙØæ¡ ãñUÐÜðç·¤Ù ×ÙæðÚUÁÙ ·ð¤ çÜãUæ•æ âð ßæð ×æ‹Ø ãñÐ ¥æñÚU Áæð ·¤Üæˆ×·¤ ¿è•æð ãUæðÌè ãñßæð ÕãéUÌ ·¤× Îð¹ ÂæÌð ãñUÐ

�Øæ ãñU ç·¤ ×ÙécØ ·ð¤ Âæâ wy ƒæÅðU ·¤æ ãUè â×Ø ãUæðÌæ ãñ ¥æñÚU ßæð ×ÙæðÚUÁÙÂýŠææÙ ·¤ãUæçÙØæð ×ð ¥çŠæ·¤ L¤ç¿ ÜðÌæ ãñUÐ Ìæð ÂãUÜð ·¤è ·¤ãUæçÙØæ¡ Øæ v~|® ·ð¤


AUGUST 2011 |24

FORWARD PressINTERVIEW

are no longer there that used to pull you back. Perhaps there was more

potential in stories of the 1970s and contemporary stories turn out to be

weak. And we have stories that belong to above-average parameter but

sometimes there is a problem as to what to keep and what to leave, as we

saw in the context of stories by Sanjay ji, Uday Prakash and Sara Reddy.

And there are a lot of discourses within social discourses, because every-

one wants to speak up. He or she may not speak in an aesthetic form but

would like to speak directly. I agree that there is an indication that people

want to speak directly and have shifted away from the world of art.

PR: The credit goes to Hans that it started Dalit discourse in Hindi. But Prem Kumar Mani says that Dalit literature has been reduced toSchedule Caste literature. Do you think that’s how it is?RY: We believe that they are Dalits because they never had any training

in articulation, or were not allowed to speak. They are beginning to

speak for the first time. Earlier, we only spoke on their behalf.

Premchand has written many stories on Dalits. Many other writers have

done that. Now when the Dalits are speaking themselves, the balance of

the middle class has been upset a little.

SANJIV: What you point out in Prem Kumar Mani, is actually correct.

For the first time, the hunger, the anguish to express themselves is seen in

Dalits. They are surfacing from the pain they have experienced. We’ve

just received a story from Om Prakash Valmiki. It doesn’t happen that

many writers, such as Premchand, concentrate on stories of the Dalits.

We think that writers like Ajay Navariya, who have the capability and

skill to write about those pains and struggles in good prose, and who can-

not limit themselves to those things alone, should widen their scope and

should highlight it in the context of the larger society. Why should they

only go for a unilateral portrayal? What you are saying about Prem

Kumar Mani is right, but now the Dalit writers are rising above that. The

boundary that they have set that only a Dalit can create Dalit literature is

wrong. I give you an example, but from a slightly different context. It is

said about women that only a woman can write feminist literature; this

too is wrong. We have recently received a story called “Janm” (Birth) by

Swayam Prakash. I haven’t seen a better story on feminist discourse than

that. In that story, a woman is giving birth to a child. She goes through

terrible pain and agony. It is so unbearable that she wishes that child to

die. There are full details of a child birth and it is not written by a woman

but by a man. So, a limit set like that is a fundamentalism and now this

fundamentalism is slowly melting away, and this is a good sign.

RY: Shall I tell you one thing? There’s a book by Simon de Beauvoir

called The Second Sex. Prabha Khetan has translated it [into Hindi].

There is chapter in it which is an eye-opener … she says in “The Myth

of Woman” that writers have portrayed women in some wonderful

ways. Their heroines are considered stalwarts of literature. But unfortu-

nately, none of them knows what a woman is. They are looking at

women from their perspective, with their eyes. So it is that we have cre-

ated women, one greater than the other, like Chitralekha, Amrapali. But

do all those women out there love them? Think about it honestly. Do

they think it is their own dream? They think men have many dreams, let

them create their dreams. They are not affected by it.

Îàæ·¤ ·¤è ·¤ãUæçÙØæ¡ ØãUæ¡ ÙãUè ãñU Áæð ¥æÂ·¤æð ÀUèÙ·¤ÚU ßæÂâ Üð ¥æ°¡Ð àææØÎ|® Øæ ©Uâ â×Ø ·¤è ·¤ãUæçÙØæð ×ð •ØæÎæ ÂæðÅðçàæØÜ Íæ ¥æñÚU ¥æÁ·¤Ü ·¤è·¤ãUæçÙØæ¡ Ü¿ÚU Öè ãUæð ÁæÌè ãñUÐ �Øæðç·¤ ãU×æÚÔU Âæâ ¥æñâÌ ÂñÚUæ×èÅUÚU âð ª¤ÂÚU·¤è ·¤ãUæçÙØæ¡ ãUæðÌè ãñU Üðç·¤Ù ·¤Öè-·¤Öè ØãU çÎ�·¤Ì ãUæðÌè ãñU ç·¤ �Øæ ÚU¹æÁæ°, �Øæ ÀUæðÇæ Áæ°Ð Áñâð âÁØ Áè, ©UÎØ Âý·¤æàæ ¥æñÚU âæÚUæ ÚÔUaUè ·¤è·¤ãUæçÙØæð ·ð¤ âÎÖü ×ð ãéU¥æ ãñU ¥æñÚU âæðàæÜ çÇUâ·¤æðçâüâ ×ð Öè ÕãéUÌ âæÚÔUçÇUâ·¤æðçâüâ ãUæð »° ãñU �Øæðç·¤ ãUÚU ¥æÎ×è ÕæðÜÙæ ¿æãUÌæ ãñUÐ ÖÜð ãUè ·¤Üæ ·ð¤©Uâ È¤æò×ü ×ð ÙãUè ÕæðÜ â·¤Ìæ, âèŠæð-âèŠæð ÕæðÜÙæ ¿æãUÌæ ãñUÐ ÇUæ§ÚÔ�ÅU ÕæðÜÙð·¤è ÕæÌ âæ×Ùð ¥æ§üU ¥æñÚU ·¤Üæ ·¤è ÎéçÙØæ âð Üæð» ç¹â·ð¤ ãñU, Øð ×ñ ×æÙÌæ ãê¡UÐÂý.Ú.Ñ ãUâ ·¤æð ŸæðØ ÁæÌæ ãñU ç·¤ ©UâÙð çãU¢Îè ×ð ÎçÜÌ-çß×àæü àæéM¤ ç·¤ØæÐ Üðç·¤ÙÂýð×·é¤×æÚU ×ç‡æ ·¤ãUÌð ãñU ç·¤ ÎçÜÌ âæçãU Ø çàæÇKêÜ ·¤æSÅU çÜÅUÚÔU¿ÚU ÕÙ·¤ÚU ÚUãU»Øæ ãñUÐ ¥æÂ·¤æð Ü»Ìæ ãñU ç·¤ °ðâæ ãñU?ÚUæ.Øæ.Ñ ãU× ×æÙÌð ãñU ç·¤ ÎçÜÌ ãñU çÁ‹ãðU ·¤Öè ÕæðÜÙð ·¤æ ¥�Øæâ ÙãUè ÚUãUæ ØæÕæðÜÙð ÙãUè çÎØæ »ØæÐ ßð ÂãUÜè ÕæÚU ÕæðÜÙæ àæéM¤ ·¤ÚU ÚUãðU ãñUÐ ÂãUÜð ãU× ãUè©UÙ·¤è ÌÚU$È¤ âð ÕæðÜÌð ÍðÐ Âýð×¿Î Ùð ÎçÜÌæð ÂÚU ·¤§üU ·¤ãUæçÙØæ¡ çÜ¹è ãñU ¥æñÚUÕãéUÌ âð Üð¹·¤æð Ùð °ðâæ ç·¤Øæ ãñUÐ ¥Õ ÎçÜÌ ¹éÎ ÕæðÜ ÚUãðU ãñU Ìæð ×ŠØ×ß»ü·¤æ âÌéÜÙ ÍæðÇæ ÇU»×»æÌæ ãñUÐâÁèßÑ ¥æÂ Áæð Âýð×·é¤×æÚU ×ç‡æ ·¤æð Âæò§‹ÅUU ¥æ©UÅU ·¤ÚU ÚUãðU ãñU ßãU âãUèÂæò§‹ÅU ¥æ©UÅU ·¤ÚU ÚUãðU ãñUÐ ÂãUÜè ÕæÚU ¥ÂÙð ·¤æð ¥çÖÃØQ¤ ·¤ÚUÙð ·¤è Öê¹,ÌÇÂ ÎçÜÌæð ×ð çÎ¹æ§üU ÎðÌè ãñUÐ ©U‹ãUæðÙð Áæð ÂèÇæ Öæð»è ãñU, ©Uââð ßæð ¥Õ©UÕÚU ÚUãðU ãñUÐ ¥Öè ãU×æÚÔU Âæâ ¥æð×Âý·¤æàæ ßæçË×·¤è ·¤è °·¤ ·¤ãUæÙè ¥æ§üUãñUUÐ ÕãéUÌ âð Üð¹·¤ Áñâð Âýð×¿Î çâ$Èü¤ ÎçÜÌæð ·¤è ·¤ãUæçÙØæð ÂÚU ·¤æòÙâÙÅþðUÅU·¤ÚU Áæ°¡ °ðâæ ÙãUè ãñU, ãU× âæð¿Ìð ãñU Áñâð ¥ÁØ ÙæßçÚUØæ ãñU, çÁÙ×ð âæ×‰ØüãñU, ·¤æñàæÜ ãñU ©UÙ âÖè ÂèÇæ¥æð ¥æñÚU âƒæáæðZ ·¤æð ¥‘ÀUè Öæáæ ×ð çÜ¹Ùð ·¤æ¥æñÚU Áæð ·ð¤ßÜ ßãUè Ì·¤ âèç×Ì ÙãUè ÚUãU â·¤Ìð, Ìæð �Øæð Ù ßãU ¥ÂÙæÎæØÚUæ ÕÉUæ°¡ ¥æñÚU �Øæð Ù ÂêÚÔU â×æÁ ·ð¤ ÂçÚUÂýðÿØ ×ð ©Uâð ç¿ç‹ãUÌ ·¤ÚÔUÐ °·¤æ»èç¿˜æ‡æ �Øæð ·¤ÚÔU? ¥æÂ Áæð Âýð×·é¤×æÚU ×ç‡æ Áè ·¤è ÕæÌ ·¤ãU ÚUãðU ãñU ßæð ÆUè·¤ãñ Üðç·¤Ù ¥Õ ÎçÜÌ Üð¹·¤ ©Uââð ©UÕÚU ÚUãðU ãñUÐ ©U‹ãUæðÙð Áæð Øð âè×æ Õæ¡Šæè ãñUç·¤ °·¤ ÎçÜÌ ãUè ÎçÜÌ âæçãU Ø ·¤æ âëÁÙ ·¤ÚU â·¤Ìæ ãUñ, Øð »ÜÌ ãñUÐ ×ñ¥æÂ·¤æð °·¤ ©UÎæãUÚU‡æ ÎðÌæ ãê¡UU Üðç·¤Ù âÎÖü ÍæðÇæ-âæ ¥Ü» ãñÐ Áñâð ÙæçÚUØæð·ð¤ ÕæÚÔU ×ð ·¤ãUæ ÁæÌæ ãñU ç·¤ ·¤æð§üU ÙæÚUè ãUè ÙæÚUè âæçãU Ø ·¤æ âëÁÙ ·¤ÚUâ·¤Ìè ãñU, Øð Öè »ÜÌ ãñUÐ ¥Öè ãU×æÚÔU Âæâ °·¤ ·¤ãUæÙè ¥æ§üU ãñU ÒÁ‹×Ó Áæðç·¤ Üð¹·¤ SßØ Âý·¤æàæ ·¤è ãñUÐ ÙæÚUè çß×àæü ÂÚU ©Uââð ¥‘ÀUè ·¤ãUæÙè ×ñÙðÙãUè Îð¹èÐ §Uâ×ð °·¤ ¥æñÚUÌ °·¤ Õ“æð ·¤æð Á‹× Îð ÚUãUè ãñU, °·¤ S˜æè °·¤Õ“æè ·¤æð Á‹× ÎðÌð ãéU° Îé¹ ¥æñÚU ××æüÌ·¤ Ø˜æ‡ææ âãUÌè ãñUÐ ßãU §UÌÙè¥âãUÙèØ ãñU ç·¤ ©Uâ Õ“æð âð ·¤ãUÌè ãñU ç·¤ ×ÚU ÁæÐ ·¤ãUæÙè ×ð Õ“ææ ÂñÎæãUæðÙð ·¤è ÂêÚUè çÇUÅðUÜ ãñ ¥æñÚU ©Uâð ç·¤âè S˜æè Ùð ÙãUè ¥çÂÌé ÂéL¤cæ Ùð çÜ¹æ ãñUÐ§UUâ Âý·¤æÚU Õæ¡Šææ »Øæ ÎæØÚUæ °·¤ ·¤ UÚUÌæ ãñU ¥æñÚU ØãU ·¤ UÚUÌæ ŠæèÚÔU-ŠæèÚÔU ¥ÕçÂƒæÜ ÚUãUè ãñU, Áæð ç·¤ àæéÖ â·ð¤Ì ãñUÐÚUæ.Øæ.Ñ °·¤ ¿è•æ ÕÌæª¡¤? çâ×Ù Î Õ©Ußæ ·¤è °·¤ ç·¤ÌæÕ ãñU Î âð·ð¤ÇU âð�â,ÂýÖæ ¹ðÌæÙ Ùð ©Uâ·¤æ çã¢U¼è ¥ÙéßæÎ Öè ç·¤Øæ ãUñÐ ©Uâ×ð °·¤ ¿ñŒÅUÚU ãñU Áæð ÕãéUUÌ¥æ§üU ¥æðÂÙÚU ãñU ... ÒÎ ç×Í ¥æòÈ¤ ßé×ÙÓ ×ð ßãU ·¤ãUÌè ãñU ç·¤ Üð¹·¤æð Ùð¥æñÚUÌæð ·ð¤ ¥¼÷ÖéÌ ç¿˜æ‡æ ç·¤° ãñUÐ §UÙ·¤è çãUÚUæð§UÙ çÜÅUÚÔU¿ÚU ·¤è ÕãéUÌ ÕÇèSÅUæÜßæÅUü ×æÙè ÁæÌè ãñUÐ ÕÅU ¥ÙÈ¤æòÚU¿éÙðÅUÜè §UÙ×ð âð ·¤æð§üU ÙãUè ÁæÙÌæ ç·¤¥æñÚUÌ �Øæ ãUñ? ØãU ¥ÂÙè ÌÚU$È¤ âð ¥æñÚUÌ ·¤æð Îð¹ ÚUãðU ãñU çßÎ ÎðØÚU ¥æ§üU•æÐ Ìæð°ðâæ ãñ Áñâð ãU× Üæð»æð Ùð ç¿˜æÜð¹æ, ¥æ×ýÂæÜè, °·¤ âð ÕÉU·¤ÚU °·¤ ¥æñÚUÌð´ÕÙæ§ZU ãñU, Ìæð �Øæ â¿×é¿ ßð ¥æñÚUÌð ©UÙ âÕ·¤æð ŒØæÚU ·¤ÚUÌè ãñ,U §üU×æÙÎæÚUè âðÎðç¹°Ð �Øæ ©UÙ·¤æð Ü»Ìæ ãñU ç·¤ ßãU ©UÙ·¤æ ¥ÂÙæ âÂÙæ ãñUÐ ©UÙ·¤æð Ü»Ìæ ãñUç·¤ ÂéL¤áæð ·ð¤ ÇþUè�â ÕãéUÌ ãñU, ßð ¥ÂÙæ ÇþUè�â ÕÙæÌð ÚUãðUÐ ©UÙ ÂÚU ©Uâ·¤æ ·¤æð§üUÂýÖæß ÙãUè ÂÇÌæÐ

(In the next issue, read Rajendra Yadav and Sanjiv on OBC/Bahujan literature.) (¥»Üð ¥´·¤ ×ð ÂçÉU° ¥æðÕèâè/ÕãéUÁÙ âæçãU Ø ÂÚU ÚUæÁð‹Îý ØæÎß ¥æñÚU â´Áèß ·ð¤ çß¿æÚU)



â¢¼èÂ ·ë¤ÂÜæÙè

Ü w®®} ×ð Âé‡æð ×ð âÕ ÆUè·¤ ¿Ü ÚUãUæ Íæ — âé¹è ÂçÚUßæÚU,©U�¼æ Ùõ·¤ÚUè, ¥‘ÀðU ¼ôSÌ — Üðç·¤Ù ¥¢¼ÚU ·¤ãUè ×ñ ¥â¢ÌécÅU ÍæÐ¥â¢ÌécÅU �Øôç·¤ ×ñÙð ·¤Öè ØãU âßæÜ ãUè ÙãUè ©UÆUæØæ ç·¤ÁèßÙ ×ð §ââð ÕÉU·¤ÚU Öè ·é¤ÀU ãñU? ¥â¢ÌécÅU �Øôç·¤ °·¤ ¼êâÚUè¼éçÙØæ Öè Íè Áô ×ñÙð ¼ð¹è ÙãUè Íè? ¥â¢ÌécÅU �Øôç·¤ ÁèßÙ×ð ÕãéUÌ ·é¤ÀU ·¤ÚUÙð ·¤ô Íæ ¥õÚU ×éÛæð Ü»Ìæ Íæ ç·¤ ×ðÚUè ¥ÂÙè©UÂÜç�Ï ·é¤ÀU Öè ÙãUè? ·¤§ü âßæÜ, Üðç·¤Ù ·¤ô§ü ÁßæÕ ÙãUè¥õÚU âÕâð ÕÇUè L¤·¤æßÅU Íè — ×ñ àæéL¤¥æÌ ·¤ãUæ¡ âð ·¤M¡¤Ð

¿õÕèâ ç¼â¢ÕÚU w®®} ·¤ô ×ñ ÅUæÅUæ Áæ»ëçÌ Øæ˜ææ ·ð¤ çÜ°âßæÚU ãéU¥æ ¥õÚU v} ç¼Ùô Õæ¼ vx ÚUæ’Øô ·¤ô ÂæÚU ·¤ÚUÌð ãéU°~,®®® ç·¤Üô×èÅUÚU ·¤æ â$È¤ÚU ·¤ÚUÙð ·ð¤ Õæ¼, ×ðÚUè ¥âÜè¹ôÁ Ìô ¥Öè àæéM¤ ãUè ãéU§ü Íè! §â Üð¹ ·¤æ ©UgðàØ ãñU ç·¤È¤æòÚUßÇüU Âýðâ ·ð¤ ÂæÆU·¤ô ·¤ô §â ×Ù×ôãU·¤ Øæ˜ææ ·¤æ °·¤ÃØç�Ì»Ì Üð¹æ ç¼Øæ Áæ° ¥õÚU ¥æÂ·¤ô ÂýôˆâæçãUÌ ç·¤Øæ Áæ°ç·¤ ¥æÂ ¹é¼ Øæ ·¤ô§ü ¼êâÚUæ Áô Øô‚ØÌæ ÚU¹Ìæ ãñU, ç¼â¢ÕÚUw®vv ×ð ãUôÙð ßæÜè ¥»Üè Øæ˜ææ ·ð¤ çÜ° ¥æßð¼Ù ·¤ÚÔUÐ

ÅUæÅUæ Áæ»ëçÌ Øæ˜ææ �Øæ ãñU?ÅUæÅUæ Áæ»ëçÌ Øæ˜ææ âæÜæÙæ ÚÔUÜ Øæ˜ææ ãñU Áô ÖæÚUÌ ·ð¤ y®®¥ˆØçÏ·¤ ©U âæçãUÌ Øéßæ¥ô¢ ·¤ô (·é¤ÀU ¥¢ÌÚUÚUæcÅþUèØ

SANDEEP KRIPALANI

n 2008 everything was going well back in Pune –

happy family, great job, good friends – but somewhere

from within, I was unsatisfied: Unsatisfied because I

had never questioned if there was more to life than

this? Unsatisfied because there was another world out

there and I hadn’t seen it? Unsatisfied because there

was much more to do in life and it seemed like I had

achieved nothing? Lots of questions, no answers and

the biggest hurdle was – where do I start?

On 24 December 2008, I hopped on board the

TATA Jagriti Yatra and after 18 days of traveling

9,000 kilometers and crossing 13 states of India, my

true search had only begun! The purpose of this article

is to give the reader of FORWARD Press a personal

account of this fascinating journey and encourage you,

or someone you know who qualifies, to apply for next

yatra in December 2011.

WHAT IS THE TATA JAGRITI YATRA?

TATA Jagriti Yatra is an annual train journey that

I âæ

¹ôÁ

TATA JagritiYatraAwakening theEntrepreneurial Spirit

ÅUæÅUæ Áæ»ëçÌØæ˜ææ©Ul×àæèÜ ¿ðÌÙæ ·¤æ Áæ»Ú‡æYatris in front of the Tata Jagriti Yatra trainÅUæÅUæ Áæ»ëçÌ Øæ˜ææ ÅþðUÙ ·ð¤ âæ×Ùð Øæ˜æè

TATA-Jagriti:Layout 1 7/27/2011 3:33 PM Page 1

AUGUST 2011 |26

FORWARD PressDISCOVERY

takes 400 of India’s highly motivated youth (with some internation-

al participants), on an 18-day national odyssey, introducing them to

unsung heroes of India. The aim is to awaken the spirit of entrepre-

neurship – both social and economic – within India’s youth by

exposing them to individuals and institutions that are developing

unique solutions to India’s challenges

Initially I was apprehensive because I didn’t know anyone on

the train, but it was also an exciting feeling, since I would meet 400

new people… so I applied.

APPLICATION PROCESS

Anyone in the age group between 20 and 25 can apply as a partici-

pant and experienced professionals/entrepreneurs above 25 as facil-

itators. All participants are divided into groups and facilitators are

group leaders of groups assigned to them. Since I was 27 at the

time of application, I applied as a facilitator. The application form

at first seemed too long since it asked many questions like your role

models, challenges in life, views on entrepreneurship, motivation to

come on the yatra, etc.

However, once I started filling the application form, I realized

that the questions were making me think deeply on many aspects,

e.g., the biggest challenge of the country and my solution. We often

criticize the country and its problems, but rarely provide solutions.

This question really made me think. [NOTE: The online applica-

tion process can be submitted in English and Hindi. Paper applica-

tions are accepted in any Indian language.]

WHO ARE THE YATRIS?

The sight of 400 yatris on the first day of the yatra was mind-

boggling – the first yatri I met was a social worker from

Himachal Pradesh, second an engineer from Andhra Pradesh,

third a doctor from Orissa, fourth a scientist from Kashmir, fifth

a law graduate from Meghalaya, and so on. The yatris represent-

ed the geographical diversity of India and the world – from

approximately 25 states and three to four union territories of

India to international participants from five continents. The

yatris were a combination of students, young entrepreneurs and

working professionals from various backgrounds. Overall, there

was a healthy mix of yatris from rural (30%), semi-urban (30%)

and urban areas (40%).

ÂýçÌÖæç»Øô ·ð¤ âæÍ), v} ç¼Ù ·ð¤ ÚUæcÅþUèØ â$È¤ÚU ÂÚU Üð ÁæÌè ãñU, ¥õÚU ÖæÚUÌ ·ð¤·é¤ÀU ¥ÙÁæÙ ÙæØ·¤ô âð ©UÙ·¤æ ÂçÚU¿Ø ·¤ÚUæÌè ãñUÐ §â·¤æ ©UgðàØ ãñU ÖæÚUÌ ·ð¤Øéßæ¥ô¢ ·¤ô ©UÙ ÃØç�ÌØô ¥õÚU â¢SÍæÙô âð ÂçÚUç¿Ì ·¤ÚUßæ ·¤ÚU Áô ÖæÚUÌ ·¤è¿éÙõçÌØô ·ð¤ çÜ° ¥ÙêÆðU â×æÏæÙô ·¤æ çß·¤æâ ·¤ÚU ÚUãðU ãñU ©UÙ×ð ©Ulç×Ìæ ·¤è¿ðÌÙæ ·¤ô Á»æÙæ — âæ×æçÁ·¤ ÌÍæ ¥æçÍü·¤, ¼ôÙôÐ

àæéM¤-àæéM¤ ×ð ×ñ ÍôÇUæ àæ¢ç·¤Ì Íæ �Øôç·¤ ×ñ ÚÔUÜ»æÇUè ÂÚU ç·¤âè ·¤ô ÙãUè ÁæÙÌæÍæ, Üðç·¤Ù ØãU ÚUô×æ¢¿·¤æÚUè ÖæßÙæ Öè Íè, �Øôç·¤ ×ñ y®® Ù° Üô»ô âð ç×ÜÙðßæÜæ Íæ ... âô, ×ñÙð ¥æßð¼Ù Â˜æ ÖÚU ç¼ØæÐ

¥æßð¼Ù Âýç·ý¤ØæÕèâ âð wz ßáü ·¤è ¥æØé ·¤æ ·¤ô§ü Öè ÃØç�Ì ÂýçÌÖæ»è ·ð¤ M¤Â ×ð ¥õÚU wz âð ª¤ÂÚU·ð¤ ¥ÙéÖßè ÂðàæðßÚU °ß¢ ©Ul×è Üô» $È¤âèçÜÅðUÅUÚU ·ð¤ M¤Â ×ð ¥æßð¼Ù ·¤ÚU â·¤Ìð ãñUÐâÖè ÂýçÌÖæç»Øô ·¤ô â×êãUô ×ð Õæ¡ÅUæ ÁæÌæ ãñU ¥õÚU $È¤âèçÜÅðUÅUÚU ©UÙ·¤ô ç¼° »° â×êã»ýéÂ ÜèÇUÚU ÕÙæØæ ÁæÌæ ãñUÐ ¿ê¢ç·¤ ¥æßð¼Ù ·ð¤ â×Ø ×ñ w| âæÜ ·¤æ Íæ Ìô ×ñÙð$È¤âèçÜÅðUÅUÚU ·ð¤ M¤Â ×ð ¥æßð¼Ù ç·¤ØæÐ àæéM¤-àæéM¤ ×ð ¥æßð¼Ù Â æ ÕãéUÌ Ü¢Õæ Ü»æ�Øôç·¤ ©Uâ×ð ÕãéUÌ âð âßæÜ ÂêÀUð »° Íð ×âÜÙ ¥æÂ·¤æ ÚUôÜ ×æòÇUÜ, ÁèßÙ ×ð´¿éÙõçÌØæ¡, ©UlàæèÜÌæ ÂÚU ¼ëçcÅU·¤ô‡æ, Øæ ææ ÂÚU ¥æÙð ·ð¤ çÜ° Âýô âæãUÙ, §ˆØæç¼Ð

Üðç·¤Ù, °·¤ ÕæÚU ÁÕ ×ñÙð ¥æßð¼Ù Â˜æ ÖÚUÙæ àæéM¤ ç·¤Øæ Ìô ×éÛæð °ãUâæâ ãéU¥æç·¤ ØðU âßæÜ ×éÛæð ·¤§ü ÂãUÜé¥ô¢ ·ð¤ ÕæÚÔU ×ð »ãUÚUæ§ü âð âô¿Ùð ·ð¤ çÜ° ×ÁÕêÚU ·¤ÚU ÚUãðUÍð, ×âÜÙ, ¼ðàæ ·ð¤ âæ×Ùð âÕâð ÕÇUè ¿éÙõÌè ¥õÚU ×ðÚUæ â×æÏæÙÐ ãU× ¥·¤âÚU ¼ðàæ¥õÚU ©Uâ·¤è â×SØæ¥ô¢ ·¤è ¥æÜô¿Ùæ ·¤ÚUÌð ãñU, Üðç·¤Ù àææØ¼ ãUè ·¤Öè â×æÏæÙ ¼ðÌðãñUÐ §â âßæÜ Ùð â¿×é¿ ×éÛæð âô¿Ùð ·¤ô ÕæŠØ ·¤ÚU ç¼ØæÐ [ÙôÅUÑ ¥æòÙÜæ§Ù¥æßð¼Ù Â˜æ ¥¡»ýð•æè ¥õÚU çã¢U¼è ×ð ÖÚUæ Áæ â·¤Ìæ ãñUÐ ·¤æ»•æ ·¤æ ¥æßð¼ÙÂ˜æ ç·¤âèÖè ÖæÚUÌèØ Öæáæ ×ð ÖÚU â·¤Ìð ãñUÐ]U

Øæ˜æè ·¤õÙ ãñU?ÂãUÜð ç¼Ù y®® Øæç˜æØô ·¤ô ¼ð¹ ·¤ÚU ãUè çâÚU ¿·¤ÚUæ ÁæÌæ ãñU — ÂãUÜð Øæ˜æè çÁ‹ãðU×ñ ç×Üæ çãU×æ¿Ü Âý¼ðàæ âð ¥æ° â×æÁ âðß·¤ Íð, ¼êâÚÔU ¥æ¢Ïý Âý¼ðàæ ·ð¤ §¢ÁèçÙØÚUÍð, ÌèâÚÔU ¥ôçÇUàææ ·ð¤ °·¤ ÇUæò�ÅUÚU Íð, ¿õÍð ·¤à×èÚU ·ð¤ °·¤ ßñ™ææçÙ·¤, Âæ¡¿ßð×ðƒææÜØ âð °·¤ ·¤æÙêÙ ·ð¤ SÙæÌ·¤ Íð, §ˆØæç¼Ð Øæ˜æè ÖæÚUÌ ¥õÚU ¼éçÙØæ ·¤èÖõ»ôçÜ·¤ çßçßÏÌæ ·¤æ ÂýçÌçÙçÏˆß ·¤ÚUÌð Íð — ÖæÚUÌ ·ð¤ Ü»Ö» wz ÚUæ’Øô ¥õÚUÌèÙ Øæ ¿æÚU ·ð¤Îý àææçâÌ Âý¼ðàæô âð ¥õÚU Âæ¡¿ ×ãUæmèÂô¢ âð ¥¢ÌÚUÚUæcÅþUèØ ÂýçÌÖæ»èÐØæç˜æØô ×ð ¥Ü»-¥Ü» ÂëcÆUÖêç×Øô âð ¥æ° ÀUUæ˜æ Íð, Øéßæ ©Ul×è ¥õÚU ·¤æ×·¤æÁèÂýô$Èð¤àæÙÜ ÍðÐ ·é¤Ü ç×Üæ·¤ÚU, »ýæ×è‡æ (x® ÂýçÌàæÌ), ¥hü-»ýæ×è‡æ (x® ÂýçÌàæÌ)¥õÚU àæãUÚUè §Üæ·¤ô (y® ÂýçÌàæÌ) ·¤æ SßSÍ ç×Ÿæ‡æ ÍæÐ

Øæ˜ææ — ¥ÙéÖßÁ‹Ø çàæÿææv ÕæãUÚUè Øæ˜ææ — Âçà¿×è ÌÅU ·ð¤ âæÍ-âæÍ ¿ÜÌð ãéU° ãU× ×é¢Õ§ü âð·¤‹Øæ·é¤×æÚUè »°, çÈ¤ÚU Âêßèü ÌÅU âð ãU× ¿ð‹Ù§ü Âãé¡U¿ð, ØêÂè, ÚUæÁSÍæÙ ¥õÚU »éÁÚUæÌâ×ðÌ »ýæ×è‡æ ÖæÚUÌ ·ð¤ Æ¢ÇðU ¥¢¼M¤Ùè §Üæ·¤ô ·¤è Øæ˜ææ ·¤èÐ ÖæÚUÌ °·¤ ¹êÕâêÚUÌ

Mumbai 24 Dec ’08 to 11 Jan ’09

wy çÎâÕÚU âð 2010 ÁÙßÚUè w®vv×éÕ§üU

Thiruvananthapuram çÌL¤ßÙ¢ÌÂéÚU×

Madurai ×ÎéÚñU

Chennai ¿ð‹Ù§ü

Hyderabad ãñUÎÚUæÕæÎBhubaneswar ÖéßÙðàßÚUU

Jamshedpur Á×àæðÎÂéÚU

Tilonia çÌÜæðçÙØæ

Mithapur ×èÆUæÂéÚU

Deoria¼ðßçÚUØæ

Delhiç¼ËÜè

Kanyakumari ·¤‹Øæ·é¤×æÚUèPresentation of detailed analysis of Role Model visit by Yatris Øæç˜æØô mæÚUæ ÚUôÜ ×æòÇUÜ ·ð¤ ¼õÚÔU ·ð¤ Õæ¼ çßSÌëÌ çßàÜðá‡æ ·¤æ ÂýSÌéçÌ·¤ÚU‡æ

PROPOSED ROUTE ÂýSÌæçßÌ ×æ»ü


27È¤æòÚUßÇüUU Âýðâ | 2011¥»SÌ ¹ôÁ

THE YATRA – EXPERIENTIAL LEARNING

1 External Journey – We traversed the west coast from Mumbai

to Kanyakumari, the east coast up to Chennai, the cold interiors of

rural India including UP, Rajasthan and Gujarat. India is a beautiful

country and changes topography, weather, languages every 24

hours. The yatra allows every yatri to experience India that is

Bharat throughout the journey.

2 Role Models – We visited many unsung heroes of India and had

the unique opportunity to understand the impact created by each role

model. We also learned the gritty need to persevere with an idea

and a team to make the enterprise sustainable and scalable. This was

truly an eye-opener for the seeker in me and the other yatris.

Some of the prominent role models visited in the past three

years include Aravind Eye Care in Madurai (the largest eye surgical

care centre in Asia giving equal treatment to the rich and the poor);

R. Elango in Kuthambakham, near Chennai (a visionary Panchayat

leader who went back to his village to make it a self-sustaining

ecosystem), Naandi Foundation in Hyderabad (implementing mid-

day meal scheme on behalf of the governments of four states to

120,000 hungry children everyday); Joe Madiath (works in 550 vil-

lages in Orissa to address sanitation and education issues); a visit to

the TATA Steel factory in Jamshedpur; and Bunker Roy Barefoot

College in Tilonia, Rajasthan.

Some role models were very touched with the energy of the

yatris. Dr S. Aravind, CMO, Aravind Eye Care said: “I had the

opportunity to interact with many yatris and found them full of

ideas and vision for the future. We are happy to be part of this

annual pilgrimage for the past two years and look forward to be

able to contribute more in the years to come.”

3 Yatri interactions – For me this was the highlight of the yatra –

a once in a lifetime opportunity to live with the diversity of India

for 18 days. During the yatra, the yatris work together on various

projects, including detailed analysis of the role models visited and

rural entrepreneurial subjects, such as rural electrification, rural

health and agriculture solutions.

The greatest feedback from the yatris till date has been the per-

sonal interactions of yatris on informal levels throughout the yatra.

When a Tamil doctor interacts with a Kashmiri florist, even though

they initially don’t understand each other’s language, they connect.

This happens because, for once, every yatri leaves behind where

they come from and becomes part of a larger journey as an Indian.

WHAT ELSE DO YATRIS DO?

Among all the seriousness of the journey there was lots and lots

of fun! On most days, the yatris travel by the night and visit the

role models or have panel discussions during the day time. This

leaves a lot of time for creativity on the train/among yatris –

paintings/drawings by artists, music from dholak to guitar,

singing from Bhojpuri to English Rock, talent shows from rubix

cube to films, poetry by international poets; and many many

indoor games. The highlight of the masti was the New Year’s

Party on the platform on a station.

¼ðàæ ãñU ¥õÚU ãUÚU wy ƒæ¢ÅðU ×ð Öõ»ôçÜ·¤ çSÍçÌ, ×õâ× ¥õÚU Öæáæ°¡ Õ¼Ü ÁæÌè ãñUÐÂêÚÔU â$È¤ÚU ·ð¤ ¼õÚUæÙ ØãU Øæ˜ææ ãUÚU Øæ˜æè ·¤ô §¢çÇUØæ ¥ÍæüÌ÷ ÖæÚUÌ ·¤æ ¥ÙéÖß ·¤ÚUÙð·¤æ ×õ·¤æ ¼ðÌè ãñUÐw ÚUôÜ ×æòÇUÜ — ãU×Ùð ÖæÚUÌ ·ð¤ ·¤§ü ¥ÙÁæÙ ÙæØ·¤ô âð ×éÜæ·¤æÌ ·¤è ¥õÚUÂý Øð·¤ ÚUôÜ ×æòÇUÜ mæÚUæ ÀUôÇðU »° ÂýÖæß ·¤ô â×ÛæÙð ·¤æ ¥ÙêÆUæ ¥ßâÚU ÂýæŒÌç·¤ØæÐ ãU×Ùð ØãU Öè âè¹æ ç·¤ ç·¤âè Öè ©Ul× ·¤ô SÍæ§ü ¥õÚU ¼êâÚUè Á»ãUô ÂÚUÜæ»ê ·¤ÚUÙð ·ð¤ Øô‚Ø ÕÙæÙð ·ð¤ çÜ° •æM¤ÚUè ãñU ç·¤ ãU× ¥ÂÙð çß¿æÚUô ¥õÚU ÅUè× ·ð¤âæÍ ÏñØü ÕÙæ° ÚU¹ðÐ ØãU ×ðÚÔU ÖèÌÚU ·ð¤ ¹ôÁè ¥õÚU ¼êâÚÔU Øæç˜æØô ·ð¤ çÜ°â¿×é¿ ¥æ¡¹ð¢ ¹ôÜÙè ßæÜæ ¥ÙéÖß ÍæÐ

çÂÀUÜð ÌèÙ âæÜô ×ð ·é¤ÀU Âý×é¹ ÚUôÜ ×æòÇUÜ çÁÙâð Øæç˜æØô¢ Ùð ×éÜæ·¤æÌ ·¤è©UÙ×ð àææç×Ü ãñU, ×¼éÚñU ·¤æ ¥ÚUçß¢¼ ¥æ§ü ·ð¤ØÚU (°çàæØæ ·¤æ âÕâð ÕÇUæ ¥æ¡¹ô ·ð¤¥æòÂýðàæÙ ·¤æ ·ð¤Îý Áô ¥×èÚU ¥õÚU »ÚUèÕ ·¤ô â×æÙ §ÜæÁ ×éãñUÄØæ ·¤ÚUæÌæ ãñU),¿ð‹Ù§ü ·ð¤ çÙ·¤ÅU ·é¤Åé¢UÕ·¤× ×ð ¥æÚU. §Üæ¢»ô (°·¤ ×Ùèáè Â¢¿æØÌ ÙðÌæ Áô ¥ÂÙð»æ¡ß ßæÂâ ¥æ° ç·¤ ßãUæ¡ SßØ¢ÏæÚUè ÂæçÚUçSÍçÌ·¤ Ì¢ æ ÕÙæ°¡), ãñU¼ÚUæÕæ¼ ·¤æ Ùæ¢¼èÂýçÌcÆUæÙ (Áô âÚU·¤æÚU ç·¤ ¥ôÚU âð ¿æÚU ÚUæ’Øô ×ð ãUÚU ÚUô•æ v,w®,®®® Öê¹ðÕ“æô ·ð¤ çÜ° ¼ôÂãUÚU ·ð¤ ÖôÁÙ ·¤è ØôÁÙæ ·¤ô Üæ»ê ·¤ÚU ÚUãUæ ãñU), ×çÇUØÍ(¥ôçÇUàææ ·ð¤ zz® »æ¡ßô ×ð ·¤æØüÚUÌ Áô ßãUæ¡ â$È¤æ§ü ÃØßSÍæ ¥õÚU çàæÿææ ·ð¤ ×égôâð ×é¹æçÌÕ ãñU), Á×àæð¼ÂéÚU ×ð ÅUæÅUæ SÅUèÜ $Èñ¤�ÅþUè ·¤æ ¼õÚUæ, ¥õÚU çÌÜôçÙØæ,ÚUæÁSÍæÙ ×ð Õ¢·¤ÚU ÚUæØ ÕðØÚU$Èé¤ÅU ·¤æòÜðÁÐ

·é¤ÀU ÚUôÜ ×æòÇUÜ Øæç˜æØô ·¤è ª¤Áæü âð ÕãéUÌ ãUè ÂýÖæçßÌ ãéU°Ð ¥ÚUçß¢¼ ¥æ§ü·ð¤ØÚU ·ð¤ ÇUæò. °â. ¥ÚUçß¢¼, âè°×¥ô, Ùð ·¤ãUæ, ÒÒ×éÛæð ·¤§ü Øæç˜æØô âð ÕæÌ¿èÌ·¤ÚUÙð ·¤æ ×õ·¤æ ç×Üæ ãñU ¥õÚU ×ñ¢Ùð ÂæØæ ç·¤ ©UÙ×ð çß¿æÚUô ¥õÚU ÖçßcØ ·ð¤ çÜ°·¤ËÂÙæ¥ô¢ ·¤è ·¤ô§ü ·¤×è ÙãUèÐ ãU×ð ÕãéUÌ ¹éàæè ãñU ç·¤ çÂÀUÜð ¼ô âæÜô âð ãU×§â âæÜæÙæ ÌèÍü ·¤æ çãUSâæ ãñU ¥õÚU ¥æàææ ·¤ÚUÌð ãñU ç·¤ ãU× ¥æÙð ßæÜð âæÜô ×ð´¥õÚU ¥çÏ·¤ Øô»¼æÙ ¼ðÙð ·ð¤ Øô‚Ø ãUô Âæ°¡»ðÐÓÓx Øæç˜æØô ·¤æ ×ðÜ-ç×ÜæÂ — ØãU ×ðÚÔU çÜ° Øæ˜ææ ·ð¤ ×é�Ø ¥¢àæ Íð —ÁèßÙ ×ð¢ ¥æÙðßæÜæ ¥·ð¤Üæ ¥ßâÚU ÁÕ ¥æÂ ÖæÚUÌ ·¤è çßçßÏÌæ ·ð¤ âæÍ v}ç¼Ùô Ì·¤ ÚUãUÌð ãñUÐ Øæ˜ææ ·ð¤ ¼õÚUæÙ, Øæ˜æè çßçÖ‹Ù ÂçÚUØôÁÙæ¥ô¢ ÂÚU ç×Ü·¤ÚU ·¤æ×·¤ÚUÌð ãñU çÁâ×ð àææç×Ü ãUôÌæ ãñU çÁÙ ÚUôÜ ×æòÇUÜ ·¤æ ¼õÚUæ ç·¤Øæ ©UÙ·¤æ ÌÍæ»ýæ×è‡æ ©Ul×àæèÜ çßáØô — »ýæ×è‡æ çßléçÌ·¤ÚU‡æ, »ýæ×è‡æ SßæS‰Ø ¥õÚU ·ë¤çáâ×æÏæÙô — ·¤æ çßSÌëÌ çßàÜðá‡æÐ

¥æÁÌ·¤ Øæç˜æØô ·¤æ Âý×é¹ $È¤èÇUÕñ·¤ Øæ˜ææ ·ð¤ ¼õÚUæÙ âãUØæç˜æØô ·ð¤ âæÍ¥ÙõÂ¿æçÚU·¤ SÌÚU ÂÚU ãéU¥æ ×ðÜÁôÜ ÚUãUæÐ ÁÕ °·¤ Ìç×Ü ÇUæò�ÅUÚU °·¤ ·¤à×èÚUèÈê¤ÜßæÜð âð ç×ÜÌæ ãñU — ¿æãðU ßãU àæéM¤-àæéM¤ ×ð °·¤-¼êâÚÔU ·¤è Öæáæ ÙãUè ÁæÙÌð— Ìô ßãU °·¤-¼êâÚÔU âð ÁéÇU ÁæÌð ãñUÐ ØãU §âçÜ° ãUôÌæ ãñU �Øôç·¤, °·¤ ÕæÚU ·ð¤çÜ°, Âý Øð·¤ Øæ˜æè §â ÕæÌ ·¤ô ÂèÀðU ÀUôÇU ¼ðÌæ ãñU ç·¤ ßãU ·¤ãUæ¡ âð ¥æØæ ãñU ¥õÚU°·¤ ÖæÚUÌèØ ·ð¤ M¤Â ×ð¢ §â ÕÇUè Øæ˜ææ ·¤æ çãUSâæ ÕÙ ÁæÌæ ãñUÐ

Øæ˜æè ¥õÚU �Øæ ·¤ÚUÌð ãñ?Øæ˜ææ ·¤è »¢ÖèÚUÌæ ·ð¤ âæÍ ãUè ÕãéUÌ ¥çÏ·¤ ×•ææ·¤-×SÌè Öè ãUôÌè ãñUÐ ¥çÏ·¤æ¢àæç¼Ùô ×ð, Øæ˜æè ÚUæÌ ·¤ô â$È¤ÚU ·¤ÚUÌð ãñU ¥õÚU ç¼Ù ·ð¤ â×Ø ÚUôÜ ×æòÇUÜ âð ç×ÜÌð ãñUØæ ÂñÙÜ ¿¿æü ·¤ÚUÌð ãñUÐ §ââð Øæç˜æØô ·¤ô ÚÔUÜ»æÇUè ÂÚU ¥õÚU Õæ·¤è Øæç˜æØô ·ð¤Õè¿ âëÁÙæˆ×·¤ »çÌçßçÏØô ·¤æ ×õ·¤æ ç×Ü ÁæÌæ ãñU — ç¿˜æ·¤æÚUô mæÚUæ ÂðçÅ¢U»¥õÚU Çþæò§¢», ÉUôÜ·¤ âð Üð·¤ÚU ç»ÅUæÚU Ì·¤ â¢»èÌ, ÖôÁÂéÚUè âð Üð·¤ÚU §¢ç‚Üàæ ÚUæò·¤â¢»èÌ »æØÙ, M¤çÕ�â �ØêÕ âð Üð·¤ÚU ç$È¤Ë×ô Ì·¤ ·ð¤ ÅðUÜ¢ÅU àæô, ¥¢ÌÚUÚUæcÅþUèØ·¤çßØô ·¤è ·¤çßÌæ°¡ ¥õÚU ÕãéUÌ âæÚUè §¢ÇUôÚU »ð�âÐ ×SÌè ·¤æ °·¤ ÕÇUæ ×õ·¤æ Íæ°·¤ SÅðUàæÙ ·ð¤ ŒÜðÅU$È¤æò×ü ÂÚU Ù° âæÜ ·¤è ÂæÅUèüÐ

çÕ•æ-™ææÙ-ÅþUè ÂýçÌØôç»Ìæ°·¤ Âýçàæÿæ‡æ ¥�Øæâ ×ð, Øæç˜æØô ·¤ô Áô ·é¤ÀU Öè ©U‹ãUôÙð âè¹æ ãUôÌæ ãñU ©Uâ·ð¤¥æÏæÚU ÂÚU ßæSÌçß·¤ ÖæÚUÌ ×ð °·¤ ßæSÌçß·¤ ©Ul× àæéM¤ ·¤ÚUÙð ·ð¤ çÜ° •æ×èÙèâ“ææ§Øô ·¤ô ÂÚU¹Ùæ ãUôÌæ ãñUÐ ·ë¤çá, SßæS‰Ø, ÁÜ, ¥æç¼ ¹æâ çßáØô ×ð¢ âæ¡Ûæè


AUGUST 2011 |28

FORWARD PressDISCOVERY

BIZ-GYAN-TREE COMPETITION

In a training exercise, yatris are required to use their learnings to appre-

ciate ground realities in setting up real enterprises in real India. Yatris

with common interests on specific topics like agriculture, health, water,

etc., get together and based on the experience of the first 10 days of the

yatra try to make near-realistic enterprise plans with innovative solu-

tions – like Solar solution for villages, or increased supply chain in

dairy. Plans are made in light of restraining factors such as costs, rev-

enues, investments, team management and social change.

Our train stopped at a village which was the home of Jagriti Seva

Sansthan in Deoria, where yatris get to interact with on-ground experts,

based on which yatris modified/altered their plans; and the most innova-

tive and sustainable plans were selected. The selected teams were given

the opportunity of a sponsored trip back to the village after the yatra;

where yatris were allowed to live in the village and test the viability of

plans in extreme detail.

SECURITY AND MEDICAL FACILITIES?

There are adequate numbers of 24/7 male and female security person-

nel, who are very co-operative and understanding of the yatris’ needs on

the train and are always there to help. Regular drills are also conducted

for any contingencies on the train. Qualified medical doctors and ade-

quate first-aid is an essential part of the journey.

AUR REHNA-KARNA, KHANA-PEENA?There are separate boggies allotted for males and females. While the

groups come together for projects, assignments and other activities on

the train; strict rules and regulations regarding entering male and female

boggies are enforced.

Every yatri put on approximately 4–5 kilos at the end of 18 days,

because they were fed freshly cooked food four times everyday – break-

fast, lunch, evening snack and dinner. Only mineral water was served

throughout the journey.

Normal second-class sitter boggies are converted into working bath-

rooms that have running water and drainage systems. Separate bath-

rooms are made for males and females. Laundry facility at nominal

cost was provided at regular intervals on the journey.

PERSONAL IMPACT

On 11 January, when the train entered Mumbai, my heart sank. A journey

of a lifetime was coming to an end; there were mixed emotions – on one

hand, I was happy to go back home, on the other, I was not sure when I

would meet my new friends again. I also felt a sense of deep gratitude to

this journey for allowing me to experience so much in such a short span

of time. We hugged, cried, laughed and promised to meet again!

For two weeks after the yatra, I was still living in the train – the

yatra had made a deep impression. Life was never going to be the same.

ç¼Ü¿SÂè ÚU¹Ùð ßæÜð Øæ˜æè °·¤ âæÍ ç×Ü·¤ÚU ÂãUÜð v® ç¼Ùô ·ð¤ ¥ÂÙð¥ÙéÖßô ·ð¤ ¥æÏæÚU ÂÚU ¥çÖÙß â×æÏæÙô ßæÜè °·¤ Ü»Ö» ßæSÌçß·¤©Ul× ØôÁÙæ ÕÙæÌð ãñU — ×âÜÙ, ç·¤âè »æ¡ß ·ð¤ çÜ° âõÚU â×æÏæÙ, Øæ¼é‚ÏàææÜæ ×ð SÂÜæ§ü ¿ðÙ ×ð ßëçhÐ ØôÁÙæ°¡ Üæ»Ì, ¥æ×¼Ùè, çÙßðàæ, ÅUè×ÂýÕ¢ÏÙ ¥õÚU âæ×æçÁ·¤ Õ¼Üæß Áñâð âèç×Ì ·¤ÚUÙð ßæÜð ·¤æÚU·¤ô ·¤ô ŠØæÙ×ð ÚU¹ ·¤ÚU ÕÙæ§ü ÁæÌè ãñUÐ

ãU×æÚUè ÚÔUÜ»æÇUè ¼ðßçÚUØæ ·ð¤ °·¤ »æ¡ß ×ð¢ L¤·¤è ÁãUæ¡ Áæ»ëçÌ âðßæ â¢SÍæÙçSÍÌ ãñUÐ ßãUæ¡ Øæç˜æØô¢ Ùð SÍæÙèØ çßàæðá™æô âð ÕæÌ¿èÌ ·¤è ¥õÚU ¥ÂÙèØôÁÙæ¥ô¢ ×ð ·é¤ÀU Õ¼Üæß ç·¤° ¥õÚU ©UÙ×ð âð âÕâð ÙßÂýßÌü·¤ ¥õÚUçÅU·¤æª¤ ØôÁÙæ ·¤ô ¿éÙæ »ØæÐ ¿éÙè »§ü ÅUè×ô ·¤ô Øæ˜ææ ·ð¤ Õæ¼ ßæÂâ ©Uâ»æ¡ß ×ð¢ ¥æÙð ·ð¤ çÜ° °·¤ ÂýØôçÁÌ ¼õÚÔU ·¤æ ¥ßâÚU ÂýæŒÌ ãéU¥æ, ÁãUæ¡Øæç˜æØô ·¤ô ¥Ùé×çÌ ç×Üè ç·¤ ßãU »æ¡ß ×ð ÚUãU·¤ÚU ¥ÂÙè ØôÁÙæ ·¤èÃØßãUæÚUç·¤Ìæ ·¤è âêÿ× âð âêÿ× Ì$È¤âèÜô ·¤ô ÂÚU¹ðÐ

âéÚUÿææ ¥õÚU ×ðçÇU·¤Ü âéçßÏæ°¡?ÂêÚUè Øæ˜ææ ·ð¤ ¼õÚUæÙ ÂØæüŒÌ â¢�Øæ ×ð ÂéL¤á ¥õÚU ×çãUÜæ âéÚUÿææ·¤×èü ¿õÕèâôƒæ¢ÅðU ©UÂÜ�Ï ÚUãUÌð ãñUÐ ¥ˆØ¢Ì âãUØô»è ¥õÚU ÚÔUÜ»æÇUè ÂÚU Øæç˜æØô ·¤è •æM¤ÚUÌô·¤ô â×ÛæÙð ßæÜð ØãU ·¤×èü ×¼¼ ·ð¤ çÜ° ãU×ðàææ ÌñØæÚU ÚUãUÌð ãñUÐ ç·¤âè Öè¥æÂæÌ·¤æÜèÙ çSÍçÌ âð çÙÂÅUÙð ·ð¤ çÜ° ÚÔUÜ»æÇUè ×ð çÙØç×Ì M¤Â âð¥�Øæâ ãUôÌð ÚUãUÌð ãñUÐ Øô‚Ø ×ðçÇU·¤Ü ÇUæò�ÅUÚU ¥õÚU ÂØæüŒÌ $È¤SÅüU-°ÇU §âØæ˜ææ ·¤æ ¥çÖ‹Ù ¥¢» ãñUÐ

¥õÚU ÚUãUÙæ-·¤ÚUÙæ, ¹æÙæ-ÂèÙæ?ÂéL¤á ¥õÚU ×çãUÜæ Øæç˜æØô ·ð¤ çÜ° ¥Ü»-¥Ü» Õôç»Øæ¡ ãUôÌè ãñUÐÂçÚUØôÁÙæ¥ô¢, ·¤æ×-·¤æÁ ÌÍæ ¼êâÚUè ·¤æØü-â¢Õ¢Ïè »çÌçßçÏØô ·ð¤ çÜ° »ýéÂ°·¤ âæÍ ç×ÜÌð ãñUÐ ÂéL¤á ¥õÚU ×çãUÜæ Õôç»Øô ×ð Âýßðàæ ·ð¤ çÜ° ·¤ÇðUçÙØ×ô ·¤æ ÂæÜÙ ç·¤Øæ ÁæÌæ ãñUÐ

¥ÆUæÚUãU ç¼Ùô ·ð¤ ¥¢Ì ×ð Âý Øð·¤ Øæ˜æè y âð z ç·¤Üô Ì·¤ ß•æÙ ÕÉUæÜðÌæ ãñU �Øôç·¤ ©Uâð ç¼Ù ×ð ¿æÚU ÕæÚU Ìæ•ææ Â·¤æ ¹æÙæ ©UÂÜ�Ï ãUôÌæ ãñU —ÙæàÌæ, ¼ôÂãUÚU ·¤æ ÖôÁÙ, àææ× ·¤æ ¿æØ-ÙæàÌæ ¥õÚU çÈ¤ÚU ÚUæç˜æ ÖôÁÙÐ ÂêÚUèØæ˜ææ ×ð ·ð¤ßÜ ç×ÙÚUÜ ßæòÅUÚU ãUè Âý¼æÙ ç·¤Øæ ÁæÌæ ãñUÐ

âæ×æ‹Ø çmÌèØ Ÿæð‡æè ·¤è çâÅUÚU Õôç»Øô ·¤ô »éâÜ¹æÙô ·¤ô Õ¼Ü ç¼ØæÁæÌæ ãñU ÁãUæ¡ ãUÚU ß�Ì ÂæÙè ÚUãUÌæ ãñU ¥õÚU ÂæÙè ·ð¤ çÙ·¤æâ ·¤è ÃØßSÍæãUôÌè ãñUÐ ÂéL¤áô ¥õÚU ×çãUÜæ¥ô¢ ·ð¤ çÜ° ¥Ü»-¥Ü» SÙæÙƒæÚU ãUôÌð ãñUÐØæ˜ææ ·ð¤ ¼õÚUæÙ çÙØç×Ì ÌõÚU ÂÚU ×æ×êÜè ·¤è×Ì ÂÚU ·¤ÂÇðU ÏôÙð ·¤è âéçßÏæ©UÂÜ�Ï ·¤ÚUæ§ü ÁæÌè ãñUÐ

ÃØç�Ì»Ì ÂýÖæß‚ØæÚUãU ÁÙßÚUè ·¤ô ÁÕ ÚÔUÜ»æÇUè ×é¢Õ§ü ×ð ¼æç¹Ü ãéU§ü Ìô ×ðÚUæ ç¼Ü ÕñÆU »ØæÐÁèßÙ ·¤æ ¥Ùô¹æ ¥ÙéÖß Âý¼æÙ ·¤ÚUÙð ßæÜè Øæ˜ææ ¹ˆ× ãUôÙð ßæÜè ÍèÐ ×ñ´ç×Üð-ÁéÜð Á•ÕæÌô âð ÁêÛæ ÚUãUæ Íæ — °·¤ ÌÚU$È¤ Ìô ƒæÚU ÁæÙð ·¤è ¹éàæè Íè Ìô¼êâÚUè ¥ôÚU ×éÛæð ×æÜê× ÙãUè Íæ ç·¤ �Øæ ×ñ ¥ÂÙð ¼ôSÌô âð ¼éÕæÚUæ ç×Ü Âæª¡¤»æÐ×ñÙð §â Øæ˜ææ ·¤æ »ãUÚUæ ¥æÖæÚU Öè ×æÙæ ç·¤ §âÙð ×éÛæð §ÌÙð ÍôÇðU â×Ø ×ð¢ ãUè§ÌÙæ ·é¤ÀU ¥ÙéÖß ·¤ÚUÙð ·¤æ ¥ßâÚU ç¼ØæÐ ¥¢Ì ×ð, ãU× âÕ °·¤-¼êâÚÔU ·ð¤»Üð ç×Üð, ÚUô°, ã¢Uâð ¥õÚU çÈ¤ÚU âð ç×ÜÙð ·¤æ ßæ¼æ ·¤ÚU L¤¹âÌ ãéU°!

Øæ˜ææ ·ð¤ ¼ô ãU$�Ìô ·ð¤ Õæ¼ Ì·¤, ×ñ ¥Öè Öè ÚÔUÜ»æÇUè ×ð ãUè Áè ÚUãUæ Íæ— Øæ˜ææ Ùð ×éÛæ ÂÚU »ãUÚUæ ÂýÖæß ÇUæÜæ ÍæÐ ÁèßÙ çÕÜ·é¤Ü Õ¼Ü-âæ »ØæÐ

Six months after the yatra, when he was on the verge of a promotion, SANDEEPKRIPALANI quit his job to go on another long yatra. He travelled for the next one year and

finally landed up with a project called India@75 in New Delhi.The applications for 2011 Yatra are available on www.jagritiyatra.com or you can write to

them directly at TATA Jagriti Yatra, Bungalow No B-5, Green Acres Housing Society,Panjrapole, Deonar, Mumbai – 400088; or call them on 022 6453 53545.

Øæ˜ææ ·ð¤ ÀUãU ×ãUèÙð Õæ¼ ÁÕ â¢¼èÂ ·ë¤ÂÜæÙè °·¤ Â¼ô‹ÙçÌ ·ð¤ °·¤¼× ·¤ÚUèÕ Íð Ìô ©U‹ãUô´Ùð ¥ÂÙè Ùõ·¤ÚUèÀUôÇU ¼è ¥õÚU °·¤ ¼êâÚUè Ü¢Õè Øæ˜ææ ÂÚU çÙ·¤Ü ÂÇðUÐ ßãU ¥»Üð °·¤ âæÜ Ì·¤ â$È¤ÚU ·¤ÚUÌð ÚUãðU ¥õÚU ¥¢Ì×ð Ù§ü ç¼ËÜè ×ð §¢çÇUØæ °ÅU |z Ùæ× ·¤è ÂçÚUØôÁÙæ ·ð¤ âæÍ ÁéÇðUÐw®vv Øæ˜ææ ·ð¤ çÜ° ¥æßð¼Ù Â˜æ www.jagritiyatra.com ÂÚU ©UÂÜ�Ï ãñUÐ ¥æÂ ©U‹ãðU §â ÂÌð ÂÚU âèÏðÖè çÜ¹ â·¤Ìð ãñUÑ ÅUæÅUæ Áæ»ëçÌ Øæ˜ææ, Õ¢»Üæ Ù¢. Õè-z, »ýèÙ °·¤Ç¸â ãUæª¤çâ¢» âôâæ§üÅUè, Â¢ÁÚUæÂôÜ,¼ðßÙæÚU, ×é¢Õ§ü — y®®®}}, Øæ çÈ¤ÚU ©U‹ãðU §â Ù¢ÕÚU ÂÚU $È¤ôÙ ·¤ÚUð — ®ww {yzx zxzyz


29È¤æòÚUßÇüUU Âýðâ | 2011¥»SÌ â¢ßæ¼

Letter by MR SYED SHAHABUDDIN

ALL INDIA MUSLIM MAJLIS-E-MUSHAW ARAT

13.06.2011Dear Ivan Kostka,Thought a friend I was introduced your bilingual magazine FORWARDPress for June 2011. I was particularly impressed by Shri PramodRanjan’s article on Caste Composition of Bihar Media. On page 23 underthe column ‘in Bihar’ it gives the Caste composition of the state based on1931 Census. But the Muslim have been divided between upper casteMuslims and Pasmanda Muslims while no such classification has beenmade for backward class and most Forward class.

The Sachar Report have brought out that in the country as a wholethe Muslim as backward as the Schedule Caste and the Schedule Tribesand more backward than non- Muslim Backward Classes. It has alsocome to the conclusion that there is no substantial socio-economicdifference between the Ashraf & others among Muslims.

There is a backward core even in Hindu upper castes. Theirpopulation may be small but their level of backwardness may be compa-rable to that of Hindu OBC’s. Presumed that the figures of 1931 Censushave been adjusted to the recent division of Bihar. The Muslim commu-

nity constitutes a minority in Bihar, the castes/baradaris which havebeen included in the state list of OBCs have no separate sub-quota andthey feel that they are not getting their due under Mandal dispensation.

The community is now demanding separate quota which is beingresisted for various reason. Some are historical, psychological & politicalin nature. Many arguments are being but forward but the real purpose is tobreak the solidarity of Muslim community in their struggle & thus keepthe bulk of them within the common Hindu dominated OBC category.

Many sociologists project the Muslim community as the seventhcaste group after Brahmin, Bhumihar, Rajput, Kayasth. Vaishyas,Shudras & SC’s.

Only by conducting a Universal Census of all identifiable socialgroups to collect information of population & uniform set of socio-economic parameters their reservation sub-quota under a universal justifi-able formula can be worked out & they can be categorised according totheir choice. The terminology of OBC, MBC, EBC and various sub-groupof forward and backward Muslims should be given up.

If Mr Ranjan is available in Delhi, I would be very glad to meet him.With kind regards,

Yours sincerely,Syed Shahabuddin

Denial, Dilemmas Debates

In the June issue of FORWARD Press, we published an article on the caste composition of Bihar media by our Editor (Hindi) Pramod Ranjan. Amongmany other responses, we received a letter from noted Muslim leader Mr Sayed Shahabuddin. We are grateful to Mr Shahabuddin to engage with the issue. The letter we received opens the possibilities for further reflection on the issue of caste, religion and politicalinterventions. We are publishing the letter as it is with a brief note by Pramod Ranjan – EDITORS

È¤æòÚUßÇüU Âýðâ ·ð¤ ÁêÙ ¥¢·¤ ×ð ãU×Ùð â¢Âæ¼·¤ (çã¢U¼è) Âý×ô¼ Ú¢UÁÙ ·¤æ çÕãUæÚU ×èçÇUØæ ·¤è ÁæçÌ»Ì â¢ÚU¿Ùæ ÂÚU °·¤ Üð¹ Âý·¤æçàæÌ ç·¤Øæ ÍæÐ ·¤§ü ¥‹Ø ÂýçÌç·ý¤Øæ¥ô¢ ·ð¤ ¥Üæßæ ãU×ð çß�ØæÌ ×éçSÜ×ÙðÌæ Ÿæè â§ü¼ àææãUÕégèÙ ·¤æ Â˜æ Öè ç×ÜæÐ ãU× Ÿæè àææãUÕégèÙ ·ð¤ §â ×égð ÂÚU ÕæÌ ·¤ÚUÙð ·ð¤ çÜ° ãU× ©UÙ·ð¤ ¥æÖæÚUè ãñUÐ ©UÙ·ð¤ ç×Üð Â˜æ âð ÁæçÌ, Ï×ü ¥õÚU ÚUæÁÙñçÌ·¤ ãUSÌÿæðÂ ·ð¤ ×égô´ ÂÚU ¥æ»ðâô¿Ùð ·¤è â¢ÖæßÙæ°¡ ¹éÜÌè ãñUÐ ãU× ©Uâ Â˜æ ·¤ô ßñâð ·¤æ ßñâæ ÀUæÂ ÚUãðU ãñUÐ âæÍ ãUè Âý×ô¼ Ú¢UÁÙ ·¤è â¢çÿæŒÌ çÅUŒÂ‡æè Öè ãñUÐ — â¢Âæ¼·¤

§Ù·¤æÚU, ÂàæôÂðàæ, ÕãUâ

Ÿæè àææãUÕégèÙ ·¤æ Â˜æ

¥æòÜ §¢çÇUØæ ×éçSÜ× ×ÁçÜâ-°-×éàææßÚUÌvx.®{.w®vvçÂýØ ¥æØßÙ ·¤ôS·¤æ,°·¤ ç×˜æ Ùð ¥æÂ·¤è çmÖæáè Âç˜æ·¤æ È¤æòÚUßÇüU Âýðâ ·ð¤ ÁêÙ w®vv ¥¢·¤ âð ßæç·¤$È¤·¤ÚUßæØæÐ ×ñ çÕãUæÚU ×èçÇUØæ ·¤è ÁæçÌ»Ì â¢ÚU¿Ùæ ÂÚU Ÿæè Âý×ô¼ Ú¢UÁÙ ·ð¤ Üð¹ âð¹æâÌõÚU ÂÚU ÂýÖæçßÌ ãéU¥æÐ ÂëcÆU wx ÂÚU ÒçÕãUæÚU ×ðÓ ·¤æòÜ× ·ð¤ Ùè¿ð v~xv ·¤èÁÙâ¢�Øæ ·ð¤ ¥æÏæÚU ÂÚU ÚUæ’Ø ·¤è ÁæçÌ»Ì â¢ÚU¿Ùæ ç×ÜÌè ãñUÐ Üðç·¤Ù ×éâÜ×æÙô·¤ô ©U“æ ÁæÌèØ ×éâÜ×æÙô ¥õÚU Ââ×æ¢¼æ ×éâÜ×æÙô ×ð Õæ¡ÅUæ »Øæ ãñU ÁÕç·¤ çÂÀUÇðUß»ü ¥õÚU ¥çÌ ¥»ÇðU ß»ü ·ð¤ çÜ° °ðâè ·¤ô§ü Ÿæ‡æèÕhÌæ ÙãUè ãñUÐ

â“æÚU çÚUÂôÅüU Ùð ØãU ©UÁæ»ÚU ç·¤Øæ ãñU ç·¤ ¼ðàæÖÚU ×ð ×éâÜ×æÙ ¥Ùéâêç¿Ì ÁæçÌ¥õÚU ¥Ùéâêç¿Ì ÁÙÁæçÌ çÁÌÙð ãUè çÂÀUÇðU ãñU ¥õÚU ßð »ñÚU-×éâÜ×æÙ çÂÀUÇðU ß»ôZâð ¥çÏ·¤ çÂÀUÇð ãñUÐ ßãU §â çÙc·¤áü ÂÚU Öè Âãé¡U¿è ãñU ç·¤ ×éâÜ×æÙô ×ð ¥àæÚUæ$È¤¥õÚU ¼êâÚUô ×ð ¹æâ âæ×æçÁ·¤-¥æçÍü·¤ ¥¢ÌÚU ÙãUè ãñUÐ

çã¢U¼ê ©U“æ ÁæçÌØô ×ð Öè çÂÀUÇUô ·¤æ Öè °·¤ ·¤ôÚU ãñUÐ ©UÙ·¤è ¥æÕæ¼è ·¤× ãUôâ·¤Ìè ãñU Üðç·¤Ù çÂÀUÇðUÂÙ ·ð¤ çÜãUæ•æ âð ©UÙ·¤æ SÌÚU çã¢U¼ê ¥ôÕèâè ·ð¤ ÕÚUæÕÚU ·¤ãUæÁæ â·¤Ìæ ãñUÐ ØãU ×æÙ ÜðÌð ãñU ç·¤ v~xv ÁÙâ¢�Øæ ·ð¤ ¥æ¡·¤ÇðU çÕãUæÚU ·ð¤ ãUæçÜØæçßÖæÁÙ ·ð¤ ¥ÙéâæÚU °ÇUÁSÅU ·¤ÚU çÜ° »° ãñUÐ ×éçSÜ× â×é¼æØ çÕãUæÚU ×ð´¥ËÂâ¢�Ø·¤ ß»ü ãñU, ¥ôÕèâè ·¤è ÚUæ’Ø âê¿è ×ð Áô ÁæçÌØæ¡ Øæ çÕÚUæ¼çÚUØæ¡ àææç×Ü

·¤è »§ü ãñU ©UÙ×ð¢ ©UÙ·¤æ ·¤ô§ü ¥Ü» âÕ-·¤ôÅUæ ÙãUè ãñU ¥õÚU ©U‹ãðU Ü»Ìæ ãñU ç·¤ ×¢ÇUÜÂýæßÏæÙ ·ð¤ ¥¢Ì»üÌ ©U‹ãðU ©UÙ·¤æ ãU·¤ ÙãUè ç×Ü ÚUãUæÐ

ØãU â×é¼æØ ¥Õ ¥Ü» ·¤ôÅUæ ·¤è ×æ¡» ·¤ÚU ÚUãUæ ãñU çÁâ·¤æ ·¤§ü ·¤æÚU‡æô âðçßÚUôÏ ç·¤Øæ Áæ ÚUãUæ ãñUÐ ·é¤ÀU °ðçÌãUæçâ·¤ ãñU, ·é¤ÀU ×Ùôßñ™ææçÙ·¤ Ìô ·é¤ÀUÚUæÁÙñçÌ·¤ ç·¤S× ·ð¤Ð ·¤§ü ¼ÜèÜð ¼è ÚUãUè ãñU Üðç·¤Ù ¥âÜè ©UgðàØ ØãU ãñU ç·©UÙ·ð¤ â¢ƒæáü ×ð ×éçSÜ× â×é¼æØ ·¤è °·¤Ìæ ·¤ô ÌôÇUæ Áæ° ¥õÚU ©UÙ×ð âð ¥çÏ·¤æ¢àæ·¤ô âæ¡Ûæè, çã¢U¼ê ß¿üSß ßæÜè Ÿæð‡æè ×ð ÚU¹æ Áæ°Ð

·¤§ü â×æÁàææS˜æè Õýæræ‡æ, Öêç×ãUæÚU, ÚUæÁÂêÌ, ·¤æØSÍ, ßñàØ, àæêÎýô ¥õÚU¥Ùéâêç¿Ì ÁæçÌØô ·ð¤ Õæ¼ ×éçSÜ× â×é¼æØ ·¤ô âæÌßð ÁæçÌ â×êãU ·ð¤ M¤Â ×ð´ÂýôÁð�ÅU ·¤ÚUÌð ãñUÐ

•æM¤ÚUÌ ãñU âÖè âæ×æçÁ·¤ â×êãUô ·¤è âæßüÖõç×·¤ ÁÙ»‡æÙæ ·¤è Ìæç·¤ ©UÙ·¤è¥æÕæ¼è ·ð¤ ÕæÚÔU ×ð ÁæÙ·¤æÚUè §·¤_Uè ·¤è Áæ â·ð¤, ©UÙ·ð¤ ¥æÚUÿæ‡æ âÕ-·¤ôÅðU ·ð¤çÜ° âæ×æçÁ·¤-¥æçÍü·¤ ÂñÚUæ×èÅUâü ÌØ ç·¤° Áæ°¡ Áô âæßüÖõç×·¤ ÁSÅUè$È¤æØÕÜ$È¤æòÚU×êÜð âð çÙÏæüçÚUÌ ç·¤° »° ãñU ¥õÚU çÁ‹ãðU ©UÙ·¤è Ââ¼ ·ð¤ ¥ÙéâæÚU Ÿæð‡æèÕhç·¤Øæ Áæ â·ð¤Ð ¥»ÇðU ¥õÚU çÂÀUÇðU ×éâÜ×æÙô ·ð¤ çÜ° ¥ôÕèâè, °×Õèâè, §üÕèâè¥õÚU ¥Ü»-¥Ü» ©UÂ-â×êãUô ·¤è àæ�¼æßÜè ·¤æ ˆØæ» ·¤ÚU ç¼Øæ ÁæÙæ ¿æçãU°Ð

¥»ÚU Ÿæè ÚU¢ÁÙ ç¼ËÜè ×ð ãñU Ìô ×éÛæð ©UÙâð ç×Ü·¤ÚU ¹éàæè ãUô»èÐçß¼ ·¤æ§¢ÇU çÚU»æÇü÷Uâ

Øôâü çâ¢â°ÚUÜè, âñØ¼ àææãÕégèÙ

BACKWARD MUSLIMS çÂÀUÇðU ×éâÜ×æÙ

Reply:Layout 1 7/27/2011 3:24 PM Page 1

AUGUST 2011 |30

FORWARD PressDIALOGUE

Letter of Response by PRAMOD RANJAN

Dear Shahabuddin Sahib,You read my article seriously and have given a prompt reaction. I

am grateful. Dialogue despite disagreements is what is important.

This letter of yours has startled me on various counts and has

forced me to think further on emotional unity between Ashraf Hin-

dus and Ashraf Muslims.

I did the survey about social groups of people occupying

premier posts in Bihar media in 2009. At that time, on 30 August

2009, an article of mine was carried in Hindi daily Jansatta, in

which my basic argument was that caste-based corruption is worse

than economic corruption. Late journalist, Prabhash Joshi had

objected to it rather indecently. In his column on 6 September

2009, using insulting words for me he had threatened that if I

opposed him, I would not be able to hold my ground! What is the

reason that on the question of representation of castes situated low-

er in the social hierarchy, Brahmin(ical) Prabhash Joshi and you are

seen to be sharing the platform?

While remembering Joshi’s contribution, his support [for the

Muslims] during the time of Babri Masjid demolition very natural-

ly comes to mind. You too have been supporting the Babri Mosque,

but I was more in awe of that stance of late Joshi and not yours.

That is why when once an elder brother and friend, the writer, Prem

Kumar Mani addressed him as a “wily brahaminist”, I raised an ob-

jection to that. I used to think that at the time of the demolition of

the Babri Masjid, Joshi had forgotten that he was a Brahmin and he

took a stand with the Muslims of the country.

But as I learnt more about the reason for his support, I was

increasingly surprised. Joshi was extremely liberal about the

Mughal rulers of the country and the reason was that the Muslims

who ruled India kept the brahmanical traditions and caste system

intact. In one interview, Joshi says, “All the great Muslim kings in-

cluding Akbar respected your (Hindu) caste system, your tradition.

There haven’t been any people who gave greater respect than they

did.” Joshi considered the fight between upper-caste Hindus and

Ashraf Muslims inappropriate and saw the possibility of harmony

and co-existence between the two. Evidently, the late Joshi

understood very well the history of this alliance and its benefits in

the past to Brahmins and Kshatriyas. The deprived section of Mus-

lims was never the focus of his concern; just as Islam is at the centre

of your concern – but definitely not the lower sections of Muslims.

You explain the right way [dharma] to be a Muslim and Joshi, “the

right way to be a Hindu”.

You say that there is no caste system among the Muslims, while

you yourself have used the word Ashraf in your letter. What is this

Ashraf, Ajlaf and Arzal? Is there a relationship of roti–beti

(marriage and inter-dining) between them? What kind of hypocrisy

is that you admit the caste system among Hindus and deny it among

Muslims?

I hope you will reflect in a generous manner on what I have

said. I too will be very happy to meet you.

Yours sincerely,

Pramod Ranjan

Âý×ô¼ Ú¢UÁÙ ·¤æ Â˜æ

çÂýØ àææãUÕégèÙ âæãUÕ,¥æÂÙð ×ðÚUæ Üð¹ »¢ÖèÚUÌæÂêßü·¤ ÂÉ¸Uæ ¥õÚU ©Uâ ÂÚU ¥ÂÙè ˆßçÚUÌÂýçÌç·ý¤Øæ ¼èÐ ¥æÖæÚUè ãê¡UÐ ¥âãU×çÌØô´ ·ð¤ ÕæßÁê¼ â¢ßæ¼ ×ãU�ßÂê‡æüãUôÌæ ãñUÐ

¥æÂ·ð¤ §â Â˜æ Ùð ·¤§ü ·¤æÚU‡æô´ âð ×éÛæð ¿õ´·¤æØæ ¥õÚU ¥àæÚUæ$È¤çã¢U¼é¥ô¢ ¥õÚU ¥æàæÚUæ$È¤ ×éâÜ×æÙô´ ·¤è Öæßæˆ×·¤ °·¤Ìæ ·ð¤ ÕæÚÔU ×ð´¥õÚU âô¿Ùð ·ð¤ çÜ° ×ÁÕêÚU ç·¤Øæ ãñUÐ

çÕãUæÚU ·ð¤ ×èçÇUØæ ×ð Âý×é¹ Â¼ô´ ÂÚU ·¤æçÕ•æ Üô»ô´ ·ð¤ âæ×æçÁ·¤â×êãU ·¤æ âßðü ×ñÙð ßáü w®®~ ×ð ç·¤Øæ ÍæÐ ©Uâ â×Ø, x® ¥»SÌw®®~ ·¤ô ×ðÚUæ °·¤ Üð¹ ÁÙâ�ææ ×ð ÀUÂæ Íæ, çÁâ×ð ×ðÚUæ ×êÜ Ì·ü¤ØãU Íæ ç·¤ ¥æçÍü·¤ ÖýcÅUæ¿æÚU âð ¥çÏ·¤ ƒææÌ·¤ ãñU ÁæçÌ ¥æÏæçÚUÌÖýcÅUæ¿æÚUÐ ç¼ß¢»Ì Â˜æ·¤æÚU ÂýÖæá Áôàæè Ùð §â ÂÚU ¥ÖÎý É¢U» âð¥æÂç�æ ÁÌæ§ü ÍèÐ ÀUãU çâÌ¢ÕÚU w®®~ ·¤ô ÁÙâ�ææ ×ð Âý·¤æçàæÌ¥ÂÙð ·¤æòÜ× ×ð ©U‹ãUô´Ùð ×ðÚÔU çÜ° ¥Â×æÙÁÙ·¤ àæ�¼ô´ ·¤æ ÂýØô» ·¤ÚUÌðÏ×·¤è ¼è Íè ç·¤ ¥»ÚU ×ñÙð ©UÙ·¤æ çßÚUôÏ ç·¤Øæ Ìô çÅU·¤ ÙãUè´Âæª¡¤»æ! ¥æç¹ÚU �Øæ ·¤æÚU‡æ ãñU âæ×æçÁ·¤ ¥Ùé·ý¤× ×ð Ùè¿ð çSÍÌÁæçÌØô´ ·ð¤ ÂýçÌçÙçÏˆß ·ð¤ âßæÜ ÂÚU Õýæræ‡æ(ßæ¼è) ÂýÖæá Áôàæè¥õÚU ¥æÂ °·¤ ãUè ×¡¿ ÂÚU ¹ÇðU ç¼¹Ìð ãñU?

Áôàæè ·ð¤ ¥ß¼æÙ ·¤ô Øæ¼ ·¤ÚUÌð ãéU° SßÖæçß·¤ M¤Â âð ÕæÕÚUè×çSÁ¼ çßŠß¢â ·ð¤ â×Ø ·¤è ©UÙ·¤è ÂÿæÏÚUÌæ Øæ¼ ¥æÌè ãñUÐ ¥æÂÖè ÕæÕÚUè ×çSÁ¼ ·ð¤ Âÿæ ×ð´ ÚUãðU Üðç·¤Ù ¥æÂ·¤æ ÙãUè´, ç¼ß¢»Ì Áôàæè·¤æ ßãU M¤Â ×éÛæð ×ôçãUÌ ·¤ÚUÌæ ÍæÐ §âçÜ° °·¤ ÕæÚU ÁÕ ¥»ýÁç×˜æ ·¤Íæ·¤æÚU Âýð×·é¤×æÚU ×ç‡æ Ùð ©U‹ãðÚ Ò·é¤çÅUÜ Õýæræ‡æßæ¼èÓ ·¤ãU ·¤ÚUâ¢ÕôçÏÌ ç·¤Øæ Íæ Ìô ×ñ´Ùð ©UÙâð ¥âãU×çÌ ÁÌæ§ü ÍèÐ ×ñ´ â×ÛæÌæÍæ ç·¤ ÕæÕÚUè ×çSÁ¼ çßŠß¢â ·ð¤ â×Ø Áôàæè ¥ÂÙæ Õýæræ‡æ ãUôÙæÖêÜ ·¤ÚU ¼ðàæ ·ð¤ ×éâÜ×æÙô´ ·ð¤ âæÍ ¹Ç¸ðU ãUô »° ÍðÐ Üðç·¤Ù Áñâð-Áñâð Áôàæè ·¤è §â ÂÿæÏÚUÌæ ·¤æ ·¤æÚU‡æ â×ÛæÌæ »Øæ, ¥æà¿Øü¿ç·¤ÌãUôÌæ »ØæÐ Áôàæè çã¢U¼éSÌæÙ ·ð¤ ×éâÜ×æÙ àææâ·¤ô´ ·ð¤ ÂýçÌ ÕðãU¼ ©U¼æÚUÍð ¥õÚU §â·¤æ ·¤æÚU‡æ Íæ ÖæÚUÌ ÂÚU àææâÙ ·¤ÚUÙð ßæÜð ×éâÜ×æÙô´mæÚUæ Õýæræ‡æßæ¼è ÂÚ¢UÂÚUæ¥ô¢ ¥õÚU ÁæçÌ-ÃØßSÍæ ·¤ô ¥ÿæé‡‡æ ÕÙæ°ÚU¹ÙæÐ °·¤ âæÿææˆ·¤æÚU ×ð´ Áôàæè ·¤ãUÌð ãñÚ, Ò¥·¤ÕÚU â×ðÌ çÁÌÙð ÖèÕÇ¸ðU ×éâÜ×æÙ ÚUæÁæ ãéU° ãñÚ, ßð ¥æÂ·ð¤ (çã¢U¼ê) Ï×ü ·¤æ, ¥æÂ·¤èÁæçÌ ÂýÍæ ·¤æ, ¥æÂ·¤è ÂÚ¢UÂÚUæ ·¤æ â�×æÙ ·¤ÚUÌð ÍðÐ ©UÙâð •Øæ¼æâ�×æÙ ¼ðÙð ßæÜð ¥õÚU Üô» ÙãUè´ ãéU°ÐÓ

Áôàæè çmÁ çã¢U¼é¥ô¢ ¥õÚU ¥àæÚUæ$È¤ ×éâÜ×æÙô´ ·ð¤ Ûæ»Ç¸ðU ·¤ô¥Ùéç¿Ì ×æÙÌð Íð ¥õÚU §Ù ¼ôÙô´ ×ð´ â×ÚUâÌæ ¥õÚU âãU¥çSÌˆß ·¤èâ¢ÖæßÙæ ¼ð¹Ìð ÍðÐ ßSÌéÌÑ ç¼ß¢»Ì Áôàæè §â »ÆUÁôÇ¸U ·ð¤ §çÌãUæâ¥õÚU ¥ÌèÌ ×ð¢ Õýæræ‡æô´ ¥õÚU ÿæç˜æØô´ ·¤ô §ââð ãéU° ÜæÖ ·¤ô Õ¹êÕèâ×ÛæÌð ÍðÐ ×éâÜ×æÙô´ ·¤æ ß¢ç¿Ì ÌÕ·¤æ ·¤Öè ©UÙ·¤è ç¿¢Ìæ ·ð¤ ·ð´¤Îý×ð´ ÙãUè´ ÚUãUæÐ ÆUè·¤ ßñâð ãUè Áñâð §SÜæ× Ìô ¥æÂ·¤è ç¿¢Ìæ ·ð¤ ·ð´¤Îý ×ð´ÚUãUÌæ ãñU Üðç·¤Ù ×éâÜ×æÙô´ ·¤æ çÙ¿Üæ ÌÕ·¤æ ·¤Ì§ü ÙãUè´Ð ¥æÂ×éâÜ×æÙ ãUôÙð ·¤æ Ï×ü â×ÛææÌð ãñÚ Ìô Áôàæè Òçã¢U¼ê ãUôÙð ·¤æ Ï×üÓÐ

¥æÂ ·¤ãUÌð ãñÚ ×éâÜ×æÙô´ ×ð´ ÁæçÌ ÃØßSÍæ ÙãUè´ ãñU ÁÕç·¤¥æÂÙð ãUè ¥ÂÙð Â˜æ ×ð´ Ò¥àæÚUæ$È¤Ó àæ�¼ ·¤æ ©UÂØô» ç·¤Øæ ãñUÐ ØãU¥àæÚUæ$È¤, ¥•æÜæ$È¤ ¥õÚU ¥ÚUÁæÜ �Øæ ãñU? �Øæ §Ù×ð´ ÚUôÅUè—ÕðÅUè ·¤æâ¢Õ¢Ï ãñU? ØãU ·ñ¤âæ Âæ¹¢ÇU ãñU ç·¤ ¥æÂ çã¢U¼é¥ô¢ ·¤è ÁæçÌ ÃØßSÍæ·¤æ Ìô â×ÍüÙ ·¤ÚUð´ ¥õÚU ¥ÂÙð ª¤ÂÚU ÂÚU¼æ ÇUæÜ Üð´?

©U�×è¼ ãñU, ×ðÚUè ÕæÌô¢ ÂÚU ©U¼æÚUÌæ âð çß¿æÚU ·¤ÚÔÚ»ðÐ ×éÛæð Öè ¥æÂâðç×Ü·¤ÚU ÕãéUÌ ¹éàæè ãUô»èÐ

âæ¼ÚU,Âý×ô¼ Ú¢UÁÙ

Reply:Layout 1 7/27/2011 3:24 PM Page 2

AUGUST | 2011 | ¥»SÌ

HINDISTANãU×æÚæUU31È¤æòÚUßÇüUU Âýðâ

CHHATTISGARH

On 28 June, the sarpanch of Karauvahdih panchayat alongwith few others approached the SP office at the districtheadquarter Janjgir in Chhattisgarh with a complaint thatthe village as a whole had imposed a social boycott on

many including the sarpanch (village head). Due to this the day-to-day activities of the panchayat had been badly affected. She hadearlier filed a report in the local police station on 6 June.

The seven-member Dalit Mukti Morcha fact-finding team visitedthe area on 2 July 2011 to know the reason for the boycott.

According to the sarpanch, Kavita Manhar, the problems beganwhen last year the CC road was being constructed and the son of theup-sarpanch (deputy village head) demanded Rs 50,000 as bribe forno reason. The sarpanch refused to pay the bribe. She has been facingsocial boycott since then.

Kavita Manhar was elected as sarpanch during the last panchayatelections, as the seat was reserved for Dalit woman.

More than the panchayat, it is another institution called Gudi thatruns the affairs in the village. Its leadership is in the hands of upper-castelandlords. Many similar incidents happened in Karauvahdih in the past.

Panuram Satnami mentioned that he was the first one to be boy-cotted last year and he was penalized Rs 25,000. The charge againsthim was that he had built his house on unauthorized land. While thetruth is that because of continuing caste discrimination, Dalits are notallowed even to have proper houses. Since he was working as theNREGA assistant, it became a real issue and if he desisted to pay thenpeople would have thrown him out of his small job. Succumbing to thepressure, he paid the same amount.

The fact-finding team discovered that the Police Station in Jaijaypuris equally responsible for the situation. The police officials were awareof all this caste-based discrimination but chose to remain silent in-stead of taking action. All these cases should have been registered un-der relevant sections of IPC, sections of SC/ST (PoA) and other relevantacts and laws.

Police official told the team that the two sides have compromisedand there is no problem anymore. However, the villagers tell a differentstory. Kavita Manahar said that she was living in fear; all panchayatwork had been blocked and she was not free to move around and work.

Under the given situation Dalit Mukti Morcha has demanded thatthe government should conduct a thorough investigation of the seriesof incidences in Karauvahdih and take appropriate legal action.

ÀU�æèâ»ÉU} ÁêÙ ·¤ô ·¤ÚUõßæÇUèãU Â¢¿æØÌ ·¤è âÚUÂ¢¿ ·é¤ÀU ¥‹Ø Üô»ô ·ð¤ âæÍÁæ¢Á»èÚU ·ð¤ ç•æÜæ ×é�ØæÜØ ×ð °âÂè ·ð¤ ¼$�ÌÚU ØãU çàæ·¤æØÌ Üð·¤ÚU Âãé¡U¿è¢ç·¤ ÂêÚÔU ·ð¤ ÂêÚÔU »æ¡ß Ùð ·¤§ü »ýæ×è‡æô â×ðÌ âÚUÂ¢¿ ·¤æ âæ×æçÁ·¤ ÕçãUc·¤æÚU·¤ÚU ç¼Øæ ãñUÐ §â·ð¤ ·¤æÚU‡æ Â¢¿æØÌ ·¤è ÚUô•æ ·¤è »çÌçßçÏØæ¡ ÕéÚUè ÌÚUãU

ÂýÖæçßÌ ãUô ÚUãUè ãñUÐ ©U‹ãUôÙð §ââð ÂãUÜð { ÁêÙ ·¤ô SÍæÙèØ ÂéçÜâ SÅðUàæÙ ×ð Öè ÚUÂÅU¼Áü ·¤ÚUßæ§ü ÍèÐ

¼çÜÌ ×éç�Ì ×ô¿æü ·ð âæÌ â¼SØèØ Áæ¡¿ ¼Ü Ùð w ÁéÜæ§ü w®vv ·¤ô ÕçãUc·¤æÚU·¤æ ·¤æÚU‡æ ÁæÙÙð ·ð¤ çÜ° ÿæð æ ·¤æ ¼õÚUæ ç·¤ØæÐ

âÚUÂ¢¿ ·¤çßÌæ ×ÙãUÚU ·ð¤ ¥ÙéâæÚU â×SØæ ÌÕ àæéM¤ ãéU§ü ÁÕ çÂÀUÜð âæÜ âèâèâÇ·¤ ·¤æ ·¤æ× àæéM¤ ãéU¥æ ¥õÚU ©UÂâÚÂ¢¿ ·ð¤ ÕðÅðU Ùð çÕÙæ ç·¤âè ·¤æÚU‡æ z®,®®®L¤ÂØð ·¤è çÚUàßÌ ·¤è ×æ¡» ·¤èÐ âÚUÂ¢¿ Ùð çÚUàßÌ ¼ðÙð âð ×Ùæ ·¤ÚU ç¼ØæÐ ÌÖè âð ©U‹ãðUâæ×æçÁ·¤ ÕçãUc·¤æÚU ·¤æ âæ×Ùæ ·¤ÚUÙæ ÂÇU ÚUãUæ ãñUÐ

·¤çßÌæ ×ÙãUÚU çÂÀUÜð Â¢¿æØÌ ¿éÙæßô ×ð âÚUÂ¢¿ çÙßæüç¿Ì ãéU§ü Íè �Øôç·¤ ©Uâ â×ØØãU Â¼ ¼çÜÌ ×çãUÜæ ·ð¤ çÜ° ¥æÚUçÿæÌ ÍæÐ

Â¢¿æØÌ âð ¥çÏ·¤ ßãUæ¡ »éÇUè Ùæ×·¤ â¢SÍæ ·¤è ¿ÜÌè ãñU çÁâ·¤æ ÙðÌë ß ©U“æ ÁæÌèØ•æ×è¼æÚUô¢ ·ð¤ ãUæÍ ×ð ãUôÌæ ãñUÐ ÂãUÜð Öè ·¤ÚUõßæÇUèãU ×ð °ðâè ƒæÅUÙæ°¡ ãUôÌè ÚUãUè ãñUÐ

ÂÙéÚUæ× âÌÙæ×è Ùð ÕÌæØæ ç·¤ çÂÀUÜð âæÜ ÕçãUc·¤æÚU ÛæðÜÙð ßæÜð ßãU ÂãUÜð ÍðÐ

©UÙÂÚU wz,®®® L¤ ·¤æ ÁéÚU×æÙæ ÆUô·¤æ »ØæÐ ©UÙÂÚU ¥æÚUôÂ ØãU Íæ ç·¤ ©U‹ãUôÙð¥ÙçÏ·ë¤Ì •æ×èÙ ÂÚU ƒæÚU ÕÙæØæ ãñUÐ ÁÕç·¤ â“ææ§ü ØãU ãñU ç·¤ çÙÚ¢UÌÚU ÁæçÌ»ÌÖð¼Öæß ·ð¤ ¿ÜÌð, ¼çÜÌô ·¤ô ¥‘ÀðU ×·¤æÙô ×ð ÚUãUÙð ·¤è §Áæ•æÌ ÙãUè ãñUÐ ¿ê¢ç·¤ ßãUÙÚÔU»æ ·¤æØü·¤�ææü ·ð¤ M¤Â ×ð ·¤æ× ·¤ÚU ÚUãðU Íð ©UÙ·ð¤ çÜ° §ÌÙð Âñâæ ¼ðÙæ ×éçà·¤Ü ÍæÜðç·¤Ù Ù ¼ðÙð ÂÚU ©U‹ãðU §â ×æ×êÜè Ùõ·¤ÚUè âð Öè ãUæÍ ÏôÙæ ÂÇUÌæÐ ¼Õæß ×ð ¥æ·¤ÚU©U‹ãUôÙð ç·¤âè ÌÚUãU ØãU Âñâæ ç¼ØæÐ

Áæ¡¿ ¼Ü Ùð ÂæØæ ç·¤ ÁñÁñÂéÚU ·¤è ÂéçÜâ Öè §â ãUæÜÌ ·ð¤ çÜ° â×æÙ M¤Â âðç•æ�×ð¼æÚU ãñUÐ ÂéçÜâ ¥çÏ·¤æçÚUØô ·¤ô ÁæçÌ ¥æÏæçÚUÌ Öð¼Öæß ·¤æ §Ë× Íæ Üðç·¤Ù©U‹ãUôÙð ·¤æØüßæãUè ·¤ÚUÙð ·¤è ÕÁæØ ¹æ×ôàæ ÚUãUÙæ Ââ¢¼ ç·¤ØæÐ ØãU âÖè ×æ×Üð¥æ§üÂèâè ·¤è â¢Õ¢çÏÌ ÏæÚUæ¥ô¢, °ââè-°âÅUè ·¤æÙêÙ ÌÍæ ¥‹Ø Âýæâ¢ç»·¤ ÏæÚUæ¥ô¢¥õÚU ·¤æÙêÙô ·ð¤ ¥¢Ì»üÌ ¼Áü ãUôÙð ¿æçãU° ÍðÐ

ÂéçÜâ ¥çÏ·¤æçÚUØô Ùð ÅUè× ·¤ô ÕÌæØæ ç·¤ ¼ôÙô Âÿæô ×ð â×ÛæõÌæ ãUô »Øæ ãñU ¥õÚU¥Õ ·¤ô§ü â×SØæ ÙãUè ãñUÐ Üðç·¤Ù »æ¡ßßæÜð ¼êâÚUè ãUè ·¤ãUæÙè ·¤ãUÌð ãñUÐ ·¤çßÌæ ×ÙãUÚUÕÌæÌè ãñU ç·¤ ßãU ÖØ ×ð Áè ÚUãUè ãñUÐ Â¢¿æØÌ ·¤æ âæÚUæ ·¤æ× ÆUŒÂ ·¤ÚU ç¼Øæ »Øæ ãñU¥õÚU ßãU ¥æ•ææ¼è âð ·¤ãUè ÕæãUÚU ÙãUè Áæ â·¤ÌèÐ

§â çSÍçÌ ×ð ¼çÜÌ ×éç�Ì ×ô¿æü Ùð ×æ¡» ·¤è ãñU ç·¤ âÚU·¤æÚ ·¤ÚUõßæÇUèãUU ×ð´çâÜçâÜðßæÚU ãéU§ü ƒæÅUÙæ¥ô¢ ·¤è »ãUÚUæ§ü âð Áæ¡¿ ·¤ÚUßæ° ¥õÚU ©Uç¿Ì ·¤æÙêÙè ·¤¼× ©UÆUæ°Ð

Dalit WomanSarpanch Boycottedfor Not Bribing

2çÚUàßÌ Ù ¼ðÙð ÂÚU ¼çÜÌ×çãUÜæ âÚUÂ¢¿ ·¤æ ÕçãUc·¤æÚU

Kavita Manahar speaking to DMM Team ¼çÜÌ ×éç�Ì ×ô¿æü ·¤è ÅUè× âð ÕæÌ ·¤ÚUÌè ·¤çßÌæ

Hindistan:Layout 1 7/27/2011 3:27 PM Page 1

AUGUST | 2011 | ¥»SÌRTI

32 FORWARD Press

In Mandal Commission’s 21st Year×¢ÇUÜ ·¤×èàæÙ ·ð¤ wvßð´ âæÜ ×ð´

REPRESENTATION OF SCs, STs & OBCs IN THE CENTRALGOVERNMENT SERVICES AS ON 1.1.2006 v.v.w®®{ ·¤ô ·ð¤ÎýèØ âÚU·¤æÚUè âðßæ¥ô¢ ×ð °ââè, °âÅUè °ß¢

¥ôÕèâè ·¤æ ÂýçÌçÙçÏˆß

Representation of upper castes in government departments as on 01.01.2006 ®v.®v.w®®{ Ì·¤ âÚU·¤æÚUè çßÖæ»ô´ ×ð ©U“æ ÁæçÌØô´ ·¤æ ÂýçÌçÙçÏˆß

The statistics given by the government reveals that the representation of OBCs IS a BIG ZERO in many departments, while the representationof the upper castes who constitute less than 10 per cent of the population is as under:

âÚU·¤æÚU mæÚUæ ©UÂÜ�Ï ·¤ÚUßæ° »° ©UÂÚUô�Ì ¥æ¡·¤ÇðU ¼àææüÌð ãñU ç·¤ ·¤§ü çßÖæ»ô´ ×ð ¥ôÕèâè·¤æ ÂýçÌçÙçÏˆß àæê‹Ø ãñUÐ ¥æÕæ¼è ·¤è ¼â $È¤èâ¼è âð Öè ·¤× ©U“æ ÁæçÌØô´ ·¤èÙé×æ§ü¢¼»è Ùè¿ð ¼è »§ü ãñUÐ

NEW DELHI

Several OBC organizations arecelebrating the 21st anniversary of theimplementation of MandalCommission this month. On 7 August

1990, the then prime minister V. P. Singhannounced in Parliament the implementationof this commission, which was constituted byMorarji Desai government in 1979 withBindeshwari Prasad Mandal as its chairman. Asper the recommendations of the commission,1993 onwards, OBCs began to receive 27 percent reservation in government jobs. But as theevidence shows, India’s dominant section hassucceeded in preventing the implementation ofOBC reservations. According to the 2006 figuresgiven here, OBCs – the largest social segment inthe country – have a minimal presence in thecentral government jobs. Their presence at thehigher posts is almost zero. Not much haschanged even today.

Ù§ü ç¼ËÜè‹Ø çÂÀUÇ¸Uæ ß»ü ·ð¤ çßçÖ‹Ù â¢»ÆUÙ §â×ãUèÙð ×¢ÇUÜ ·¤×èàæÙ ·¤è wvßè´âæÜç»ÚUãU ×Ùæ ÚUãUð ãñÚÐ â¢â¼ ×ð´ |¥»SÌ v~~® ·¤ô Ìˆ·¤æÜèÙ ÂýÏæÙ×¢˜æè

ßè.Âè. çâ¢ãU Ùð ×ôÚUæÚUÁè ¼ðâæ§ü âÚU·¤æÚU mæÚUæ v~|~ ×ð´çÕ¢¼ðàßÚUè Âýâæ¼ ×¢ÇUÜ ·¤è ¥ŠØÿæÌæ ×ð´ »çÆUÌ §â·¤×èàæÙ ·¤è çâ$È¤æçÚUàæô´ ·¤ô Üæ»ê ·¤ÚUÙð ·¤è ƒæôá‡ææ·¤è ÍèÐ ¥æØô» ·¤è çâ$È¤æçÚUàæô´ ·ð¤ ¥ÙéâæÚU, v~~xâð ¥‹Ø çÂÀUÇ¸Uæ ß»ü ·¤ô âÚU·¤æÚUè Ùõ·¤çÚUØô´ ×ð´ w|$È¤èâ¼è ¥æÚUÿæ‡æ ç×ÜÙæ àæéM¤ ãéU¥æÐ Üðç·¤Ù âæÿØÕÌæÌð ãñÚ ç·¤ ÖæÚUÌ ·¤æ ÂýÖæßàææÜè ÌÕ·¤æ ¥ôÕèâè¥æÚUÿæ‡æ ·ð¤ ¥ÙéÂæÜÙ ·¤ô ÚUô·¤Ùð ×ð´ âÈ¤Ü ÚUãUæÐ ØãUæ¡ç¼° Áæ ÚUãðU ßáü w®®{ ·ð¤ ¥æ¡·¤Ç¸ô´ ·ð¤ ¥ÙéâæÚU ¼ðàæ·ð¤ âÕâð ÕÇ¸ðU âæ×æçÁ·¤ â×êãU, ¥ôÕèâè, ·¤è©UÂçSÍçÌ ·ð´¤Îý âÚU·¤æÚU ·¤è Ùõ·¤çÚUØô´ ×ð´ ÕãéUÌ ·¤× ãñUÐ©U“æ Â¼ô´ ÂÚU Ìô §Ù·¤è ×õÁê¼»è Ü»Ö» àæê‹Ø ãñUÐçSÍçÌØæ¡ ¥æÁ Öè Õ¼Üè ÙãUè´ ãñÚÐ

¥TOTAL 562805 212066 184439·é¤Ü 5.83% 6.7% 17.78%

TOTAL ·é¤Ü 31,65,133

GROUP ATotal ·é¤Ü110613

13% 143473.8% 41925.4% 5942

GROUP BTotal ·é¤Ü135890

14.5% 196855.2% 71004.2% 5719

GROUP DTotal ·é¤Ü805159

18.3% 1472907% 565615.1% 41372

SWEEPERSTotal ·é¤Ü

SC °ââè

82279 59.4% 488395.5% 44921.9% 1519

GROUP CTotal ·é¤Ü2031192

16.4% 3326446.9% 1397216.4% 129887

ST °âÅUè OBC ¥ôÕèâè

GROUP A POSTS»ýéÂ ° Â¼

86,132

(77.86%)

GROUP B POSTS»ýéÂ Õè Â¼

1,03,386

(76.08%)

Compiled by: All India Federation of Other BackwardClasses Employees’ Welfare Association (AIOBC), Chennai

â¢·¤ÜÙ: ¥æòÜ §¢çÇUØæ $Èð¤ÇðUÚÔUàæ‹•æ ¥æò$È¤ ¥¼ÚU Õñ·¤ßÇüU ·¤Üæçâ•æ°�ÂÜæò§•æ ßðÜ$Èð¤ØÚU ¥âôçâ°àæ‹•æ (°¥æ§ü¥ôÕèâè)


AUGUST | 2011 | ¥»SÌ 33

¥æÚUÅUè¥æ§üÈ¤æòÚUßÇüUU Âýðâ

REPRESENTATION OF OBCs AS ON 1/1/2006 (Data provided by DoPT, Ministry of Personnel)

SHARE OF OBC OFFICERS IN IAS/IPS/IFS - 2005 ¥æ§ü°°â, ¥æ§üÂè°â, ¥æ§ü°$È¤°â (w®®z) ×ð ¥ôÕèâè ¥çÏ·¤æçÚUØô ·¤æ çãUSâæ

®v.®v.w®®{ Ì·¤ ¥ôÕèâè ÂýçÌçÙçÏˆß ·ð¤ ¥æ¡·¤Çð (·¤æç×ü·¤ °ß¢ Âýçàæÿæ‡æ çßÖæ» [Çè¥ôÂèÅUè], ·¤æç×ü·¤ ×¢ ææÜØ mæÚUæ Âý¼�æ ÇUæÅUæ)

PRESIDENT'S SECRETARIAT

P.M. OFFICE

ELECTION COMMISSION

MINISTRY

M/O COAL

M/O EARTH SCIENCES

M/O PARUAMENTARY AFFAIRS

M/O RAILWAYS

M/O SHIPPING

M/O SOCIAL JUSTICE & EMPOWERMENT

M/O STEEL

M/O RURAL DEVELOPMENT

DEPARTMENTS

AGRICULTURAL RESEARCH & EDUCATION

BIO-TECHNOLOGY

CHEMICALS & PETROCHEMICALS

FERTILIZERS

HEAVY INDUSTRIES

OCEAN DEVELOPMENT

SCIENCE & INDUSTRIAL RESEARCH

DISINVESTMENT

COMMERCE

»ýéÂ ° GROUP A

·é¤Ü TOTAL

¥ôÕèâèOBC

22

24

38

30

36

12

7346

52

62

8

107

13

41

62

28

32

36

28

15

272

8274

0

0

0

0

0

0

0

0

0

0

1

0

0

0

0

0

0

0

0

1

2

ÚUæcÅþUÂçÌ âç¿ßæÜØ

ÂýÏæÙ×¢ æè ·¤æØæüÜØ

çÙßæü¿Ù ¥æØô»

×¢ ææÜØ

·¤ôØÜæ

Âë‰ßè çß™ææÙ

â¢â¼èØ ×æ×Üð

ÚÔUÜ

ÁãUæ•æÚUæÙè

âæ×æçÁ·¤ ‹ØæØ °ß¢ âàæç�Ì·¤ÚU‡æ

§SÂæÌ

»ýæ×è‡æ çß·¤æâ

çßÖæ»

·ë¤çá ¥Ùéâ¢ÏæÙ °ß¢ çàæÿææ

ÁèßÂýõlôç»·¤è

ÚUâæØÙ °ß¢ ÂðÅþUô ÚUâæØÙ

©UßüÚU·¤

ÖæÚUè ©Ulô»

â×éÎýè çß·¤æâ

çß™ææÙ °ß¢ ¥õlôç»·¤ ¥Ùéâ¢ÏæÙ

çßçÙßðàæ

ßæç‡æ’Ø

TOTAL ·é¤Ü

PRESIDENT'S SECRETARIAT

VICE-PRESIDENT SECRETARIAT

MINISTRY

M/O NEW AND RENEWABLE

M/O RAILWAYS

M/O PANCHAYAT RAJ

DEPARTMENTS

AGRICULTURAL RESEARCH & EDU

HEAVY INDUSTRIES

PUBLIC ENTERPRISES

SCIENCE & INDUSTRIAL RESEARCH

ÚUæcÅþUÂçÌ âç¿ßæÜØ

©UÂÚUæcÅþUÂçÌ âç¿ßæÜØ

×¢ ææÜØ

ÙßèÙ °ß¢ ¥ÿæØ ª¤Áæü

ÚÔUÜ

Â¢¿æØÌè ÚUæÁ

çßÖæ»

·ë¤çá ¥Ùéâ¢ÏæÙ °ß¢ çàæÿææ

ÖæÚUè ©Ulô»

âæßüÁçÙ·¤ ©Ul×

çß™ææÙ °ß¢ ¥õlôç»·¤ ¥Ùéâ¢ÏæÙ

»ýéÂ ÕèGROUP B

·é¤Ü TOTAL

¥ôÕèâèOBC

95

3

12

7441

7

11

67

22

2

7660

0

0

0

0

0

0

0

0

0

0TOTAL ·é¤Ü

IAS

IPS

IFS

IAS

¥æ§ü°°â

¥æ§üÂè°â

¥æ§ü°$È¤°â

¥æ§ü°°â

âðßæ°¡

SERVICES

¥çÏ·ë¤Ì â¢�Øæ

AUTHORISEDSTRENGTH

¥ôÕèâè ¥$È¤âÚUô ·¤æ çãUSâæ

SHARE OF OBCOFFICERS

5261

3498

642

5261

221*

142**

43**

221*

4.20%

4.06%

6.70%

4.20%

Source: DOPT web site and answer given to Rajya Sabha on 22.12.2005 for unstarred question No 3288 by Minister Suresh Pachouri.

dôÌÑ ÇUè¥ôÂèÅUè ßðÕâæ§ÅU ÌÍæ ww.vw.w®®z ·¤ô ÚUæ’ØâÖæ ×ð ×¢ æè âéÚUðàæ Â¿õÚUè mæÚUæ ¥ç¿ç‹ãUÌ ÂýàÙ â¢�Øæxw}} ·¤æ ©U�æÚUÐ

IS IT ADEQUATE REPRESENTATIONOF OBCs UNDER ARTICLE 16 (4)?

�Øæ ØãU ¥Ùé‘ÀðU¼ v{ (y) ·ð¤ ¥¢Ì»üÌ ¥ôÕèâè·¤æ ÂØæüŒÌ ÂýçÌçÙçÏˆß ãñU?


çÌßæç¼Øô ·ð¤ âÕâð ×•æÕêÌ ç·¤Üô ×ð âð °·¤ ç¼ËÜè çßàßçßlæÜØ×ð ¥Õ ¼ÚUæÚÔU Ù•æÚU ¥æÙð Ü»è ãñUÐ ¥ôÕèâè ÀUæ˜æô ß çàæÿæ·¤ô ·ð¤¥æ¢¼ôÜÙ ·ð¤ ·¤æÚU‡æ §â ßáü ©Uâð ÕÇUè â¢�Øæ ×ð ¥ôÕèâè ÀUæ˜æô ·¤æ

¼æç¹Üæ ÜðÙð ·ð¤ çÜ° ×ÁÕêÚU ãUôÙæ ÂÇUæ ãñUÐç¼ËÜè çßàßçßlæÜØ çÂÀUÜð ÌèÙ âæÜ âð ¥æðÕèâè ·¤æðÅðU ·¤è âèÅð ÕÇè â¢�Øæ ×ð

âß‡æü ©U�×è¼ßæÚUôU ·¤æð ÅþUæâ$È¤ÚU ·¤ÚU ÚUãUè ÍèÐ çÂÀUÜð âæÜ ØæÙè w®v®—w®vv ×ðÌæð ãUÎ ãUè ãUæð »§üU, ÁÕ zz ÂýçÌàæÌ ¥æðÕèâè âèÅðU âß‡æü ÀUæ˜ææð ·¤æð Îð Îè »§ZU (Îðç¹°È¤æòÚUßÇüU Âðýâ ·¤æ âðÅUÚU SÂýðÇU, ÁêÙ w®vv)Ð ·é¤Ü ç×Üæ·¤ÚU çÂÀUÜð âæÜ âß‡æü ÀUæ˜æô·ð¤ çÜ° ·¤ÙßÅüU ·¤è »§üU âèÅUæð ·¤è â�Øæ |,®®® ·ð¤ ¥æâÂæâ ÍèUÐ

âê¿Ùæ ·¤æ ¥çŠæ·¤æÚU ·ð¤ ÌãUÌ ç×Üè §Uâ ÁæÙ·¤æÚUè ·ð¤ ÕæÎ §Uâ âæÜ w®vv ×ð§Uâ ÜêÅU ·¤æ çßÚUæðŠæ ãéU¥æÐ ¥æÎæðÜÙ ·¤æ ÙðÌë ß ÇUèØê ·ð¤ °ð·ð¤Çðç×·¤ $È¤æðÚU× $È¤æòÚUâæðàæÜ ÁçSÅUâ ¥æñÚU Áð°ÙØê ·ð¤ ¥æòÜ-§UçÇUØæ Õñ·¤ßÇüU SÅêUÇðUÅU È¤æðÚU× ·¤ÚU ÚãðU ãñUÐ§Uâ ÎæñÚUæÙ çÎËÜè çßàßçßlæÜØ ×ð ßèâè ¥æòç$È¤â ·ð¤ Âæâ Îæð ÕæÚU ÂýÎàæüÙ ç·¤Øæ»ØæÐ §â·ð¤ ¥ÜæßæU °¿¥æÚUÇUè ç×çÙSÅþUè ·ð¤ âæ×Ùð Öè ¼ô ÕæÚU Âý¼üàæÙ ãéU¥æÐ Îæð

ÕæÚU ¥æ¢¼ôÜÙ·¤æçÚUØô ·ð¤ ÂýçÌçÙçÏ×¢ÇUÜ Ùð ×æÙß â¢âæÏÙ ×¢ æèU ·¤çÂÜ çâ�ÕÜ âðÕæÌ ·¤èÐ ÎêâÚUè ÌÚ$È¤ ·¤æÙêÙè ÜÇæ§üU Öè Ü»æÌæÚU ¿Ü ÚUãUè ãñUÐ ×æ×Üæ °·¤ âæÍçÎËÜè ãUæ§üU·¤æðÅüU ¥æñÚU âéÂýè× ·¤æðÅüU ×ð ãñUÐ çßßæÎ §Uâ ÕæÌ âð Üð·¤ÚU ãñU ç·¤ ¥æðÕèâè·¤æ ·¤ÅU-¥æò$È¤ ç·¤â ÌÚUãU Üæ»ê ç·¤Øæ Áæ°Ð ¥‹Ø çÂÀUÇðU ß»ü ·ð¤ ÀUæ˜æô ·¤ô âæ×æ‹ØŸæð‡æè ·ð¤ ÀUæ˜æô´ ·ð¤ çÜ° çÙÏæüçÚUÌ ¥¢·¤ô âð ¼â $È¤èâ¼è ·¤× ¥¢·¤ô ·¤æ ÜæÖ ç×ÜÙæ¿æçãU° Øæ ©U‹ãðU Âæ˜æÌæ ·¤è ‹ØêÙÌ× âè×æ ×ð ¼â $È¤èâ¼è ÀêUÅU ç×ÜÙè ¿æçãU°Ð¥æÎæðÜÙ·¤æÚèU §Ù ¼ô ×ð âð ¼êâÚÔU çß·¤ËÂ ·¤è ×æ¡» ·¤ÚU ÚUãðU ãñUÐ ©UÙ·¤æ ·¤ãUÙæ ãñUç·¤¤·¤Å-U¥æò$È¤ ·¤è ¥æÇ ×ð ¥æðÕèâè âèÅUæð ·¤æð ¹æÜè ·¤ÚUÙð ·¤æ ¹ðÜ Õ¢¼ ãUæð ¥õÚUÇUèØê ÖæÚUÌ âÚU·¤æÚU ·ð¤ Âñâð âð ¥æðÕèâè ·ð¤ ç¹Üæ$È¤ ×é·¤Î×æ Ù ÜÇðÐ

¥Öè çS‰æçÌ ØãU ãñU ç·¤ ×æÙß â¢âæÏÙ ×¢ ææÜØ Ùð ÇUèØê âð ·¤ãUæ ãñU ç·¤ ßãU ¥»ÜðçÙÎðüàæ Ì·¤ ¥æðÕèâè âèÅUæð ·¤æ ·¤Ùß•æüÙ Ù ·¤ÚÔUÐ ÇUèØê Ùð §Uâ·ð¤ ÕæÎ ·¤Ùß•æüÙ ÚUô·¤çÎØæ ¥æñÚU çâ$Èü¤ ¥æðÕèâè ·ð¤ çÜ° Îæð çÜSÅU çÙ·¤æÜè »§ZUÐ °·¤ ¥Ùé×æÙ ·ð¤ ¥ÙéâæÚU¥æ¢¼ôÜÙ ·¤è ßÁãU âð çÂÀUÜð âæÜ ·¤è ÌéÜÙæ ×ð §â âæÜ ÇUèØê ×ð x,®®® âð¥çÏ·¤ ¥ôÕèâè ÀUæ˜æ Âýßðàæ Âæ â·ð¤ ãñUÐ ŠØæÌÃØ ãñU ç·¤ ¥æ¢¼ôÜÙô ·¤è ßÁãU âð §ââæÜ Áð°ÙØê ÂýàææâÙ ·¤ô Öè Ùæ×æ¢·¤Ù ×ð ¥ôÕèâè ¥æÚUÿæ‡æ çÙØ×ô ·¤æ ÂæÜÙ·¤ÚUÙæ ÂÇUæ ãñUÐ §â ·¤æÚU‡æ Áð°ÙØê ×ð Öè ÕÇUè â¢�Øæ ×ð ¥ôÕèâè ÀUæ˜æô ·¤æ Âýßðàæâ¢Öß ãUô â·¤æ ãñUÐ

ãUæÜæ¡ç·¤ ¥Öè §Uâ ÕæÌ ·ð¤ çÜ° âƒæáü ÁæÚUè ãñU ç·¤ ç¼ËÜè çßàßçlæÜØ ¥õÚU ©U“æçàæÿææ ·ð¤ âÖè ÖæÚUÌèØ â¢SÍæÙô ×ð ÖæÚUÌèØ â×æÁ ·¤è çßçßŠæÌæ Ù•æÚU ¥æ°Ð

çÁÌð´Îý ·é¤×æÚU Øæ¼ß, àæôÏÀUæ˜æ, Áð°ÙØê

AUGUST | 2011 | ¥»SÌHINDISTANãU×æÚæUU

34 FORWARD Press

Áæ

Cracks are visible in one of the strongest fortresses of the casteistforces – Delhi University. After the protests by OBC students andteachers, it was forced to admit OBC students in large numbers.

For the last three year, DU has been transferring seats for the OBCquota to the upper-caste candidates. Last year, i.e., in 2010–2011, itcrossed all limits when 55 per cent OBC seats were handed over to theupper-caste students (see FP centre spread, June 2011). On the whole,close to 7,000 seats were converted in this manner.

After information was gathered through RTI, opposition to thisloot began this year. The movement is led by DU’s Academic Forumfor Social Justice (AFSJ) and JNU’s All-India Backward Students Fo-rum (AIBSF). Protests were held twice near DU’s vice chancellor’s of-fice and twice in front of the HRD ministry. Twice a delegation of pro-

testors held talks with HRD minister Kapil Sibal. Legal battle also con-tinues on another front. The matter is simultaneously placed in theDelhi High Court and the Supreme Court. The debate is about how toimplement the cut-off for the OBC students. Should OBC students re-ceive 10 per cent relaxation in the marks determined as the cut-off forgeneral category students or should they have 10 per cent relaxationin minimum-qualifying marks? Protestors are demanding the latter.They say that in the guise of cut-off, this effort to keep the OBC seatsvacant must be abandoned and the Government of India moneyshould not be used to fight the case against OBCs.

Recently, the HRD ministry told DU not to convert OBC seats tillfurther instructions. DU has since then stopped the conversion andreleased two lists only for OBCs. According to an estimate, comparedto last year, more than 3,000 OBC students could gain admission in DUin 2011. It must be noted that because of the protests, JNU administra-tion too had to follow OBC reservation regulations for admissions.Thus, large number of OBCs could gain admission in JNU as well.

However, the struggle continues for diversity to be visible in DU aswell as in all Indian institutes of higher education.

Jitendra Yadav, Research Scholar, JNU

ÁæçÌßæ¼è ç·¤Üð ×ð¼ÚUæÚUÑ ÇUèØê ×ð¥ôÕèâè ÀUæ˜æô´ ·¤æ¼æç¹Üæ

Caste FortressCracking: OBC StudentsAdmitted in DU


35È¤æòÚUßÇüUU Âýðâ | 2011¥»SÌ ¥¡»ýð•æè

©Užæ×

Ü-·ê¤Î, ×SÌè-ÌÈ¤ÚUè ·¤è ÌÚUãU ÂÉUæ§üU-çÜ¹æ§üU ·¤æ ·¤æ× Öè¥»ÚU ÎæðSÌ Üæð» ç×Ü·¤ÚU ·¤ÚÔU Ìæð €Øæ ÕæÌ ãñUÐ °·¤ ÎêâÚÔU ·¤è·¤×è-·¤×ÁæðÚUè ·¤æð ÂãU¿æÙ ·¤ÚU ©Uâð ÎêÚU ·¤ÚUÙæ, °·¤-ÎêâÚÔU ·¤æãUæñâÜæ ÕÉUæÙæ ¥æñÚU âãUæÚUæ ÎðÙæ °·¤ â×êãU ×ð ÕãéUÌ ¥‘ÀUè ÌÚUãUðãUæðÌæ ãñUÐ ¥æñÚU ¥»ýðÊæè Öæáæ ·¤æ ¥�Øæâ ·¤ÚUÙð ·ð¤ çÜ° Ìæð °ðâæâ×êãU ÕãéUÌ ·¤æÚU»ÚU çâhU ãUæðÌæ ãñUÐ Üðç·¤Ù ·¤§üU ÕæÚU §Uâ ×æ×Üð ×ð´¥æÂ·¤è ¥æñÚU ¥æÂ·ð¤ ÎæðSÌæð ·¤è çÎÜ¿SÂè ¥æñÚU ÂâÎ ¥Ü»-¥Ü» ãUæð â·¤Ìè ãñUÐ °ðâð ×ð ãUæð â·¤Ìæ ãñU ç·¤ ¥æÂ·¤æð ¥·ð¤Üð ãUè¥æ»ð ÕÉUÙæ ÂÇð, you may have to go it alone. ¥ÂÙð¥æÂ·¤æð ¹éÎ ãUè ©U âæçãUÌ ·¤ÚUÙæ ÂÇð»æÐ ¥ÂÙè Âý»çÌ ÂÚU ¥æÂ ãUè·¤æð ÙÊæÚU ÚU¹Ùè ãUæð»èÐ ¥ÙéàææâÙ Öè ¹éÎ âð ãUè ÕÚU·¤ÚUæÚU ÚU¹ÙæãUæð»æÐ Ù§üU âð Ù§üU ÁæÙ·¤æÚUè Öè ¹éÎ ãUè Éê¡ÉUÙè ãUæð»èÐ

ßñâð ¥æÂ ¥·ð¤Üð ·¤ãUæ¡ ãñU, È¤æòÚUßÇüU Âýðâ ·¤è Ÿæë¹Üæ Áæð ãñU¥æÂ·ð¤ âæÍÐ ¥»ÚU ¥»ýðÊæè ÕæðÜÙð-çÜ¹Ùð ·ð¤ ÕæÚÔU ×ð ¥æÂ·¤æ ·¤æð§üUÖè âßæÜ ãñU Ìæð ãU×ð ÊæM¤ÚU ØæÎ ·¤ÚÔUÐ

VOCABULARY BUILDER1 affluent (°ðÈ÷Üê¥´Å) — ÎæñÜÌ×´Î, â´Âóæ, â×ëhU

The film was about affluent people in a big city.çÈ¸¤Ë× ÕÇð àæãUÚU ×ð ÚUãUÙð ßæÜð ¥×èÚU Üæð»æð ·ð¤ ÕæÚð ×ð ÍèÐSYN: rich, wealthy, moneyed

ANY: poor, impecunious, straitened

2 benign (çÕÙæ§UÙ) — ÎØæÜé, ©UÎæÚU; âéãUæÙæ; SßæS‰Ø ·ð¤ çÜ°¥ãUæçÙ·¤æÚU·¤ The old watchman was benign to all the childrenin the village. ÕêÉ¸Uæ ¿æñ·¤èÎæÚU »æ¡ß ·ð¤ âÖè Õ“ææð ·ð¤ ÂýçÌ ÎØæÜé ÍæÐ Her cancer was benign. ©Uâ·¤æ ·ñ¤âÚU ¹¸ÌÚUÙæ·¤ ÙãUè´ ÍæÐ SYN: kind, good-hearted, gracious

ANT: malign, malevolent, spiteful

3 ditch (çÇU¿) — v. Êæ×èÙ ×ð ¹æðÎè ÙæÜè, ¹æ§üU w. âæÍÀUæðÇ¸Ùæ, Øæ» ÎðÙæ “I will never ditch you, my friend,” he said.“×ñ Ìé�ãUæÚUæ âæÍ ·¤Öè ÙãUè´ ÀUæðÇê¡»æ, ×ðÚÔU ÎæðSÌ,” ©UâÙð ·¤ãUæÐ SYN (2) : reject, junk, throw out

ANT (2): support, accept

4 eliminate (§UçÜ×ÙðÅU) — ¹ˆ× ·¤ÚUÙæ, çÙ·¤æÜÙæ We must first eliminate all our debts. ÂãUÜð ãU×ð ¥ÂÙð âæÚÔU ·¤Áü ¹ˆ× ·¤ÚUÙð ãUæð»ðÐ Twenty-five candidates were eliminated in the firstround of the test. ÂÚUèÿææ ·ð¤ ÂãUÜð ¿ÚU‡æ ×ð wz çßlæÍèü çÙ·¤Ü »°Ð SYN: remove, exclude, take out

ANT: accept, receive

5 glean (‚ÜèÙ) — §U·¤_Uæ ·¤ÚUÙæ (¹æâÌæñÚU ÂÚU È¤Ü, È¸¤âÜÁñâð Âýæ·ë¤çÌ·¤ ©UˆÂæÎæð ·¤æð) The gardener gleaned all the fruits and put them ina basket. ×æÜè Ùð âÖè È¤Ü §U·¤_ðU ç·¤° ¥æñÚU ÅUæð·¤ÚUè ×ð ÇUæÜðÐ Let me glean all the information before I take the deci-sion. È¸¤ñâÜæ ·¤ÚUÙð âð ÂãUÜð ×éÛæð âæÚUè ÁæÙ·¤æÚUè §U·¤_Uè ·¤ÚUÙð ÎæðÐ SYN: garner, gather, extract, pick up

ANT: scatter

6 hunky-dory (ã´U·¤è-ÇUæðÚUè) — ÕãéUÌ ÕçÉ¸UØæ, ¥ˆØ´Ì â´ÌæðáÂýÎ,¥çÌ çÂýØÐ Everything was hunky-dory in his new job and heenjoyed the company of his new colleagues. ©Uâ·¤è Ù§ü Ùæñ·¤ÚUè ×ð âÕ·é¤ÀU ÕãéUÌ ¥‘ÀUæ Íæ ¥æñÚU ¥ÂÙð Ù°

‘Go it alone …’‘¿Ü ¥·ðð¤Üæ...’¹ð LESSON XII

ÂæÆU 12

Excel:Layout 1 7/27/2011 3:29 PM Page 1

AUGUST 2011 |36

FORWARD PressENGLISHE X C E L I N

âãU·¤ç×üØæð ·¤è â´»çÌ ·¤æ ¥æÙ´Î ©UÆUæ ÚUãUæ ÍæÐ “Don’t think everything is going be hunky-dory inthe new country,” his father advised. “ØãU ×Ì âæð¿æð ·¤è Ù° Îðàæ ×ð âÕ·é¤ÀU ÕãéUÌ ãUè â´ÌæðáÂýÎ ãUæðÙðßæÜæ ãñU,” ©Uâ·ð¤ çÂÌæ Ùð âÜæãU ÎèÐ U SYN: marvelous, glorious, neat

ANT: miserable, sad, unsatisfactory

7 mannerism (×ñÙçÚUÊæ×)— ãUæß-Öæß, ÕæÌ¿èÌ ·¤æ É¸U»;(çÎ¹æßÅUè ÃØßãUæÚU ·ð¤ çÜ° Öè ÂýØéQ¤) His mannerisms exposed him. ©Uâ·ð¤ ãUæß-Öæß Ùð ©Uâ·¤è ÂæðÜ ¹æðÜ ÎèÐ Going by her mannerisms, she appeared to be an in-telligent girl. ©Uâ·ð¤ ãUæß-Öæß ¼ð¹·¤ÚU Ìô Ü»æ ç·¤ ßãU °·¤ â×Ûæ¼æÚU ÜÇU·¤è ãñUÐ SYN: pose, affectation, air(s)

8 mischievious (ç×â¿ßâ Øæ ç×â¿èçß¥â) — àæÚUæÚUÌ,ãUæçÙ·¤æÚU·¤ ¥æ¿ÚU‡æ Some mischievous elements are trying to disturb thepiece in the area. ·é¤ÀU àæÚUæÚUÌè Ìˆß ÿæð æ ×ð àææ´çÌ Ö´» ·¤ÚUÙð ·¤æ ÂýØæâ ·¤ÚU ÚUãðU ãñUÐ The little boy is very mischievous but everybodyloves him. ÀUæðÅUæ ÜÇ·¤æ ÕãéUÌ ãUè àæÚUæÚUÌè ãñU Üðç·¤Ù ãUÚU ·¤æð§üU ©Uâð ŒØæÚU ·¤ÚUÌæ ãñUÐ SYN: damaging, harmful, dangerous

ANT: benevolent, harmless

9 sibling (çâÕ¨Ü») — Öæ§üU Øæ ÕãUÙ How many siblings do you have?¥æÂ ç·¤ÌÙð Öæ§üU-ÕãÙ ãñU?We are three siblings, two brothers and a sister. ãU× ÌèÙ Öæ§üU-ÕãUÙ ãñ, Îæð Öæ§üU ¥æñÚU °·¤ ÕãUÙÐ U SYN: brother/sister

10 violate (ßæØÜðÅ) — Ö´» ·¤ÚUÙæ, ©U„´ƒæÙ ·¤ÚUÙæThose who violate traffic rules will be severelyfined. ØæÌæØæÌ ·ð¤ çÙØ×æð ·¤æ ©UËÜ´ƒæÙ ·¤ÚUÙð ßæÜæð ÂÚU ·¤Ç¸æ Áé×æüÙæç·¤Øæ Áæ°»æÐ SYN: break, go against, breach

ANT: obey, observe, conform to

IDIOMS AND PHRASES1 against the clock (¥»ð‹SÅU Î €Üæò·¤) ÁËÎè-ÁËÎè

·¤æ× ·¤ÚUÙæ, ßQ¤ ·¤è ·¤×è ·ð¤ ·¤æÚU‡æ ÌðÊæ ÚU$�ÌæÚU âð ·¤æ×·¤ÚUÙæÐ Exams were approaching and he was readingagainst the clock to cover the lectures he hadmissed.ÂÚUèÿææ°´ çâÚU ÂÚU Íè´ ¥æñÚU ßãU ÁËÎè-ÁËÎè ÂÉ¸U ÚUãUæ Íæ Ìæç·¤Áæð Üð�¿ÚU ©UâÙð ÙãUè´ Ü»æ° ©U‹ãðÚ ·¤ßÚU ·¤ÚU ÜðÐ

2 missing the wood for the trees (ç×çâ´» Î ßéÇU È¤æòÚUÎ ÅþUèÊæ) ç·¤âè ÕæÌ ·¤è »ñÚU ÁM¤ÚUè ÌÈ¸¤âèÜæð´ ×ð´ §UÌÙæ ¹æðÁæÙæ ç·¤ ÕÇ¸è ÌSßèÚU Ù Îð¹ ÂæÙæÐ ÃØæÂ·¤ â×Ûæ ·¤æ¥ÖæßÐ (¥´»ðýÊæè ×ð´ ¥ÿæÚUàæÑ ¥Íü ØãU ãñU ç·¤ ÂðÇ¸æð´ ÂÚU »æñÚU·¤ÚUÌð ãé° Á´»Ü ·¤æð ÙÊæÚU¥´ÎæÁ¸ ·¤ÚU ÎðÙæ) He is a smart boy but sometimes he misses thewood for the trees. ßãU ·é¤àææ»ý ÜÇ¸·¤æ ãñ,U Üðç·¤Ù ·¤Öè-·¤Öè ÃØæÂ·¤ ÌSßèÚU ÙãUè´Îð¹ ÂæÌæÐ

3 scrape through (S·ýð¤Â Íýê) ç·¤âè ·¤æ× ·¤æð ÕÇ¸è×éçà·¤Ü âð ·¤ÚU ÂæÙæ (¹æâÌæñÚU ÂÚU ÂÚUèÿææ Øæ ÂýçÌØæðç»Ìæ ×ð´×éçà·¤Ü âð ãUè âÈ¤Ü ãUæð ÂæÙæ) He scraped through by one mark in his botanyexam. ¥ÂÙð ÕæòÅUÙè ·ð¤ ÂðÂÚU ×ð´ ßãU °·¤ ãUè Ù´ÕÚU âð Âæâ ãéU¥æÐ

4 to go it alone (ÅêU »æð §UÅU ¥ÜæðÙ) ç·¤âè ·¤æ× ·¤æð çÕÙæç·¤âè ·ð¤ ×ÎÎ ·ð¤ ¥·ð¤Üð ãUè ·¤ÚUÙæ When his friends refused to join him in starting anew business, he decided to go it alone. ÁÕ ©Uâ·ð¤ ÎæðSÌæð´ Ùð ÙØæU çÕÊæÙðâ àæéM¤ ·¤ÚUÙð ×ð´ ©Uâ·¤æ âæÍÙãUè´ çÎØæ Ìæð ©UâÙð ¥·ð¤Üð ãUè ¥æ»ð ÕÉ¸UÙð ·¤è ÆUæÙèÐ

5 zip through something (çÊæÂ Íýê â×çÍ´») ç·¤âè ·¤æ×·¤æð ÁËÎè âð ÂêÚUæ ·¤ÚUÙæÐ She zipped through all the applications and pre-pared the list of qualified candidates. ©UâÙð ÁËÎ ãUè âæÚÔU ¥æßðÎÙ Â˜ææð´ ·¤æð Îð¹æ ¥æñÚU Øæð‚Ø©U�×èÎßæÚUæð´ ·¤è âê¿è ÕÙæ§üUÐ

TIPS ON SPOKEN ENGLISHGoing shopping? (¹ÚUèÎæÚUè ·¤ÚUÙð Áæ ÚUãðU ãñÚ?) Part I

¹ÚUèÎæÚUè ·¤ÚUÙð Áæ ÚUãðU ãñÚ Ìæð âÕâð ÂãUÜð Ìæð ¥æÂ·¤æð ÂÌæ ãæðÙæ¿æçãU° ç·¤ Áæð ¿èÊæ ¥æÂ ¹ÚUèÎÙæ ¿æãUÌð ãñÚ ßãU ·¤ãUæ¡ âð ç×ÜÌèãñUÐ ¥ÂÙð ÂÇ¸æðçâØæð´, âãU·¤ç×üØæð´ Øæ ÎæðSÌæð´ ·¤è âÜæãU ÜðÙè¿æçãU°, ÙãUè´? ¥¡»ýðÊæè ×ð´ çÙßðÎÙ ·é¤ÀU Øê´ ç·¤Øæ ÁæÌæ ãñUÑ

Which is the best place to buy kitchenware? (çß¿ §UÊæ Î ÕðSÅU ŒÜðâ ÅêU ÕæØ ç·¤¿ÙßðØÚU? ÚUâæð§üU ·¤æ âæ×æÙ¹ÚUèÎÙð ·ð¤ çÜ° âÕâð ¥‘ÀUè Á»ãU ·¤æñÙ-âè ãñU?)Can you recommend a good electronics shop? (·ñ¤Ù Øê ÚÔU·¤×ðÇU ¥ »éÇU §UÜð€ÅþUæòçÙ€â àææòÂ? €Øæ ¥æÂ §UÜð€ÅþUæòçÙ€â·¤è ç·¤âè ¥‘ÀUè Îé·¤æÙ ·¤è çâÈ¤æçÚUàæ ·¤ÚU â·¤Ìð ãñU?)Do you know if there’s a dairy in the area? (ÇêU Øê Ùæð §UÈ¤ ÎðØÚU Êæ ÇðUØÚUè §UÙ Î °çÚUØæ? €Øæ ¥æÂ ÁæÙÌð ãñU ç·¤§Uâ §UÜæ·ð¤ ×ð ·¤ô§ü ÎêŠæ-ÎãUè Õð¿Ùð ßæÜð ·¤è Îé·¤æÙ ãñU?)Where can I get fresh vegetable? (ßðØÚU ·ñ¤Ù ¥æ§üU »ðÅU Èýð¤àæ ßðÁèÅðUÕÜ? ×éÛæð ÌæÊæè âçŽÊæØæ ·¤ãUæ âðç×Ü â·¤Ìè ãñU?)

(¥»Üð ¥¢·¤ ×ð´ ÁæÚUè)

Excel:Layout 1 7/27/2011 3:29 PM Page 2

37È¤æòÚUßÇüUU Âýðâ | 2011¥»SÌ ·¤Ë¿ÚU

ÂæòÂéÜÚU

VINEET KUMAR

Give it to me Thakurain, I will fetch it … After all, I am from a lower caste, not a Brahmin or a Thakur.”The year 2007 onwards there was a spate of TV serials based

on social problems, and this was perhaps the only dialogue in

one such serialAgle Janam Mohe Bitiya hi Kijo (Make Me a

Daughter in My Next Birth), spoken by Laali, or Laliya, that

very clearly underlines the fact of being from a lower caste.

Lalia, who was sold to the (upper-caste) Thakurs and was con-

sidered nothing more than bearer of a son for the Thakur fami-

ly, in the last episode aired on 15 February 2011, becomes the

sarpanch of the village and curtains come down on the serial.

In the light of Dalit discourse, this is how the rise of a Dalit

character should have been.

TRP-wise, for more than a year this serial was among

the top five soap operas. Unlike other heavily bejewelled

and decked-up popular TV characters, Lalia was alone in

having only a red thread around her neck as any kind of

adornment; and she remained like that till the end. This

means that audiences liked her for her performance and

characterization. The popularity of Lalia was primarily the

popularity of a Dalit character because it was in that mould

that she gripped the audience. Talking about serials-related

news in the mainstream media, in most places Ratan Rajput

was called Lalia. But soon after the serial is declared

concluded on Zee TV and talks of Lalia’s swayamvar

(choosing of bridegroom) pick up on NDTV Imagine,

“Lalia” suddenly becomes “Ratan Rajput”. The character

of Lalia that lived inside Ratan Rajput is separated from her

“

Rajput Ratan BetraysDalit Lalia

ÚUæÁÂêÌ ÚUÌÙ Ùð çÎØæÎçÜÌ ÜçÜØæ ·¤æð Šææð¹æ

çßÙèÌ ·é¤×æÚU

Üæ§U° Ù ÆU·é¤ÚUæ§UÙ, ãU× ãUè Üð ¥æÌð ãñU ... ãU×ãé¢U Ìæð ÀUæðÅUÁæÌ ·ð¤ ãUè ãñU, ãU× ·¤æñÙ Õæ×Ù—ÆUæ·é¤ÚU ãñUÐÓÓâæÜ w®®| âð ÅðUçÜçß•æÙ ÂÚU âæ×æçÁ·¤ â×SØæ¥æð ÂÚU¥æŠææçÚUÌ âèçÚUØÜæð ·¤æ ÎæñÚU àæéM¤ ãUé¥æ ãñUU, ©Uâ×ð Ò¥»Üð ÁÙ××æðãðU çÕçÅUØæ ãUè ·¤èÁôÓ ·¤è ÜæÜè Øæ ÜçÜØæ ·¤æ àææØÎ Øðð°·¤×æ˜æ °ðâæ â¢ßæ¼ ãñU Áæð çÙ¿Üè ÁæçÌ ·ð¤ ãUæðÙð ·¤è ÕæÌ ·¤æðÕãéUÌ ãUè SÂCU ÌæñÚU ÂÚU ÚÔU¹æç·¤Ì ·¤ÚUÌæ ãñUÐ çÁâ ÜçÜØæ ·¤æðÆUæ·é¤ÚUæð ·ð¤ ãUæÍ Õð¿ çÎØæ »Øæ ¥æñÚU çâ$Èü¤ ÆUæ·é¤ÚU ¹æÙÎæÙ ·ð¤çÜ° ÕðÅUæ ÂñÎæ ·¤ÚUÙð âð ¥æ»ð ©Uâ·¤è ·¤ô§ü ãñUçâØÌ ÙãUè â×Ûæè»§üU, vz È¤ÚUßÚUè w®vv ·ð¤ ¥æç¹ÚUè °ÂèâæðÇU ×ð ßãUè ÜçÜØæ©Uâ »æ¡ß ·¤è âÚUÂ¿ ÕÙ ÁæÌè ãñU ¥æñÚU âèçÚUØÜ ·¤æð â×æ#ƒææðçáÌ ·¤ÚU çÎØæ ÁæÌæ ãñUÐ ÎçÜÌ çß×àæü ·ð¤ çãUâæÕ âð Îð¹ð ÌæðÎçÜÌ ¿çÚU æ ·¤æ ©U ·¤áü §âè M¤Â ×ð ãUæðÙæ ¿æçãU° ÍæÐ

ÅUè¥æÚUÂè ·ð¤ çãUâæÕ âð Îð¹ð´ Ìæð Øð âèçÚUØÜ âæÜÖÚU âðÖè •Øæ¼æ ÅUæòÂ ·ð¤ Âæ¡¿ âèçÚUØÜæð´ ×ð´ àææç×Ü ÚUãUæÐ Îàæü·¤æð´ ·ð¤Õè¿ Üæð·¤çÂýØ »ãUÙô´ âð Ü¼ð ¥õÚU âÁð-â¢ßÚÔU Õæ·¤è ÅUèßè¿çÚU˜ææð´ âð ¥Ü» ÜçÜØæ ÅUèßè ŠææÚUæßæçãU·¤æð´ ·¤è °·¤×æ˜æ¿çÚU˜æ ÚUãUè ãñU çÁâÙð »ãUÙð ·ð¤ Ùæ× ÂÚU »Üð ×ð´ çâ$Èü¤ ÜæÜŠææ»æ Õæ¡Šææ ¥æñÚU ¥´Ì Ì·¤ ßñâè ãUè ÚUãUèÐ §Uâ·¤æ ×ÌÜÕ ãñUç·¤ Îàæü·¤æð Ùð ÜçÜØæ ·¤æð ©Uâ·ð¤¤¥çÖÙØ ¥æñÚU ¿çÚU˜æ ·ð¤¥æŠææÚU ÂÚU ãUè Ââ´Î ç·¤ØæÐ ÜçÜØæ ·¤æ Üæð·¤çÂýØ ãUæðÙæ×é�ØÌØæ ÎçÜÌ ¿çÚU˜æ ·¤æ Üæð·¤çÂýØ ãUæðÙæ ãñU �Øæð´ç·¤ ©UâÙð©Uâè M¤Â ×ð´ Îàæü·¤æð´ ·ð¤ Õè¿ ¥ÂÙè Â·¤Ç¸ ÕÙæ§üUÐ ×ðÙSÅþUè××èçÇUØæ ×ð´ ¥»ÚU âèçÚUØÜ ·¤è ¹ÕÚUæð´ ·¤è ÕæÌ ·¤ÚÔU´ Ìæð¥çŠæ·¤æ´àæ Á»ãUæð´ ÂÚU ÚUÌÙ ÚUæÁÂêÌ ·¤æð ÜçÜØæ ãUè ·¤ãUæ»ØæÐ Üðç·¤Ù ÊæèÅUèßè ÂÚU Áñâð ãUè §Uâ âèçÚUØÜ ·¤è â×æç#·¤è ƒææðá‡ææ ãUæðÌè ãñU ¥æñÚU °ÙÇUèÅUèßè §U×ñçÁÙ ÂÚU §Uâ ÜçÜØæ·ð¤ SßØ´ßÚU ·¤è ÕæÌ àæéM¤ ãUæðÌè ãñU, ÜçÜØæ °·¤Î× âð ÚUÌÙ

“

Popular-Culture:Layout 1 7/27/2011 3:25 PM Page 1

AUGUST 2011 |38

FORWARD PressCULTUREP O P U L A R

and the swayamvara Ratan ka Rishta begins. When one

participant in the show said that whenever he saw the serial with

his mother he felt that that he wanted to marry a girl just like Lalia.

Ratan responded, “But I am not Lalia, I am Ratan Rajput.”

How Ratan Rajput, who has established herself among her au-

diences as a Dalit character, in her real life stages a swayamvara

on the basis of caste, becomes an interesting topic for Dalit

discourse. When Ratan Rajput received all her popularity and

recognition on TV as a Dalit character, to organize a swayamvara

as Ratan Rajput is a betrayal of the character and the audiences.

One can understand when Smriti Irani, who played an ideal Hindu

daughter-in-law of Tulsi, joins BJP in real life. But for over two

and a half years Ratan Rajput played the character of Lalia and

lived out progressive values, suffered the exploitation and

contempt of patriarchal society and forward castes, and despite

that reached a better position. And, on that basis also became pop-

ular. Now if singing praises of the Rajput caste she reshapes

herself and becomes a part of a swayamvar that supports

obnoxious ideas like manglik–amanglik (astrological ill-effects at

the time of birth), then this actually becomes a matter of

murdering a Dalit character. This, of course, doesn’t mean that

someone who plays the character of Ram or Raavan on TV should

behave like that in real life as well. However, the question that

arises is whether an actor who gained recognition for being a Dalit

character, who had been constantly struggling with the sliminess

of a patriarchal and feudal society, not only suddenly becomes a

part of but also sings praises of it. How acceptable is that?

These days when TV serials and shows like Bigg Boss and

Swayamvar have become vehicles for any blemished or unknown

face to have a makeover or even become a celebrity, then this whole

matter is no longer merely about playing a character. This goes much

beyond: Is it possible that serials and their actors are using Dalits and

other deprived sections as launching pads for themselves? This is

definitely one of the contestations that if there is a huge demand for

serials based on these backgrounds then do actors come from those

communities? If even here, people from forward and very wealthy

families become part of the cast, then in reel life, besides real life,

this is a second deception. Further, there is a possibility of a debate

whether or not anyone from those communities was part of writing

such a script. We cannot leave it to the question of self-experience

because here the matter is about gaining popularity and after that pil-

ing up a lot of revenue. In such a situation, actors from the

forward castes will play the roles of backward characters

and this not only deprives the backwards from their oppor-

tunities, but very soon they will fashion a stereotypical im-

age and firmly cast it in stone. And then, in real life or on

other programmes, they will start living an opposite life.

This is nothing but betrayal of Dalit characters on TV.

ÚUæÁÂêÌ ãUæð ÁæÌè ãñUÐ ÚUÌÙ ÚUæÁÂêÌ ·ð¤ ÖèÌÚU ÁèÙðßæÜè ÜçÜØæ ·¤æ ¿çÚU˜æ©Uââð ¥Ü» ãUæð ÁæÌæ ãñU ¥æñÚU ÒÚUÌÙ ·¤æ çÚUàÌæÓ Ùæ× âð SßØ´ßÚU ·¤èàæéL¤¥æÌ ãUæðÌè ãñUÐ §Uâ àææð ×ð´ °·¤ ÂýçÌÖæ»è Ùð ·¤ãUæ ç·¤ ÁÕ ßãU ¥ÂÙè ×æ¡·ð¤ âæÍ âèçÚUØÜ Îð¹Ìð Íð Ìæð ¥�âÚU âæð¿Ìð Íð ç·¤ ©U‹ãð´U ÜçÜØæ ÁñâèÜÇ¸·¤è âð ãUè àææÎè ·¤ÚUÙè ãñUÐ §Uâ·ð¤ ÁßæÕ ×ð´ ÚUÌÙ Ùð ·¤ãUæ, ÒÒ×ñ´ ÌæðÜçÜØæ ÙãUè´, ÚUÌÙ ÚUæÁÂêÌ ãê¡UUÐÓÓ °·¤ ÎçÜÌ ¿çÚU˜æ ·ð¤ ÌæñÚU ÂÚU ÜçÜØæ ·¤èÂãU¿æÙ ¥æñÚU Îàæü·¤æð´ ·ð¤ Õè¿ ¥ÂÙè Â·¤Ç¸ ÕÙæ ¿é·¤è ÚUÌÙ ÚUæÁÂêÌ ·ñ¤âð¥ÂÙè ¥âÜ çÊæ´Î»è ×ð´ ÁæçÌ ·ð¤ ¥æŠææÚU ÂÚU SßØ´ßÚU ÚU¿æÌè ãñU, Øð ÁæçÌçß×àæü ·ð¤ çÜãUæ•æ âð çÎÜ¿SÂ ×égæ ãñUÐ ÁÕ ÚUÌÙ ÚUæÁÂêÌ ·¤ô ÅUèßè ÂÚU ÂêÚUèÜæð·¤çÂýØÌæ ¥æñÚU ÂãU¿æÙ ÜçÜØæ ·ð¤ ÌæñÚU ÂÚU ç×Üè Ìæð ÚUÌÙ ÚUæÁÂêÌ Ùæ× âðSßØ´ßÚU ÚU¿æÙæ, ©Uâ ¿çÚU˜æ ¥æñÚU Îàæü·¤æð´ ·ð¤ âæÍ Šææð¹æ ãñUÐ ÌéÜâè Áñâè¥æÎàæü çã¢Îê ÕãêU ·¤æ ç·¤ÚUÎæÚU çÙÖæÙð ßæÜè S×ëçÌ §üUÚUæÙè, ¥ÂÙè ¥âÜçÊæ´Î»è ×ð´ ÕèÁðÂè âð ÁéÇU¸Ìè ãñU Ìæð ÕæÌ â×Ûæ ×ð´ ¥æÌè ãñU Üðç·¤Ù ÚUæÁÂêÌ,çÁâÙð ÜçÜØæ ·¤æ ç·¤ÚUÎæÚU çÙÖæÌð ãéU° ÅðUçÜçß•æÙ ÂÚU ·¤ÚUèÕ ÉUæ§üU âæÜ Ì·¤Âý»çÌàæèÜ ×êËØæð´ ·¤æð ÁèØæ, çÂÌëâ�ææˆ×·¤ â×æÁ ¥õÚUU ¥»Ç¸è ÁæçÌØæð´ ·ð¤àææðá‡æ ¥æñÚU çÌÚUS·¤æÚU ·¤æð ÛæðÜæ ¥õÚU ©Uâ·ð¤ ÕæßÁê¼ °·¤ ÕðãUÌÚU çSÍçÌ Ì·¤Âãé¡U¿è ¥æñÚU §Uâè ¥æŠææÚU ÂÚU Üæð·¤çÂýØ Öè ãéU§üU, ßãU ÚUæÁÂêÌ ÁæçÌ ·ð¤Øàææð»æÙ ·ð¤ Õè¿ ¥ÂÙè ÂãU¿æÙ ÕÙæÌð ãéU° ×æ´»çÜ·¤—¥×æ´»çÜ·¤ ÁñâðÎç·¤ØæÙêâè ¹ØæÜæð´ ·ð¤ âæÍ SßØ´ßÚU ·¤æ çãUSâæ ÕÙÌè ãñU, ØãU ÎÚU¥âÜ°·¤ ÎçÜÌ ¿çÚU˜æ ·¤è ãUˆØæ ·¤æ ×æ×Üæ ãñUÐ §Uâ·¤æ ×ÌÜÕ ØãU çÕÜ·é¤ÜÙãUè´ ãñU ç·¤ ÅUèßè ÂÚU ·¤æð§üU ÚUæ× Øæ ÚUæß‡æ ·¤è Öêç×·¤æ ¥Îæ ·¤ÚÔU Ìæð ¥âÜçÊæ´Î»è ×ð´ Öè ßæð ©Uâè ÌÚUãU ·¤æ ¥æ¿ÚU‡æ ·¤ÚÔU Üðç·¤Ù ØãU âßæÜ Ìæð ÊæM¤ÚUãñU ç·¤ çÁâ ·¤Üæ·¤æÚU ·¤æð °·¤ ÎçÜÌ ¿çÚU˜æ ãUæðÙð ·¤è ßÁãU âð ÂãU¿æÙç×Üè Áæð Ü»æÌæÚU çÂÌëâ�ææˆ×·¤ ¥õÚU âæ×¢Ìè â×æÁ ·ð¤ çÜÊæçÜÊæðÂÙ âðÁêÛæÌæ ÚUãUæ, ßãU ¥æ»ð ¿Ü·¤ÚU Ù ·ð¤ßÜ ©Uâ·¤æ çãUSâæ ÕÙð ÕçË·¤ ©Uâð×çãU×æ×´çÇUÌ ·¤ÚÔU Ìæð ØãU ç·¤ÌÙæ Sßè·¤æØü ãñU?

¥æÁ ÁÕç·¤ ÅðUçÜçß•æÙ âèçÚUØÜ, çÕ» Õæòâ ¥æñÚU SßØßÚU Áñâð àææðç·¤âè ·¤æ Öè Îæ»ÎæÚU Øæ ¥ÙÁæÙ ¿ðãUÚÔU ·¤æ ×ð·¤¥æðßÚU ·¤ÚUÙð âð Üð·¤ÚU ©UâðçâÜðçÕýÅUè ÕÙæÙð ·¤æ ×æŠØ× ÕÙ ¿é·ð¤ ãñU, °ðâð ×ð ØãU ÂêÚUæ ×æ×Üæ çâ$Èü¤ ¿çÚU æçÙÖæÙð ·¤æ ÙãUè ÚUãU ÁæÌæ ãñUÐ ØãU ©Uââð ·¤ãUè ¥æ»ð ¿Ü·¤ÚU §Uâ ÕæÌ ÂÚUçÅU·¤Ìæ ãñU ç·¤ ÎçÜÌ ¥æñÚU â×æÁ ·ð¤ ß¢ç¿Ì ÌÕ·ð¤ ·¤æ ¥æŠææÚU ÕÙæ·¤ÚUâèçÚUØÜ ¥æñÚU ©Uâ·ð¤ ¥çÖÙðÌæ ©Uâ·¤æ §USÌð×æÜ Ìæð ÙãUè ·¤ÚU ÚUãðU? °·¤ çSÍçÌÌæð ØãU ÕÙÌè ãñ ç·¤ ¥»ÚU °ðâè ÂëDUÖêç× ÂÚU ÕÙð âèçÚUØÜæð ·¤è ÖæÚUè ×æ¡» ãñU Ìæð�Øæ ©Uâ·ð¤ ¿çÚU æ çÙßæüãU ·ð¤ çÜ° ©Uâè â×æÁ ·ð¤ ·¤Üæ·¤æÚU çÜ° ÁæÌð ãñU?¥»ÚU ØãUæ¡ Öè ¥»ÇUè ¥æñÚU ÕãéUÌ ãUè âÂóæ ƒæÚUæÙð ·ð¤ Üæð»æð ·¤æð ¥çÖÙØ ·¤æçãUSâæ ÕÙæØæ ÁæÌæ ãñU Ìæð ¥âÜè ç•æ¢¼»è ·ð¤ âæÍ-âæÍ ×ÙæðÚUÁÙ ×æŠØ× ·ð¤SÌÚU ÂÚU ØãU ÎêâÚUæ ÀUÜ ãñUÐ ¥æ»ð ¿Ü·¤ÚU §Uâ ÕæÌ ÂÚU Öè ÕãUâ ·¤è »éÁæ§UàæãñU ç·¤ §Uâ ÌÚUãU ·¤è ÂÅU·¤Íæ çÜ¹ÙðßæÜð Üæð»æð ×ð §Uâ â×æÁ ·¤æ ·¤æð§üU ÃØçQ¤àææç×Ü ãñU Öè Øæ ÙãUè? §Uâð ãU× ÎçÜÌ âæçãU Ø ·¤è ÌÚUãU SßæÙéÖêçÌ ·ð¤ âßæÜÂÚU ÙãUè ÀUæðÇU â·¤Ìð �Øæðç·¤ ØãUæ¡ ×æ×Üæ Üæð·¤çÂýØÌæ ãUæçâÜ ·¤ÚUÙð ¥æñÚU©Uâ·ð¤ ÕæÎ ÕÇæ ÚUæÁSß ¹Çæ ·¤ÚUÙð âð ãñUÐ °ðâð ×ð ¥»Çè ÁæçÌ ·ð¤ ·¤Üæ·¤æÚU

çÂÀUÇè ÁæçÌ ·ð¤ ¿çÚU ææð ·¤æ çÙßæüãU ·¤ÚUÌð ãñU Ìæð ©Uâ×ð Ù ·ð¤ßÜ©UÙ·ð¤ ¥ßâÚU ×æÚÔU Áæ°¡»ð ÕçË·¤ ÕãéUÌ ÁËÎ ãUè ßæð ©Uâ·¤èSÅUèçÚUØæðÅUèçÂ·¤Ü ÀUçß »ÉU·¤ÚU SÍæçÂÌ ·¤ÚU Îð»ð ¥æñÚU çÈ¤ÚU ¥âÜçÊæÎ»è Øæ ÎêâÚÔU ·¤æØü·ý¤×æð ×ð ÆUè·¤ ©Uâ·ð¤ çßÂÚUèÌ ÁèßÙ ÁèÙæàæéM¤ ·¤ÚUð»ðÐ Øð ÅðUçÜçß•æÙ ·ð¤ ÎçÜÌ ¿çÚU ææð ·ð¤ âæÍ Šææð¹ð ·ð¤¥Üæßæ ¥æñÚU ·é¤ÀU Öè ÙãUè ãñUÐ

Vineet Kumar is a UGC research fellow at DU and is engaged in a full-timeresearch on the subject of linguistic and cultural constructs on entertainment channels.His articles on the changing faces of media have appeared in Naya Gyanoday, Vasud-ha, Vak, Media Mantra aur Sanchar. He writes column on television for Tehelka Hindi.

çßÙèÌ ·é¤×æÚU ÇUèØê ×ð ØêÁèâè çÚUâ¿ü $Èð¤Üô ãUñ ¥õÚU w®®| âð ×ÙôÚ¢UÁÙ ¿ñÙÜô´ ÂÚU Öæáæ§ü ¥õÚU âæ¢S·ë¤çÌ·¤çßçÙ×æü‡æ çßáØ ÂÚU Âê‡æü·¤æçÜ·¤ àæôÏ ×ð â¢Ü‚Ù ãñUÐ ×èçÇUØæ ·ð¤ Õ¼Üð ¿ðãUÚÔU ÂÚU ©UÙ·ð¤ Üð¹ ÙØæ ™ææÙô¼Ø, ßâéÏæ,ßæ·÷ , ×èçÇUØæ ×¢ æ ¥õÚU â¢¿æÚU ¥æç¼ ×ð Âý·¤æçàæÌ ãéU° ãñUÐ ßÌü×æÙ ×ð ßãU ÌãUÜ·¤æ çã¢U¼è ·ð¤ çÜ° ÅUèßè ÂÚU °·¤ SÌ¢ÖçÜ¹Ìð ãñUÐ

Popular-Culture:Layout 1 7/27/2011 3:25 PM Page 2

39È¤æòÚUßÇüUU Âýðâ | 2011¥»SÌ çß·¤ËÂ

ÁÙ

PREM KUMAR MANI

hile going through Christophe Jaffrelot’s India’s SilentRevolution: The Rise of the Lower Castes in North India, a

question came to my mind – why in North India did

political consciousness among the OBC not emerge as it

did among the Scheduled Castes? It’s possible people

would make fun of what I am saying. They may ask if it is

really true that Dalit castes are more conscious than OBCs.

Promptly, I would say “yes”.

From villages and towns to cities and metros I see that

Dalits offer far more powerful resistance to the hegemonic

ideas and political bullying of the upper-caste Hindus and

Muslims than the people from the OBCs. From ideology to

culture and literature to politics one only hears of Dalit

resistance. The voice of OBCs is a limp voice of the

hangers on or, as in most cases, there is a sense of

submission to the hegemony. Possibly there’s even a whin-

ing cry to become part of that hegemony! Overall, this is a

splintered and miserable situation.

Why this state of affairs? If we investigate the causes,

we would find some interesting results. Dalits have been

exploited more. They have been “untouchable” Shudras.

They have also be referred to as Atishudras and the

Pancham Varna (Fifth Caste). Historian Ram Sharam

Sharma says that Shudras are divided into two. One is Sat

Âýð×·é¤×æÚU ×ç‡æ

SÌæò$È¤ Áñ$È¤ÚUÜô ·¤è ç·¤ÌæÕ §UçÇUØæ•æ âæ§UÜð‹ÅU çÚUßæðËØêàæÙÑ ÎÚUæ§•æ ¥æò$È¤ ¼ Üô¥ÚU ·¤æSÅ÷Uâ §UÙ ÙæÍü §çÇUØÙ ÂæòçÜçÅU�â âð»é•æÚUUÌð ãéU° ×ðÚÔU ×Ù ×ð ØãU âßæÜ ©UÖÚUæ ç·¤ ¥Ùéâêç¿Ì ÁæçÌØæð ·¤èÌÚUãU ¥‹Ø çÂÀUÇè ÁæçÌØæð ×ð ÚUæÁÙèçÌ·¤ ¿ðÌÙæ ·¤æ ÂýSÈé¤ÅUÙ ©U�æÚUÖæÚUÌ ×ð �Øæð ÙãUè ãéU¥æ? âÖß ãñU ×ðÚUè §Uâ ÕæÌ ·¤æ ×•ææ·¤ ÕÙæØæÁæ° ç·¤ ×ñ �Øæ ·¤ã ÚUãUæ ãê¡UUÐ Üæð» ·¤ãU â·¤Ìð ãñU ç·¤ �Øæ â¿×é¿çÂÀUÇè ÁæçÌØæð ·¤è ¥Âðÿææ ÎçÜÌ ÁæçÌØæð ×ð ¿ðÌÙæ •ØæÎæ ãñ?çÕÙæ ç·¤âè ÎðÚU ·ð¤ ×ððÚUæ ·¤ãUÙæ ãUæ¡ ×ð ãUæð»æÐ

×ñ »æ¡ß-·¤SÕæð âð Üð·¤ÚU Ù»ÚUæð-×ãUæÙ»ÚUæð Ì·¤ ×ð Îð¹ ÚUãUæ ãê¡U ç·¤âß‡æü—¥àæÚUæ$È¤ô ·ð¤ ß¿üSßßæÎè çß¿æÚUæð Øæ çÈ¤ÚU ©UÙ·¤è ÚUæÁÙèçÌ·¤ÎæÎæç»ÚUè ·¤æ çÁÌÙæ âÿæ× çßÚUæðŠæ ÎçÜÌ ·¤ÚU ÚUãðU ãñU, ©UÌÙæ çÂÀUÇèÁæçÌØæð ·ð¤ Üæð» ÙãUèÐ çß¿æÚU âð Üð·¤ÚU âæçãU Ø-âS·ë¤çÌ ¥æñÚU

ÚUæÁÙèçÌ Ì·¤ ×ð ÂýçÌÚUæðŠæ ·ð¤ Ùæ× ÂÚU ·ð¤ßÜ ÎçÜÌ SßÚU ãñUÐçÂÀUÇè ÁæçÌØæð ·¤æ SßÚU çÜ•æçÜ•ææ ¥æñÚU çÂÀUÜ‚»ê ãñU Øæ

•ØæÎæÌÚU ×æ×Üæð ×ð ß¿üSß ·ð¤ ÂýçÌ â×Âü‡æ ·¤æ Öæß ãñUÐ ©Uâ·¤æ°·¤ çãUSâæ ÕÙ ÁæÙð ·¤è çÚUçÚUØæãUÅU Öè ãñUÐ âÕ ç×Üæ·¤ÚU ·¤ãðU Ìæð°·¤ çß¹çÇUÌ ¥æñÚU ÎØÙèØ çSÍçÌ ãñUÐ

ØãU çSÍçÌ �Øæð ãñU? ·¤æÚU‡ææð ·¤è ÂÇÌæÜ ×ð Áæ°¡ Ìæð ·é¤ÀUçÎÜ¿SÂ ÙÌèÁð ç×Üð»ðÐ ÎçÜÌæð¢ ·¤æ àææðá‡æ •ØæÎæ ãéU¥æ ãñUÐ ßð¥ÀêUÌ àæêÎý ÚUãðU ãñUÐ ©U‹ãðU ¥çÌàæêÎý Øæ Â¿× ß‡æü Öè ·¤ãUæ »Øæ ãñUÐ§UçÌãUæâ·¤æÚU ÚUæ×àæÚU‡æ àæ×æü ·¤æ ·¤ãUÙæ ãñU ç·¤ àæêÎýæð ·ð¤ Îæð çãUSâð ãñUÐ°·¤ âÌ÷ àæêÎý ãñU ¥ÍæüÌ÷ ©UÙ·¤æ ÀUé¥æ ÁæÙæ çÙçáhU ÙãUè ãñUÐ ÎêâÚUèÌÚU$È¤ ¥âÌ÷ àæêÎý ãñU — çÁÙ·¤æ ÀUé¥æ ÁæÙæ çÙçáhU ãñUÐ âÌ÷ àæêÎý°ðâð ·¤æ×æð ×ð Ü»ð ãUæðÌð Íð, çÁÙ·ð¤ âSÂàæü çÕÙæ ÂýŸæØÂýæŒÌ (çmUÁ)Üæð»æð ·¤æ ·¤æ× ÙãUè ¿ÜÌæ ÍæÐ §UÙ·¤æ °·¤ ÌÕ·¤æ ç·¤âæÙ Íæ,çÈ¤ÚU ·¤æÚUè»ÚUæð¢ ·¤è ÁæçÌØæ¡ ÍèÐ Üðç·¤Ù ¥âÌ÷ àæêÎý Øæ Ìæð ¹ðçÌãUÚU

W

To the OBC PoliticalActivists¥‹Ø çÂÀUÇð ß»ü ·ð¤ ÚUæÁÙèçÌ·¤·¤æØü·¤Ìæü¥æð ·ð¤ Ùæ×

ç·ý¤¥ôÕèâè ¥æÁ Öè »æ¡ŠæèßæÎè—âæßÚU·¤ÚUßæÎè ÚUæÁÙèçÌ ·ð¤ ¼é×ÀUËÜð ÕÙð ãéU° ãñ´U, Õð¥âÚU ¥õÚU ÕðÁæÙ

OBCS REMAIN APPENDAGES OF GANDHIAN–SAVARKARIAN POLITICS; INFLUENCE-LESS AND LIFELESS

Jan-vikalp:Layout 1 7/27/2011 3:26 PM Page 1

AUGUST 2011 |40

FORWARD PressALTERNATIVEP E O P L E ’ S

Shudra, that is, those whose touch is not prohibited. On

the other hand are the Asat Shudras whose touch is

forbidden. Sat Shudras were engaged in such kind

of works that without touching them the other-

dependents (upper castes) could not survive. One

part of them was of farmers and then there were

artisan castes. But Asat Shudras were either farm

labourers or people engaged in cleaning tasks,

and the “big people” could survive even

without touching them. They were largely

landless. One section of Asat Shudras had

pieces of land but the large part of the land

was with those other-dependent people who

would not even touch a ploughshare or other

farming equipment. Two-thirds of the land was

owned by these so-called other-dependent upper

castes, who hated physical labour.

Dalits waged a long and difficult struggle. Dur-

ing the freedom struggle itself their most

important leader Ambedkar questioned Gandhism

and gave his separate explanation of the idea of

freedom. In his lifetime, Dalits – whom Gandhi called

Harijans – could not understand his importance,

because Ambedkar was speaking ahead of his times.

But by struggling for the Dalits, he gained a special

opportunity (reservation) and on the basis of that he

carved out a space, even though limited, in education

and employment. It was after much thought that

Ambedkar had made an appeal to Dalits to focus on

education. The educated section came to understand

Ambedkar. Ironically, the elitist upper-caste forces call

this educated section “creamy layer”. In the 1990s, Kan-

shi Ram defeated Gandhism–Savarkarism through

Ambedkarism in the biggest state in North India, Uttar

Pradesh, and tried to develop a cultural revolution like

Mao Tse Tung. Dalit discourse emerged not only in poli-

tics but as a parallel discourse in literature and culture as

well, and today it’s impossible for anyone to ignore it.

On the other hand, the OBC scenario disappoints.

Even today they remain appendages of

Gandhian–Savarkarian politics and are influence-less

and lifeless in all areas of life. It wasn’t that they lacked

guidance. In the 19th century itself a Mahatma leader

like Jotiba Phule provided for them a well-thought-out

framework of ideas, that is, an ideology. In the

beginning of the 20th century, Ambedkar accepted

×•æ¼êÚU Øæ çÈ¤ÚU âæ$È¤-â$È¤æ§üU ·ð¤ °ðâð ·¤æ×æð ×ð Ü»ð Üæð» Íð, çÁÙ·ð¤âèŠæð SÂàæü çÕÙæ ÒÒÕÇð Üæð»æðÓÓ ·¤æ ·¤æ× ¿Ü â·¤Ìæ ÍæÐ §UÙ ¥âÌ÷àæêÎýæð ·¤æ °·¤ çãUSâæ ·¤æÚUè»ÚUè âð Öè ÁéÇæ ÍæÐ ×æðÅðU ÌæñÚU ÂÚU Øð Öêç×ãUèÙÍðÐ âÌ÷ àæêÎæð ·ð¤ °·¤ çãUSâð ·ð¤ Âæâ Öê¹ÇU ãUæðÌð Íð, Üðç·¤Ù Öêç× ·¤æÕÇæ çãUSâæ ÂýŸæØÂýæŒÌ ©UÙ Üæð»æð ·ð¤ Âæâ Íæ Áæð ãUÜ-·é¤ÎæÜ Øæã¡UçâØæ-¹éÚUÂè ÀêUÌð Ì·¤ ÙãUè ÍðÐ ·é¤Ü Öêç× ·¤æ Îæð-çÌãUæ§üU çãUSâæ §UÙÂýŸæØÂýæ# ÌÍæ·¤çÍÌ ª¡¤¿è ÁæçÌØæð ·ð¤ Âæâ Íæ, Áæð àææÚUèçÚU·¤ Ÿæ× âðÙ$È¤ÚUÌ ·¤ÚUÌè ÍèÐ

ÎçÜÌæð Ùð ÜÕæ ¥æñÚU ·¤çÆUÙ âƒæáü ç·¤ØæÐ SßÌ˜æÌæ ¥æÎæðÜÙ ·ð¤ÎæñÚUæÙ ãUè ©UÙ·ð¤ âÕâð ×ãU�ßÂê‡æü ÙðÌæ ¥æ¢ÕðÇU·¤ÚU Ùð »æ¡ŠæèßæÎ ÂÚUâßæÜ ©UÆUæ° ¥æñÚU ¥æ•ææÎè ·¤è ¥ÂÙè ¥Ü» ÃØæ�Øæ ÎèÐ ¥æÕðÇU·¤ÚU·ð¤ ÁèßÙ·¤æÜ ×ð ©UÙ·ð¤ ÎçÜÌ — çÁ‹ãðU »æ¡Šæè ãUçÚUÁÙ ·¤ãUÌð Íð —©UÙ·¤æ ×ãU�ß ÙãUè â×Ûæ Âæ°Ð �Øæðç·¤ ¥æÕðÇU·¤ÚU ¥ÂÙð â×Ø âð·é¤ÀU ¥æ»ð ·¤è ÕæÌ ·¤ÚU ÚUãðU ÍðÐ Üðç·¤Ù ÎçÜÌæð ·ð¤ çÜ° âƒæáü ·ð¤ mUæÚUæçÁâ çßàæðá ¥ßâÚU (¥æÚUÿæ‡æ) ·¤æð ©U‹ãUæðÙð ãUæçâÜ ç·¤Øæ Íæ, ©Uâ·¤èÕÎæñÜÌ ÂÉUæ§üU-çÜ¹æ§Uü ¥æñÚU Ùæñ·¤çÚUØæð ×ð °·¤ âèç×Ì ãUè âãUè ©U‹ãUæðÙðÁ»ãU ÕÙæ ÜèÐ ¥æÕðÇU·¤ÚU Ùð âæð¿-â×Ûæ ·¤ÚU ÎçÜÌæð ·¤æð çàæÿææ ÂÚU·ð¤¢çÎýÌ ãUæðÙð ·¤æ ¥æuUæÙ ç·¤Øæ ÍæÐ §Uâè ÂÉðU-çÜ¹ð ÌÕ·ð¤ Ùð ¥æÕðÇU·¤ÚU·¤æð â×ÛææÐ ÃØ‚ØÂêßü·¤ ·é¤ÜèÙ çmUÁ àæçQ¤Øæ¡ §Uâ ÌÕ·ð¤ ·¤æð ÎçÜÌæð´·¤æ ·ý¤è×è ÜðØÚU ·¤ãUÌè ãñUÐ ©U�æÚU ÖæÚUÌ ·ð¤ âÕâð ÕÇðU âêÕð ©U�æÚU ÂýÎðàæ×ð v~~® ·ð¤ Îàæ·¤ ×ð ·¤æ¢àæèÚUæ× Ùð ¥æÕðÇU·¤ÚUßæÎ ·ð¤ âãUæÚÔU »æ¡ŠæèßæÎ-âæßÚU·¤ÚUßæÎ ·¤æð ÂÀUæÇ çÎØæ ¥æñÚU ×æ¥æð-¿-Ìé» ·¤è ÌÚUãU °·¤âæS·ë¤çÌ·¤ ·ý¤æçÌ ·¤æð çß·¤çâÌ ·¤ÚUÙð ·¤è ·¤æðçàæàæ ·¤è Ð ÎçÜÌ çß×àæüÙ ·ð¤ßÜ ÚUæÁÙèçÌ ×ð, ÕçË·¤ âæçãU Ø-âS·ë¤çÌ ×ð Öè â×æÌÚU çß×àæü·ð¤ M¤Â ×ð ©UÖÚUæ, çÁâ·¤è ¥ÙÎð¹è ·¤ÚUÙæ ç·¤âè ·ð¤ çÜ° Öè ¥æÁ

»æ¡ŠæèßæÎè ƒæé Uè çÂÜæ ·¤ÚU ÜôçãUØæ Ùð çÂÀUÇæð ·¤æð ßñ¿æçÚU·¤ SÌÚU ÂÚU çÂÜçÂÜæ ·¤ÚU ç¼ØæLOHIA FED GANDHISM TO THE OBCS AND MADE THEM INTELLECTUALLY FLABBY



Phule as his guru and moved forward on the way shown

by him. But the backward castes kept Phule at bay.

In my opinion, one big reason for the sad plight of

the Backwards in North India was the socialist leader

Ram Manohar Lohia. His approach and ideas may

seem very radical but at its root he was just another lib-

eral Gandhian. We should not forget that Lohia is also

associated with Savarkarian ideology of Hindutva. In

search of his cultural identity, Lohia time and again

gives a modernist account of mythological Hindu

personalities like Ram, Krishna and Shiv, but the

Buddha and Kabir never inspire him. The kind of

cultural consciousness that he developed through his

Ramayan Mela was the thread that led his disciples

rather easily into the “marriage procession” of

Bhartiya Janta Party.

In the 1960s Lohia gave the slogan “Picchda PaveSau mein Saatth” (Sixty out of hundred for the

Backwards) and critiqued the (upper) casteist politics

of the Congress. But on the cultural plane, he fed

Gandhism to the Backwards and made them

intellectually flabby, quite favourable to a more

reactionary Hindu politics. Look at the OBC leaders in

North India one by one. Do they not all seem clueless

on the ideological level? Some are in the Congress

camp; others in the BJP. They do not have any politics

of their own, or ideology of their own.

In the 1970s and ’80s in Bihar and UP, few OBC

leaders tried to break free from the ideological

confines of Gandhism–Lohiaism. Leaders such as

Karpoori Thakur, Jagdeo Prasad and Ram Swaroop

Verma gave a clarion call against the upper-caste

politics. But unfortunately, their disciples ignored

their clues and gave into the temptations of power.

The results are there for all to see.

In the coming times, the OBC politics is only going

to get worse. There are plans to swallow 27 per cent

reservation set for them. The submissionist leaders of

the Lohiaite era cannot be reformed. There’s only one

way and that is, bypassing them, a process for a parallel

political-cultural process should begin. The sooner the

OBCs stop singing hosannas to

Gandhism–Savarkarism the

better. Just as Phule–Ambedkarism is a guide to Dalits,

it is for the other sections as well. Without the Dalits,

OBC politics is blind and without the OBCs, Dalit

politics is stagnant. They complement each other. With

this mindset a new thought process should begin.

Politics in North India awaits that moment.

¥âÖß ãñUÐÜðç·¤Ù ¼êâÚUè ¥ôÚU ¥‹Ø çÂÀUÇð ß»ü (¥æðÕèâè) ·ð¤ Üæð»æð´

·¤æð Îðç¹° Ìæð çÙÚUæàææ ãUæðÌè ãñUÐ Øð ¥æÁ Öè »æ¡ŠæèßæÎè-âæßÚU·¤ÚUßæÎè ÚUæÁÙèçÌ ·ð¤ ¼é×ÀUËÜð ÕÙð ãñU ¥æñÚU ÁèßÙ ·ð¤ ãUÚUÿæð æ ×ð Õð¥âÚU-ÕðÁæÙ ãñUÐ §UÙ·ð¤ Âæâ ×æ»üÎàæü·¤ ·¤è ·¤×è ÙãUèÍèÐ ©U‹Ùèâßè âÎè ×ð ãUè ÁæðçÌÕæ Èé¤Üð Áñâð ×ãUæˆ×æ ÙðÌæ Ùð§UÙ·ð¤ çÜ° °·¤ âéç¿¢çÌÌ çß¿æÚU âÚU‡æè ¥ÍæüÌ÷ °·¤ çß¿æÚUŠææÚUæÎè ÍèÐ Õèâßè âÎè ·ð¤ ¥æÚUÖ ×ð ¥æÕðÇU·¤ÚU Ùð Èé¤Üð ·¤æð ¥ÂÙæ»éL¤ Sßè·¤æÚU ç·¤Øæ ¥æñÚU ©UÙ·ð¤ çÎ¹æ° ÚUæSÌð ÂÚU ¥æ»ð ÕÉðUÐÜðç·¤Ù çÂÀUÇè ÁæçÌØæð Ùð Èé¤Üð ·¤æð ¥ÂÙð âð ÎêÚU ãUè ÚU¹æÐ

×ðÚUè ÚUæØ ãñU, ©U�æÚU ÖæÚUÌ ×ð çÂÀUÇæð ·¤è ÎéÎüàææ ·ð¤ ÕÇð ·¤æÚU‡æâ×æÁßæÎè ÙðÌæ ÚUæ××ÙæðãUÚU ÜæðçãUØæ ÕÙðÐ ©UÙ·¤è ÚUèçÌ-ÙèçÌ ¿æãðUçÁÌÙè ·ý¤æçÌ·¤æÚUè çÎ¹Ìè ãUæð, ¥ÂÙð ×êÜ ×ð ßãU ©U¼æÚU »æ¡Ïèßæ¼èãUè ãñUÐ ãU×ð ØãU ÙãUè ÖêÜÙæ ¿æçãU° ç·¤ çã¢U¼é ß ·¤è âæßÚU·¤ÚUßæÎèçß¿æÚUŠææÚUæ âð Öè ÜæðçãUØæ ·¤æ çÚUàÌæ ÍæÐ ¥ÂÙè âæS·ë¤çÌ·¤¥çS×Ìæ ·¤è ÌÜæàæ ×ð ÜæðçãUØæ ÕæÚU-ÕæÚU ÚUæ×, ·ë¤c‡æ, çàæß ÁñâðÂæñÚUæç‡æ·¤ çãU¢Îê ÃØçQ¤ˆßæð ·¤è ¥æŠæéçÙ·¤ ÃØæ�Øæ ·¤ÚUÌð ãñU, Üðç·¤ÙÕéhU Øæ ·¤ÕèÚU ©U‹ãðU ·¤ãUè âð ÂýðçÚUÌ ÙãUè ·¤ÚUÌðÐ ÚUæ×æØ‡æ ×ðÜæ ·¤èçÁâ âæS·ë¤çÌ·¤ ¿ðÌÙæ ·¤æð ©U‹ãUæðÙð çß·¤çâÌ ç·¤Øæ, ©Uâ·¤æ âê æÂ·¤Çð ©UÙ·ð¤ çàæcØ ÕÇè ¥æâæÙè âð ÖæÚUÌèØ ÁÙÌæ ÂæÅUèü ·ð¤ÁÙßæâð ×ð Îæç¹Ü ãUæð »°Ð

ÜæðçãUØæ Ùð v~{® ·ð¤ Îàæ·¤ ×ð ÒÒçÂÀUÇæ Âæßð âæñ ×ð âæÆUÓÓ·¤æ ÙæÚUæ çÎØæ ¥æñÚU ·¤æ»ýðâ ·¤è çmUÁßæÎè ÚUæÁÙèçÌ ·¤è ¥æÜæð¿Ùæ·¤èÐ Üðç·¤Ù âæS·ë¤çÌ·¤ SÌÚU ÂÚU »æ¡ŠæèßæÎè ƒæé Uè çÂÜæ ·¤ÚU çÂÀUÇæð´·¤æð ßñ¿æçÚU·¤ SÌÚU ÂÚU çÂÜçÂÜæ ¥æñÚU °·¤ •ØæÎæ ÂýçÌç·ý¤ØæßæÎèçã¢¼ê ÚUæÁÙèçÌ ·ð¤ ¥Ùé·ê¤Ü ÕÙæ çÎØæÐ ©U�æÚU ÖæÚUÌ ×ð çÂÀUÇð ß»ü·ð¤ ÙðÌæ¥æð ·¤æð °·¤-°·¤ ·¤ÚU Îðç¹°Ð �Øæ âÕ-·ð¤-âÕ ßñ¿æçÚU·¤SÌÚU ÂÚU ŸæèãUèÙ ÙãUè çÎ¹ÌðÐ ·¤æð§ü ·¤æ»ýðâè ·ñ¤¢Â ×ð ãñU, ·¤æð§üUÖæÁÂæ§üU ·ñ¤¢Â ×ðÐ ©UÙ·¤è ¥ÂÙè ·¤æð§üU ÚUæÁÙèçÌ ÙãUè ãñU, ¥ÂÙè·¤æð§üU çß¿æÚUŠææÚUæ ÙãUè ãñUÐ

v~|® ¥æñÚU }® ·ð¤ Îàæ·¤ ×ð çÕãUæÚU—©U�æÚU ÂýÎðàæ ·ð¤ ·é¤ÀU¥æðÕèâè ÙðÌæ¥æð Ùð »æ¡Šæè-ÜæðçãUØæ ·ð¤ ßñ¿æçÚU·¤ ÕæÇð ·¤æð ÌæðÇÙð·¤è ·¤æðçàæàæ ·¤è ÍèÐ ·¤ÂêüÚUè ÆUæ·é¤ÚU, Á»Îðß ÂýâæÎ ¥æñÚU ÚUæ×SßM¤Âß×æü Áñâð ÙðÌæ¥æð Ùð ß¿üSßßæÎè çmUÁßæÎè ÚUæÁÙèçÌ ·ð¤ ç¹Üæ$È¤çÕ»éÜ Èê¢¤·¤æÐ Üðç·¤Ù ÎéÖæü‚ØÂê‡æü ãñU ç·¤ §UÙ·ð¤ çàæcØæð Ùð â�ææ ·ð¤ÜæðÖ ×ð ©UÙ·ð¤ §üUàææÚUæð ·¤è ©UÂðÿææ ·¤èÐ ÙÌèÁæ âÕ·ð¤ âæ×Ùð ãñUÐ

¥æÙðßæÜð â×Ø ×ð ¥‹Ø çÂÀUÇð ß»æðZ ·¤è ÚUæÁÙèçÌ ·¤æ ¥æñÚUÕéÚUæ ãUæðÙð ßæÜæ ãñUÐ ©UÙ·ð¤ çÜ° ÌØ w| ÂýçÌàæÌ ¥æÚUÿæ‡æ ·ð¤ÕÎÚU Õæ¡ÅU ·¤è ØæðÁÙæ ÕÙ ÚUãUè ãñUÐ ÜæðçãUØæßæÎè •æ×æÙð ·ð¤â×Âü‡æßæÎè ÙðÌæ¥æð ·¤æð âéŠææÚUæ ÙãUè Áæ â·¤ÌæÐ ©UÂæØ °·¤ ãUèãñU ç·¤ ©UÙ·¤è ©UÂðÿææ ·¤ÚUÌð ãéU° °·¤ â×æÙæÌÚU ÚUæÁÙèçÌ·¤-âæS·ë¤çÌ·¤ Âýç·ý¤Øæ ¥æÚUÖ ãUæðÐ çÂÀUÇð ß»ü ·ð¤ Üæð» »æ¡ŠæèßæÎ-âæßÚU·¤ÚUßæÎ ·¤è ÚUæ×Ùæ×è çÁÌÙæ ÁËÎ ãUæð â·ð¤ ©UÌæÚU Èð¤·ð¤ÐÈé¤Üð—¥æÕðÇU·¤ÚUßæÎ Áñâð ÎçÜÌæð ·ð¤ çÜ° ×æ»üÎàæü·¤ ãñU, ßñâð ãUè¥‹Ø çÂÀUÇUð ß»æðZ ·ð¤ çÜ° ÖèÐ ÎçÜÌæð ·ð¤ çÕÙæ çÂÀUÇæð ·¤èÚUæÁÙèçÌ ¥¢Ïè ãñU ¥õÚU çÂÀUÇUô ·ð¤ çÕÙæ ¼çÜÌô ·¤è ÚUæÁÙèçÌSÍæßÚUÐ ÎæðÙæð °·¤ ÎêâÚÔU ·ð¤ ÂêÚU·¤ ãñUÐ §Uâ âæð¿ ·ð¤ âæÍ ãUè °·¤Ù§üU ßñ¿æçÚU·¤è ·¤è àæéL¤¥æÌ ãUæðÙè ¿æçãU°Ð ©U�æÚU ÖæÚUÌ ·¤èÚUæÁÙèçÌ §Uâ·¤æ §¢Ì•ææÚUU ·¤ÚU ÚUãUè ãñUÐ

çß·¤ËÂÁÙ

Prem Kumar Mani, a leading Hindi writer and a founder-memberof the JD (U), is a member of the Bihar legislative council.

çãUÎè ·ð¤ ÂýçÌçÙçŠæ ·¤Íæ·¤æÚU ß ÁÎ (Øê) ·ð¤ â´SÍæÂ·¤ âÎSØ Âýð×·é¤×æÚU ×ç‡æ çÕãUæÚU çßŠææÙÂçÚUáÎ÷ ·ð¤ âÎSØ ãñUÐ


AUGUST 2011 |42

FORWARD PressWELLNESS

JAMILA KOSHY

orruption is big news now. With Anna Hazare

and then Baba Ramdev making corruption into a

make-or-break issue, everyone is talking about

corruption. The focus, of course, is on corrupt

politicians and people who have been spiriting il-

legally obtained money out of India into

numbered Swiss and other foreign accounts. That

is because the word corruption in a narrow sense

refers to bribe-taking, demanding money or

favours over and above what is legitimate for a

particular work or service. In a broader sense,

though, the word corruption refers to a taint or a

stain on one’s character or record.

In our series on understanding human

behaviour, what would be our take on

corruption?

Á×èÜæ ·¤ôàæè

cÅUæ¿æÚU ¥Õ ÕÇUè ¹ÕÚU ãñUÐ ÂãUÜð ¥‹Ùæ ãU•ææÚÔ ¥õÚU çÈ¤ÚU ÕæÕæÚUæ×¼ðß Ùð ÖýcÅUæ¿æÚU ·¤ô ¥æÚU Øæ ÂæÚU ·¤è ÜÇUæ§ü ÕÙæØæ ¥õÚU ¥Õ ãUÚU·¤ô§ü ÖýcÅUæ¿æÚU ·¤è ãUè ÕæÌ ·¤ÚU ÚUãUæ ãñUÐ Õðàæ·¤ âÕ·¤æ ŠØæÙ ÖýcÅUÚUæÁÙðÌæ¥ô¢ ¥õÚU ©UÙ Üô»ô ÂÚU ãñU çÁ‹ãUôÙð »ñÚU·¤æÙêÙè É¢U» âð ÂýæŒÌ ç·¤ØæÂñâæ ÖæÚUÌ âð ÕæãUÚU çSßâ Øæ ¥‹Ø çß¼ðàæè ¹æÌô ×ð Á×æ ç·¤Øæ ãñUÐßãU §âçÜ° �Øôç·¤ §â àæ�¼ ÖýcÅUæ¿æÚU ·¤ô ÕãéUÌ ãUè âèç×Ì É¢U» âðÂçÚUÖæçáÌ ç·¤Øæ »Øæ ãñU ç·¤ §â·¤æ ¥Íü ãUôÌæ ãñU çÚUàßÌ ÜðÙæ, ¥ÍæüÌ÷ç·¤âè ·¤æ× ·ð¤ çÜ° çÁÌÙæ ÁæØ•æ ãñU ©Uââð ¥çÏ·¤ Âñâæ ÜðÙæÐÜðç·¤Ù ÃØæÂ·¤ ¼ëçcÅU âð ¼ð¹ð Ìô ØãU àæ�¼ ÖýcÅUæ¿æÚU ç·¤âè ·ð¤ ¿çÚU æØæ çÚU·¤æòÇüU ÂÚU ¼æ» Øæ Ï�Õð ·¤è ÌÚU$È¤ §àææÚUæ ·¤ÚUÌæ ãñUÐ

×æÙß ¥æ¿ÚU‡æ ·¤ô â×ÛæÙð ·¤è ãU×æÚUè Ÿæë¢¹Üæ ×ð, ÖýcÅUæ¿æÚU ÂÚUãU×æÚÔU �Øæ çß¿æÚU ãUô»ð?

ÖýcÅUæ¿æÚU ·¤è ãU×æÚUè ×Ùôßñ™ææçÙ·¤ â×Ûæ¥æ¢ÌçÚU·¤ ×ÙécØ Øæ ×Ù ·¤ô ¥æâæÙè âð â×ÛæÙð ·ð¤ çÜ° ãU× ÌèÙçãUSâô ·¤è °·¤ ÌSßèÚU ÕÙæ â·¤Ìð ãñUÐ âÕâð ÂãUÜð ãñU §ÇU ÇþUæ§üß

C Öý

ÖýcÅUæ¿æÚUÑ ×Ùôßñ™ææçÙ·¤ çÙ¼æÙ¥õÚU ©UÂ¿æÚU

ENCOURAGE EACHOTHER TO BALANCEONE’S PERSONALDESIRES AGAINST THE NEEDS OF SOCIETY

¥ÂÙè ÃØç�Ì»Ì§‘ÀUæ¥ô¢ ¥õÚU â×æÁ ·¤è•æM¤ÚUÌô ×ð â¢ÌéÜÙ ÜæÙð·ð¤ çÜ° °·¤-¼êâÚÔU ·¤ôÂýôˆâæçãUÌ ·¤ÚÔU

Corruption: PsychologicalDiagnosis and Prescription

wELLNESS:Layout 1 7/27/2011 3:33 PM Page 2

43È¤æòÚUßÇüUU Âýðâ | 2011¥»SÌ ·é¤àæÜÌæé

PSYCHOLOGICAL UNDERSTANDING OF

CORRUPTION

The inner person or psyche is understood comfortably by a

picture of three parts. The id drives are the primitive, almost

instinctive tendencies of individuals to obtain power, to define

one’s position in the social hierarchy and to satisfy biological

needs like obtaining food for oneself, maintaining a territory of

existence and influence, obtaining sex and progeny; the id is

concerned about the self and self alone. “I want…”, “How can I

get…” is the cry of the id.

The superego on the other hand is the part that speaks with the

internalized voice of society and parents – it lays down rules and

inhibitions on behaviour, in the attempt to check the id. “Don’t

lie!” “Don’t go out with boys…” “Yours not to reason why, yours

but to do or die…” is the superego’s voice.

The ego, is the integrating part of the psyche which balances

the demands of the id against the restrictive voice of the superego,

in the process forming the individual’s unique identity.

Every person has these within their inner person. Which part

predominates is the crucial question.

Look at these examples:

Sonia gets up at five everyday, has her bath and does her puja

religiously every morning before going into the kitchen. She

cooks for a large joint family of many members, washes clothes,

dusts the house, cares for her ailing in-laws and her husband’s

needs. When her daughters declare they hate cooking and do not

follow in her steps she is horrified – because she takes for granted

that this is how women are supposed to be. When her son

announces that he is going to marry a girl of another caste she is

devastated, “That is not our sanskriti, our tradition”, she cries.

“What will everyone say? I have failed as a mother”.

Sonia’s personality is dominated by her strong superego – un-

challenged by a moderating, rational and questioning ego; she

has swallowed, without questioning, social biases about gender

roles, caste, sex, etc. Yet her hard work and devotion to others

stand out demanding admiration.

Rupen never studies much, spending most of his last two

years in school bunking class, spending time with his friends and

driving the motorbike he wanted for his 16th birthday. He voices

an interest in engineering and his parents pay a huge amount of

money to secure him a seat at an expensive private college. At

college, Rupen does not attend class much, preferring to roam

around with his friends, watch movies on his expensive laptop,

go from party to party, disco to disco and take his various

girlfriends out in his car. He somehow scrapes through college,

and his father lets him into the family business. He does

surprisingly well, since he is always ready to pay extra money to

the right people to sneak ahead of the competition, and maintains

two sets of books to maximize his profits. He falls for a beautiful

model and marries her, but in a few years, has an affair with

another girl, and his wife leaves him after many screaming and

violent fights, often ending in drunken violence.

(×êÜ-Âýßëç�æ Øæ ·¤æ×Ìˆß ·¤×üàæç�Ì) Áô ç·¤ ç·¤âè ÃØç�Ì ·¤è ©UÙ ¥æç¼× ¥õÚUÜ»Ö» âãUÁ Âýßëç�æØô ·¤ô ·¤ãUÌð ãñU çÁÙ·ð¤ mæÚUæ ßãU Ìæ·¤Ì ÂæÙæ ¿æãUÌæ ãñU, ØæçÈ¤ÚU âæ×æçÁ·¤ ß»èü·¤ÚU‡æ ×ð ¥ÂÙæ Â¼ âéçÙçà¿Ì ·¤ÚUÙæ ¿æãUÌæ Øæ çÈ¤ÚU Öè¥ÂÙè àææÚUèçÚU·¤ •æM¤ÚUÌô ·¤ô ÂêÚUæ ·¤ÚUÙæ ¿æãUÌæ ãñU ×âÜÙ, ÖôÁÙ ÂýæŒÌ ·¤ÚUÙæ,¥ÂÙð ÚUãUÙð ¥õÚU ÂýÖæß ·ð¤ ÿæð æ ·¤ô ·¤æØ× ÚU¹ÙæU, ·¤æ×ßæâÙæ ·¤è §‘ÀUæ ÂêÚUè·¤ÚUÙæU, â¢ÌæÙ ¿æãUÙæÐ §ÇU Øæ ·¤æ×Ìˆß ¥ÂÙð ¥õÚU ·ð¤ßÜ ¥ÂÙð âð ãUè âÚUô·¤æÚUÚU¹Ìæ ãñUÐ ÒÒ×ñ ¿æãUÌæ ãê¡U ...ÓÓ, ÒÒ×éÛæð ØãU ·ñ¤âð ç×Ü â·¤Ìæ ãñU ...ÓÓ §ÇU ·¤è¥æßæ•æ ãñUÐ

âéÂÚ U§ü»ô (ÂÚU× ¥ãU×, ÂÚUæãU×), ¼êâÚUè ¥ôÚU, ×Ù ·¤æ ßãU Öæ» ãñU Áô â×æÁ¥õÚU ×æÌæ-çÂÌæ ·¤è ¥æˆ×âæÌ ·¤ÚU Üè »§ü ¥æßæ•æ ×ð ÕôÜÌæ ãñU — ßãU ãU×æÚÔU çÜ°¥æ¿ÚU‡æ ·ð¤ çÜ° çÙØ×ô ¥õÚU âè×æ¥ô¢ ·¤æ çÙÏæüÚU‡æ ·¤ÚUÌæ ãñU Ìæç·¤ ãU×æÚUè §ÇU ·¤ôçÙØ¢ç˜æÌ ç·¤Øæ Áæ â·ð¤Ð ÒÒÛæêÆU ×Ì ÕôÜôÓÓ, ÒÒÜÇU·¤ô ·ð¤ âæÍ ÕæãUÚU ×Ì Áæ¥ô ...ÓÓ ÒÒÕãUâ ×Ì ·¤ÚUô, Õâ ÕæÌ ×æÙôÓÓ ØãU âéÂÚU §ü»ô ·¤è ¥æßæ•æ ãñUÐ

§ü»ô (¥ãU×) ×Ù ·¤æ ÁôÇUÙð ßæÜæ çãUSâæ ãñU Áô §ÇU ·¤è ×æ¡»ô ·¤ô âéÂÚU §ü»ô·¤è çÙØ¢ç˜æÌ ·¤ÚUÙð ßæÜè ¥æßæ•æ âð â¢ÌéçÜÌ ·¤ÚUÌæ ãñU, ¥õÚU §â Âýç·ý¤Øæ ×ð ßãUÃØç�Ì ·¤è ¹æâ ÂãU¿æÙ ·¤ô ¥æ·¤æÚU ¼ðÌæ ãñUÐ

ãUÚU ç·¤âè ·ð¤ ÖèÌÚUè ÃØç�Ìˆß ×ð ØãU ÌèÙ çãUSâð Âæ° ÁæÌð ãñUÐ §Ù×ð âð ·¤õÙãUæßè ÚUãUÌæ ãñU ØãU ×ãU�ßÂê‡æü âßæÜ ãUñÐ

§Ù ©U¼æãUÚU‡æô ÂÚU »õÚU ·¤ÚÔUÑâôçÙØæ ãUÚU ÚUô•æ Âæ¡¿ ÕÁð ©UÆU ÁæÌè ãñU, ÙãUæÌè ãñU, çÙØ× âð ãUÚU âéÕãU ÚUâô§ü ×ð´

ÁæÙð âð ÂãUÜð ÂêÁæ ·¤ÚUÌè ãñUÐ ßãU ¥ÂÙð ÕÇðU â¢Øé�Ì ÂçÚßæÚU ·ð¤ çÜ° ¹æÙæ Â·¤æÌèãñU, ·¤ÂÇðU ÏôÌè ãñU, ƒæÚU ·¤è ÛææÇU-ÂôÀU ·¤ÚUÌè ãñU, ¥ÂÙð Õè×æÚU âæâ-ââéÚU ·¤è¼ð¹ÖæÜ ·¤ÚUÌè ãñU ¥õÚU ¥ÂÙð ÂçÌ ·¤è •æM¤ÚUÌô ·¤ô ¼ð¹Ìè ãñUÐ ÁÕ ©UÙ·¤è ÕðÅUè ØãUƒæôá‡ææ ·¤ÚUÌè ãñU ç·¤ ©Uâð ¹æÙæ Â·¤æÙð âð Ù$È¤ÚUÌ ãñU ¥õÚU ßãU ©UÙ·ð¤ Ù�àæð·¤¼× ÂÚUÙãUè ¿Üð»è Ìô âôçÙØæ ·¤ô ÕãéUÌ Ï�·¤æ Ü»Ìæ ãñU — �Øôç·¤ ßãU ãU×ðàææ ØãU ×æÙÌè¥æ§ü¢ Íè ç·¤ ¥õÚUÌô ·¤ô °ðâð ãUè ÚUãUÙæ ãUôÌæ ãñUÐ ÁÕ ©UÙ·¤æ ÕðÅUæ ØãU ·¤ãUÌæ ãñU ç·¤ßãU °·¤ ¼êâÚUè ÁæçÌ ç·¤ ÜÇU·¤è âð àææ¼è ·¤ÚUÙð ßæÜæ ãñ Ìô U©UÙÂÚU Ìô Áñâð¥æâ×æÙ ÅêUÅU ÂÇUÌæ ãñU, ÒÒØãU ãU×æÚUè â¢S·ë¤çÌ, ãU×æÚUè ÂÚ¢UÂÚæ ÙãUè ãñU,ÓÓ ßãU ÚUôÌè ãñUÐÒÒÜô» �Øæ ·¤ãðU»ð? ØãUè ç·¤ ×ñ °·¤ ×æ¡ ·¤æ ·¤ÌüÃØ ÂêÚUæ ÙãUè ·¤ÚU Âæ§üÐÓÓ

âôçÙØæ ·ð¤ ÃØç�Ìˆß ÂÚU ©UÙ·¤è Ìæ·¤ÌßÚU âéÂÚU §ü»ô ãUæßè ãñU — çÁâ ÂÚUÕéçhâ¢»Ì ¥õÚU âßæÜ ©UÆUæÙð ßæÜè §ü»ô ·¤æ ·¤ô§ü ÂýÖæß ÙãUè Áôç·¤ ©Uâ âéÂÚU §ü»ô·¤è ÌèßýÌæ ·¤ô ·¤× ·¤ÚU Âæ°Ð âôçÙØæ Ùð çÕÙæ âßæÜ ©UÆUæ° çÜ¢»ô ·¤è Öêç×·¤æ,ÁæçÌ, ·¤æ×â¢Õ¢Ïè ×égô ÂÚU âæ×æçÁ·¤ Âêßü»ýãUô ·¤ô çÙ»Ü çÜØæ ãñUÐ çÈ¤ÚU Öè ©UÙ·¤è×ðãUÙÌ ¥õÚU ¼êâÚUô ·ð¤ çÜ° ©UÙ·¤æ â×Âü‡æ ©UËÜð¹ÙèØ ¥õÚU Âýàæ¢âÙèØ ãñÐ

M¤ÂðÙ ÂÉUæ§ü-çÜ¹æ§ü ×ð ç¼Ü¿SÂè ÙãUè ÜðÌæ ¥õÚU çÂÀUÜð ¼ô âæÜô ×ð ©UâÙð¥ÂÙæ •Øæ¼æÌÚU ß�Ì �Üæâ Ù Ü»æ ·¤ÚU ¼ôSÌô ·ð¤ âæÍ ƒæê×Ùð-çÈ¤ÚUÙð ¥õÚU¥ÂÙð v{ßð Á‹×ç¼Ù ÂÚU ç×Üè ×ôÅUÚUâæ§·¤Ü ¿ÜæÙð ×ð çÕÌæØæ ãñÐU ßãU ·¤ãUÌæãñU ç·¤ ßãU §¢ÁçÙØçÚ ¢U» ·¤ÚÔU»æ ¥õÚU ©Uâ·ð¤ ×æÌæ-çÂÌæ Ùð ÕãéUÌ âæÚUæ Âñâæ ¹¿ü·¤ÚU·ð¤ ©Uâð °·¤ ×ã¡U»ð çÙÁè ·¤æòÜðÁ ×ð âèÅU ç¼Üßæ§ü ãñUÐ ·¤æòÜðÁ ×ð, M¤ÂðÙ •Øæ¼æ�Üæâð ÙãUè Ü»æÌæ, ¥õÚU ¥ÂÙð ¼ôSÌô ·ð¤ âæÍ Ì$È¤ÚUè ·¤ÚUÙæ, ¥ÂÙð ×ã¡U»ðÜñÂÅUæòÂ ÂÚU ç$È¤Ë×ð ¼ð¹Ùæ, °·¤ ÂæÅUèü âð ¼êâÚUè ÂæÅUèü, °·¤ çÇUS·¤ô âð ¼êâÚÔU çÇUS·¤ô×ð ÁæÙæ ¥õÚU ¥ÂÙè »ÜüÈýñ¤Ç÷Uâ ·¤ô ¥ÂÙè ·¤æÚU ×ð âñÚU ·¤ÚUæÙæ Ââ¢¼ ·¤ÚUÌæ ãñUÐßãU ç·¤âè ÌÚUãU ·¤æòÜðÁ Âæâ ·¤ÚUÌæ ãñU ¥õÚU ©Uâ·ð¤ çÂÌæ ©Uâð ÂçÚUßæÚU ·ð¤ çÕ•æÙðâ×ð ¥æÙð ¼ðÌð ãñUÐ ßãUæ¡ ßãU ¥æà¿ØüÁÙ·¤ M¤Â âð ÕãéUÌ âÈ¤Ü ãUôÌæ ãñU �Øôç·¤ßãU ãU×ðàææ âãUè ¥æ¼×è ·¤ô Âñâæ ç¹Üæ·¤ÚU ¥ÂÙð ÂýçÌmçmØô âð ¥æ»ð çÙ·¤ÜÁæÌæ ãñUÐ ¼ô ¹æÌð ÚU¹Ìæ ãñU Ìæç·¤ ©Uâ·¤æ ×éÙæ$È¤æ ¥çÏ·¤ âð ¥çÏ·¤ ãUô Áæ°ÐßãU °·¤ ¹êÕâêÚUÌ ×æòÇUÜ âð Âýð× ·¤ÚUÙð Ü»Ìæ ãñU ¥õÚU àææ¼è ·¤ÚUÌæ ãñU, Üðç·¤Ù·é¤ÀU âæÜô ×ð °·¤ ¼êâÚUè ÜÇU·¤è âð ©Uâ·¤æ ¥$Èð¤ØÚU ¿ÜÌæ ãñU ¥õÚU ÕãéUÌ ãUè·¤ÇUßæãUÅU ÖÚUè ÕæÌô ¥õÚU çã¢âæˆ×·¤ Ûæ»ÇUô ·ð¤ Õæ¼, Áôç·¤ ÕãéUÌ àæÚUæÕ ÂèÙð ·ð¤Õæ¼ ãUôÌð Íð, ©Uâ·¤è Õèßè ©Uâð ÀUôÇU ·¤ÚU ¿Üè ÁæÌè ãñUÐ

M¤ÂðÙ °ðâð ÃØç�Ì ·¤æ çßçàæcÅU ©U¼æãUÚU‡æ ãñU Áô ·ð¤ßÜ §ÇU ·ð¤ ÂýÖæß ×ð ãUè¿ÜÌæ ãñUÐ ©Uâ·¤è âéÂÚU §ü»ô ×éçà·¤Ü âð ãUè ÁèçßÌ ãñU, ¥õÚU ©Uâ·¤è §ü»ô ·¤æ ·¤ô§ü


AUGUST 2011 |44

FORWARD PressWELLNESS

Rupen is a classic case of a person functioning on id

alone. His superego seems barely alive, and his ego has

no basis, therefore, on which to question or challenge his

id-driven behaviour.

The cause for corruption is now hopefully clear –

when we allow our self-centered id drives to dominate

us, not listening to the restrictions of the superego, or the

moderating voice of the ego, then in our unchecked

desire for money, power, sex and the so-called good

things of life, we would be prone to corruption in its

different forms.

When we lie, cheat in exams to pass or get better

marks, forge cheques, bribe the development officer to

build more than allowed on our land, cheat on our spous-

es, slow down our electric meters, cheat on taxes, and so

on, is it not corruption? The human mind is very

inventive when it comes to being corrupt. Many of these

are small things and we need to realize though that that is

simply a matter of degree. Corruption comes from

untamed id drives and we are all prone to it – not just our

politicians.

THE CURE FOR CORRUPTION

We need to encourage each other to function balancing

one’s personal desires against the needs of society. One’s

personal desires are legitimate, but equally and more so

is the need to care for others and to look after others – the

voice of the superego. While we do not have to carry it to

blind extremes like Sonia did, we should be able to tame

our id drives, and function for the good of others, while at

the same time questioning foolish traditions that have

crept into the voice of the superego – such as casteism,

sexism, etc. All too often, the need to care for the larger

society has been ignored, and people think only about

themselves and their little families. If Rupen, for

instance, was to realize how carelessly he has lived, and

check himself, perhaps apologizing to his wife,

determining to run an honest business, make reparations

to those he has hurt, he would be allowing his almost for-

gotten superego to assert itself a little against his

runaway id. This would make a healthier psyche and

would also have the effect of cutting down his bribery,

cheating, avoiding taxes, etc.

This thoughtful, critical yet charitable and other-

oriented voice should be heard everywhere – in our

schools, colleges, offices, private companies,

government offices, hospitals, shops. But most of all this

should be heard in our homes – it is here that lessons are

taught that will remain with the next generation.

¥æÏæÚU ÙãUè ãñU §âçÜ° ©Uâ·ð¤ §ÇU mæÚUæ â¢¿æçÜÌ ÃØßãUæÚU ÂÚU·¤ô§ü ÂýàÙ ÙãUè ©UÆUæÌæ ¥õÚU Ù ãUè ©Uâð ¿éÙõÌè ¼ðÌæ ãñUÐ

©U�×è¼ ãñU, ÖýcÅUæ¿æÚU ·¤æ ·¤æÚU‡æ ¥Õ SÂcÅU ãUô ¿é·¤æ ãô»æ —ÁÕ ãU× ¥ÂÙè ¥æˆ×·ð¤çÎýÌ §ÇU Çþæ§üß ·¤ô ¥ÂÙð ¥æÂ ÂÚU ãUæßèãUôÙð ¼ðÌð ãñU, âéÂÚU §ü»ô ·ð¤ çÙØ¢ æ‡æô ·¤è ÙãUè âéÙÌð, Øæ çÈ¤ÚU §ü»ô·¤è ÌèßýÌæ ·¤× ·¤ÚUÙð ßæÜè ¥æßæ•æ ·¤ô Ù•æÚU¥¢¼æ•æ ·¤ÚUÌð ãñU ÌôÂñâð, Ìæ·¤Ì, âð�â ¥õÚU ÁèßÙ ·¤è ÌÍæ·¤çÍÌ ¥‘ÀUè ¿è•æô ·ð¤çÜ° ¥ÂÙè §‘ÀUæ¥ô¢ ÂÚU ·¤æÕê ÙãUè ·¤ÚUÌð Ìô ãU× ÖýcÅUæ¿æÚU ·ð¤¥Ü»-¥Ü» M¤Âô ·ð¤ çàæ·¤æÚU ÕÙ ÁæÌð ãñUÐ

ÁÕ ãU× ÛæêÆU ÕôÜÌð ãñU, ÂÚUèÿææ¥ô¢ ×ð Ù·¤Ü ·¤ÚUÌð ãñU ç·¤ ÂæâãUô Áæ°¡ Øæ çÈ¤ÚU ÕðãUÌÚU Ù¢ÕÚU ¥æ°¡, Õñ·¤ ·ð¤ ¿ð·¤ ·ð¤ âæÍÏô¹æÏÇUè ·¤ÚUÌð ãñU, ¥ÂÙð çÕÁÜè ·ð¤ ×èÅUÚU ·¤ô Ïè×æ ·¤ÚUÌð ãñU,ÅñU�â ¼ðÙð ×ð Ïô¹æ ·¤ÚUÌð ãñU, Ìô �Øæ ßãU ÖýcÅUæ¿æÚU ÙãUè? ÁÕÖýcÅUæ¿æÚU ·¤è ÕæÌ ¥æÌè ãñU Ìô ×æÙß ×çSÌc·¤ ÕãéUÌ ãUè Ìð•æ-ÌÚæÚüU¥æçßc·¤æÚU·¤ ÕÙ ÁæÌæ ãñUÐ §Ù×ð âð ·¤§ü ÕæÌð¢ ÕãéUÌ ×æ×êÜè Ü»ÌèãñU Üðç·¤Ù ãU×ð ØãU °ãUâæâ ãUôÙæ ¿æçãU° ç·¤ ØãUæ¡ ÕæÌ ·ð¤ßÜ ¥¢àæ·¤è Øæ ×æ˜ææ ·¤è ãñU (ÕæÌ ×æ×êÜè Øæ ÕãéUÌ ·¤è ÙãUè, ¥æ¿ÚU‡æ ·¤èãñU)Ð ÖýcÅUæ¿æÚU ¥çÙØ¢ç˜æÌ §ÇU ÇþUæ§üß âð ©U Â‹Ù ãUôÌæ ãñU ¥õÚU ·ð¤ßÜÚUæÁÙèçÌ™æ ãUè ÙãUè ãU× âÖè ©Uâ·¤æ çàæ·¤æÚU ãUôÌð ãñUÐ

ÖýcÅUæ¿æÚU ·¤æ §ÜæÁãU×ð °·¤-¼êâÚÔU ·¤ô ÂýôˆâæçãUÌ ·¤ÚUÙð ·¤è ¥æßàØ·¤Ìæ ãñU ç·¤ ãU×¥ÂÙè ÃØç�Ì»Ì §‘ÀUæ¥ô¢ ¥õÚU â×æÁ ·¤è •æM¤ÚUÌô ·¤ô â¢ÌéçÜÌ·¤ÚUÌð ãé° ¥æ¿ÚU‡æ ·¤ÚÔUÐ °·¤ ÃØç�Ì ·¤è §‘ÀUæ°¡ ÁæØ•æ ãUô â·¤ÌèãñU, Üðç·¤Ù ©UÌÙè ãUè Øæ àææØ¼ ©Uââð Öè ¥çÏ·¤ •æM¤ÚUè ÕæÌ ãñU¼êâÚUô ·¤è ¼ð¹ÖæÜ ·¤ÚUÙæ, ©UÙ·¤æ ¹ØæÜ ÚU¹Ùæ — âéÂÚU §ü»ô ·¤è¥æßæ•æÐ ãUæÜæ¡ç·¤ ãU×ð¢ ¥æ¡¹ð ×ê¢¼ ·¤ÚU ©Uâ·¤è ¥çÌ ÙãUè ·¤ÚUÙè,ãU×ð ¥ÂÙè §ÇU ÇþUæ§üß ·¤ô ·¤æÕê ×ð ÚU¹Ùæ ãUô»æ, ¥õÚU ¼êâÚô ·ð¤ÖÜð ·ð¤ çÜ° ·¤æ× ·¤ÚUÙæ ãUô»æ, ¥õÚU âæÍ ãUè âæÍ ©UÙ×ê¹üÌæÂê‡æü ÂÚ¢UÂÚUæ¥ô¢ ÂÚU Öè âßæÜ ©UÆUæÙð ãUô»ð Áô âéÂÚU §ü»ô ×ð´ƒæéâ ¥æ° ãñU — ×âÜÙ, ÁæçÌßæ¼, ç¢Ü¢»Öð¼, §ˆØæç¼Ð ¥·¤âÚUÃØæÂ·¤ â×æÁ ·¤æ ¹ØæÜ ÚU¹Ùð ·¤è •æM¤ÚUÌ ·¤ô ¥Ù¼ð¹æ ·¤ÚUç¼Øæ ÁæÌæ ãñU ¥õÚU Üô» ·ð¤ßÜ ¥ÂÙð ¥õÚU ¥ÂÙð ÀôÅðU-ÀUôÅðUÂçÚUßæÚUô ·ð¤ ÕæÚÔU ×ð ãUè âô¿Ìð ãñUÐ ×âÜÙ, ¥»ÚU M¤ÂðÙ ·¤ô ØãU°ãUâæâ ãéU¥æ ãUôÌæ ç·¤ ßãU ç·¤ÌÙæ ÕðÂÚUßæãU ãUô·¤ÚU ÁèßÙ çÕÌæÚUãUæ ãñU ¥õÚU ¥ÂÙð ¥æÂ·¤ô ·¤æÕê ×ð ·¤ÚUÌæ, àææØ¼ ¥ÂÙè Õèßè âð×æ$È¤è ×æ¡»Ìæ, ØãU âè¹Ìæ ç·¤ §ü×æÙ¼æÚUè âð çÕ•æÙðâ ·ñ¤âð ·¤ÚUÙæãñU, çÁÙ Üô»ô ·ð¤ âæÍ ©UâÙð »ÜÌ ç·¤Øæ ãñU ©Uâ·¤è ÖÚUÂæ§ü·¤ÚUÌæ, Ìô ßãU ¥ÂÙè ÖéÜæ ¼è »§ü âéÂÚU §ü»ô ·¤ô ×õ·¤æ ¼ðÌæ ç·¤ßãU ©Uâ·¤è ¥çÙØ¢ç˜æÌ §ÇU ·ð¤ âæ×Ùð ·é¤ÀU ãU¼ Ì·¤ ¹ÇUè ãUô Âæ°Ð§ââð ©Uâ·¤æ ×æÙçâ·¤ SßæS‰Ø ÕðãUÌÚU ãUôÌæ ¥õÚU §â·¤æ ÂýÖæß¥‹Ø ÕæÌô ÂÚU Öè ÂÇUÌæ, ×âÜÙ, çÚUàßÌ ¼ðÙð, Ïô¹æ ¼ðÙð ¥õÚUÅñU�â ¿ôÚUè, ¥æç¼ ×ð ·¤×èÐ

ØãU çß¿æÚUßæÙ, ¥æÜô¿Ùæˆ×·¤ Üðç·¤Ù ©U¼æÚU ¥õÚU ¼êâÚUô ·¤è¥ôÚU ©U‹×é¹ ¥æßæ•æ ãUÚU Á»ãU âéÙè ÁæÙè ¿æçãU° — ãU×æÚÔUS·ê¤Üô, ·¤æòÜðÁô, ¼$�ÌÚUô, çÙÁè ·¢¤ÂçÙØô, âÚU·¤æÚUè ·¤æØæüÜØô,¥SÂÌæÜô, ¼é·¤æÙô ×ðÐ Üðç·¤Ù âÕâð ¥çÏ·¤ ØãU ãU×æÚUð ƒæÚUô ×ð´âéÙè ÁæÙè ¿æçãU° — ØãUè¢ ßãU âÕ·¤ çâ¹æ° ÁæÌð ãñU Áô ¥»ÜèÂèÉUè ·ð¤ çÜ° ·¤æØ× ÚUãðU»ðÐ

Dr Jamila Koshi is a psychiatrist based in New Delhi. ÇUæò Á×èÜæ ·¤ôàæè ×Ùôç¿ç· â·¤ ãñUÐ ßð ç¼ËÜè ×ð ÚUãUÌè ãñUÐ


45¼æ¼ê âð ÂêÀð´UÈ¤æòÚUßÇüUU Âýðâ | 2011¥»SÌ

On Writing Well©U�æ× Üð¹ ·ñ¤âð çÜ¹ð

Ø ¼æ¼ê, ¥ÂÙð ¥æç¹ÚUè ¹Ì ×ð ¥æÂÙð ·¤ãUæ Íæ ç·¤ ¥æÂ ãU×ð´çÜ¹Ùð ·ð¤ ÕæÚÔU ×ð ·é¤ÀU ÙéS¹ð ÕÌæ°¡»ðÐ ×éÛæð ãUæÜ ãUè ×ð´¥ÂÙæ ÂãUÜæ Üð¹ çÜ¹Ùð ·¤æ ·¤æ× ç×Üæ ãñU, ¥õÚU ×éÛæðÜ»Ìæ ãñU ç·¤ ×ñ §âè ß�Ì ¥æÂ·ð¤ ÙéS¹ô ·¤æ §SÌð×æÜ·¤ÚU â·¤Ìæ ãê¡UÐ

âÂýð×,™ææÙ

çÂýØ ™ææÙ,¥»ÚU ×éÛæð ÆUè·¤ âð Øæ¼ ãñU Ìô ×ñÙð ·¤ãUæ Íæ ç·¤ ×ñ §â çßáØÂÚU Ìé�ãðU ·é¤ÀU ÙéS¹ð ÕÌæª¡¤»æ �Øôç·¤ ©U�æ× ÚUèçÌ âð ·ñ¤âð

ear Dadu,In your last letter, you said that you would give ussometime a few tips on writing. Well, I have just beengiven my first writing assignment, and I think I coulduse your tips right now!

Love,Gyan

Dear Gyan,If I recollect aright, I said I would send you some tips

on the subject because understanding how to write bet-

ter also helps you to read faster. So here goes.

D çÂýÁÕÌ·¤ Ìé× çÙc·¤áü ·¤ô Üð·¤ÚU SÂcÅU ÙãUè ãUô çÜ¹Ùæ àæéM¤ ×Ì ·¤ÚUô

NEVER START WRITING AN ESSAY TILL YOU ARE CLEAR ABOUT YOUR CONCLUSION

Dadu:Layout 1 7/27/2011 3:29 PM Page 1

AUGUST 2011 |46

FORWARD PressASK “DADU”

GATHER INFORMATION

Most of the essays you are called upon to write demand that you have

collected at least a certain amount of information.

The first step is, therefore, to look carefully at the topic assigned

to you and to determine exactly what information you need.

Next, consult your lecture notes, your textbooks and any other

books that may have been recommended and read everything related

to the topic that there is in them (The table of contents at the front of

the book and the index at the back are the quickest guides to exactly

which pages have the information you want).

If these books don’t give you enough material, your textbooks

may have lists of books recommended for further reading, either at

the end of sections or chapters, or in a bibliography at the back of the

book. Often, the footnotes/endnotes in your text books will give you

valuable tips about what books you can read. And in every subject

there are standard reference books that will give you some

information on this. If all else fails, try a good encyclopaedia. You

can, of course, ask teachers and library staff, and older students are al-

ways useful to know. Some of them may even be willing to lend you

their notes and essays! Don’t copy them down word for word, or you

are likely to find yourself in lots of trouble. But it is perfectly

acceptable to use the information that they give you so long as you

mention the authority for your information and use your own words

to express ideas.

While gathering material, look always for the pattern of

relationships between the different facts you are getting. And having

gathered all the material you can, in the time you have for doing so,

get down to writing your essay. Give yourself at least one full day for

writing up even a short essay, as it always takes longer than you think.

ENSURE QUALITY

What qualities do teachers or examiners look for in an essay? They

want to know,

(i) whether you have read and understood everything you should

have,

(ii) whether you can see the relationships between the different facts

you have collected and

(iii) whether you can put down your understanding of all these things

in a connected, simple and comprehensive way.

Writing is like praying – and many other things. You only learn

how to do it by doing it over and over again. Being able to have the

essay corrected by a lecturer helps in finding out what mistakes

you are committing. And you will find that you can eliminate many

of these mistakes if you read aloud what you have written, and cor-

rect the mistakes you see. By the way, do re-write neatly if you are

using paper, or format nicely if you are using a computer.

Appearances matter!

REVISE WELL

In the early stages, when you are still learning the basic steps in

writing essays you may find many mistakes that need to be corrected.

Don’t worry about that; the more you revise, the better your essay will

çÜ¹Ùæ ãñU ØãU â×Ûæ ×ð ¥æÙð âð ÂÉUÙð ·¤è ÚU$�ÌæÚU Öè ÕÉUÌè ãñUÐ Ìô ÜôÐ

âê¿Ùæ Á×æ ·¤ÚUô¥çÏ·¤æ¢àæ Üð¹ Øæ çÙÕ¢Ï Áô Ìé�ãðU çÜ¹Ùð ·ð¤ çÜ° ·¤ãðU Áæ°¡»ð ©UÙ·¤è °·¤•æM¤ÚUÌ Ìô ØãU ãUôÌè ãñU ç·¤ Ìé�ãðU ç·¤âè ãU¼ Ì·¤ ©Uâ çßáØ ÂÚU ÁæÙ·¤æÚUè Á×æ·¤ÚUÙè ãUôÌè ãñUÐ

§âçÜ° ÂãUÜæ ·¤¼× ØãU ãUñ ç·¤ Áô çßáØ Ìé�ãðU ç¼Øæ »Øæ ãñU ©Uâ ÂÚU ŠØæÙ¼ô ¥õÚU ÆUè·¤-ÆUè·¤ â×Ûæ Üô ç·¤ Ìé�ãðU ·¤õÙ-âè âê¿Ùæ Á×æ ·¤ÚUÙè ãñU?

©Uâ·ð¤ Õæ¼, ¥ÂÙð Üð�¿ÚU ÙôÅ÷Uâ, ¥ÂÙè ÂæÆ÷UØÂéSÌ·ð¤ ¥õÚU Õæ·¤è âéÛææ§ü »§üÂéSÌ·¤ô ÂÚU ŠØæÙ ¼ô ¥õÚU ©UÙ×ð Áô ·é¤ÀU Öè Ìé�ãUæÚÔU çßáØ âð â¢Õ¢çÏÌ ÁæÙ·¤æÚUèãñU, ©Uâð ÂÉU Üô (ÂéSÌ·¤ ·ð¤ àæéM¤ ×ð ¼è »§ü çßáØ-âê¿è ¥õÚU ¥¢Ì ×ð ¼è »§ü¥Ùé·ý¤×ç‡æ·¤æ Ìé�ãðU ÌéÚ¢UÌ ãUè ©UÙ Â‹Ùô ·ð¤ ÕæÚÔU ×ð ÕÌæ ¼ð»è ÁãUæ¡ Ìé�ãðU •æM¤ÚUèÁæÙ·¤æÚUè ç×Üð»è)Ð

¥»ÚU Ìé�ãðU ØãUæ¡ âð ÂØæüŒÌ âæ×»ýè Ù ç×Üð Ìô Ìé�ãæÚUè ÂæÆ÷UØÂéSÌ·¤ ×ð ¥çÌçÚU�ÌÂéSÌ·¤ô ·¤è °·¤ âê¿è ãUô»è, Øæ Ìô çãUSâô Øæ ¥ŠØæØô ·ð¤ ¥¢Ì ×ð Øæ çÈ¤ÚU ÂéSÌ·¤ ·ð¤¥¢Ì ×ð ç¼° »° â¢¼Öü âæçãU Ø (çÕÕçÜØô»ýæ$È¤è) ×ðÐ Ìé�ãUæÚUè ÂæÆ÷UØÂéSÌ·¤ ×ð ç¼°»° $Èé¤ÅUÙôÅU Øæ °¢ÇUÙôÅU Öè Ìé�ãðU ×êËØßæÙ âéÚUæ» ¼ð ¼ð»ð ç·¤ Ìé× ·¤õÙ-âè ÂéSÌ·ð¤ ÂÉUâ·¤Ìð ãUôÐ ¥õÚU ãUÚU çßáØ ÂÚU ·é¤ÀU ×æÙ·¤ ÚÔU$È¤ÚÔUâ ÂéSÌ·ð¤ ãUôÌè ãñU Áô Ìé�ãðU §â ÂÚU·é¤ÀU Ù ·é¤ÀU ÁæÙ·¤æÚUè ¼ð»èÐ ¥õÚU ¥»ÚU ·é¤ÀU Öè ·¤æ× Ù ¥æ° Ìô °·¤ ¥‘ÀðUçßàß·¤ôàæ ×ð ¹ôÁÙð ·¤è ·¤ôçàæàæ ·¤ÚUôÐ Õðàæ·¤ Ìé× ¥ÂÙð ¥ŠØæÂ·¤ô, Üæ§ÕýðÚUè·¤×ü¿æçÚUØô âð Öè ÂêÀU â·¤Ìð ãUô ¥õÚU ÂéÚUæÙð ÀUæ˜æô âð ÁæÙ-ÂãU¿æÙ ÚU¹Ùæ Öè©UÂØô»è ãUôÌæ ãñUÐ ©UÙ×ð âð ·é¤ÀU Ìé�ãðU ÙôÅ÷Uâ ¥õÚU Üð¹ ¼ðÙð ·ð¤ çÜ° ÌñØæÚU ãUô Áæ°¡»ðÐ©UÙ·¤è àæ�¼-¼ÚU-àæ�¼ Ù·¤Ü ×Ì ©UÌæÚUô, °ðâæ ·¤ÚUÙð âð Ìé�ãðU ÕãéUÌ ÂÚÔUàææÙè ãUô â·¤ÌèãñUÐ Üðç·¤Ù Áô ÁæÙ·¤æÚUè Ìé× ßãUæ¡ âð ÂýæŒÌ ·¤ÚUÌð ãUô ©Uâ·¤æ ©UÂØô» ÌÕÌ·¤ Sßè·¤æØüãñU ÁÕÌ·¤ Ìé× âæ$È¤-âæ$È¤ ÕÌæÌð ãUô ç·¤ Ìé�ãðU ØãU ÁæÙ·¤æÚUè ·¤ãUæ¡ âð ÂýæŒÌ ãéU§ü ¥õÚUÌé× çß¿æÚUô ·¤ô ÃØ�Ì ·¤ÚUÙð ·ð¤ çÜ° ¥ÂÙð àæ�¼ô ·¤æ §SÌð×æÜ ·¤ÚUÌð ãUôÐ

âæ×»ýè Á×æ ·¤ÚUÌð ãéU° ãU×ðàææ §â ÕæÌ ·¤æ ¹ØæÜ ÚU¹ô ç·¤ Áô ¥Ü»-¥Ü» Ì‰Ø Ìé�ãðU ç×Ü ÚUãðU ãñU ©UÙ·ð¤ ¥æÂâè â¢Õ¢Ïô ×ð ·¤ô§ü ¹æâ çß‹Øæâ ØæÂñÅUÙü ãñUÐ ¥õÚU çÁÌÙæ â×Ø Ìé�ãUæÚÔU Âæâ ãñU ©Uâ×ð çÁÌÙè âæ×»ýè Ìé× Á×æ ·¤ÚUâ·¤Ìð ãUô, ©Uâð Á×æ ·¤ÚU ÜðÙð ·ð¤ Õæ¼ ¥ÂÙæ Üð¹ çÜ¹Ùð ÕñÆUôÐ °·¤ ÀUôÅUæçÙÕ¢Ï çÜ¹Ùð ·ð¤ çÜ° Öè ¥ÂÙð ¥æÂ·¤ô ·¤× âð ·¤× °·¤ ÂêÚUæ ç¼Ù ¼ô, çÁÌÙæÌé× âô¿Ìð ãUô çÜ¹Ùð ×ð ãU×ðàææ ©Uââð ¥çÏ·¤ ß�Ì Ü»Ìæ ãñUÐ

»é‡æß�ææ âéçÙçà¿Ì ·¤ÚUô¥ŠØæÂ·¤ Øæ çÙÚUèÿæ·¤ ç·¤âè Üð¹ ×ð ç·¤â ÌÚUãU ·ð¤ »é‡æ ¼ð¹Ìð ãñU? ßð ÁæÙÙæ¿æãUÌð ãñU:v. �Øæ Áô ·é¤ÀU Ìé�ãðU ÂÉUÙð ¥õÚU â×ÛæÙð ·¤è •æM¤ÚUÌ Íè �Øæ Ìé×Ùð ßãU ÂÉU ¥õÚU

â×ÛæU çÜØæ ãñU?w. �Øæ Áô ¥Ü»-¥Ü» Ì‰Ø Ìé×Ùð Á×æ ç·¤° ãñU Ìé×Ùð ©UÙ·ð¤ ¥æÂâè â¢Õ¢Ïô

·¤ô â×Ûæ çÜØæ ãñU?x. �Øæ Ìé× §Ù âÕ ÕæÌô ·¤è â×Ûæ ·¤ô °·¤ ÁéÇðU ãéU°, âÚUÜ ¥õÚU â×Ûæ ¥æÙð

ßæÜð É¢U» ×ð çÜ¹ â·¤Ìð ãUô?¥õÚU ·¤§ü ÕæÌô ·ð¤ ¥Üæßæ, çÜ¹Ùæ ÂýæÍüÙæ ·¤ÚUÙð ·ð¤ â×æÙ ãUôÌæ ãñUÐ Ìé× ÕæÚU-ÕæÚU

·¤ÚUÙð ·ð¤ mæÚUæ ãUè §âð âè¹Ìð ãUôÐ ¥»ÚU ¥ÂÙæ Üð¹ ç·¤âè Üð�¿ÚUÚU âð âãUè·¤ÚUßæ¥ô»ð Ìô ©Uââð ØãU ÁæÙÙð ×ð ×¼¼ ç×Üð»è ç·¤ Ìé× �Øæ »ÜÌè ·¤ÚU ÚUãðU ãUôÐ ¥õÚUÌé× Âæ¥ô»ð ç·¤ Áô ·é¤ÀU Ìé×Ùð çÜ¹æ ãñU ©Uâð ¥»ÚU Ìé× ª¡¤¿è ¥æßæ•æ ×ð ÂÉUô»ð Ìô Áô»ÜçÌØæ¡ Ìé�ãðU Ù•æÚU ¥æ°¡»è ©U‹ãðU Ìé× âéÏæÚU Âæ¥ô»ðÐ §â·ð¤ ¥Üæßæ, ¥»ÚU ·¤æ»•æ ÂÚUçÜ¹ ÚUãðU ãUô Ìô âæ$È¤-âæ$È¤ ¼éÕæÚUæ çÜ¹ôÐ ¥õÚU ¥»ÚU ·¤�ŒØêÅUÚU ÂÚU çÜ¹ ÚUãðU ãUô Ìô©Uâ·¤è $È¤æòÚU×ðçÅ¢U» ¥‘ÀðU âð ·¤ÚUôÐ âæ$È¤-âéÍÚUæ ç¼¹Ùð ·¤æ $È¤æØ¼æ Ìô ãUôÌæ ãUè ãñUÐ

¥‘ÀðU âð ¼éãUÚUæ¥ôàæéM¤-àæéM¤ ×ð ÁÕ Ìé× Üð¹ çÜ¹Ùð ·ð¤ ¥æÏæÚUÖêÌ ·¤¼× âè¹ ÚUãðU ãUôÌð ãUô Ìô Ìé×


47¼æ¼ê âð ÂêÀð´Uêê êêÈ¤æòÚUßÇüUU Âýðâ | 2011¥»SÌ

ultimately be. I have often found, after I have rewritten an essay four

or five times, that I have to re-organize my material completely

because of my realization that one point does not lead on in a natural

way to another, and because the essay suffers from lack of

continuity.

Here is a list of questions to help you revise essays:

1. Do I have an introduction that grabs the attention of the reader?

Does it indicate the topic, the range that the essay might or

should cover, what I am confining myself to, and why I am

doing so?

2. Does my essay have a conclusion that ties up all the material I

have discussed, and indicates forcefully my final picture of the

subject?

3. Do I have one, and only one, main point (idea) in eachparagraph?

4. Is there a natural link between the main ideas of all the

paragraphs? Or have I jumped from one topic to another?

5. Have I covered all the points I wanted to make?

6. Is it possible for my words to be interpreted in any other way

than as I mean them? Is the meaning of each sentence I have

written absolutely clear? Could it be put more clearly? Perhaps

by changing the order in which certain words appear, or by

substituting one word by a more expressive one? Would an

example convey what I mean in a more interesting way?

7. Does my essay have a clear structure?

A NOTE ABOUT STRUCTURE

There are various ways of structuring an essay.

You could structure it after an anagram. A friend of mine, Dr Patrick

Dixon, has a book on global trends that is titled Futurewise, and his

book has six chapters, starting respectively with the letters F, U, T, U,

R, E. The “F” stands for “Fast”, the “U” for “Urban”, and so on.

You could structure it chronologically. For example, if the

topic is the shape of the earth, you could provide some of the

different views regarding the shape of the earth from early times

to the present.

You could structure it as a debate. That is, you could provide two

contrasting points of view, either for each individual point on which

they disagree, or for the two viewpoints as a whole; in such a case,

you would have to finally indicate your own view of the subject –

either for each point or for the topic as a whole, or both.

You could structure it discursively. That is, you would provide

the thoughts in the order they come into your head (or perhaps you

want to pretend, for the purpose of the essay, that that is the order in

Âæ¥ô»ð ç·¤ ·¤§ü »ÜçÌØæ¡ âéÏæÚUÙð ·¤è •æM¤ÚUÌ ãUôÌè ãñUÐ ÂÚU §â·¤è ÕãéUÌ ç¿¢Ìæ Ù·¤ÚUô, çÁÌÙæ ¥çÏ·¤ Ìé× ¼éãUÚUæ¥ô»ð, Ìé�ãUæÚUæ Üð¹ ¥¢ÌÌÑ ©UÌÙæ ãUè ÕðãUÌÚU çÙ·¤Ü·¤ÚU ¥æ°»æÐ ×ñÙð ¥·¤âÚU ÂæØæ ãñU ç·¤ ÁÕ ×ñÙð ¥ÂÙæ Üð¹ ¿æÚU Øæ Âæ¡¿ ÕæÚUçÈ¤ÚU âð çÜ¹æ ãñU Ìô ×éÛæð ¥ÂÙè âæ×»ýè ·¤è ÂêÚUè ÌÚUãU âð ¥¼Ü-Õ¼Ü ·¤ÚUÙèÂÇÌè ãñU �Øôç·¤ ×éÛæð °ãUâæâ ãUôÙð Ü»Ìæ ãñU ç·¤ °·¤ ÕæÌ âð ¼êâÚUè ÕæÌ ÂêÚUèSßÖæçß·¤ ÚUèçÌ âð ÙãUè çÙ·¤Ü ÚUãUè ¥õÚU çÙÕ¢Ï Øæ Üð¹ ×ð çÙÚ¢UÌÚUÌæ ·¤è ·¤×èÙ•æÚU ¥æ ÚUãUè ãñUÐ

Ùè¿ð ·é¤ÀU âßæÜ ç¼° Áæ ÚUãðU ãñU Áô Ìé�ãðU ¥ÂÙð Üð¹ô ·¤ô ¼éãUÚUæÙð Øæ çÚUßæ§ü•æ·¤ÚUÙð ×ð ×¼¼ ·¤ÚÔU»ðÑv. �Øæ ×ñÙð °ðâè Öêç×·¤æ ¼è ãñU Áô ÂæÆU·¤ ·¤æ ŠØæÙ ¹è¿Ìè ãñU? �Øæ Øã §Ù

ÕæÌô ç·¤ ¥ôÚU §àææÚUæ ·¤ÚUÌè ãñU ç·¤ Üð¹ ·¤æ çßáØ �Øæ ãñU, Üð¹ ×ð �Øæ-�Øæ·¤ßÚU ç·¤Øæ Áæ°»æ Øæ ç·¤Øæ ÁæÙæ ¿æçãU°, ×ñ ç·¤Ù ÕæÌô Ì·¤ âèç×Ì ÚUãê¡U»æ,¥õÚU ×ñ °ðâæ �Øô ·¤ÚU ÚUãUæ ãê¡U?

w. �Øæ ×ðÚÔU Üð¹ ·¤æ ·¤ô§ü °ðâæ çÙc·¤áü ãñU Áô ©Uâ âæÚUè âæ×»ýè ·¤ô ¥æÂâ ×ð´Õæ¡ÏÌæ ãñU çÁâ·¤è ×ñÙð ¿¿æü ·¤è ãñU? §â çßáØ ÂÚU Áô ×ðÚUè ¥¢çÌ× ÌSßèÚUÕÙÌè ãñU �Øæ ßãU ©Uâð âæ$È¤ÌõÚU ÂÚU •ææçãUÚU ·¤ÚUÌæ ãñU?

x. �Øæ ãUÚU ¥Ùé‘ÀðU¼ (ÂñÚUæ»ýæ$È¤) ×ð ×ñ °·¤, ¥õÚU ·ð¤ßÜ °·¤, ×é�Ø çß¿æÚU ÚU¹ÚUãUæ ãê¡U?

y. �Øæ âÖè ¥Ùé‘ÀðU¼ô ·¤æ ¥æÂâ ×ð °·¤ SßÖæçß·¤ â¢Õ¢Ï Ù•æÚU ¥æÌæ ãñU? ØæçÈ¤ÚU ×ñ °·¤ çßáØ âð ¼êâÚÔU çßáØ ÂÚU ·ê¤¼Ìæ Ù•æÚU ¥æÌæ ãê¡?

z. �Øæ ×ñÙð âÖè çÕ¢¼é¥ô¢ ÂÚU ÕæÌ ·¤è ãñU çÁÙ ÂÚU ×ñ ÕæÌ ·¤ÚUÙæ ¿æãUÌæ Íæ?{. �Øæ ×ðÚÔU àæ�¼ô ·¤ô ×ðÚÔU mæÚUæ ÂýØé�Ì ¥ÍôZ ·ð¤ ¥Üæßæ ç·¤‹ãUè ¥‹Ø ¥ÍôZ ×ð Öè

â×Ûææ Áæ â·¤Ìæ ãñU? �Øæ ãUÚU ßæ�Ø Áô ×ñÙð çÜ¹æ ãñU ©Uâ·¤æ¥Íü ÂêÚUè ÌÚUãUâð SÂcÅU ãñU? �Øæ ©Uâð ¥õÚU SÂcÅU ç·¤Øæ Áæ â·¤Ìæ ãñU? àææØ¼ àæ�¼ô ·ð¤¥Ùé·ý¤× ·¤ô Õ¼Ü ·¤ÚU Øæ çÈ¤ÚU ç·¤âè àæ�¼ ·¤è Á»ãU ·¤ô§ü ¥õÚU ÕðãUÌÚU àæ�¼§SÌð×æÜ ·¤ÚUÙð ·ð¤ mæÚUæ? �Øæ ·¤ô§ü ©U¼æãUÚU‡æ ¼ðÙð âð ×ðÚUæ ¥Íü ¥õÚU ç¼Ü¿SÂM¤Â âð SÂcÅU ãUô Áæ°»æ?

|. �Øæ ×ðÚÔU Üð¹ ·¤è °·¤ SÂcÅU â¢ÚU¿Ùæ Øæ ÉUæ¡¿æ ãñU?

°·¤ ÙôÅU â¢ÚU¿Ùæ ÂÚUç·¤âè Öè Üð¹ ·¤ô ÉUæ¡¿æ Âý¼æÙ ·¤ÚUÙð ·ð¤ ·¤§ü ÌÚUè·ð¤ ãñUÐ¥æÂ °·¤ °Ùæ»ýæ× ·ð¤ mæÚUæ ÉUæ¡¿æ ÕÙæ â·¤Ìð ãñUÐ ×ðÚÔU °·¤ ç×˜æ ÇUæò. ÂñçÅþU·¤çÇU�âÙ Ùð ßñçàß·¤ ¿ÜÙô ÂÚU °·¤ ç·¤ÌæÕ çÜ¹è ãñU çÁâ·¤æ àæèáü·¤ ãñU$�Øê¿ÚUßæ§ü•æ ¥õÚU ÂéSÌ·¤ ·ð¤ ÀUãU ¥ŠØæØ ãñU, Áô ¥¡»ýð•æè ·ð¤ ¥ÿæÚUô °$È¤, Øê, ÅUè,Øê, ¥æÚU, §ü âð àæéM¤ ãUôÌð ãñUÐ ÒÒ°$È¤ÓÓ ·¤æ ¥Íü ãñU ÒÒ$È¤æSÅUÓÓ, ÒÒØêÓÓ ·¤æ ¥Íü ãñUÒÒ¥ÚUÕÙÓÓ, §ˆØæç¼Ð

Ìé× ·¤æÜ·ý¤× ·ð¤ ¥ÙéâæÚU â¢ÚU¿Ùæ ÕÙæ â·¤Ìð ãUôÐ ç×âæÜ ·ð¤ ÌõÚU ÂÚU, ¥»ÚUçßáØ ãñU ÏÚUÌè ·¤æ ¥æ·¤æÚU, Ìô Ìé× ÏÚUÌè ·ð¤ ¥æ·¤æÚU ·ð¤ ÕæÚÔ ×ð àæéM¤ âð Üð·¤ÚU¥æÁÌ·¤ ·ð¤ ¥Ü»-¥Ü» ¼ëçcÅU·¤ô‡æ ¼ð â·¤Ìð ãUôÐ

Ìé× °·¤ ÕãUâ ·¤æ ÉUæ¡¿æ Öè ¼ð â·¤Ìð ãUôÐ ¥ÍæüÌ÷, Ìé× ¼ô çßÂÚUèÌ ¼ëçcÅU·¤ô‡æ¼ð â·¤Ìð ãUô, Øæ Ìô ãUÚU çÕ¢¼é ÂÚU çÁâ ÂÚU ßãU ¥âãU×Ì ãñU Øæ çÈ¤ÚU çâ$Èü¤ ¼ô¼ëçcÅU·¤ô‡æÐ °ðâð ×æ×Üð ×ð, Ìé�ãðU ©Uâ çßáØ ÂÚU ¥ÂÙæ Ù•æçÚUØæ ÕÌæÙæ ÂÇðU»æ — ØæÌô Âý Øð·¤ çÕ¢¼é ÂÚU Øæ çÈ¤ÚU ÂêÚÔU çßáØ ÂÚ, Øô ¼ôÙô ÌÚUãU âðÐ

°·¤ ÀUôÅUæ çÙÕ¢Ï çÜ¹Ùð ·ð¤ çÜ° Öè ¥ÂÙð ¥æÂ·¤ô ·¤× âð ·¤× °·¤ ÂêÚUæ ç¼Ù ¼ô, çÁÌÙæÌé× âô¿Ìð ãUô çÜ¹Ùð ×ð ãU×ðàææ ©Uââð ¥çÏ·¤ ß�Ì Ü»Ìæ ãñU

GIVE YOURSELF AT LEAST ONE FULL DAY FOR WRITING UP EVEN A SHORTESSAY, AS IT ALWAYS TAKES LONGER THAN YOU THINK


AUGUST 2011 |48

FORWARD PressASK “DADU”

which they came into your mind). This “stream of consciousness”

structure is in some ways the most difficult to do well, as you can’t

simply jump from one thought to the other, you have to provide some

link between the thoughts.

As you analyse features in newspapers and magazines, you will

discover other ways of structuring an essay.

By the way, never start writing an essay till you are clear about

your conclusion (or “thesis”), because that helps you to determine

the best structure for your essay, within the word-limit that you have

to work.

Here is one simple example:

TOPIC: The Pros and Cons of Tourism

THESIS: Tourism is valuable, but only if it is properly regulat-

ed and monitored.

1: Tourism brings some benefits:a) employment

b) foreign exchange

c) potentially creates friends of your country in other countries

d) provides your people and institutions enrichment through

cultural and intellectual interchange

2. Tourism can have a negative impact:a) cultural clashes

b) damage to game parks, national heritage institutions and tourist

facilities

b) growth of unsuitable hotels and activities

c) perhaps limited local employment, and that mostly low-skilled

and poorly-paid, with the bulk of jobs going to people from

outside the area.

CONCLUSION: Tourism should be promoted but, if it is to bring

more benefits than disadvantages, it should be thoughtfully and

carefully nurtured both by the government and by the private sector as

well as by the ordinary citizen.

If you find that you need to include more topics in order to provide

the required length of the essay, you might want to include the context:the growth of tourism in your area, the factors impacting tourist

numbers, government versus private involvement in the provision of

services to domestic and foreign tourists, what tourists find

most interesting in your area, what can be done to improve

services to tourists, the pricing of services for foreign

tourists versus domestic tourists, the relationship of

tourism with investment, and so on. Of course, whatever

you choose will need to be properly integrated into the

structure from the beginning, and not merely added like

afterthoughts at the end – though you could retain your

conclusion in this case.

Gyan, I hope this of some help to you as you write your

first essay at college.

Love,

Dadu

Ìé× ©Uâð ¥â¢Õh ÉUæ¡¿æ Öè ¼ð â·¤Ìð ãUôÐ §â·¤æ ¥Íü ãéU¥æ ç·¤ çÁâçãUâæÕ âð Ìé�ãUæÚÔU ×Ù ×ð çß¿æÚU ¥æÌð ãñU Ìé× ©Uâè çãUâæÕ âð ©U‹ãðU Â‹Ùð ÂÚU©UÌæÚUô (Øæ çÈ¤ÚU Üð¹ ·ð¤ ·¤æÚU‡æ ×æ˜æ ç¼¹æßæ ·¤ÚUô ç·¤ ØãU §âè ·ý¤× ×ð Ìé�ãUæÚÔU×Ù ×ð ¥æ°)Ð ¥¡»ýð•æè ×ð §âð ÒÒSÅþUè× ¥æò$È¤ ·¤æ¢çàæØâÙðâÓÓ (ÏæÚUæÂýßæãU¿ðÌÙæ) â¢ÚU¿Ùæ ·¤ãUÌð ãñU ¥õÚU §âð â¢ÖæÜ ÂæÙæ ÕãéUÌ ×éçà·¤Ü ãUôÌæ ãñU �Øôç·¤Ìé× ·ð¤ßÜ °·¤ çß¿æÚU âð ·ê¤¼ ·¤ÚU ¼êâÚÔU çß¿æÚU ÂÚU ÙãUè Áæ â·¤ÌðÐ Ìé�ãðUçß¿æÚô ×ð ç·¤âè Ù ç·¤âè ÌÚUãU ·¤æ â¢Õ¢Ï SÍæçÂÌ ·¤ÚUÙæ ÂÇðU»æÐ

¥õÚU ¥»ÚU Ìé× ¥¹ÕæÚUô ¥õÚU Âç˜æ·¤æ¥ô¢ ×ð ¥æ° ¥æÜð¹ô ·¤æ çßàÜðá‡æ·¤ÚUô»ô Ìô Ìé�ãðU °·¤ çÙÕ¢Ï ·¤è â¢ÚU¿Ùæ ÌñØæÚU ·¤ÚUÙð ·ð¤ ¼êâÚÔU ÌÚUè·ð¤ Öè ç×Üð»ðÐ

°·¤ ¥õÚU ÕæÌ, ÁÕ Ì·¤ Ìé× ¥ÂÙð çÙc·¤áü (Íèçââ) ·ð¤ ÕæÚÔU ×ð SÂcÅU ÙãUô ÌÕ Ì·¤ çÜ¹Ùð ×Ì ÕñÆô, �Øôç·¤ çÙc·¤áü àæ�¼ô ·¤è âè×æ ×ð ÚUãUÌð ãéU°âÕâð ¥‘ÀUè â¢ÚU¿Ùæ ÕÙæÙð ×ð Ìé�ãUæÚUè ×¼¼ ·¤ÚUÌæ ãñUÐ

°·¤ âæÏæÚU‡æ ©U¼æãUÚU‡æ §â Âý·¤æÚU ãñUÐçßáØÑ ÂØüÅUÙ ·ð¤ ÜæÖ ¥õÚU ãUæçÙØæ¡ÍèçââÑ ÂØüÅUÙ ×êËØßæÙ ãñU, Üðç·¤Ù ÌÖè ÁÕ ßãU ¥‘ÀðU âðÃØßçSÍÌ ãUô ¥õÚ ©Uâ·¤èU ¥‘ÀUè çÙ»ÚUæÙè ·¤è Áæ°Ðv. ÂØüÅUÙ ·ð¤ ·é¤ÀU ÜæÖ ãUôÌð ãñUÑ(·¤) ÚUô•æ»æÚU(¹) çß¼ðàæè ×éÎýæ(») ¼êâÚÔU ¼ðàæô ×ð ãU×æÚÔU ¼ðàæ ·ð¤ ç×˜æ ÕÙæÙð ·¤è â¢ÖæßÙæ(ƒæ) âæ¢S·ë¤çÌ·¤ ¥õÚU Õõçh·¤ ¥æ¼æÙ-Âý¼æÙ ·ð¤ mæÚUæ ØãU ãU×æÚÔU Üô»ô ¥õÚU

â¢SÍæ¥ô¢ ·¤ô â×ëh ·¤ÚUÌæ ãñUw. ÂØüÅUÙ ·ð¤ Ù·¤æÚUæˆ×·¤ ÂýÖæß ãUôÌð ãñUÑ(·) âæ¢S·ë¤çÌ·¤ ÅU·¤ÚUæß(¹) ßÙ ©UlæÙô, ÚUæcÅþUèØ ÏÚUôãUÚU â¢SÍæÙô ¥õÚU ÂØüÅUÙ âéçßÏæ¥ô¢ ·¤ô

Ùé·¤âæÙ ãUôÌæ ãñU(») ¥Ùéç¿Ì ãUôÅUÜô ¥õÚU »çÌçßçÏØô ·¤è ÕÉUô�æÚUè ãUôÌè ãñU(ƒæ) ÚUô•æ»æÚU âèç×Ì ãUè ãUôÌæ ãUñ, ¥·é¤àæÜ Üô»ô ·ð¤ çÜ° çÁÙ×ð ©U‹ãðU Âñâð

Öè ·¤× ç×ÜÌð ãñU, •Øæ¼æÌÚU Ùõ·¤çÚUØæ¡ ÕæãUÚU ·ð¤ Üô» Üð ÁæÌð ãñUÐçÙc·¤áüÑ ÂØüÅUÙ ·¤ô ÕÉUæßæ ¼ðÙæ ¿æçãU° Üðç·¤Ù ¥»ÚU ãU×ð Ùé·¤âæÙ âð

¥çÏ·¤ $È¤æØ¼æ ÂýæŒÌ ·¤ÚUÙæ ãñU Ìô ©Uâð âÚU·¤æÚU ¥õÚU çÙÁè ÿæð æ ·ð¤ âæÍ-âæÍ¥æ× àæãUÚUè mæÚUæ ŠØæÙÂêßü·¤ ¥õÚU âæßÏæÙè âð ÂôçáÌ ·¤ÚUÙæ ãUô»æÐ

¥»ÚU Ìé�ãðU Ü»ð ç·¤ Ìé�ãðU ¥õÚU çßáØ ÁôÇ¸UÙð ·¤è •æM¤ÚUÌ ãñU Ìæç·¤ Üð¹©UÂØé�Ì M¤Â âð Ü¢Õæ ãUô, Ìô Ìé× â¢¼Öü Öè ÁôÇ¸U â·¤Ìð ãUô ¥ÍæüÌ÷ — Ìé�ãUæÚÔUÿæð æ ×ð ÂØüÅUÙ ×ð ßëçh, ÂØüÅU·¤ô´ ·¤è â¢�Øæ ·¤ô ÂýÖæçßÌ ·¤ÚUÙð ßæÜð ·¤æÚU‡æ,ƒæÚÔUÜê ¥õÚU çß¼ðàæè ÂØüÅU·¤ô´ ·¤ô âðßæ°¡ ©UÂÜ�Ï ·¤ÚUæÙð ×ð âÚU·¤æÚUè ¥õÚU çÙÁèÿæð æ ·¤è âç·ý¤ØÌæ, Ìé�ãUæÚÔU ÿæð æ ×ð ÂØüÅU·¤ô´ ·¤ô âÕâð ¥‘ÀUæ �Øæ Ü»Ìæ ãñU,

ÂØüÅU·¤ô´ ·ð¤ çÜ° âðßæ°¡ ÕðãUÌÚU ÕÙæÙð ·ð¤ çÜ° �Øæ ç·¤Øæ Áæâ·¤Ìæ ãñU, çß¼ðàæè ÂØüÅU·¤ô´ ·ð¤ ×é·¤æÕÜð ƒæÚÔUÜê ÂØüÅU·¤ô´ ·ð¤çÜ° âðßæ¥ô¢ ·¤è Üæ»Ì �Øæ ãñU, ÂØüÅUÙ ¥õÚU çÙßðàæ ·¤æ �Øæâ¢Õ¢Ï ãñU, §ˆØæç¼Ð •ææçãUÚU ãñU Áô ·é¤ÀU Öè Ìé× ¿éÙÌð ãUô ©UâðàæéM¤ âð ãUè â¢ÚU¿Ùæ ×ð àææç×Ü ·¤ÚUÙð ·¤è ·¤ôçàæàæ ·¤ÚUô, Ùç·¤ Õæ¼ ×ð âô¿è »§ü ÕæÌ ·¤è ÌÚUãU ©Uâð ÁôÇ¸Uô — ãUæÜæ¡ç·¤§â ×æ×Üð ×ð Öè Ìé× ¥ÂÙæ çÙc·¤áü ßñâð ·¤æ ßñâæ ÚU¹â·¤Ìð ãUôÐ

™ææÙ, ×éÛæð ©U�×è¼ ãñU ç·¤ ÁÕ Ìé× ·¤æòÜðÁ ×ð ¥ÂÙæ ÂãUÜæÜð¹ çÜ¹Ìð ãUô Ìô Øð ·é¤ÀU ÕæÌð Ìé�ãUæÚUè ×¼¼ ·¤ÚÔU»èÐ

âÂýð×, ¼æ¼ê

“ ¼æ¼ê ” °·¤¤ÖæÚUÌèØ ¿æ¿æ ãñU çÁ‹ãUô´Ùð ÖæÚUÌ ¥õÚU çß¼ðàæ ×ð àæñÿæç‡æ·¤, ÃØßâæçØ·¤ ¥õÚU âæ¢S·¤ëçÌ·¤ ÿæð æô´ ×ðçÙßæâ ¥õÚU ·¤æØü ç·¤Øæ ãñUÐ ßð çßSÌëÌ âæ×æçÁ·¤, ¥æçÍü·¤ ¥õÚU âæ¢S·¤ëçÌ·¤¤×égô´ ÂÚU ¥æÂ·¤ð¤ ÂýàÙô´ ·¤æSßæ»Ì ·¤ÚUÌð ãñU, çßàæðá·¤ÚU ÖæÚUÌèØ ¼ëçcÅU·¤ô‡æ âðÐ

“Dadu” is an avuncular Indian gentleman who has lived and worked in both Indiaand overseas in the academic, business and cultural fields. He welcomes your questions

on broad social, economic and cultural issues especially from an Indian perspective.


The Challengesof a Joint Family

49È¤æòÚUßÇüUU Âýðâ | 2011¥»SÌ ÂçÚUßæÚU

HANSRAJ AND KASTHURBAI JAIN

iddhartha is the youngest of his siblings. He is a

sensitive soul and a very conscientious communi-

ty worker. He loves his nuclear family and does

not want to compromise the freedom it allows.

He thinks it is better to live separately and in

peace than to live together under constant stress.

Originally Siddhartha’s father and mother

lived in another state in a joint family. They never

ventured out of their hometown and were content

to know their own town’s people. So, when his

father died, he shared his concern for his aging

mother with his wife, Sarla. He knew that with his

father gone, his mother would have hard time

dealing with family squabbles. Sarla knew that her

mother-in-law did not get along with the wives of

his other siblings. But she decided that she would

give it a go and see how they managed.

So, when Siddhartha’s mother arrived, Sarla

decided that she would also go to the station to wel-

come her. As the saying goes, the first impression

makes the best impression, it proved to be true for

Sarla. Her mother-in-law was certainly impressed

to see Sarla at the station alongside Siddhartha. She

was even more impressed to discover just how

wisely Sarla managed her home with their limited

ã¢UâÚUæÁ ß ·¤SÌéÚUÕæ§ü ÁñÙ

hæÍü ¥ÂÙð Öæ§ü-ÕãUÙô´ ×ð´ âÕâð ÀUôÅðU ãñÚÐ â¢ßð¼ÙàæèÜSßÖæß ·ð¤ çâhæÍü °·¤ â×çÂüÌ âæ×é¼æçØ·¤ ·¤æØü·¤�ææü ãñÚÐßãU ¥ÂÙð °·¤Ü ÂçÚUßæÚU âð ÕãéUÌ Âýð× ·¤ÚUÌð ãñÚ ¥õÚU©Uââð ç×ÜÙð ßæÜè ¥æ•ææ¼è ·ð¤ âæÍ â×ÛæõÌæ ÙãUè´ ·¤ÚUÙæ¿æãUÌðÐ ©UÙ·¤æ ×æÙÙæ ãñU ç·¤ àææ¢çÌ ·ð¤ âæÍ ¥Ü» ÚUãUÙæâæÍ ç×Ü·¤ÚU Üðç·¤Ù Ü»æÌæÚU ÌÙæß ×ð´ ÁèÙð âð ÕðãUÌÚU ãñUÐ

àæéM¤-àæéM¤ ×ð´ çâhæÍü ·ð¤ ×æÌæ-çÂÌæ °·¤ ¼êâÚÔU ÚUæ’Ø ×ð´â¢Øé�Ì ÂçÚUßæÚU ×ð´ ÚUãUÌð ÍðÐ ßð ·¤Öè ¥ÂÙð àæãUÚU âð ÕæãUÚUÙãUè´ çÙ·¤Üð Íð ¥õÚU ¥ÂÙð ãUè ¥æâ-Âæâ ·ð¤ Üô»ô´ âð×ðÜ-ç×ÜæÂ ÚU¹ ·¤ÚU â¢ÌécÅU ÍðÐ Ìô ÁÕ ©UÙ·ð¤ çÂÌæ ·¤è×ëˆØé ãéU§ü Ìô ©U‹ãUð´ ¥ÂÙè ÕêÉ¸Uè ãUôÌè ×æ¡ ·¤è ç¿¢Ìæ ãéU§üçÁâ·¤æ ç•æ·ý¤ ©U‹ãUô´Ùð ¥ÂÙè ÂˆÙè âÚUÜæ âð ç·¤ØæÐ ßãUÁæÙÌð Íð ç·¤ ©UÙ·ð¤ çÂÌæ ·ð¤ ÁæÙð ·ð¤ Õæ¼ ©UÙ·¤è ×æ¡ ·¤ôÂæçÚUßæçÚU·¤ Ûæ»Ç¸Uô´ âð çÙÂÅUÙð ×ð´ ç¼�·¤Ì ãUô»èÐ âÚUÜæÁæÙÌè Íè´ ç·¤ ©UÙ·¤è âæâ ·¤è ¥ÂÙð ¼êâÚÔU ÕðÅô´ ·¤èÕèçßØô´ ·ð¤ âæÍ ÙãUè´ ÕÙÌèÐ Üðç·¤Ù ©U‹ãUô´Ùð $Èñ¤âÜæ ç·¤Øæç·¤ ßãU ×Ùæ ÙãUè´ ·¤ÚÔÚ»è ¥õÚU ¼ð¹ð´»è ç·¤ ¥æÂâ ×ð´ ßð·ñ¤âð çÙÖæÌð ãñÚÐ

ÁÕ çâhæÍü ·¤è ×æ¡ Âãé¡U¿è¢ Ìô âÚUÜæ Ùð ×Ù ÕÙæØæç·¤ ßãU Öè ©U‹ãðÚ ÜðÙð SÅðUàæÙ Áæ°¡»è ¥õÚU ©UÙ·¤æ Sßæ»Ì·¤ÚÔÚ»èÐ Áñâæ ç·¤ ·¤ãUæ ÁæÌæ ãñU, ÂãUÜæ §¢ÂýñàæÙ âÕâð×ãU�ßÂê‡æü §¢ÂýñàæÙ ãUôÌæ ãñU, Ìô ØãU ÕæÌ âÚUÜæ ·ð¤ çÜ° Öèâ¿ âæçÕÌ ãéU§üÐ ©UÙ·¤è âæâ ØãU ¼ð¹·¤Ú ÕãéUÌ ÂýÖæçßÌãéU§ü¢ ç·¤ çâhæÍü ·ð¤ âæÍ ©U‹ãðÚ ÜðÙð âÚUÜæ Öè ¥æ§ü ãñÐ ØãUÁæÙ·¤ÚU ßãU ¥õÚU Öè ÂýÖæçßÌ ãéU§ü¢ ç·¤ ©UÙ·¤è âèç×Ì

çâS

â¢Øé�Ì ÂçÚUßæÚU ·¤è ¿éÙõçÌØæ¡

Family:Layout 1 7/27/2011 3:28 PM Page 1

AUGUST 2011 |50

FORWARD PressFAMILY

income. In spite of those limitations, Sarla had not hesitat-

ed to invite her to come and live with them.

It is a common knowledge that mothers-in-law by

“nature” have a set of critical eyes that observe, evaluate

and judge (often culturally trained not to express any

appreciation). Although Siddhartha’s mother was not too

quick to acknowledge anything good, she was also not

quick to find fault. She demonstrated a special ability to

be patient while being observant and perceptive. From

time to time she would sit alongside Sarla on the floor

plucking ‘methie-leaves’ or cleaning spinach leaves.

These, for Sarla, proved to be important moments.

Although initially Sarla was apprehensive of her mother-

in-law, she soon discovered that Siddhartha’s mother

was a storehouse of wisdom, perceptiveness and discern-

ing insights. And as a wise and teachable daughter-in-law

Sarla gleaned these qualities from her mother-in-law.

Mothers-in-law, we think, are a wonderful blessing

to growing young families, especially for those who

embody an attitude of learning, and display that they

are keen and open to be guided and taught.

And when Siddhartha’s elder brother started missing

his mother and came to fetch her, both Siddhartha and

¥æØ ·ð¤ âæÍ ãUè ßãU ƒæÚU ·¤ô ç·¤ÌÙè â×Ûæ¼æÚUè âð â¢ÖæÜÌè ÍèÐ¥õÚU §ÌÙè Ì¢ç»Øô´ ·ð¤ Õæ¼ Öè âÚUÜæ Ùð ©U‹ãðÚ ¥ÂÙð âæÍ ÚUãUÙð ·ð¤çÜ° ÕéÜæÙð ×ð´ ·¤ô§ü â¢·¤ô¿ ÙãUè´ ç·¤ØæÐ

¥æ× ÏæÚU‡ææ ãñU ç·¤ âæâ ·¤è ¥æ¡¹ð´ ÒÒSßÖæçß·¤ÓÓ M¤Â âð ãUè¥æÜô¿Ùæˆ×·¤ ãUôÌè ãñÚ Áô »õÚU ·¤ÚUÌè ãñÚ, ¥æ¢·¤Ìè ãñÚ ¥õÚU $Èñ¤âÜæâéÙæÌè ãñÚ (¥æ×ÌõÚU ÂÚU â¢S·ë¤çÌ Ùð ©U‹ãðÚ ÂýçàæçÿæÌ ç·¤Øæ ãUôÌæ ãñUç·¤ ßãU âÚUæãUÙæ ÃØ�Ì ÙãUè´ ·¤ÚUÌè´)Ð ãUæÜæ¡ç·¤ çâhæÍü ·¤è ×æ¡ÁË¼è ãUè ç·¤âè ¥‘ÀUè ÕæÌ ·¤æ ¥æÖæÚU ÙãUè´ ×æÙÌè Íè´, ßãU·¤ç×Øæ¡ çÙ·¤æÜÙð ×ð´ Öè ÁË¼Õæ•æè ÙãUè´ ·¤ÚUÌè Íè´Ð ©U‹ãUô´Ùð ©Uâ¹æâ Øô‚ØÌæ ·¤æ ÂçÚU¿Ø ç¼Øæ çÁâ·ð¤ ¥ÙéâæÚU ßãU »õÚU ·¤ÚUÙð¥õÚU ÕæÌô´ ·¤ô â×Ûæ ÜðÙð ·ð¤ âæÍ-âæÍ ÏèÚUÁ ÚU¹Ùð ßæÜè ÖèÍè´Ð â×Ø-â×Ø ÂÚU ßãU âÚUÜæ ·ð¤ âæÍ $È¤àæü ÂÚU ÕñÆU ·¤ÚU ×ðÍè

·ð¤ Â�æð ÌôÇ¸UÌè¢ Øæ ÂæÜ·¤ ·ð¤ Â�æð âæ$È¤ ·¤ÚUÌè´Ð âÚUÜæ ·ð¤ çÜ° ØãUÕÇ¸ðU ãUè ¹æâ ÂÜ âæçÕÌ ãéU°Ð çâhæÍü ·¤è ×æ¡ â×Ûæ¼æÚUè, ÂñÙèÙ•æÚU ¥õÚU çßßð·¤ßæÙ ¥¢Ì¼üëçcÅUØô´ ·¤æ Ö¢ÇUæÚU Íè´Ð Õéçh×æÙ ¥õÚUâè¹Ùð ·¤ô ¥æÌéÚU ÕãéU âÚUÜæ Ùð ¥ÂÙè âæâ âð §Ù »é‡æô´ ·¤ô ÂýæŒÌ·¤ÚU çÜØæÐ

ãU×æÚUæ ×æÙÙæ ãñU ç·¤ âæâ Ù° ÕÉ¸UÌð ÂçÚUßæÚUô´ ·ð¤ çÜ° ¥¼÷ÖéÌ¥æàæèá ãUôÌè ãñÚ, ¹æâÌõÚU ÂÚU ©UÙ·ð¤ çÜ° çÁÙ×ð´ âè¹Ùð ·¤æSßÖæß ãUôÌæ ãñU ¥õÚU çÁÙ×ð´ ×æ»ü¼àæüÙ ¥õÚU çàæÿææ »ýãU‡æ ·¤ÚUÙð ·¤è¥æÌéÚUÌæ Ù•æÚU ¥æÌè ãñUÐ

¥õÚU ÁÕ çâhæÍü ·ð¤ ÕÇ¸ðU Öæ§ü ·¤ô ¥ÂÙè ×æ¡ ·¤è Øæ¼ ¥æÙðÜ»è ¥õÚU ßãU ©U‹ãðÚ ÜðÙð ¥æ° Ìô çâhæÍü ¥õÚU âÚUÜæ ¼ôÙô´ ÙæÚUæ•æ


51È¤æòÚUßÇüUU Âýðâ | 2011¥»SÌ ÂçÚUßæÚU

Sarla were sad. They let her go because they wanted her to share

her blessings with others in the family.

We spoke to the couple about the time she had spent with them.

“Grandparents are a wonderful asset for growing up chil-

dren,” said Siddhartha. “They not only baby-sit for us, they are a

storehouse of information, insight, physical help, and a great set

of tutors. They are a walking and talking library of general

knowledge and information for all of us. They are also our

‘doorway’ to remain connected with our relatives and the people

around us in our Residential Society!”

Reminiscing, Sarla spoke up, “You know, I miss my mum-in-

law. When she had come to live with us in our tiny little flat, she

immediately connected with everyone around us in our Society. I

barely knew my immediate neighbours. This was especially good

for us because she knew all the kids with whom our boys would

play, as well as their parents. I miss her presence, and I know so

does the rest of the family, especially my two growing boys.”

Respect and honour for elders is first and foremost in the

Indian way of life. In turn, the elders consider it their duty to

support, defend, provide and leave behind a legacy for the com-

ing generations. This is every father’s dreams. Most wives work

alongside their husbands to make this become a reality. She is his

equal in desiring this.

Receiving and passing on of blessing is an almost sacred and

a major occurrence within Indian society. This happens when

one visits family, friends or members of the community. The

younger pay their respects to the elders. Often the feet are

touched. Or a seat of high esteem is offered. Still others would

prefer to stand while the ‘honourable’ sit.

It is almost imperative in our society to live under the shade

of the elders within a household. This does not mean that every-

one has to live within the four walls of a building to make this a

practical reality. Often such a scenario – of four-walled exis-

tence – is found only among the business, political and farming

communities. This is because they all have one factor in com-

mon. That is, they are all geographically static.

Nonetheless, those of their household who move away to

another town or city to find employment beyond the local

boundaries continue to be tied to the cultural and traditional

expectations, namely, the blessings of their elders upon them!

Siddhartha used to think that for peaceful existence the

nuclear family is the best. Joint and extended family are no

more relevant. But based on the experience with his mother liv-

ing with them for an extended time, he now believes

that a balance between the modern nuclear family

and the traditional joint family is possible, indeed

desirable. This conviction he has passed on to his two

sons who are now adults and will get married in next

few years.

ÍðÐ ©U‹ãUô´Ùð ©U‹ãðÚ ÁæÙð ç¼Øæ �Øô´ç·¤ ßãU ¿æãUÌð Íð ç·¤ ØãU ¥æàæèá ÂçÚUßæÚU·ð¤ Õæ·¤è Üô»ô´ ·ð¤ âæÍ Öè âæ¡Ûææ ·¤ÚÔÚÐ

ãU×Ùð ©Uâ ¼¢Âç�æ âð ÂêÀUæ ç·¤ ¥ÂÙè ×æ¡ ·ð¤ âæÍ ©UÙ·¤æ â×Ø ·ñ¤âæÕèÌæÐ

ÒÒ¼æ¼æ-¼æ¼è ÕÉ¸UÌð Õ“æô´ ·ð¤ çÜ° ÕãéUÌ ãUè ×êËØßæÙ âæçÕÌ ãUôÌð ãñÚ,ÓÓçâhæÍü Ùð ·¤ãUæÐ ÒÒßð Ù ·ð¤ßÜ Õ“æô´ ·¤è ¼ð¹ÖæÜ ·¤ÚUÌð ãñÚ ÕçË·¤ ßãUÁæÙ·¤æÚUè, ¥¢Ì¼üëçcÅU, ×¼¼ ·ð¤ Ö¢ÇUæÚU ãUôÌð ãñÚ, ¥õÚU ÕãéUÌ ¥‘ÀðU çàæÿæ·¤ÖèÐ ßð ãU× âÕ ·ð¤ çÜ° âæ×æ‹Ø ™ææÙ ·¤è ¿ÜÌè-çÈ¤ÚUÌè Üæ§ÕýðÚUè ãUôÌð ãñÚÐ¥õÚU ßãU °·¤ ÒmæÚUÓ ·¤æ Öè ·¤æ× ·¤ÚUÌð ãñÚ çÁâ·ð¤ •æçÚU° ãU× ¥ÂÙðâ¢Õ¢çÏØô´ ¥õÚU ¥ÂÙð ¥æâ-ÂÇ¸Uôâ ·ð¤ Üô»ô´ âð ÁéÇ¸ðU ÚUãUÌð ãñÚÐÓÓ

U©Uâ â×Ø ·¤ô Øæ¼ ·¤ÚUÌð ãéU° âÚUÜæ ÕôÜè´, ÒÒ¥æÂ·¤ô ÂÌæ ãñU, ×ñ´¥ÂÙè âæâ ·¤ô ÕãéUÌ Øæ¼ ·¤ÚUÌè ãê¡UÐ ÁÕ ßãU ãU×æÚÔU §â ÀUôÅðU-âð $�ÜñÅU ×ð´ÚUãUÙð ¥æ§ü Íè´ Ìô ÌéÚ¢UÌ ãUè ãU×æÚUè âôâæ§ÅUè ·ð¤ Üô»ô´ âð ÁéÇ¸U »§ü Íè´Ð ×ñ´¥ÂÙð âæÍ ßæÜð ƒæÚU ·ð¤ Üô»ô´ ·¤ô Öè ×éçà·¤Ü âð ãUè ÁæÙÌè ÍèÐ ãU×æÚÔUçÜ° ØãU ¥‘ÀUè ÕæÌ Íè �Øô´ç·¤ ßãU ©UÙ âÖè Õ“æô´ ·ð¤ ÕæÚÔU ×ð´ ÁæÙÌèÍè´ Áô ãU×æÚÔU ÕðÅUô´ ·ð¤ âæÍ ¹ðÜÌð Íð, ¥õÚU ©UÙ·ð¤ ×æÌæ-çÂÌæ ·¤ô ÖèÐ ×éÛæð©UÙ·¤æ âæÍ Ù ãUôÙæ ¹ÜÌæ ãñU, ¥õÚU ×éÛæð ×æÜê× ãñU ç·¤ Õæ·¤è ·ð¤ ÂçÚUßæÚU·¤ô Öè, ¹æâÌõÚU ÂÚU ×ðÚÔU ¼ô ÁßæÙ ãUôÌð ÕðÅUô´ ·¤ôÐÓÓ

ÖæÚUÌèØ ÁèßÙàæñÜè ×ð´ Õé•æé»ôZ ·ð¤ çÜ° ¥æ¼ÚU ¥õÚU â�×æÙ âÕâðÂãUÜð ¥æÌæ ãñUÐ ¼êâÚUè ¥ôÚU, Õé•æé»ü Öè ØãU ¥ÂÙæ $È¤•æü ×æÙÌð ãñÚ ©U‹ãðÚâãUØô», âéÚUÿææ ¥õÚU âæ•æô-âæ×æÙ ×éãñUÄØæ ·¤ÚUæÙæ ãñU ¥õÚU âæÍ ãUè ¥æÙðßæÜè ÂèçÉ¸UØô´ ·ð¤ çÜ° ¥ÂÙè ÏÚUôãUÚU ÀUôÇ¸U ·¤ÚU ÁæÙæ ãñUÐ ØãU ãUÚU çÂÌæ ·¤æâÂÙæ ãUôÌæ ãñUÐ •Øæ¼æÌÚU ×æÌæ°¡ ¥ÂÙð ÂçÌØô´ ·ð¤ âæÍ ç×Ü·¤ÚU ©Uâð â¿·¤ÚUÙð ·¤è ·¤ôçàæàæ ·¤ÚUÌè ãñÚÐ ßãU Öè â×æÙ M¤Â âð ØãUè §‘ÀUæ ÚU¹Ìè ãñÚÐ

¥æàæèßæü¼ ¼ðÙæ ¥õÚU ÜðÙæ ÖæÚUÌèØ â×æÁ ×ð´ °·¤ Âçß˜æ ¥õÚU ×é�ØÖæ» ·ð¤ M¤Â ×ð´ ç¼¹Ìæ ãñUÐ ØãU Ù•æÚU ¥æÌæ ãñU ÁÕ ·¤ô§ü ¥ÂÙð ÂçÚUßæÚU,ç×˜æô´ Øæ â×é¼æØ ·ð¤ â¼SØô´ âð ç×ÜÙð ÁæÌæ ãñUÐ Üô» ¥ÂÙð âð ÕÇ¸ô´ ·¤æ¥æ¼ÚU ·¤ÚUÌð ãñÚÐ ¥·¤âÚU Âæ¡ß ÀêUÌð ãñÚÐ çÈ¤ÚU ÕñÆUÙð ·ð¤ çÜ° ©U�æ× SÍæÙ ¼ðÌðãñÚÐ ·¤§ü Üô» ¹Ç¸ðU ÚUãUÙæ Ââ¢¼ ·¤ÚUÌð ãñÚ ÁÕç·¤ â�×æÙÙèØ ÃØç�Ì ãUèÕñÆUÌæ ãñUÐ

ãU×æÚÔU â×æÁ ×ð´ Õé•æé»ôZ ·¤è ÀUæ¡ß ×ð´ °·¤ ãUè ƒæÚUæÙð ·¤æ çãUSâæ ÕÙ ·¤ÚUÚUãUÙæ Ü»Ö» ¥çÙßæØü ãñUÐ §â·¤æ ¥Íü ØãU ÙãUè´ ç·¤ ãUÚU ç·¤âè ·¤ôÃØßæãUæçÚU·¤ M¤Â âð °·¤ ãUè ÀUÌ ·ð¤ Ùè¿ð ÚUãUÙæ ãUô»æÐ ¥æ×ÌõÚU ÂÚU °ðâæÂçÚU¼ëàØ — ¿æÚUç¼ßæÚUè ×ð´ ÚUãUÙæ — ·ð¤ßÜ ÃØßâæçØ·¤, ÚUæÁÙñçÌ·¤ ¥õÚU·ë¤çá â×é¼æØô´ ×ð´ ãUè ¼ð¹æ ÁæÌæ ãñUÐ °ðâæ §âçÜ° �Øô´ç·¤ ©UÙ×ð´ ·¤æ×-·¤æÁ ·¤è â×æÙÌæ ãUôÌè ãñU ¥õÚU Öõ»ôçÜ·¤ ¼ëçcÅU âð ©U‹ãðÚ °·¤-¼êâÚÔU âð ¼êÚUÁæÙð ·¤è ¥æßàØ·¤Ìæ ÙãUè´ ãUôÌèÐ

çÈ¤ÚU Öè, ©Uâ ƒæÚUæÙð ·ð¤ ·é¤ÀU Üô»ô´ ·¤ô ¥»ÚU ÚUô•æ»æÚU ·¤è ÌÜæàæ ×ð´ç·¤âè ¼êâÚÔU àæãUÚU ×ð´ ÁæÙæ Öè ÂÇ¸UÌæ ãñU Ìô ßãU âæ¢S·ë¤çÌ·¤ ¥õÚU ÂæÚ¢UÂçÚU·¤ÂýˆØæàææ¥ô¢ âð °·¤-¼êâÚÔU âð ÁéÇ¸ðU ÚUãUÌð ãñÚ ¥ÍæüÌ÷ Õé•æé»ôZ ·¤æ ¥æàæèßæü¼Ð

çâhæÍü ·¤ô Ü»Ìæ Íæ ç·¤ àææ¢çÌ×Ø ÁèßÙ ·ð¤ çÜ° °·¤Ü ÂçÚUßæÚUâßôü�æ× ãUôÌæ ãñUÐ â¢Øé�Ì ¥õÚU çßSÌëÌ ÂçÚUßæÚU ¥Õ Âýæâ¢ç»·¤ ÙãUè´ ÚUãðUÐÜðç·¤Ù ÁÕ ©U‹ãðÚ ¥ÂÙð °·¤Ü ÂçÚUßæÚU ×ð´ ¥ÂÙè ×æÌæ ·ð¤ âæÍ Ü¢Õð â×Ø

·ð¤ âæÍ ÚUãUÙð ·¤æ ¥ÙéÖß ãéU¥æ Ìô ©Uâ·ð¤ ¥æÏæÚU ÂÚU ßãU ¥Õ×æÙÌð ãñÚ ç·¤ ¥æÏéçÙ·¤ °·¤Ü ÂçÚUßæÚU ¥õÚU ÂæÚ¢UÂçÚU·¤ â¢Øé�ÌÂçÚUßæÚU ×ð´ â¢ÌéÜÙ Ù ·ð¤ßÜ â¢Öß ãñU ÕçË·¤ ßæ¢ÀUÙèØ Öè ãñUÐØãU çßàßæâ ©U‹ãUô´Ùð ¥ÂÙð ¼ôÙô´ ÕðÅUô´ ·¤ô Öè ÏÚUôãUÚU SßM¤Â ¼ðç¼Øæ ãñU, Áô ¥Õ ßØS·¤ ãñÚ ¥õÚU ¥»Üð ·é¤ÀU âæÜô´ ×ð´çÁÙ·¤æ çßßæãU ãUô Áæ°»æÐ

Hansraj Jain, together with his wife Kasthurbai, is a trained family counsellor and leadsmarriage and parenting seminars around India.

ã¢Uâ ÚUæÁ ÁñÙ ¥õÚU ©UÙ·¤è ÂˆÙè ·¤SÌéÚUÕæ§ü ÂýçàæçÿæÌ ÂçÚUßæÚU âÜæãU·¤æÚU ãñU ÌÍæ ÂêÚÔU ÖæÚUÌ ×ð àææ¼è ¥õÚU ÂæÜÙ-Âôá‡æçßáØô´ ÂÚU âðç×ÙæÚU ·¤ÚUßæÌð ãñUÐ


AUGUST 2011 |52

FORWARD PressANALYSISS O C I A L

çßçÜØ× ·ñ¤ÚUèÑÖæÚUÌ çßÙæàæ·¤ ØæÖæÚUÌ çÙ×æüÌæ?

WILLIAM CAREY:Breaker or Builderof India?

VISHAL MANGALWADI

William Carey was the nastiest[1] Englishman that ever

came to India,” said Mr R. M. Pandit, my fellow-

passenger. We were both going to England. His mission

was to research Carey in connection with his 250th

anniversary on 17 August 2011.

Panditji’s confident mannerism encouraged me to

ask: “Who was Carey? How was he nasty to us?”

“In England he was just a chamar – a cobbler. In 1793,

he violated British Parliament’s ban on missionary activi-

ty in India and slipped in as an undercover Baptist

missionary. He started the chain reaction that culminated

in our day in a chamar woman becoming the ruler of UP –

the very heartland of Hinduism.”

“Why should that be so worrying?” I wondered out

loud. “After all Ms Mayawati is dependent on Brahmins

and they can easily ditch her in the next election.”

“I’m not concerned about one Mayawati,” clarified

Panditji. “My concern is that Carey brought to India

çßàææÜ ×¢»Üßæ¼è

çÁÌÙð Öè ¥¡»ýð•æ ÖæÚUÌ ¥æ° çßçÜØ× ·ñ¤ÚUè ©UÙ âÕ×ð âð ¼écÅUÌ×Íæ,ÓÓ[v] ×ðÚÔU âãUØæ˜æè Ÿæè ¥æÚU. °×. Â¢çÇUÌ Ùð ·¤ãUæÐ ãU× ¼ôÙô §¢‚ÜñÇUÁæ ÚUãðU ÍðÐ ©UÙ·¤æ ç×àæÙ Íæ v| ¥»SÌ w®vv ·¤ô ¥æ ÚUãUè ·ñ¤ÚUè·¤è wz®ßè ÁØ¢Ìè ·ð¤ çâÜçâÜð ×ð àæôÏ ·¤ÚUÙæÐ

Â¢çÇUÌ Áè ·ð¤ ¥æˆ×çßàßæâ ÖÚÔU ãUæß-Öæß Ùð ×éÛæð ©UÙâð ÂêÀUÙð·¤ô ÂýôˆâæçãUÌ ç·¤ØæÑ ÒÒ·¤õÙ Íæ ·ñ¤ÚUè? ãU×æÚUð âæÍ ©UâÙð �Øæ ¼écÅUÌæ·¤è?ÓÓ

ÒÒ§¢‚ÜñÇU ×ð ßãU ×æ˜æ °·¤ ¿×æÚU Íæ — °·¤ ×ô¿èÐ ÖæÚUÌ ×ð´ç×àæÙÚUè »çÌçßçÏØô ÂÚU Ü»ð çÕýÌæÙè â¢â¼ ·ð¤ ÂýçÌÕ¢Ï ·¤æ ©UËÜ¢ƒæÙ·¤ÚUÌð ãéU°, âæÜ v|~x ×ð ßãU ¿éÂ¿æÂ °·¤ ÕñÂçÅUSÅU ç×àæÙÚUè ·ð¤ÌõÚ ÂÚU ÖæÚUÌ ×ðU ƒæéâ ¥æØæÐ ©UâÙð ƒæÅUÙæ¥ô¢ ·¤è °·¤ °ðâè ·¤ÇUè àæéM¤ç·¤ ãU× ¥æÁ ©â ·¤æ ÙÌèÁæ ¼ð¹ ÚUãðU ãñU ÁÕ °·¤ ¿×æÚU ¥õÚUÌØêÂè ·¤è — çã¢U¼ê Ï×ü ·¤è NU¼ØSÍÜè ·¤è — àææâ·¤ ÕÙ ÕñÆUè ãñUÐÓÓ

ÒÒÌô §â×ð¢ §ÌÙè ç¿¢Ìæ ·¤ÚUÙð ·¤è �Øæ ÕæÌ ãñU?ÓÓ ×ñÙð âô¿Ìð ãéU°·¤ãUæÐ ÒÒ¥Õ âéŸæè ×æØæßÌè Õýæræ‡æô ÂÚU ãUè Ìô çÙÖüÚU ·¤ÚUÌè ãñU ¥õÚUßð ©U‹ãðU ¥æâæÙè âð ¥»Üð ¿éÙæßô ×ð ÀUôÇU â·¤Ìð ãñUÐÓÓ

ÒÒ×ñ °·¤ ×æØæßÌè ·¤ô Üð·¤ÚU ç¿¢çÌÌ ÙãUè ãê¡U,ÓÓ Â¢çÇUÌÁè Ùð ÕæÌâæ$È¤ ·¤ÚUÌð ãéU° ·¤ãUæÐ ÒÒ×ðÚUè ç¿¢Ìæ ØãU ãñU ç·¤ ·ñ¤ÚUè ÖæÚUÌ ×ð °ðâæ

““

[1] Rajiv Malhotra and Aravindan Neelakandan describe William Carey asone of the “nastiest Evangelists” in their book Breaking India: Western

Interventions in Dravidian and Dalit Faultlines (Amaryllis, Bhopal, 2011, page338). R.M. Pandit mentioned in this article is a composite character and my con-

versation with him is a literary device – not an actual incident.

[v] ÚUæÁèß ×ÜãUô˜ææ ¥õÚU ¥ÚUçß¢¼Ù ÙèÜ·¢¤¼Ù çßçÜØ× ·ñ¤ÚUè ·¤ô U¥ÂÙè ÂéSÌ·¤ Õýðç·¢¤» §¢çÇUØæÑßðSÅUÙü§¢ÅUÚUßðÙàæ‹â §Ù ÎýçßçÇUØÙ °¢ÇU ¼çÜÌ $È¤æòËÅUÜæ§‹â (¥×ñÚÔUçÜâ, ÖôÂæÜ, Âë. xx}) ×ð ÒÒÙæçSÅU°SÅU§¢ßñÁðçÜSÅUÓÓ (¼écÅUÌ× Ï×üÂý¿æÚU·¤ô¢ ×ð âð °·¤) ·¤ãUÌð ãñUÐ §â Üð¹ ×ð ¥æÚU. °×. Â¢çÇUÌ °·¤ â×»ý ¿çÚU æ ãñU¥õÚU ©UÙ·ð¤ âæÍ ×ðÚUè ÕæÌ¿èÌ °·¤ âæçãUçˆØ·¤ ©UÂ·¤ÚU‡æ ãñU — ·¤ô§ü ßæSÌçß·¤ ƒæÅUÙæ ÙãUè´Ð

Backward:Layout 1 7/27/2011 3:32 PM Page 2

53È¤æòÚUßÇüUU Âýðâ | 2011¥»SÌ çßàÜðá‡æ

âæ×æçÁ·¤

cancer cells that have continued to multiply. They are

infecting Hindu parties such as the BJP. Why do you think

the BJP routinely appoints Shudras as chief ministers in the

states it rules? Why can’t it respect Hindu culture and

promote professional rulers?”

“I’m sorry Panditji,” I said sheepishly, “but I’ve no idea

what you are talking about. If Carey was born 250 years

ago, how is he responsible for what the BJP does today? If

he was really the worst Englishman, why don’t we hear

more about him?”

Panditji seemed eager to educate me: “Other Europeans

came to colonize and loot India militarily, politically, and

economically but William Carey came to change India. He

pioneered the missionary movement with a goal to

colonize our minds, to harvest our souls, and destroy our

culture. This is the worst kind of colonialism.” [2]

“I’m afraid you have to explain to me how one

colonizes the mind,” I requested the scholar.

“Why do you think that a Shudra in Tamil Nadu and a

Dalit in Bihar both designate themselves as ‘Dravidians’?

Their forefathers saw themselves as intrinsic part of the

Aryan culture. Who changed our language of caste into that

of distinct races – Aryans and Dravidians? Prior to Carey

some European scholars had taken interest in Indian

languages and literature. But he turned that academic

curiosity into missionary mischief and inspired other

missionary–linguists to build on these foundations.”

“I’ve never heard this before,” I assured Panditji.

My inquisitiveness encouraged him to explain: “Hindu

sages engineered a harmonious society: Caste categorized

us along a family’s expertise. It allowed parents to teach

their children how to excel in their family’s profession.

How can someone who milks cows teach his son to govern

a state or navigate the sea? You tell me: do all human being

appear equal to you? Did the white Christians in America

treat their black slaves as equal?”

“Definitely not,” I said, “but Mahatma Phule was a con-

temporary of Abraham Lincoln and he praised devout

Christians for fighting against their fellow whites to

emancipate black slaves. That is why the blacks in America

love the Bible even more than the white people. Didn’t

President Obama put his hand on Lincoln’s Bible to take

his oath of office?”

“The myth that God made all human beings – male and

female – equally in his image does come from the Bible.

But educated people believe in Evolution. Of course, no

one has actually seen a fish evolve into a bird, but

Evolution confirms what our sages taught that some people

are more evolved than others. How can everyone evolve

equal? Evolution presupposes the fact of inequality, but as

·ñ¤âÚU âðÜ Üð·¤ÚU ¥æØæ Áô Ü»æÌæÚU ÕãéU»éç‡æÌ ãUôÌð Áæ ÚUãðU ãñUÐ ßãUÖæÁÂæ Áñâè çã¢U¼ê ÂæçÅüUØô ·¤ô Öè â¢·ý¤ç×Ì ·¤ÚU ÚUãðU ãñUÐ ¥æÂ·¤ô �ØæÜ»Ìæ ãñU ç·¤ �Øô ÖæÁÂæ ¥æ° ç¼Ù çÁÙ ÚUæ’Øô ×ð ©Uâ·¤æ àææâÙ ãñUßãUæ¡ àæêÎýô ·¤ô ×é�Ø×¢ç˜æØô ·ð¤ Â¼ô ÂÚU çÕÆUæ ÚUãUè ãñU? ßãU çã¢U¼ê â¢S·ë¤çÌ·¤æ â�×æÙ ·¤ÚUÌð ãéU° ÂðàæðßÚU àææâ·¤ô ·¤ô ÕÉUæßæ �Øô ÙãUè ¼ð Âæ ÚUãUè?ÓÓ

ÒÒ×æ$È¤ ·¤èçÁ°»æ, Â¢çÇUÌÁè,ÓÓ ×ñÙð ·é¤ÀU ÛæðÂÌð ãéU° ·¤ãUæ, ÒÒÜðç·¤Ù×éÛæð ·é¤ÀU â×Ûæ ÙãUè ¥æ ÚUãUæ ç·¤ ¥æÂ �Øæ ·¤ãU ÚUãðU ãñUÐ ¥»ÚU ·ñ¤ÚUèwz® âæÜ ÂãUÜð Âñ¼æ ãéU¥æ Íæ, Ìô ÖæÁÂæ Áô ¥æÁ ·¤ÚU ÚUãUè ãñU ©Uâ·ð¤çÜ° ßãU ·ñ¤âð ç•æ�×ðßæÚU ãñU? ¥»ÚU ßãU â¿×é¿ ×ð âÕâð ÕéÚUæ ¥¡»ýð•æÍæ Ìô çÈ¤ÚU ¥æÁ ãU× ©Uâ·ð¤ ÕæÚÔU ×ð ·¤ô§ü ÕæÌ ãUôÌè �Øô ÙãUè âéÙÌð?ÓÓ

Â¢çÇUÌ Áè ×éÛæð çàæçÿæÌ ·¤ÚUÙð ·¤ô ¥æÌéÚU ç¼¹ðÐ ÒÒÕæ·¤è ·ð¤ ØêÚUôÂèØÜô» ÖæÚUÌ ·¤ô âñ‹Ø, ÚUæÁÙèçÌ·¤ ¥õÚU ¥æçÍü·¤ ¼ëçcÅU âð ©UÂçÙßðàæ ÕÙæÙð¥õÚU ÜêÅUÙð ·ð¤ çÜ° ¥æ° Íð Üðç·¤Ù çßçÜØ× ·ñ¤ÚUè ÖæÚUÌ ·¤ô Õ¼ÜÙð¥æØæ ÍæÐ ©UâÙð ãU×æÚÔU ×Ùô ·ð¤ ¥õÂçÙßðçàæ·¤ÚU‡æ, ãU×æÚUè ¥æˆ×æ¥ô¢ ·¤è$È¤âÜ-·¤ÅUæ§ü ¥õÚU ãU×æÚUè â¢S·ë¤çÌ ·ð¤ çßÙæàæ ·ð¤ §ÚUæ¼ð âð °·¤ ç×àæÙÚUè¥æ¢¼ôÜÙ ·¤è àæéL¤¥æÌ ·¤èÐ ØãU Õ¼ÌÚUèÙ ©UÂçÙßðàæßæ¼ ãñUÐÓÓ[2]

ÒÒ×æ$È¤è ¿æãê¡U»æ Üðç·¤Ù ¥æÂ·¤ô •æÚUæ ¹éÜ ·¤ÚU ÕÌæÙæ ãUô»æ ç·¤·¤ô§ü ×Ùô ·¤æ ¥õÂçÙßðàæè·¤ÚU‡æ ·ñ¤âð ·¤ÚUÌæ ãñU,ÓÓ ×ñÙð ©Uâ çßmæÙ ÁÙâð çÙßð¼Ù ç·¤ØæÐ

ÒÒ¥æÂ·¤ô �Øæ Ü»Ìæ ãñU ç·¤ �Øô Ìç×ÜÙæÇé ·¤æ °·¤ àæêÎý ¥õÚUçÕãUæÚU ·¤æ °·¤ ¼çÜÌ ¼ôÙô ¥ÂÙð ¥æÂ ·¤ô ÒÎýçßÇUÓ ·¤ãUÜßæÌð ãñU?©UÙ·ð¤ ÂéÚU¹ð ¥ÂÙð ¥æÂ ·¤ô ¥æØü â¢S·ë¤çÌ ·¤æ ¥çÖ‹Ù ¥¢» ×æÙÌð ÍðÐÁæçÌ ·¤ô Üð·¤ÚU ãU×æÚUè Öæáæ ·¤ô ç·¤âÙð ¥Ü»-¥Ü» ÙSÜô — ¥æØü¥õÚU ÎýçßÇU — ·¤è Öæáæ ×ð Ì�¼èÜ ·¤ÚU ç¼Øæ? ·ñ¤ÚUè âð ÂãUÜð ·é¤ÀUØêÚUôÂèØ çßmæÙô Ùð ÖæÚUÌèØ Öæáæ¥ô¢ ¥õÚU âæçãU Ø ×ð ç¼Ü¿SÂè ç¼¹æ§üÍèÐ Üðç·¤Ù ©UâÙð ©Uâ ¥·¤æ¼ç×·¤ çÁ™ææâæ ·¤ô ç×àæÙÚUè àæÚUæÚUÌ ×ð´Õ¼Ü ç¼Øæ ¥õÚU ¥‹Ø ç×àæÙÚUè—Öæáæçß¼ô ·¤ô ÂýðçÚUÌ ç·¤Øæ ç·¤ ßãU©Uâ·¤è ÕéçÙØæ¼ ÂÚU çÙ×æü‡æ ·¤ÚÔUÐÓÓ

ÒÒ×ñÙð ØãU ÕæÌ ÂãUÜð ·¤Öè ÙãUè âéÙè,ÓÓ ×ñÙð Â¢çÇUÌÁè ·¤ô Ø·¤èÙç¼ÜæØæÐ

×ðÚUè çÁ™ææâæ Ùð ©U‹ãðU ÕæÌ â×ÛææÙð ·ð¤ çÜ° ÂýôˆâæçãUÌ ç·¤ØæÐ ÒÒçã¢U¼ê«¤çáØô Ùð °·¤ âæ×¢ÁSØÂê‡æü â×æÁ ·¤æ Ì¢ æ ÌñØæÚU ç·¤ØæÑ ÁæçÌ ãU×ð´ÂçÚUßæÚUô ·¤è çßàæðá™æÌæ ·ð¤ ¥ÙéâæÚU Ÿæð‡æèÕh ·¤ÚUÌè ÍèÐ ©UâÙð ØãU×é×ç·¤Ù ç·¤Øæ ç·¤ ×æÌæ-çÂÌæ ¥ÂÙð Õ“æô ·¤ô çâ¹æ°¡ ç·¤ ç·¤â ÌÚUãUâð ÂçÚUßæÚU ·ð¤ ÃØßâæØ ×ð ©U ·ë¤cÅUÌæ ÜæÙè ãñUÐ ¥Õ ·¤ô§ü ¼êÏ ¼éãUÙð ßæÜæ¥ÂÙð ÕðÅðU ·¤ô ç·¤âè ÚUæ’Ø ·ð¤ ÂýàææâÙ ·ð¤ çÜ° Øæ â×éÎýè Øæ˜ææ ·ð¤ çÜ°·ñ¤âð çàæçÿæÌ ·¤ÚU â·¤Ìæ ãñU? ¥æÂ ãUè ÕÌæ°¡Ñ �Øæ âÖè ×ÙécØ ¥æÂ·¤ôâ×æÙ ç¼¹æ§ü ¼ðÌð ãñU? ¥×ðçÚU·¤æ ·ð¤ »ôÚÔU §üâæ§Øô Ùð ¥ÂÙð ·¤æÜð »éÜæ×ô·ð¤ âæÍ â×·¤ÿæô ·¤è ÌÚUãU ÃØßãUæÚU ç·¤Øæ Íæ �Øæ?ÓÓ

ÒÒçÕÜ·é¤Ü ÙãUè,ÓÓ ×ñÙð ·¤ãUæ, ÒÒÜðç·¤Ù ×ãUæˆ×æ Èé¤Üð ¥ÕýæãU×çÜ¢·¤Ù ·ð¤ â×·¤æÜèÙ Íð ¥õÚU ·¤æÜð »éÜæ×ô ·¤ô ¥æ•ææ¼ ·¤ÚUßæÙð ·ð¤çÜ° ¥ÂÙð âæÍè »ôÚUô âð ÜÇU·ð¤ ·ð¤ çÜ° ©U‹ãôÙð Ï×üçÙcÆU §üâæ§Øô ·¤èâÚUæãUÙæ ·¤è ÍèÐ §âèçÜ° ¥×ðçÚU·¤æ ·ð¤ ·¤æÜð Üô» Õæ§ÕÜ ·¤ô »ôÚÔUÜô»ô âð ¥çÏ·¤ Âýð× ·¤ÚUÌð ãñUÐ ¥Õ ¥×ðçÚU·¤æ ·ð¤ ÚæcÅþUÂçÌ ¥ôÕæ×æ ÙðçÜ¢·¤Ù ·¤è Õæ§ÕÜ ÂÚU ãUæÍ ÚU¹·¤ÚU ãUè ¥ÂÙð Â¼ ·¤è àæÂÍ ÙãUè ÜèÍè �Øæ?ÓÓ

ÒÒØãU âãUè ãñU ç·¤ ØãU ç×Í·¤ Õæ§ÕÜ âð ãUè ¥æÌæ ãñU ç·¤ §üàßÚU Ùð×ÙécØ ·¤ô — ÙÚU ¥õÚU ÙæÚUè ·¤ô — ¥ÂÙð SßM¤Â ×ð â×æÙ ãUè ÕÙæØæãñUÐ Üðç·¤Ù ÂÉðU-çÜ¹ð Üô» ·ý¤ç×·¤ çß·¤æâ Øæ §ßôËØêàæÙ ·¤ô ×æÙÌðãñUÐ Õðàæ·¤, ç·¤âè Ùð ¹é¼ ç·¤âè ×ÀUÜè ·¤æ ç·¤âè Âÿæè ×ð ·ý¤ç×·¤

[2] This point is argued by Arun Shourie in his book “Harvesting Our Souls:Missionaries, Their Designs, Their Claims--- New Delhi, ASA Publications, 2000)

[w] ØãU ×égæ ¥L¤‡æ àæõÚUè Ùð ¥ÂÙè ÂéSÌ·¤ ãUæÚUßðçSÅ¢U» ¥æÚU âôË•æÑ ç×àæÙÚUè•æ, ¼ðØÚU çÇU•ææ§Ùâ, ¼ðØÚU �Üð�â (°°â°ÂÕçÜ·ð¤àæ‹â, Ù§ü ç¼ËÜè, w®®®) ×ð ©UÆUæØæ ãñUÐ


AUGUST 2011 |54


a chamar, Carey wanted us to believe the Bible’s myth of

human equality. He converted ignorant people and

required them to break caste by eating together.”

“What strategy did he use to change India?”

“Because he believed the myth that men and women

were created equal, his mission started educating girls as

well as boys.”

“What’s wrong with that?”

“You only change what you don’t like. In order to

change India, Carey had to misrepresent our culture.”

“Like, how?”

“He published papers against the nobility of upper-

caste women who committed sati by climbing on to the fu-

neral pyres of their deceased husbands to join them in the

after-life. His paper launched the campaign that got the

British government to abolish the sacred tradition of sati.”

“Really? I always heard that it was Raja Ram Mohan

Roy who stopped widow-burning.”

“Roy was Carey’s disciple. A Sanskrit scholar

Hariharananda Vidyabagish took Ram Mohan Roy to

William Carey to learn English. The three of them fabricat-

ed Maha Nirvana Tantra (The Book of the Great

Liberation). It pretended to codify ancient Sanskrit law,

proving that the Hindu scriptures did not require a widow

to commit sati. For decades the British courts yielded to

the authority of this book in interpreting the Hindu law.

Using that spurious book, law in courts made Roy and the

Tagore clan wealthy. Roy parted company with Carey and

his mission because he became a Unitarian Christian. But

throughout his life he advanced Carey’s agenda to change

India. Along with the missionaries, he became the primary

reason why Macaulay ruled that the Company’s money

should be used to teach English not Sanskrit. They wanted

çß·¤æâ ãUôÌæ ÙãUè ¼ð¹æ, Üðç·¤Ù §ßôËØêàæÙ §â ÕæÌ ·¤è ÂéçcÅU ·¤ÚUÌæãñU Áô ãU×æÚÔU ×éçÙØô Ùð çâ¹æ§ü Íè ç·¤ ·é¤ÀU Üô» ¼êâÚUô âð ¥çÏ·¤çß·¤çâÌ ãéU° ãñUÐ ãUÚU ·¤ô§ü ÕÚUæÕÚU çß·¤çâÌ ·ñ¤âð ãUô â·¤Ìæ ãñU?·ý¤ç×·¤ çß·¤æâ ·¤è ÂêßüÏæÚU‡ææ ×ð ¥â×æÙÌæ ·¤æ Ì‰Ø ãUè Ìô ãñU,Üðç·¤Ù °·¤ ¿×æÚU ·ð¤ ÌõÚU ÂÚU, ·ñ¤ÚUè ¿æãUÌæ Íæ ç·¤ ãU× ×æÙß â×Ìæ·ð¤ Õæ§ÕÜ ¥æÏæçÚUÌ ç×Í·¤ ÂÚU çßàßæâ ·¤ÚðÐ ©UâÙð ¥™ææçÙØô ·¤æÏ×æZÌÚU‡æ ç·¤Øæ ¥õÚU ©UÙâð ØãU ¥æàææ ÚU¹è ç·¤ ßãU Öè °·¤-âæÍÖôÁÙ ·¤ÚÙð ·ð¤ mæÚUæ ÁæçÌ ÌôÇðUÐÓÓ

ÒÒÖæÚUÌ ·¤ô Õ¼ÜÙð ·ð¤ çÜ° ©UâÙð ç·¤â ÚU‡æÙèçÌ ·¤æ §SÌð×æÜç·¤Øæ?ÓÓ

ÒÒ�Øôç·¤ ßãU §â ç×Í·¤ ·¤ô ×æÙÌæ Íæ ç·¤ ÂéL¤á ¥õÚU S˜æèâ×æÙ âëÁð »° ãñU, ©Uâ·¤æ ç×àæÙ ÜÇU·¤ô ·ð¤ âæÍ-âæÍ ÜÇUç·¤Øô·¤ô ÂÉUæÙð ·ð¤ âæÍ àæéM¤ ãéU¥æÐÓÓ

ÒÒ©Uâ×ð »ÜÌ �Øæ Íæ?ÓÓÒÒ¥æÂ ·ð¤ßÜ ©Uâ ¿è•æ ·¤ô Õ¼ÜÌð ãñU Áô ¥æÂ·¤ô Ââ¢¼ ÙãUèÐ

ÖæÚUÌ ·¤ô Õ¼ÜÙð ·ð¤ çÜ°, ·ñ¤ÚUè Ùð ãU×æÚUè â¢S·ë¤çÌ ·ð¤ ÕæÚÔU ×ð »ÜÌÕæÌð Âý¿æçÚUÌ ·¤èÐÓÓ

ÒÒ·ñ¤âð?ÓÓÒÒ©UâÙð ©UÙ ©U“æ ÁæÌèØ ×çãUÜæ¥ô¢ ·¤è ·é¤ÜèÙÌæ ·ð¤ ç¹Üæ$È¤

Â¿ðü Âý·¤æçàæÌ ç·¤° Áô ¥ÂÙð ×ëÌ ÂçÌØô ·¤è ç¿Ìæ ÂÚU ¿ÉU ·¤ÚU âÌèãUôÌè Íè Ìæç·¤ ßãU ×ÚU‡æô�æÚU ÁèßÙ ×ð Öè ©UÙ·ð¤ âæÍ ãUô ÜðÐ ©Uâ·ð¤¥¹ÕæÚU Ùð ¥çÖØæÙ àæéM¤ ç·¤Øæ çÁâ·ð¤ ¿ÜÌð çÕýÌæÙè âÚU·¤æÚU ÙðâÌè Áñâè ÂæßÙ ÂÚ¢UÂÚUæ ·¤æ ©U‹×êÜÙ ·¤ÚU ç¼ØæÐÓÓ

ÒÒßæ·¤§ü? ×ñÙð Ìô ãU×ðàææ ØãUè âéÙæ Íæ ç·¤ çßÏßæ¥ô¢ ·¤ô ÁÜæÙð·¤è ÂÚ¢UÂÚUæ ·¤ô ÚUæÁæ ÚUæ××ôãUÙ ÚUæØ Ùð Õ¢¼ ·¤ÚUßæØæ ÍæÐÓÓ

ÒÒÚUæØ ·ñ¤ÚUè ·¤æ ãUè ¿ðÜæ ÍæÐ â¢S·ë¤Ì ·ð¤ °·¤ çßmæÙ ãUçÚUãUÚUÙ¢¼çßlæßæ»èàæ ÚUæ××ôãUÙ ÚUæØ ·¤ô çßçÜØ× ·ñ¤ÚUè ·ð¤ Âæâ ¥¡»ýð•æè âè¹Ùð·ð¤ çÜ° Üæ° ÍðÐ ÌèÙô Ùð ç×Ü ·¤ÚU ×ãUæçÙßæü‡æ Ì¢ æ ÌñØæÚU ·¤èÐ ØãUç·¤ÌæÕ Âýæ¿èÙ â¢S·ë¤Ì çßÏæÙ ·¤ô çÜçÂÕh ·¤ÚUÙð ·¤æ Éô» ·¤ÚUÌèÍè, ØãU âæçÕÌ ·¤ÚUÌð ãéU° ç·¤ çã¢U¼ê Ï×üàææS˜æô ×ð âÌè ãUôÙð ·¤è ·¤ô§ü¥çÙßæØüÌæ ÙãUè ãñUÐ ¼àæ·¤ô Ì·¤ ¥¡»ýð•æ ¥¼æÜÌð çã¢U¼ê çßçÏ-çßÏæÙô·¤è ÃØæ�Øæ ·¤ÚUÙð ·ð¤ çÜ° §âè ÂéSÌ·¤ ·ð¤ ¥çÏ·¤æÚU ·ð¤ ¥ÏèÙ ÚUãUèÐ§â ÛæêÆUè ç·¤ÌæÕ ·¤æ §SÌð×æÜ ·¤ÚUÌð ãéU° ¥¼æÜÌô ×ð ·¤æÙêÙ Ùð ÚUæØ

ÒÒ�Øæ ¥æÂ ÁæÙÌð ãñU ç·¤ ÖæÚUÌ ×ð çÁâ ç·¤ÌæÕ ·¤æ âÕâð ¥çÏ·¤¥Ùéßæ¼ ãUôÌæ ãñU ßãU Õæ§ÕÜ ãñU? ÖæÚUÌèØ Öæáæ¥ô ¢ ·¤æ çß·¤æâ ·¤ÚUÙð ·ð¤mæÚUæ, ç×àæÙçÚUØô Ùð ãU×ð Öæáæ§ü ¥æÏæÚU ÂÚU Õæ¡ÅU ç¼ØæÐ ¥»ÚU Ï×üàææS˜æ

¥æÂ·¤è ×æÌëÖæáæ ×ð ç×ÜÙð Ü»ð»ð Ìô çÈ¤ÚU ·¤ô§ü ©Uâ ÂéÚUôçãUÌ ·ð¤ Âæâ �ØôÁæ°»æ çÁâÙð â¢S·ë¤Ì ×ð ×ãUæÚUÌ ãUæçâÜ ·¤ÚUÙð ·ð¤ çÜ° ¼àæ·¤ô Ü»æ ç¼°?

°·¤ÕæÚU ÂéÚUôçãUÌ ¥Âýæâ¢ç»·¤ ãUô Áæ° Ìô çÈ¤ÚU â¢S·ë¤çÌ Öè ç·¤âè ·¤æ× ·¤è ÙãUè ÚUãUÌèÐÓÓ

“DO YOU KNOW THAT THE BIBLE IS THE MOST translated book in India? By developing Indian languages,

missionaries divided us linguistically. If scriptures are available in your own mother-tongue why would you

need a priest who has spent decades mastering Sanskrit? Once priests become irrelevant, so does our culture.”



âæ×æçÁ·¤

to inject English ideas into Indian vernaculars. Roy

followed Carey in condemning the very core of Hinduism

– worship of idols and nature. He smuggled Christianity

into Bengal, disguising it as Brahmo Samaj. His college

was a platform for missionaries such as Alexander Duff.”

Trying to make sense of what I was hearing, I asked:

“What exactly did Carey do to corrupt India?”

“Speaking on a popular level, why is Hindi our nation-

al language; why not Sanskrit?” Panditji fired back.

“You tell me,” I said to him. “You seem to know.”

“The Sanskrit united India culturally. It preserved our

harmony and genius. In order to translate the Bible into

every Indian language, Carey mastered Sanskrit and

prepared its dictionary. He wasn’t serving Sanskrit. His

objective was to make it easy for other Bible translators to

understand the dialects inspired by Sanskrit and to turn

them into literary languages via Bible translation. Do you

know that the Bible is the most translated book in India?

By developing Indian languages, missionaries divided us

linguistically. If scriptures are available in your own moth-

er-tongue why would you need a priest who has spent

decades mastering Sanskrit? Once priests become

irrelevant, so does our culture.”

“That sounds like unnecessary fear-mongering to me.”

“It is necessary to be afraid. You can see the practical

consequences of missionary strategy in Sri Lanka, Tamil

Nadu and also Andhra.”

“What exactly are you referring to?”

“Who divided Sinhalese Aryan and Tamil Dravidians

in Sri Lanka, causing a terrible civil war? Tamil Nadu is

next. I don’t know Tamil but it is an ancient language. But

it does not predate Sanskrit. That is mischievous idea

being promoted by missionaries. It is true that not

Brahmin scholars but missionary–linguists like Robert

Caldwell and G. U. Pope developed modern Tamil. They

followed Carey, but disagreed with him when they argued

that Tamil grew independently of Sanskrit. Their strategy

was to forge a Dravidian identity in opposition to Aryan. It

implied that just as Sinhalese-speaking Aryan colonized

Dravidians in Sri Lanka, Sanskrit-speaking Aryans had

colonized them in India. Dravidians are revolting now

because missionaries have taught them that the Brahmins

had colonized Dravidian culture.

“Is this anything serious?”

“It is a tectonic fault line. In normal times, fault lines

have no practical significance but eventually they break

apart whole continents. Bengali was the first language that

Carey developed. His younger associates in Fort William

College such as Henry Martyn and Rev. Gilchrist helped

develop Urdu, Hindustani and then Hindi. What came out

of these literary developments? Carey’s Bengali is now the

national language of Bangladesh, and Sanskrit has

¥õÚU ÅñU»ôÚU ƒæÚUæÙð ·¤ô ¼õÜÌ×¢¼ ÕÙæ ç¼ØæÐ ÚUæØ ·ñ¤ÚUè ¥õÚU ©Uâ·ð¤ ç×àæÙ âð¥Ü» ãUô »Øæ �Øôç·¤ ßãU °·¤ ØêçÙÅðUçÚUØÙ §üâæ§ü ÕÙ »Øæ ÍæÐ Üðç·¤ÙÁèßÙ ÖÚU ßãU ÖæÚUÌ ·¤ô Õ¼ÜÙð ·ð¤ ·ñ¤ÚUè ·ð¤ °ÁðÇðU ·¤ô ãUè ¥æ»ð ÕÉUæÌæÚUãæÐ ×ñ·¤æòÜð Ùð ÁÕ ØãU $Èñ¤âÜæ ç·¤Øæ ç·¤ ·¢¤ÂÙè ·¤æ Âñâæ â¢S·ë¤Ì ÙãUèÕçË·¤ ¥¡»ýð•æè âè¹æÙð ·ð¤ çÜ° §SÌð×æÜ ãUô»æ, Ìô ©Uâ·ð¤ ÂèÀðU ç×àæÙçÚUØô·ð¤ ¥Üæßæ ÕÇæ ãUæÍ ÚUæ××ôãUÙ ÚUæØ ·¤æ Öè ÍæÐ ßð ¼ðàæè ÕôçÜØô ×ð´¥¡»ýð•æè çß¿æÚU ÜæÙæ ¿æãUÌð ÍðÐ ÚUæØ Ùð çã¢U¼ê Ï×ü ·ð¤ ·ð¤Îý — ×êÌèüÂêÁæ ¥õÚUÂý·ë¤çÌÂêÁæ — ·¤è çÙ¢¼æ ·¤ÚUÙð ×ð ·ñ¤ÚUè ·¤æ ãUè ¥ÙéâÚU‡æ ç·¤ØæÐ ßãU ãUèÕýræô â×æÁ ·ð¤ ßðàæ ×ð Õ¢»æÜ ×ð ¥ÙæçÏ·ë¤Ì É¢U» âð §üâæ§ü Ï×ü ÜæØæÍæÐ ©Uâè ·¤æ ·¤æòÜðÁ ¥Üð�•æñÇUÚU ÇU$È¤ Áñâð ç×àæÙçÚUØô ·¤æ ×¢¿ ÍæÐÓÓ

Áô ·é¤ÀU ×ñ âéÙ ÚUãUæ Íæ ©Uâð ÆUè·¤ âð â×ÛæÙð ·ð¤ çÜ° ×ñÙð âßæÜç·¤ØæÑ ÒÒÖæÚUÌ ·¤ô ÖýcÅU ·¤ÚUÙð ·ð¤ çÜ° ·ñ¤ÚUè Ùð ÆUè·¤-ÆUè·¤ ç·¤Øæ �ØæÍæ?ÓÓ

ÒÒÜô·¤çÂýØ SÌÚU ÂÚU ·¤ãðU Ìô çã¢U¼è ãU×æÚUè ÚUæcÅþU Öæáæ �Øô ãñU, â¢S·ë¤Ì�Øô Ùãè?ÓÓ Â¢çÇUÌÁè Ùð ÂÜÅUßæÚU ç·¤ØæÐ

ÒÒ¥æÂ ÕÌæ°¡,ÓÓ ×ñÙð ©UÙâð ·¤ãUæÐ ÒÒ¥æÂ·¤ô Ìô ÂÌæ ãUè ãUô»æÐÓÓ ÒÒâ¢S·ë¤Ì Ùð ÖæÚUÌ ·¤ô âæ¢S·ë¤çÌ·¤ ÚUèçÌ âð ÁôÇU ÚU¹æ ÍæÐ ãU×æÚUæ

âæ×¢ÁSØ ¥õÚU Õéçh×Ìæ §âè ×ð â¢ÚUçÿæÌ ÍUèÐ Õæ§ÕÜ ·¤ô Âý Øð·¤ ÖæÚUÌèØÖæáæ ×ð ¥Ùéç¼Ì ·¤ÚUÙð ·ð¤ çÜ° ·ñ¤ÚUè Ùð â¢S·ë¤Ì ×ð ×ãUæÚUÌ ãUæçâÜ ·¤è¥õÚU ©Uâ·¤æ ÂãUÜæ àæ�¼·¤ôàæ ÌñØæÚU ç·¤ØæÐ ßãU â¢S·ë¤Ì ·¤è âðßæ ÙãUè·¤ÚU ÚUãUæ ÍæÐ ©Uâ·¤æ ÜÿØ Íæ ç·¤ ¼êâÚÔU Õæ§ÕÜ ¥Ùéßæ¼·¤ô ·ð¤ çÜ°â¢S·ë¤Ì âð ÂýðçÚUÌ ÕôçÜØô ·¤ô â×ÛæÙæ ¥æâæÙ ãUô Áæ° ¥õÚU ßð Õæ§ÕÜ¥Ùéßæ¼ô ·ð¤ mæÚUæ ©UÙ ÕôçÜØô ·¤ô âæçãUçˆØ·¤ Öæáæ¥ô¢ ×ð Õ¼Ü â·ð¤Ð�Øæ ¥æÂ ÁæÙÌð ãñU ç·¤ ÖæÚUÌ ×ð çÁâ ç·¤ÌæÕ ·¤æ âÕâð ¥çÏ·¤¥Ùéßæ¼ ãUôÌæ ãñU ßãU Õæ§ÕÜ ãñU? ÖæÚUÌèØ Öæáæ¥ô¢ ·¤æ çß·¤æâ ·¤ÚUÙð ·ð¤mæÚUæ, ç×àæÙçÚUØô Ùð ãU×ð Öæáæ§ü ¥æÏæÚU ÂÚU Õæ¡ÅU ç¼ØæÐ ¥»ÚU Ï×üàææS˜æ¥æÂ·¤è ×æÌëÖæáæ ×ð ç×ÜÙð Ü»ð»ð Ìô çÈ¤ÚU ·¤ô§ü ©Uâ ÂéÚUôçãUÌ ·ð¤ Âæâ �ØôÁæ°»æ çÁâÙð â¢S·ë¤Ì ×ð ×ãUæÚUÌ ãUæçâÜ ·¤ÚUÙð ·ð¤ çÜ° ¼àæ·¤ô Ü»æç¼°? °·¤ ÕæÚU ÂéÚUôçãUÌ ¥Âýæâ¢ç»·¤ ãUô Áæ° Ìô çÈ¤ÚU â¢S·ë¤çÌ Öè ç·¤âè·¤æ× ·¤è ÙãUè ÚUãUÌèÐÓÓ

ÒÒ×éÛæð Ìô ØãU ÃØÍü ãUè ÇUÚUæÙð ßæÜè ÕæÌ Ü» ÚUãUè ãñUÐÓÓÒÒÇUÚUÙæ •æM¤ÚUè ãñUÐ ¥æÂ ŸæèÜ¢·¤æ ¥õÚU Ìç×ÜÙæÇé ×ð ¥õÚU ¥æ¢Ïý Âý¼ðàæ

×ð Öè, ç×àæÙÚUè ÚU‡æÙèçÌ ·ð¤ ÃØßãUæçÚU·¤ ÂçÚU‡ææ× ¼ð¹ â·¤Ìð ãñUÐÓÓÒÒ¥æÂ ÆUè·¤-ÆUè·¤ ç·¤â ÕæÌ ·¤è ¥ôÚU §üàææÚUæ ·¤ÚU ÚUãðU ãñU?ÓÓÒÒŸæèÜ¢·¤æ ×ð çâ¢ãUÜ ¥æØôZ ¥õÚU Ìç×Ü ÎýçßÇô ·¤ô ¥æÂâ ×ð¢ ç·¤âÙð

Õæ¡ÅUæ çÁâ·ð¤ ÙÌèÁÌÙ §ÌÙæ ÖØæßãU »ëãUØéh ãéU¥æ? ¥Õ Ìç×ÜÙæÇéU ·¤èÕæÚUè ãñUÐ ×éÛæð Ìç×Ü ÙãUè ¥æÌè ÂÚU ßãU °·¤ Âýæ¿èÙ Öæáæ ãñUÐ Üðç·¤Ù ßãUâ¢S·ë¤Ì âð ÂéÚUæÙè ÙãUèÐ ØãU àæÚUæÚUÌè çß¿æÚU ç×àæÙçÚUØô mæÚUæ Âý¿æçÚUÌ ç·¤ØæÁæ ÚUãUæ ãñUÐ ØãU â¿ ãñU ç·¤ Õýæræ‡æ çßmæÙô Ùð ÙãUè ÕçË·¤ ÚUæòÕÅUü ·¤æòËÇUßñÜ¥õÚU Áè. Øê. ÂôÂ Áñâð ç×àæÙÚUè—Öæáæçß¼÷ô Ùð ¥æÏéçÙ·¤ Ìç×Ü ·¤æ çß·¤æâ·¤æ ç·¤ØæÐ ©U‹ãUôÙð ·ñ¤ÚUè ·¤æ ¥ÙéâÚU‡æ ç·¤Øæ Üðç·¤Ù ÁÕ ßãU ØãU ¼ÜèÜ ¼ðÌðÍð ç·¤ Ìç×Ü â¢S·ë¤Ì âð ¥Ü», SßÌ¢ æ M¤Â âð çß·¤çâÌ ãéU§ü Ìô ßð ·ñ¤ÚUè âð¥âãU×Ì Öè ãôÌð ÍðÐ §â·¤æ ¥æàæØ ØãU Íæ ç·¤ çÁâ Âý·¤æÚU çâ¢ãUÜ Öæáè¥æØôZ Ùð ŸæèÜ¢·¤æ ·ð¤ ÎýçßÇUô ÂÚU ¥õÂçÙßðçàæ·¤ ¥çÏ·¤æÚU ç·¤Øæ, â¢S·ë¤ÌÖæáè ¥æØôZ Ùð ©U‹ãðU ÖæÚUÌ ×ð »éÜæ× ÕÙæØæÐ ÎýçßÇU ¥Õ çßÎýôãU ·¤ÚU ÚUãðU ãñU�Øôç·¤ ç×àæÙçÚUØô Ùð ©U‹ãðU ØãU çàæÿææ ¼è ãñU ç·¤ Õýæræ‡æô Ùð ÎýçßÇU â¢S·ë¤çÌ ·¤ô»éÜæ× ÕÙæØæ ãñUÐÓÓ

ÒÒ�Øæ ØãU ·¤ô§ü »¢ÖèÚU ÕæÌ ãñU?ÓÓÒÒØãU ÅñU�ÅUæòçÙ·¤ »ÜÌ Üæ§Ù ãñUÐ âæ×æ‹Ø â×Øô ×ð, »ÜÌ Üæ§Ùô ·¤è

·¤ô§ü ×ãU�ææ ÙãUè ãUôÌè Üðç·¤Ù ¥¢ÌÌÑ ßð ÂêÚÔU ·ð¤ ÂêÚÔU ×ãUæmèÂô ·¤ô ÌôÇU ·¤æ¥Ü» ·¤ÚU ¼ðÌè ãñUÐ Õ¢»æÜè ÂãUÜè Öæáæ Íè çÁâ·¤æ ·ñ¤ÚUè Ùð çß·¤æâç·¤ØæÐ $È¤ôÅüU çßçÜØ× ·¤æòÜðÁ ×ð ©Uâ·ð¤ ØéßÌÚU âãUØô»è ãðUÙÚUè ×æçÅüUÙ ¥õÚU


AUGUST 2011 |56


disappeared from that part of India. Henry Martyn’s

Urdu rules Pakistan, and Sanskrit has gone from north-

western India. The Hindi that governs India is not the

Hindi of Tulsidas. It is the Hindi of Gilchrist and

Kellogg. That is Carey’s ultimate legacy: Sanskrit that

preserved our literature, scriptures, and culture seems

destined for the dustbin of history. Even Hindu ashrams

in the Himalayas now run English-medium schools,

while they ought to be running Sanskrit universities.”

“So did William Carey develop Indian vernaculars in

order to divide and weaken us?”

“I am on my way to England to research his real

motives. In public, of course, his followers argue that

Europe was reformed when scholars like Wycliffe,

Luther, and Tyndale began translating the Bible into com-

mon man’s languages such as English and German. They

say that you cannot have a government of the people, for

the people, and by the people, unless it runs in the

language of the people. In the 16th century, Paris

University in France, Oxford and Cambridge in England,

and Wittenberg in Germany, all taught in Latin. French,

English and German had no literature that any university

could use. The Bible translators changed that. They

enriched vernaculars making it possible for them to

become the languages of learning, law and governance.

That, in turn, made it possible for anyone to go to college

and develop his potential. Carey claimed that he was

bringing a similar reform to India. His work as a

linguist–translator would open up the Indian mind.

People will be able to read the scriptures and secular liter-

ature in their mother tongues and decide for themselves

what is true. They wouldn’t need expertise of the priests.”

“Are you suggesting that Carey developed Indian

languages in order to democratize intellectual power?

That he made knowledge available to everyone,

including Shudras and women?”

“No! Along with his colleagues he did start the first

vernacular college in Serampore that used Bengali as a

medium of instruction. It grew into India’s first universi-

ty, not owned by the British Raj. Carey himself taught

astronomy, botany, and forestry – besides languages

and, of course, the Bible. Carey’s real motive was to

educate us in order to convert us. His faith in the Bible

made him such a bigot that he could not appreciate the

devotion of the Hindus who sacrificed their children to

Mother goddess. He called it infanticide. That was his

first attack on Hinduism.”

“What else did he do to weaken Brahminism?”

“In order to publish the Bible in Indian languages, at-

tack Hinduism, and to pressurize the government to

change our traditions, Carey brought the modern press

to India – both journalism as well as the printing press.

ÚÔUßÚÔUÇU ç»Üç·ý¤SÅU Ùð ©U¼êü, çã¢U¼éSÌæÙè ¥õÚU çÈ¤ÚU çã¢U¼è ·ð¤ çß·¤æâ ×ð ×¼¼·¤èÐ §Ù âæçãUçˆØ·¤ çß·¤æâô âð �Øæ çÙ·¤Üæ? ·ñ¤ÚUè ·¤è Õ¢»æÜè ¥ÕÕæ¢‚Üæ¼ðàæ ·¤è ÚUæcÅþUèØ Öæáæ ãñU, ¥õÚU â¢S·ë¤Ì ·¤Öè ÖæÚUÌ ×ð ÚUãðU ©UâçãUSâð âð »æØÕ ãUô ¿é·¤è ãñUÐ ãðÙÚUè ×æçÅüUÙ ·¤è ©U¼êü Âæç·¤SÌæÙ ×ð ÚUæÁ·¤ÚUÌè ãñU ¥õÚU â¢S·ë¤Ì ©U�æÚUÂçà¿×è ÖæÚUÌ âð Áæ ¿é·¤è ãñUÐ çã¢U¼è ÁôÖæÚUÌ ÂÚU àææâÙ ·¤ÚUÌè ãñU, ßãU ÌéÜâè¼æâ ·¤è çã¢U¼è ÙãUè ãñUÐ ßãUç»Üç·ý¤SÅU ¥õÚU ·ñ¤Üæò» ·¤è çã¢U¼è ãñUÐ ØãU ·ñ¤ÚUè ·¤è ¥¢çÌ× ÏÚUôãUÚU ãñUÑâ¢S·ë¤Ì çÁâÙð ãU×æÚÔU âæçãU Ø, Ï×üàææS˜æô ¥õÚU â¢S·ë¤çÌ ·¤ô â¢ÚUçÿæÌÚU¹æ ßãU §çÌãUæâ ·ð¤ ·ê¤ÇðU¼æÙ ×ð ÁæÌè ç¼¹Ìè ãñUÐ çãU×æÜØ ×ð ÕÙð çã¢U¼ê¥æŸæ× Öè ¥¡»ýð•æè ×æŠØ× ·ð¤ S·ê¤Ü ¿Üæ ÚUãðU ãñU, ÁÕç·¤ ©U‹ãðU â¢S·ë¤ÌçßàßçßlæÜØ ¿ÜæÙð ¿æçãU°¡ÐÓÓ

ÒÒÌô �Øæ çßçÜØ× ·ñ¤ÚUè Ùð ÖæÚUÌèØ Üô·¤Öæáæ¥ô¢ ·¤æ çß·¤æâ ãU×ð´Õæ¡ÅUÙð ¥õÚU ·¤×•æôÚU ·¤ÚUÙð ·ð¤ çÜ° ç·¤Øæ?ÓÓ

ÒÒ×ñ ©Uâ·ð¤ ¥âÜè §ÚUæ¼ô ·ð¤ ÕæÚÔU ×ð çÚUâ¿ü ·¤ÚUÙð ãUè §¢‚ÜñÇU ÁæÚUãUæ ãê¡UÐ âæßüÁçÙ·¤ ÌõÚU ÂÚU Õðàæ·¤ ©Uâ·ð¤ ¥ÙéØæØè ØãU ¼ÜèÜ ¼ðÌð ãñUç·¤ ØêÚUôÂ ·¤æ âéÏæÚU ÌÕ ãéU¥æ ÁÕ çß·¤çÜ$È¤, ÜêÍÚU ¥õÚU çÅ¢UÇðUÜ ÁñâðçßmæÙô Ùð Õæ§ÕÜ ·¤æ ¥æ× Üô»ô ·¤è Öæáæ¥ô¢ ×ð ¥Ùéßæ¼ ·¤ÚUÙæ àæéM¤ç·¤Øæ ×âÜÙ ¥¡»ýð•æè ¥õÚU Á×üÙÐ ßð ·¤ãUÌð ãñU ç·¤ Üô»ô ·¤è, Üô»ô ·ð¤çÜ° ¥õÚU Üô»ô ·ð¤ mæÚUæ âÚU·¤æÚU ÌÕ Ì·¤ â¢Öß ÙãUè ÁÕ Ì·¤ ßãUÜô»ô ·¤è Öæáæ ×ð ·¤æ× Ù ·¤ÚÔUÐ âôÜãUßè â¼è ×ð $Èý¤æ¡â ·¤è ÂðçÚUâØêçÙßçâüÅUè, §¢‚ÜñÇU ·¤è ¥æò�â$È¤ôÇüU ¥õÚU ·ð¤çÕýÁ ¥õÚU Á×üÙè ·¤èçßÅðUÙÕ»ü ØêçÙßçâüÅUè, âÖè ÜæçÌÙè Öæáæ ×ð çàæÿææ ¼ðÌè ÍèÐ Èýñ¤¿,¥¡»ýð•æè ¥õÚU Á×üÙ ×ð °ðâæ ·¤ô§ü âæçãU Ø ÙãUè Íæ Áô §ÙçßàßçßlæÜØô ×ð ÂÉUæØæ Áæ â·¤Ìæ ÍæÐ Õæ§ÕÜ ¥Ùéßæ¼·¤ô Ùð ØãUâÕ Õ¼Ü ÇUæÜæÐ ©U‹ãUôÙð Üô·¤ Öæáæ¥ô¢ ·¤ô â×ëh ç·¤Øæ ¥õÚU ØãUâ¢Öß ç·¤Øæ ç·¤ ßð çàæÿææ, ·¤æÙêÙ ¥õÚU ÂýàææâÙ ·¤è Öæáæ°¡ ÕÙðÐ©Uââð ¥æ»ð Áæ·¤ÚU ØãU ×é×ç·¤Ù ãéU¥æ ç·¤ ·¤ô§ü Öè ·¤æòÜðÁ Áæ ·¤ÚU¥ÂÙð â¢ÖæÃØ (ÂôÅðUçàæØÜ) ·¤æ çß·¤æâ ·¤ÚU â·¤Ìæ ÍæÐ ·ñ¤ÚUè ØãU¼æßæ ·¤ÚU ÚUãUæ Íæ ç·¤ ÖæÚUÌ ×ð Öè ßãU ©Uâè Âý·¤æÚU ·¤æ âéÏæÚU Üæ ÚUãUæÍæÐ Öæáæçß¼÷—¥Ùéßæ¼·¤ ·ð¤ ÌõÚU ÂÚU ©Uâ·¤æ ·¤æ× ÖæÚUÌèØ ×Ù ·¤ô¹ôÜð»æÐ Üô» ¥ÂÙè ×æÌëÖæáæ ×ð Ï×üàææS˜æ ¥õÚU âð·é¤ÜÚU âæçãU Ø ÂÉUÂæ°¡»ð ¥õÚU ¹é¼ ØãU $Èñ¤âÜæ ·¤ÚUð»ð ç·¤ �Øæ âˆØ ãñUÐ ©U‹ãðU ÂéÚUôçãUÌô ·¤èçßàæðá™æÌæ ·¤è ¥æßàØ·¤Ìæ ÙãUè ÚUãU Áæ°»èÐÓÓ

ÒÒ�Øæ ¥æÂ ØãU â¢·ð¤Ì ¼ð ÚUãðU ãñU ç·¤ ·ñ¤ÚUè Ùð ÖæÚUÌèØ Öæáæ¥ô¢ ·¤æçß·¤æâ §âçÜ° ç·¤Øæ ç·¤ Õõçh·¤ â�ææ ·¤æ ÂýÁæÌæ¢ç˜æ·¤ÚU‡æ ç·¤Øæ Áæâ·ð¤? ¥õÚU ØãU ç·¤ ©U‹ãUôÙð àæêÎýô ¥õÚU ¥õÚUÌô â×ðÌ âÕ·ð¤ çÜ° ™ææÙ©UÂÜ�Ï ·¤ÚUßæØæ?ÓÓ

ÒÒÙãUè! ¥ÂÙð âãUØôç»Øô ·ð¤ âæÍ ©UâÙð âèÚUæ×ÂéÚU ×ð Õ¢»æÜè×æŠØ× ·¤æ ÂãUÜæ Üô·¤Öæáæ ¥æÏæçÚUÌ ·¤æòÜðÁ •æM¤ÚU ¹ôÜæÐ ßãUÖæÚUÌ ·ð¤ ÂãUÜð çßàßçßlæÜØ ·ð¤ M¤Â ×ð çß·¤çâÌ Öè ãéU¥æ, Áôç·¤çÕýÌæÙè ÚUæÁ ·ð¤ ¥ÏèÙ ÙãUè ÍæÐ ·ñ¤ÚUè ¹é¼ ßãUæ¡ ¹»ôÜàææS˜æ,ßÙSÂçÌ çß™ææÙ ¥õÚU ßÙ çß™ææÙ ÂÉUæØæ ·¤ÚUÌæ Íæ — Öæáæ¥ô¢ ¥õÚU,Õðàæ·¤, Õæ§ÕÜ ·ð¤ ¥ÜæßæÐ ·ñ¤ÚUè ·¤æ ¥âÜè §ÚUæ¼æ Íæ ç·¤ ÂÉU-çÜ¹·¤ÚU ãU×æÚUæ Ï×æZÌÚU‡æ ãUô Áæ°Ð Õæ§ÕÜ ×ð ©Uâ·ð¤ çßàßæâ Ùð ©Uâð §ÌÙæÏ×æZÏ ÕÙæ ç¼Øæ Íæ ç·¤ ßãU çã¢U¼é¥ô¢ ·¤è Ÿæhæ ·¤è âÚUæãUÙæ ÙãUè ·¤ÚUÂæÌæ Íæ Áô ¼ðßè ×æ¡ ·¤ô ¥ÂÙð Õ“æô ·¤è ÕçÜ ¿ÉUæÌð ÍðÐ ßãU ©UâðÕæÜãU Øæ ·¤ãUÌæ ÍæÐ çã¢U¼ê Ï×ü ÂÚU ØãU ©Uâ·¤æ ÂãUÜæ ¥æ·ý¤×‡æ ÍæÐÓÓ

ÒÒÕýæræ‡æßæ¼ ·¤ô ·¤×•æôÚU ·¤ÚUÙð ·ð¤ çÜ° ©UâÙð ¥õÚU �Øæ ç·¤Øæ?ÓÓÒÒÖæÚUÌèØ Öæáæ¥ô¢ ×ð Õæ§ÕÜ Âý·¤æçàæÌ ·¤ÚUÙð, çã¢U¼ê Ï×ü ÂÚU

¥æ·ý¤×‡æ ·¤ÚUÙð ¥õÚU âÚU·¤æÚU ÂÚU ãU×æÚUè ÂýÍæ¥ô¢ ·¤ô Õ¼ÜÙð ·ð¤ çÜ°¼Õæß ÇUæÜÙð ·ð¤ çÜ° ·ñ¤ÚUè ÖæÚUÌ ×ð ¥æÏéçÙ·¤ Âýðâ Öè ÜæØæ —Â˜æ·¤æçÚUÌæ ¥õÚU ×éÎý‡æ Âýðâ ¼ôÙôÐ ¿ê¢ç·¤ ©Uâ â×Ø ãU× ×ñ·ð¤çÙ·¤Ü



âæ×æçÁ·¤

Vishal and Ruth Mangalwadi are co-authors of the book The Legacy of William Carey: A Model for Transforming A Culture, It is

available in India from [email protected]

çßàææÜ ¥õÚU M¤Í ×¢»Üßæ¼è ¼ çÜ»ðâè ¥æò$È¤ çßçÜØ× ·ñ¤ÚUèÑ ¥ ×æòÇUÜ $È¤æòÚU ÅþUæ¢â$È¤æòç×Z» ¥·¤Ë¿ÚU ·ð¤ Üð¹·¤ ãñUÐ ÖæÚUÌ ×ð ßãU °ÇUçßÙÇUæçÜØæ°ÅUãæòÅU×ðÜÇUæòÅU·¤æò× ÂÚU ©UÂÜ�Ï ãñUÐ

Since at that time we didn’t make the kind of paper need-

ed for the mechanical press, he began manufacturing pa-

per. For that purpose he installed the first steam engine in

India. That, in turn, started an industrial revolution

which weakened our cottage industry.”

“But did his writing and publishing actually damage

India?”

“Have you ever wondered why after six decades of

Independence, India is still governed by a penal code

written by Lord Macaulay? Isn’t that enough to show the

effectiveness of intellectual colonization? Macaulay was

simply following William Carey who wrote in 1792, i.e.,

one year before he came to India, that the spread of the

Gospel of Jesus Christ would transform India. It will

replace the rule of wise men with the kingdom of God,

that is, theocratic laws derived from the Bible.”

“Panditji, you have said so many new things that my

head is spinning. Can you summarize what you are

telling me about William Carey?”

“I haven’t described a fraction of the mischief that

William Carey began in four decades that he spent here. It

was not colonialism but Christianity that turned India up-

side down. If there was no Carey, there would be no

missionaries, Raja Ram Mohan Roy, the Tagores,

Keshab Chandra Sen, Jotiba Phule, Ambedkar, Periyar or

Kanshi Ram. Sanskrit and sages would keep India united

into one culture. That unity would go much deeper than

the political-legal-constitutional unity that the British

gave us in line with their biblical idea of a nation state.”

“Ancient India,” I said to Mr Pandit, “may have been

better than modern India. But from all that you are telling

me, it seems that for better or for worse, William Carey, not

Mahatma Gandhi, is the Father of Modern India. Without

him we might have a cultural India but no political India.”

“That is true. Even the Buddha was not able to

damage Indian culture as deeply as William Carey did.

The Buddha did reject caste, but he was wise enough to

accept karma-reincarnation as an explanation of self-evi-

dent inequality. The Buddha agreed that we are born

unequal because of our karma. William Carey came to

transform India. The movement that he began has

become incredibly potent. Today there are at least 80,000

full-time Indian missionaries transforming grassroots

communities where no church exists. Like Carey they

serve the poorest of the poor, the lowest of the low. They

educate and uplift the downtrodden, firing their hearts

with dreams and ambitions that could be exploited by all

kinds of disruptive movements. Don’t you see, Carey laid

the foundations for the breaking of modern India!”

Âýðâ ×ð §SÌð×æÜ ãUôÙð ßæÜæ ·¤æ»•æ ÙãUè ÕÙæÌð Íð, ©UâÙð ·¤æ»•æÕÙæÙæ Öè àæéM¤ ç·¤ØæÐ §â ©UgðàØ ·ð¤ çÜ° ©UâÙð ÖæÚUÌ ×ð ÂãUÜæÖæÂ âð ¿ÜÙð ßæÜæ §¢ÁÙ Öè SÍæçÂÌ ·¤ÚUßæØæÐ ©Uââð¥õlôç»·¤ ·ý¤æ¢çÌ ·¤è àæéL¤¥æÌ ãéU§ü çÁâÙð ãU×æÚÔU ƒæÚÔUÜê ©Ulô» ·¤ô·¤×•æôÚU ·¤ÚU ç¼ØæÐÓÓ

ÒÒÜðç·¤Ù �Øæ ©Uâ·ð¤ Üð¹Ù ¥õÚU Âý·¤æàæÙ Ùð ßæ·¤§ü ÖæÚUÌ ·¤ôÙé·¤âæÙ Âãé¡U¿æØæ?ÓÓ

ÒÒ�Øæ ¥æÂÙð ·¤Öè âô¿æ ãñU ç·¤ �Øô ¥æ•ææ¼è ·ð¤ ÀUãU ¼àæ·¤ô·ð¤ Õæ¼ Öè, ÖæÚUÌ ×ð ©Uâè ¼¢ÇU â¢çãUÌæ ·¤æ ÚUæÁ ãñU Áô ÜæòÇüU ×ñ·¤æòÜðÙð ÌñØæÚU ç·¤Øæ Íæ? �Øæ ØãU Õõçh·¤ ©UÂçÙßðàæßæ¼ ·ð¤ ÂýÖæß ·¤æÂØæüŒÌ ©U¼æãUÚU‡æ ÙãUè ãñU? ×ñ·¤æòÜð ×æ˜æ ·ñ¤ÚUè ·¤æ ãUè ¥ÙéâÚU‡æ ·¤ÚUÚUãUæ Íæ çÁâÙð ÖæÚUÌ ¥æÙð âð ·ð¤ßÜ °·¤ âæÜ ÂãUÜð v|~w ×ð´çÜ¹æ Íæ ç·¤ Øèàæé ×âèãU ·ð¤ àæéÖâ×æ¿æÚU ·¤æ ÂýâæÚU ÖæÚUÌ ·¤æM¤Âæ¢ÌÚU‡æ ·¤ÚÔU»æÐ ßãU Õéçh×æÙ ×ÙécØô ·¤è Á»ãU §üàßÚU ·¤æ ÚUæ’ØÜæ°»æ, ¥ÍæüÌ÷ Õæ§ÕÜ âð çÜ° »° çÍØô·ýñ¤çÅU·¤ çßçÏ-çßÏæÙÐÓÓ

ÒÒÂ¢çÇUÌÁè, ¥æÂÙð §ÌÙè âæÚUè Ù§ü ÕæÌð ÕÌæ§ü ãñU ç·¤ ×ðÚUæ çâÚU¿·¤ÚUæ ÚUãUæ ãñUÐ Áô ·é¤ÀU Öè çßçÜØ× ·ñ¤ÚUè ·ð¤ ÕæÚÔU ×ð ¥æÂÙð ×éÛæðÕÌæØæ ãñU �Øæ ¥æÂ ×éÛæð ©Uâ·¤æ âæÚU ¼ð â·¤Ìð ãñU?ÓÓ

ÒÒÁô àæÚUæÚUÌ çßçÜØ× ·ñ¤ÚUè Ùð ¥ÂÙð ØãUæ¡ çÕÌæ° ¿æÚU ¼àæ·¤ô ×ð´·¤è ©Uâ·¤æ Ìô ×ñÙð ¥Öè ÚU�æè ÖÚU Öè ÕØæÙ ÙãUè ç·¤ØæÐ ßãU©UÂçÙßðàæßæ¼ ÙãUè Íæ çÁâÙð ÖæÚUÌ ·¤ô ©UÜÅU-ÂÜÅU ·¤ÚU ÚU¹ ç¼ØæÕçË·¤ ßãU ×âèãUÌ (§üâæ§üØÌ) ÍèÐ ¥»ÚU ·ñ¤ÚUè ÙãUè ãUôÌæ, Ìô ·¤ô§üç×àæÙÚUè ÙãUè ãUôÌð, ·¤ô§ü ÚUæÁæ ÚUæ××ôãUÙ ÚUæØ, ÅUñ»ôÚU ÂçÚUßæÚU,·ð¤àæß¿¢Îý âðÙ, ÁôçÌÕæ Èé¤Üð, ¥¢ÕðÇU·¤ÚU, ÂðçÚUØæÚU Øæ ·¤æ¢àæèÚUæ× ÙãUèãôÌæÐ â¢S·ë¤Ì ¥õÚU «¤çá-×éçÙØô Ùð ÖæÚUÌ ·¤ô °·¤ â¢S·ë¤çÌ ×ð §·¤_Uæ·¤ÚU·¤ ÚU¹æ ãUôÌæÐ ßãU °·¤Ìæ ©Uâ ÚUæÁÙñçÌ·¤-·¤æÙêÙè-â¢ßñÏæçÙ·¤°·¤Ìæ âð ·¤ãUè »ãUÚUè ãUôÌè Ìô ¥¡»ýð•æô Ùð ãU×ð ¼è — Áôç·¤ Õæ§ÕÜ¥æÏæçÚUÌ ÙðàæÙ SÅðUÅU ·ð¤ ©UÙ·ð¤ çß¿æÚU ·ð¤ ¥ÙéM¤Â ÍèÐÓÓ

ÒÒãUô â·¤Ìæ ãñU ç·¤,ÓÓ ×ñÙð Ÿæè Â¢çÇUÌ âð ·¤ãUæ, ÒÒÂýæ¿èÙ ÖæÚUÌ¥æÏéçÙ·¤ ÖæÚUÌ âð ÕðãUÌÚU ãUôÐ Üðç·¤Ù Áô ·é¤ÀU ¥æÂ ×éÛæâð ØãU·¤ãU ÚUãðU ãñU ©Uââð Ìô ØãU Ü»Ìæ ãñU ç·¤¤ — ¿æãðU ÕæÌ ¥‘ÀUè ãñU ØæÕéÚUè — ×ãUæˆ×æ »æ¡Ïè ÙãUè ÕçË·¤ çßçÜØ× ·ñ¤ÚUè ¥æÏéçÙ·¤ ÖæÚUÌ ·ð¤çÂÌæ ãñUÐ ©UÙ·ð¤ çÕÙæ ãU×æÚUð Âæâ °·¤ âæ¢S·ë¤çÌ·¤ ÖæÚUÌ Ìô ãUôÌæÜðç·¤Ù ÚæÁÙñçÌ·¤ ÖæÚUÌ ÙãUèÐÓÓ

ÒÒØãU â¿ ãñUÐ Õéh Öè ÖæÚUÌèØ â¢S·ë¤çÌ ·¤ô §ÌÙè »ãUÚUè ¿ôÅUÙãUè Âãé¡U¿æ Âæ° Íð çÁÌÙè ·ñ¤ÚUè Ùð Âãé¡U¿æ§ü ãñUÐ Õéh Ùð ÁæçÌ ·¤ô¹æçÚUÁ ·¤ÚU ç¼Øæ Üðç·¤Ù ßãU §ÌÙð â×Ûæ¼æÚU Ìô Íð ç·¤ ©U‹ãUôÙð¥æˆ×Âý×æç‡æÌ ¥â×æÙÌæ ·ð¤ ·¤æÚU‡æ ·ð¤ M¤Â ×ð ·¤×ü ¥õÚU ÂéÙüÁ‹×·¤è ÏæÚU‡ææ ·¤ô Sßè·¤æÚU ç·¤ØæÐ Õéh §â ÕæÌ âð âãU×Ì Íð ç·¤ ãU×·¤×ôZ ·ð¤ ·¤æÚU‡æ »ñÚU-ÕÚUæÕÚU Âñ¼æ ãéU° ãñUÐ çßçÜØ× ·ñ¤ÚUè ÖæÚUÌ Õ¼ÜÙð¥æØæ ÍæÐ Áô ¥æ¢¼ôÜÙ ©UâÙð àæéM¤ ç·¤Øæ ßãU ÕãéUÌ ãUè àæç�ÌàææÜèÕÙ »Øæ ãñUÐ ¥æÁ ãU×æÚÔU ØãUæ¡ ·¤× âð ·¤× }®,®®® Âê‡æü·¤æçÜ·¤ÖæÚUÌèØ ç×àæÙÚUè ãñU Áô ©UÙ ¥æÏæÚUÖêÌ SÌÚUô ÂÚU â×é¼æØô ·¤ô Õ¼ÜÚUãðU ãñU ÁãUæ¡ ·¤ô§ü ¿¿ü ×õÁê¼ ÙãUè ãñUÐ ·ñ¤ÚUè ·¤è ÌÚUãU ãUè ßãU ¼çÚUÎýÌ×¥õÚU çÙ�ÙÌ× Üô»ô¢ ·¤è âðßæ ·¤ÚU ÚUãðU ãñUÐ ßãU ·é¤¿Üð ãéU° Üô»ô ·¤ôÂÉUæ ÚUãðU ãñU ©U‹ãðU ª¤ÂÚU ©UÆUæ ÚUãðU ãñU ¥õÚU ©UÙ·ð¤ ç¼Üô ×ð âÂÙô ¥õÚU¥æ·¤æ¢ÿææ¥ô¢ ·¤è ¥æ» ÁÜæ ÚUãðU ãñU çÁÙ·¤æ §SÌð×æÜ ãUÚU ç·¤S× ·ð¤çßÙæàæ·¤æÚUè ¥æ¢¼ôÜÙ ·¤ÚÔU»ðÐ ¥æÂ ¼ð¹ â·¤Ìð ãñU ç·¤ ·ñ¤ÚUè Ùð¥æÏéçÙ·¤ ÖæÚUÌ ·¤ô ÌôÇUÙð ·¤è Ùèß ÚU¹è ãñU!ÓÓ


AUGUST 2011 |58

FORWARD PressWORLDVIEW

Dr Ambedkar’s Buddhism: A Buddha Face, A Jesus VoiceÇUæò. ¥¢ÕðÇU·¤ÚU ·¤æ Õõh Ï×üÑ Õéh ·¤æ ¿ðãUÚUæ, Øèàæé ·¤è ¥æßæ•æ

IVPART Öæ»

buddha:Layout 1 7/27/2011 3:31 PM Page 2

59È¤æòÚUßÇüUU Âýðâ | 2011¥»SÌ çßàß¼ëçcÅU ëU

THOM W OLF

ombay, 7 December 1956: 54 Days Later

Before they burned him in Bombay, he lay with the icon of Buddha

under his head. The procession from the airport to Dadar Chowpatty

took four hours. Millions mingled in mourning. It was Bombay’s

greatest funeral procession ever. Some thought he was a god. He

always said otherwise.

Babasaheb died in Delhi, only 53 days after his public conversion

in Nagpur. But he had kept his promise: he did not die a Hindu. His love for India was deep. His conversion to Buddhism was

sincere. His heart for the untouchable community was without equal.

His passion for a new kind of India, an India of justice: of liberty,

equality, and fraternity, was unquenchable.

Millions wept at the closing of his eyes. All of us grieve that he

did not have ten or even five more years to unfold the implications of

his conversion. His health, however, did not hold.

Note carefully then, what I am saying.

I am not in any way disputing the sincerity, the passion, the

convictions, or the historical significance of Babasaheb Dr B. R.

Ambedkar’s conversion to Buddhism.

But also note carefully. I am drawing attention to the nails that Dr

Ambedkar held in his hand as he began the construction of a newkind of Buddhism. For it was precisely that: what others have called

a “new Buddhism”, “neo-Buddhism”, “Navayana Buddhism”,

“Ambedkarian Buddhism”, “Deweyan Buddhism” or even

“Protestant Buddhism”. To see the point most plainly, I am calling it

“J-shaped Buddhism”, a Jesus-shaped Buddhism.

So I speak frankly, as I mentioned in one of my earlier articles

(FP, May 2011) – because the issues are serious. Actually, I askfrankly. What is the significance that in the two defining events of his

life – the Constitution of India and his conversion to Buddhism – Dr

Ambedkar defined what he envisioned and longed for as J-shaped,

that is, Jesus-shaped?

TWO EXAMPLES: THE J-SHAPE OF THE IDEAL

SOCIETY AND THE J-SHAPE OF THE 53 DAYS

I only have room here for two examples. Both are significant,

because they are at the very points when you would expect Dr

Ambedkar to employ a Buddhist example, a Buddhist illustration

or a Buddhist reference. Instead, he nailed down his points with J-

shaped nails.

1. The J-shape of the Ideal Society

Dr Ambedkar had a clear definition of an unjust society. From that

model he never moved. In A Warning to the Untouchables, he said,

“The Hindu religion is itself the embodiment of inequality and

injustice to the Untouchables. For it, to preach the gospel of justice is

to go against its very being.” Without blinking, he said the “yoke of

B

Õ¢ÅUæò× ßéË$È¤

Õ§ü, | ç¼â¢ÕÚU v~z{Ñ zy ç¼Ùô Õæ¼Õ¢Õ§ü ×ð ©UÙ·¤è ¼ðãU ÁÜæÙð âð ÂãUÜð, ßãU Õéh ·¤æ °·¤ ÂýÌè·¤ çâÚU ·ð Ùè¿ðÚ¹ ·¤ÚU ÜðÅðU ÍðÐ ãUßæ§ü ¥aðU âð ¿Ü·¤ÚU ¼æ¼ÚU ¿õÂæÅUè Ì·¤ Âãé¡U¿Ùð ×ð´ÁéÜêâ ·¤ô ¿æÚU ƒæ¢ÅðU Ü» »°Ð Üæ¹ô Üô» àæô·¤»ýSÌ ÖèÇU ·¤æ çãUSâæ ÕÙÌðÁæ ÚUãðU ÍðÐ ØãU Õ¢Õ§ü ·¤æ âÕâð ÕÇUæ ÁÙæ•ææ ÍæÐ ·é¤ÀU âô¿Ìð Íð ç·¤ ßãU·¤ô§ü ¼ðßÌæ ãñUÐ ©UâÙð ãU×ðàææ §âð Ù·¤æÚUæÐ

Ùæ»ÂéÚU ×ð ©UÙ·ð¤ âæßüÁçÙ·¤ Ï×æZÌÚU‡æ ·ð¤ ·ð¤ßÜ zx ç¼Ùô Õæ¼ ãUèÕæÕæâæãðUÕ ·¤è ç¼ËÜè ×ð ×ë Øé ãUô »§üÐ Üðç·¤Ù ©U‹ãUôÙð ¥ÂÙæ ßæ¼æ çÙÖæØæÑßãU çã¢U¼ê ×ÚÔU ÙãUèÐ

ÖæÚUÌ ·ð¤ çÜ° ©UÙ·¤æ Âýð× »ãUÚUæ ÍæÐ Õéh ×ð ©UÙ·¤æ Ï×æZÌÚU‡æ çÙcÆUæÂê‡æüÍæÐ ¥SÂëàØ â×é¼æØ ·ð¤ çÜ° ©UÙ·ð¤ ×ÙôÖæß ·¤è ·¤ô§ü ÕÚUæÕÚUè ÙãUè ·¤ÚUâ·¤Ìæ ÍæÐ Ù° Âý·¤æÚU ·ð¤ ÖæÚUÌ, ‹ØæØ ¥ÍæüÌ÷ SßÌ¢ æÌæ, â×Ìæ ¥õÚUÖæ§ü¿æÚÔU ·ð¤ ÖæÚUÌ ·ð¤ çÜ° ©UÙ·¤æ Á•Õæ ¥âè× ÍæÐ

ÁÕ ©UÙ·¤è ¥æ¡¹ð Õ¢¼ ãéU§ü¢ Ìô Üæ¹ô Üô»ô Ùð ¥æ¡âê ÕãUæ°Ð ãU× âÕ§â ÕæÌ âð ¼é¹è ãñU ç·¤ ¥ÂÙð Ï×æZÌÚU‡æ ·ð¤ ¥ÍôZ ·¤ô ¥çÖÃØ�Ì ·¤ÚUÙð ·ð¤çÜ° ©UÙ·ð¤ Âæâ ¼â Øæ ·¤× âð ·¤× Âæ¡¿ âæÜ Öè ÙãUè ÍðÐ ©UÙ·ð¤ SßæS‰ØÙð âæÍ ÙãUè ç¼ØæÐ

§âçÜ° Áô ×ñ ·¤ãU ÚUãUæ ãê¡U ©Uâ ÂÚU âæßÏæÙè âð »õÚU ·¤ÚÔUÐ×ñ ç·¤âè Öè çÜãUæ•æ âð ÕæÕæâæãðUÕ ÇUæò. Õè. ¥æÚU. ¥¢ÕðÇU·¤ÚU ·ð¤ Õõh

Ï×ü ×ð Ï×æZÌÚU‡æ ·¤è çÙcÆUæ, Á•Õð, ¼ëÉU çÙà¿Ø ¥õÚU ©Uâ·¤è °ðçÌãUæçâ·¤×ãU�ææ ÂÚU çßßæ¼ ÙãUè ·¤ÚU ÚUãUæÐ

Üðç·¤Ù §â ÕæÌ ÂÚU Öè âæßÏæÙè âð »õÚU ·¤ÚÔUÐ ×ñ ©UÙ ·¤èÜô ·¤è ¥ôÚUŠØæÙ ¹è¿ ÚUãUæ ãê¡U Áô Çæò. ¥¢ÕðÇU·¤ÚU ·ð¤ ãUæÍ ×ð Íè ÁÕç·¤ ßãU Ù§ü ç·¤S×·ð¤ Õõh Ï×ü ·¤æ çÙ×æü‡æ ·¤ÚU ÚãðU ÍðÐ �Øôç·¤ ßãU Íæ Öè ØãUèÑ çÁâð Õæç·¤Øô

Ùð ÒÙØæ Õõh Ï×üÓ, ÒÙß Õõh Ï×üÓ, ÒÙßØæÙ Õõh Ï×üÓ, Ò¥¢ÕðÇU·¤ÚUèÕõh Ï×üÓ, ÒÇKê§Ù Õõh Ï×üÓ ØãUæ¡ Ì·¤ ç·¤ ÒÂýôÅñUSÅðUÅU Õõh Ï×üÓ Öè ·¤ãUæãñUÐ §â ÕæÌ ·¤ô çÕÜ·é¤Ü âÚUÜ É¢U» âð ¼ð¹Ùð ·ð¤ çÜ° ×ñ §âð ÒØè-¥æ·¤æÚUÕõh Ï×üÓ Øæ ÒØèàæé-¥æ·¤æÚU Õõh Ï×üÓ ·¤ãU ÚUãUæ ãê¡UÐ

§âçÜ° ×ñ ÕðÕæ·¤ ãUô ·¤ÚU ·¤ãU ÚUãUæ ãê¡U, Áñâæ ç·¤ ×ñÙð °·¤ ÂéÚUæÙð Üð¹ ×ð´Öè ·¤ãUæ ãñU (°$È¤Âè, ×§ü w®vv), �Øôç·¤ ×égð ÕãéUÌ »¢ÖèÚU ãñUÐ ¼ÚU¥âÜ ×ñ´ÕðÕæ·¤ ãUô ·¤ÚU ÂêÀU ÚUãUæ ãê¡UÐ §â ÕæÌ ·¤è �Øæ ×ãU�ææ ãñU ç·¤ ©UÙ·ð¤ ÁèßÙ·¤è ¼ô ×ãU�ßÂê‡æü ƒæÅUÙæ¥ô¢ — ÖæÚUÌ ·¤æ â¢çßÏæÙ ¥õÚU Õôh Ï×ü ×ð ©UÙ·¤æÏ×æZÌÚU‡æ — ×ð ÇUæò ¥¢ÕðÇU·¤ÚU Ùð ©Uâ ÕæÌ ·¤ô çÁâ·¤è ©U‹ãUôÙð ·¤ËÂÙæ ¥õÚU§‘ÀUæ ·¤è Øè-¥æ·¤æÚU Øæ Øèàæé-¥æ·¤æÚU ·ð¤ ÌõÚU ÂÚU ÂçÚUÖæçáÌ ç·¤ØæÐ

¼ô ©U¼æãUÚU‡æÑ ¥æ¼àæü â×æÁ ·¤æ Øè-¥æ·¤æÚU ¥õÚU ©UÙ zx ç¼Ùô ·¤æØè-¥æ·¤æÚU×ðÚÔU Âæâ ·ð¤ßÜ ¼ô ãUè ©U¼æãUÚU‡æô ·ð¤ çÜ° SÍæÙ ãñUÐ ¼ôÙô ×ãU�ßÂê‡æü ãñ´�Øôç·¤ ØãUè ßð çÕ¢¼é ãñU ÁãUæ¡ ¥æÂ ¥æàææ ·¤ÚUÌð ãñU ç·¤ ÇUæò. ¥¢ÕðÇU·¤ÚU Õõh©U¼æãUÚU‡æ, Õõh ç×âæÜ Øæ Õõh ãUßæÜæ ¼ð»ðÐ Üðç·¤Ù ©U‹ãUôÙð ¥ÂÙð çÕ¢¼é¥ô¢·¤ô Øè-¥æ·¤æÚU ·¤èÜô âð ÆUô·¤æÐv. ¥æ¼àæü â×æÁ ·¤æ Øè-¥æ·¤æÚU¥‹ØæØÂê‡æü â×æÁ ·ð¤ ÕæÚÔU ×ð ÇUæò. ¥¢ÕðÇU·¤ÚU ·ð¤ Âæâ SÂcÅU ÂçÚUÖæáæ ÍèÐ©Uâ Ù×êÙð âð ßãU ·¤Öè ÙãUè ÂÜÅðUÐ ¥ÂÙè ÂéSÌ·¤ ¥ ßæòçÙZ» ÅUê ¼¥ÙÅU¿ðÕËâ ×ð ©U‹ãUôÙð ·¤ãUæ, ÒÒçã¢U¼ê Ï×ü ¥SÂëàØô ·ð¤ çÜ° ¥â×æÙÌæ¥õÚU ¥‹ØæØ âæÿææÌ M¤Â ãñUÐ §â·ð¤ çÜ° §¢âæ$È¤ ·¤è §¢ÁèÜ âéÙæÙæ ¥ÂÙð×êÜ SßÖæß ·ð¤ ç¹Üæ$È¤ ÁæÙæ ãñUÐÓÓ çÕÙæ ¥æ¡¹ ÛæÂ·ð¤ ©U‹ãUôÙð ·¤ãUæ ç·¤ÒÒçã¢U¼ê Ï×ü ·¤æ Áê¥æÓÓ °·¤ ÒÒàæñÌæÙè ¥·¤è¼æÓÓ ãñU çÁâ×ð ÒÒÕðãUÌÚU ç•æ¢¼»è·ð¤ çÜ° ·¤ô§ü ©U�×è¼, ·¤ô§ü ÂýðÚU‡ææ, ·¤ô§ü Áôàæ ÙãUè ãñUÐÓÓ ¥SÂëëàØô ·¤æ ãUÚUç¼Ù ©UâÙð ÒÒ¥·ð¤ÜðÂÙ, Öð¼Öæß ¥õÚU âæ×æçÁ·¤ ÂçÚUßðàæ ·ð¤ M¤¹ðÂÙÓÓ âð


Hinduism” was “a diabolical creed” with “no hope, no inspiration, no en-

thusiasm for better life”; for Untouchables it filled their every day with

“isolation, discrimination, and the unfriendliness of the social

environment.” Thus, for Dr Ambedkar, Hinduism was “a gospel of

darkness” and a “torture chamber” and “to put it in plain language…there

is nothing irreligious in working for the destruction of such a religion.”

For that work, Dr Ambedkar gave his dedicated energies.

Dr Ambedkar also had a clear definition of a just society. For that

ideal he always longed: “If you ask me, my ideal would be a society

based on Liberty, Equality, and Fraternity – the slogan of the French

Revolution.” That ideal society would be based on the “principle of

justice.” And “justice is simply another name for liberty, equality, and

fraternity” or “sympathy, liberty, and equality”, the “three factors

required for the uplift of an individual.”

“Sympathy” or “fraternity with others” is the basis for “the way of

life” called “social democracy”. Dr Ambedkar’s learned that from his

favourite professor Dr John Dewey of Columbia University.

“Sympathy”, “sympathetic feelings” and “sympathetic sentiments”

Dewey learned from the Protestant social worker Jane Addams.

In 1956, on BBC radio Dr Ambedkar explained how he had discovered

brotherly sympathy or fraternity, liberty and equality in Buddhism. But in

1936 he explained what he had already discovered 20 years before at

Columbia University (1916) and what would sustain him for another 10

years until he chaired the Constitution Draft Committee (1946):

“Fraternity is the name for the disposition of an individual to treat

men as the object of reverence and love and the desire to be in unity with

his fellow beings. This statement is well expressed by Paul [the Bible,

Galatians 3:28] when he said ‘of one blood are all nations of men. There

is neither Jew nor Greek, neither nor free, neither male nor female. For

you are all one in Christ Jesus.’”

Then, Dr Ambedkar gives a single illustration from the founding of

America: “Equally well was it expressed when the Pilgrim Fathers on

their landing at Plymouth said: ‘We are knit together as a body in the

most sacred covenant of the Lord … [for the glory of God and

advancement of the Christian Faith] by virtue of which we hold

ourselves tied to all care for each others’ good and of the whole.’ These

sentiments are of the essence of fraternity.”

To demonstrate how the individual is the “centre of social purpose”,

Dr Ambedkar quoted the Bible again (Ezekiel 18:4, 20) to prove his point.

So, I speak plainly. If those convictions Dr Ambedkar held from

1916 to 1946 are Buddhist convictions, from his writings, would it be al-

lowed to at least say it is a J-shaped Buddhism, a Jesus-shaped

Buddhism, or maybe a Bible-shaped Dhamma? Can someone help me

find the “slogan of the French Revolution” in some ancient Buddhist

manuscripts?

2. THE J-SHAPE OF THE 53 DAYS – FROM CONVERSION

TO CLOSING OF HIS EYES

14 October: The Day Before His Conversion

On 14 October 1956 in Nagpur, Dr Ambedkar became a Buddhist and

led some half million others to do the same.

In Nagpur on the day before his conversion, when asked why he was

ÖÚU ç¼Øæ ãñUÐ §âçÜ° Çæò. ¥¢ÕðÇU·¤ÚU ·ð¤ çÜ°, çã¢U¼ê Ï×ü ÒÒ¥¢Ï·¤æÚU ·¤æ â×æ¿æÚUÓÓ¥õÚU ÒÒØ¢ æ‡ææ ·¤ÿæÓÓ Íæ ¥õÚU ÒÒ¥æ× Öæáæ ×ð ·¤ãðU Ìô ... °ðâð Ï×ü ·¤ô ÙcÅU·¤ÚUÙð ·ð¤ çÜ° ·¤æ× ·¤ÚUÙð ×ð ·é¤ÀU »ñÚU-Ïæç×ü·¤ ÙãUè ãñUÓÓÐ ©Uâ ·¤æ× ·ð¤ çÜ° ÇUæò.¥¢ÕðÇU·¤ÚU Ùð ¥ÂÙè âæÚUè â×çÂüÌ ª¤Áæü Ûæô·¤ ¼èÐ

ÇUæò. ¥¢ÕðÇU·¤ÚU ·ð¤ Âæâ ‹ØæØÂê‡æü â×æÁ ·¤è Öè SÂcÅU ÂçÚUÖæáæ ÍèÐ ¥õÚU ©Uâ¥æ¼àæü ·ð¤ ãUè ßãU §‘ÀéU·¤ ÍðÑ ÒÒ¥»ÚU ¥æÂ ×éÛæâð ÂêÀðU Ìô ×ðÚUæ ¥æ¼àæü ãUô»æSßÌ¢ æÌæ, â×æÙÌæ ¥õÚU Öæ§ü¿æÚÔU — Èýñ¤¿ ·ý¤æ¢çÌ ·¤æ ÙæÚUæ — ÂÚU ¥æÏæçÚUÌâ×æÁÐÓÓ ßãU ¥æ¼àæü â×æÁ ÒÒ‹ØæØ ·ð¤ çâhæ¢ÌÓÓ ÂÚU ¥æÏæçÚUÌ ãUô»æÐ ¥õÚUÒÒSßÌ¢ æÌæ, â×æÙÌæ ¥õÚU Öæ§ü¿æÚÔU ·¤æ ¼êâÚUæ Ùæ× ãUè Ìô ‹ØæØ ãñUÓÓ, ØæÒÒâãUæÙéÖêçÌ, SßÌ¢ æÌæ ¥õÚU â×æÙÌæÓÓ, Øð ÒÒÌèÙ °ðâð Ìˆß ãñU Áô ç·¤âè ÃØç�Ì·ð¤ çß·¤æâ ·ð¤ çÜ° ¥æßàØ·¤ ãñUÐÓÓU ÒÒâãUæÙéÖêçÌÓÓ Øæ ÒÒ¼êâÚUô ·ð¤ âæÍÖæ§ü¿æÚUæÓÓ ©Uâ ÒÒÁèßÙàæñÜèÓÓ ·¤æ ¥æÏæÚU ãñU çÁâð ÒÒâæ×æçÁ·¤ ÂýÁæÌ¢ æ ·¤ãUÌðãñUÓÓÐ ÇUæò. ¥¢ÕðÇU·¤ÚU Ùð ØãU çàæÿææ ·¤ôÜ¢çÕØæ çßàßçßlæÜØ ×ð ¥ÂÙð âÕâðÂâ¢¼è¼è Âýô$Èñ¤âÚU Çæò. ÁæòÙ ÇKê§ü âð ÂýæŒÌ ·¤è ÍèÐ ÒÒâãUæÙéÖêçÌÓÓ,ÒÒâãUæÙéÖêçÌÂê‡æü ×ÙôÖæßÓÓÇKê§ü Ùð ÂýôÅñSÅðUÅU âæ×æçÁ·¤ ·¤æØü·¤�ææü ÁðÙ °ðÇ÷U�â âðâè¹ð ÍðÐ

âæÜ v~z{ ×ð ÕèÕèâè ÚÔUçÇØô ÂÚU ÇUæò. ¥¢ÕðÇU·¤ÚU Ùð ÕÌæØæ Íæ ç·¤ ç·¤âÌÚUãU ©U‹ãUôÙð Õõh Ï×ü ×ð Öæ§Øô Áñâè âãUæÙéÖêçÌ Øæ Õ¢Ïé ß ÌÍæ SßÌ¢ æÌæ ¥õÚUâ×æÙÌæ ·¤è ¹ôÁ ·¤èÐ Üðç·¤Ù v~x{ ×ð ©U‹ãUôÙð ÕÌæØæ Íæ ç·¤ ç·¤â ÌÚUãU©Uââð Öè w® âæÜ ÂãUÜð ©U‹ãUôÙð ·¤ôÜ¢çÕØæ çßàßçßlæÜØ ×ð (v~v{) ×ð´·é¤ÀU °ðâæ ¹ôÁ çÜØæ Íæ Áô ©U‹ãðU ¥»Üð ¼â âæÜ Ì·¤ â¢ÖæÜð ÚU¹Ùð ßæÜæÍæ, ÁÕ ©U‹ãUôÙð â¢çßÏæÙ ·¤è ÇþUæç$�Å¢U» ·¤×ðÅUè ·¤è ¥ŠØÿæÌæ ·¤è (v~y{)Ñ

ÒÒÕ¢Ïé ß Øæ Öæ§ü¿æÚUæ ç·¤âè Öè ÃØç�Ì ·¤è ©Uâ Âýßëç�æ ·¤æ Ùæ× ãñU çÁâ·ð¥æÏæÚU ÂÚU ßãU ¼êâÚÔU ×ÙécØô ·¤ô ¥æ¼ÚU ¥õÚU Âýð× ·¤æ Âæ˜æ ×æÙÌæ ãñU ¥õÚU ¥ÂÙðâæÍè ×ÙécØô ·ð¤ âæÍ °·¤Ìæ ×ð ÚUãUÙð ·¤è §‘ÀUæ ÚU¹Ìæ ãñUÐ ØãU ÕæÌ ÂõÜéâ ÙðÕãéUÌ ¥‘ÀðU âð ÃØ�Ì ·¤è ãñU (Õæ§ÕÜ, »ÜæçÌØô xÑw}) ÁÕ ßãU ·¤ãUÌð ãñUâÖè Üô» °·¤ ãUè ß¢àæ âð ãñUÐ Ù ·¤ô§ü ØãUê¼è ãñU, Ù ØêÙæÙè, Ù ÂéL¤á, Ù S˜æèÐ�Øôç·¤ Ìé× âÖè ×âèãU Øèàæé ×ð °·¤ ãUôÐÓÓ

çÈ¤ÚU ÇUæò. ¥¢ÕðÇU·¤ÚU ¥×ðçÚU·¤æ ·¤è SÍæÂÙæ ·¤æ °·¤×æ˜æ ©U¼æãUÚU‡æ ¼ðÌð ãñUÑÒÒŒÜæ§×æ©UÍ Âãé¡U¿ ·¤ÚU çÂÜç»ý× $È¤æ¼âü Ùð Öè çÕÜ·é¤Ü âãUè ·¤ãUæ Íæ, ÒãU× ÂýÖé·¤è ¥çÌÂçß˜æ àæÂÍ ×ð °·¤ àæÚUèÚU ·¤è Öæ¢çÌ ¥æÂâ ×ð Õ¢Ïð ãéU° ãñU ... (§üàßÚU ·¤è×çãU×æ ·ð¤ çÜ° ¥õÚU ×âèãUè çßàßæâ ·¤ô ÕÉUæÙð ·ð¤ çÜ°) çÁâ·ð¤ ·¤æÚU‡æ ãU××æÙÌð ãñU ç·¤ ãU× °·¤-¼êâÚÔU ·¤æ ¹ØæÜ ÚU¹Ùð ·ð¤ çÜ° ¥õÚU ¥æÂâ ×ð âÕ Üô»ô·ð¤ ÖÜð ·ð¤ çÜ° ¥æÂâ ×ð ÁéÇðU ãéU° ãñUÐÓ ØãUè ×ÙôÖæß Öæ§ü¿æÚÔU ·¤æ âæÚU ãñUÐÓÓ

ØãU ÕÌæÙð ·ð¤ çÜ° ç·¤ ç·¤â Âý·¤æÚU °·¤ ÃØç�Ì ÒÒâæ×æçÁ·¤ ©UgðàØ ·¤æ·ð¤ÎýÓÓ ãUôÌæ ãñU, ÇUæò. ¥¢ÕðÇU·¤ÚU Ùð çÈ¤ÚU âð Õæ§ÕÜ âð ©UhÚU‡æ ·¤ÚU ·ð¤ (ØãðUÁ·ð¤Üv}Ñy, w®)¥ÂÙè ÕæÌ SÂcÅU ·¤èÐ

§âçÜ° ×ñ âæ$È¤-âæ$È¤ ÕæÌ ·¤ÚUÌæ ãê¡UÐ ¥»ÚU v~v{ âð v~y{ Ì·¤ çÁâÕæÌ ¼ëÉU çÙà¿ØÌæ ·¤ô Çæò. ¥¢ÕðÇU·¤ÚU Ùð Íæ×ð ÚU¹æ ¥»ÚU ßãU Õõh çßàßæâ ÍæÌô, ©UÙ·ð Üð¹ô ·ð¤ ¥æÏæÚU ÂÚU, �Øæ ·¤× âð ·¤× ØãU ·¤ãUæ Áæ â·¤Ìæ ãñU ç·¤ ØãUØè-¥æ·¤æÚU Õõh Ï×ü ãñU, Øèàæé-¥æ·¤æÚU Õõh Ï×ü, Øæ àææØ¼ Õæ§ÕÜ-¥æ·¤æÚUÏ�×? �Øæ ·¤ô§ü ×éÛæð Èýñ¤¿ ·ý¤æ¢çÌ ·¤æ ÙæÚUæ ç·¤âè Âýæ¿èÙ Õõh Âæ¢ÇéUçÜÂè ×ð ç¼¹æâ·¤Ìæ ãñU?

w. zx ç¼Ùô ·¤æ Øè-¥æ·¤æÚU — Ï×æZÌÚU‡æ âð ¥æ¡¹ð Õ¢¼ ·¤ÚUÙð Ì·¤vy ¥�ÌêÕÚUÑ ¥ÂÙð Ï×æZÌÚU‡æ âð °·¤ ç¼Ù ÂãUÜð¿õ¼ãU ¥�ÌêÕÚU v~z{ ·¤ô Ùæ»ÂéÚU ×ð ¥ÂÙð ·¤ÚUèÕ Âæ¡¿ Üæ¹ ¥ÙéØæçØØô ·ð¤âæÍ ÇUæò. ¥¢ÕðÇU·¤ÚU Õõh ÕÙ »°Ð

Ï×æZÌÚU‡æ âð °·¤ ç¼Ù ÂãUÜð Ùæ»ÂéÚU ×ð ÁÕ ©UÙâð ÂêÀUæ »Øæ ßãU Õõh Ï×ü�Øô ¥ÂÙæ ÚUãðU ãñU Ìô ÇUæò. ¥¢ÕðÇU·¤ÚU Ùð ÌéÚ¢UÌ ÁßæÕ ç¼Øæ Ñ ÒÒ¥æÂ ØãU âßæÜ¥ÂÙð ¥æÂ âð ¥õÚU ¥ÂÙð ÂéÚU¹ô âð �Øô ÙãUè ·¤ÚUÌð ç·¤ �Øô ×ñ çã¢U¼ê Ûæé¢ÇU âðçÙ·¤Ü ·¤ÚU Õõh Ï×ü ·¤ô »Üð Ü»æ ÚUãUæ ãê¡U?ÓÓ

AUGUST 2011 |60




embracing Buddhism, Dr Ambedkar flashed: “Why cannot you ask this

question to yourself and to your forefathers as to why I am getting out of

the Hindu fold and embracing Buddhism?”

He then reminded the newsmen of the conversion of the lowest folk

to Christianity during the fall of the Roman Empire.

At that news conference, Dr Ambedkar also made a prediction: he

predicted that India would become a Buddhist country in the next 10 to

15 years. In other words, India would become a Buddhist country by ap-

proximately 1968 – the year of The Beatles wrote 48 songs while in

India, Bobby Kennedy and Reverend Martin Luther King were

assassinated in USA, and Communist Soviet tanks crushed the Prague

Spring in Czechoslovakia.

15 October: The Day After His Conversion

15 October 1956, the day after his conversion, Dr Ambedkar initiated a

vast crowd of his followers into Buddhism. In his opening remarks, he

said, “I feel as if I have been liberated from hell.” Then he gave four

reasons for embracing Buddhism. Buddhism was:

(1) Not new: “this is not something new… It is more than two thousand

years old.”

(2) Not imported: “nor have we imported it from outside. Buddhism is

the religion of this country.”

(3) Not infallible: “The teachings of the Buddha… Buddha did not

proclaim them to be infallible.”

(4) Not changeless: “The religion of Buddha has the capacity to change

according to times”.

In his closing remarks, he said, “The yoke of Hinduism” is “founded

on the ideologies of inequality and injustice”, “a diabolical creed… of

“not hope, no inspiration, no enthusiasm for better life.”

He further said he agreed that 20 years to fulfil his promise to quit the

“torture chamber” of Hindu society was a long time. Dr Ambedkar justi-

fied the long wait by a contrast.

He drew attention to Marx’s philosophy. Then, for contrast, to those

thousands taking deeksha that day, Dr Ambedkar quoted not Buddha,

but Jesus: “Man cannot live by bread alone.” He continued: “He has a

mind which needs food for thought. Religion instills hope in Man and

drives him to activity. Hindu religion has watered down the enthusiasm

of the down-trodden.” Therefore, he concluded, “I found it necessary to

change my faith and embrace Buddhism.”

30 October: 16 Days After His Conversion

From Delhi, on 30 October, 16 days after the Nagpur conversion event,

Dr Ambedkar wrote to Dr Devipriya Valisinha, head of Mahabodhi

Society and principal of Elphinstone College, Bombay. His concern?

The kind of Buddhism he saw: “I am afraid the Sangha will have to mod-

ify its outlook.”

His conclusion? The kind of leaders Buddhists needed: “Instead of

becoming recluses, bhikkhus should become like the Christian mission-

aries – social workers and social preachers.”

Sixteen more days and he would address thousands of world

Buddhist leaders.

15 November

From 15–25 November 1956, Dr Ambedkar was in Kathmandu for the

4th International Buddhist Conference. On 20 November he delivered

çÈ¤ÚU ©U‹ãUô¢Ùð â¢ßæ¼¼æÌæ¥ô¢ ·¤ô Øæ¼ ç¼ÜæØæ ç·¤ ÁÕ ÚUô×Ù âæ×ýæ’Ø ·¤æ ÂÌÙãUô ÚUãUæ Íæ Ìô âÕâð çÙ¿Üè ÂæØ¼æÙ ÂÚU ÚUãUÙð ßæÜð ¥æ× Üô»ô Ùð §üâæ§ü Ï×ü¥ÂÙæØæ ÍæÐ

©Uâ Âýñâ ·¤æòÙÈýð¤â ×ð, ÇUæò. ¥¢ÕðÇU·¤ÚU Ùð °·¤ ÖçßcØßæ‡æè Öè ·¤è ÍèÑ ©U‹ãUôÙðØãU ·¤ãUæ Íæ ç·¤ ¥»Üð v® Øæ vz âæÜô ×ð ÖæÚUÌ °·¤ Õõh ¼ðàæ ÕÙ Áæ°»æÐU¼êâÚÔU àæ�¼ô ×ð v~{} ·ð¤ ·¤ÚUèÕ ÖæÚUÌ °·¤ Õõh ¼ðàæ ÕÙ Áæ°»æ — v~{} ßãUâæÜ Íæ ÁÕ ¼ ÕèÅ÷UËâ Ùæ×·¤ ¥¡»ýð•æè »æØÙ ×¢ÇUÜè Ùð ÖæÚUÌ ×ð ÚUãUÌð ãé° y}»èÌ çÜ¹ð, çÁâ âæÜ ÕæòÕè ·ñ¤ÙðÇUè ¥õÚU ÚÔUßÚ¢UÇU ×æçÅüUÙ ÜêÍÚU ç·¢¤» ·¤è ¥×ðçÚU·¤æ×ð ãU Øæ ·¤ÚU ¼è »§ü ¥õÚU ·¤�ØéçÙSÅU âôçßØÌ ÅñU·¤ô Ùð ¿ð·¤ôSÜôßæç·¤Øæ ·¤èÚUæÁÏæÙè Âýæ» ·¤ô ·é¤¿Ü ·¤ÚU ÚU¹ ç¼ØæÐvz ¥�ÌêÕÚUÑ ©UÙ·ð¤ Ï×æZÌÚU‡æ ·ð¤ °·¤ ç¼Ù Õæ¼Â¢ÎýãU ¥�ÌêÕÚU v~z{ ·¤ô ¥ÂÙð Ï×æZÌÚU‡æ ·ð¤ °·¤ ç¼Ù Õæ¼, ÇUæò. ¥¢ÕðÇU·¤ÚU Ùð¥ÂÙð ¥ÙéØæçØØô ·¤è °·¤ ÕÇUè ÖèÇU ·¤ô Õõh Ï×ü ·¤è ¼èÿææ ¼èÐ ¥ÂÙðàæéL¤¥æÌè ß¿Ùô ×ð ©U‹ãUôÙð ·¤ãUæ, ÒÒ×éÛæð Ü»Ìæ ãñU ç·¤ ×éÛæð ÙÚU·¤ âð ¥æ•ææ¼èç×Ü »§ü ãñUÐÓÓ çÈ¤ÚU ©U‹ãUôÙð Õõh Ï×ü ¥ÂÙæÙð ·¤è ¿æÚU ßÁãðU ÕÌæ§ü¢Ð v. Õõh Ï×ü ÙØæ ÙãUè ãñU — ÒÒØãU ·¤ô§ü ÙØæ Ï×ü ÙãUè ãñU ... ØãU ¼ô ãU•ææÚUâæÜô âð Öè ÂéÚUæÙæ ãñUÐÓÓw. Õõh Ï×ü ÕæãUÚU âð ÙãUè ¥æØæ — ÒÒÙ ãUè ãU×Ùð §âð ÕæãUÚU âð ×¡»ßæØæãñUÐ Õõh Ï×ü §âè ¼ðàæ ·¤æ Ï×ü ãñUÐÓÓx. Õõh Ï×ü ¥¿ê·¤ ÙãUè ãñU — ÒÒÕéh Ùð ·¤ãUæ °ðâæ ÙãUè ç·¤ ©UÙ·¤è çàæÿææ°¡¥¿ê·¤ ÙãUè ãñUÐÓÓy. Õõh Ï×ü ¥ÂçÚUßÌüÙàæèÜ ÙãUè ãñU — ÒÒÕéh ·ð¤ Ï×ü ×ð â×Ø ·ð¤¥ÙéâæÚU Õ¼ÜÙð ·¤è ÿæ×Ìæ ãñUÐÓÓ

¥ÂÙð ¥¢çÌ× ß¿Ùô ×ð ©U‹ãUôÙð ·¤ãUæ, ÒÒçã¢U¼ê Ï×ü ·¤æ Áê¥æÓÓ, ÒÒ¥â×æÙÌæ¥õÚU ¥‹ØæØ ·¤è çß¿æÚUÏæÚUæ¥ô¢ ÂÚU SÍæçÂÌ ç·¤Øæ »Øæ ãñUÓÓ, ØãU ÒÒàæñÌæÙè¥·¤è¼æÓÓ ãñU çÁâ×ð ÒÒÕðãUÌÚU ç•æ¢¼»è ·ð¤ çÜ° ·¤ô§ü ©U�×è¼, ·¤ô§ü ÂýðÚU‡ææ, ·¤ô§üÁôàæ ÙãUè ãñUÐÓÓ

©U‹ãUôÙð ¥æ»ð ·¤ãUæ ç·¤ ßãU ×æÙÌð ãñU¢ ç·¤ çã¢U¼ê â×æÁ ·ð¤ ÒØ¢ æ‡ææ ·¤ÿæÓÓ ·¤ôˆØæ»Ùð ·ð¤ ©UÙ·ð¤ ßæ¼ð ·¤ô ÂêÚUæ ·¤ÚUÙð ·ð¤ çÜ° w® âæÜ ·¤æ ß�Ì ÕãéUÌ Ü¢Õæ ÍæÐÇUæò. ¥¢ÕðÇU·¤ÚU Ùð §â Ü¢Õð §¢Ì•ææÚU ·¤ô çßÂÚUèÌæÍü·¤ É¢U» âð â×ÛææØæÐ

©U‹ãUôÙð ×æ�âü ·ð¤ ¼àæüÙ ·¤è ¥ôÚU ŠØæÙ ¹è¿æÐ çÈ¤ÚU ©Uâ·¤è çßÂÚUèÌ ÕæÌ ·¤è¥ôÚU ŠØæÙ ç¼ÜæÙð ·ð¤ çÜ° ©U‹ãUôÙð ©Uâ ç¼Ù ¼èÿææ ÜðÙð ßæÜô ·¤ô Õéh ·¤æ ÙãUèÕçË·¤ Øèàæé ·¤æ ãUßæÜæ ç¼ØæÑ ÒÒ×ÙécØ ·ð¤ßÜ ÚUôÅUè âð ãUè ÁèçßÌ ÙãUè ÚUãðU»æÐÓÓ©U‹ãUôÙð ¥æ»ð ·¤ãUæÑ ÒÒ©Uâ·ð¤ Âæâ ç¼×æ» ãñU çÁâð çß¿æÚU ·ð¤ çÜ° ÖôÁÙ ·¤è¥æßàØ·¤Ìæ ãñUÐ Ï×ü ×ÙécØ ×ð ¥æàææ Á»æÌæ ãñU ¥õÚU ©Uâð ·¤æØü ·¤ÚUÙð ·ð¤ çÜ°ÂýðçÚUÌ ·¤ÚUÌæ ãñUÐ çã¢U¼ê Ï×ü Ùð ¼Õð-·é¤¿Üð Üô»ô ·ð¤ Áôàæ ·¤ô ·¤×•æôÚU ·¤ÚU ç¼ØæãñUÓÓÐ §âçÜ°, ©U‹ãUôÙð çÙc·¤áü çÙ·¤æÜæ, ÒÒ×éÛæð ØãU •æM¤ÚUè Ü»æ ç·¤ ×ñ ¥ÂÙæÏ×ü Õ¼Üê¡ ¥õÚU Õõh Ï×ü ¥ÂÙæ Üê¡ÐÓÓx® ¥�ÌêÕÚUÑ Ï×æZÌÚU‡æ ·ð¤ v{ ç¼Ùô Õæ¼ç¼ËÜè âð x® ¥�ÌêÕÚU ·¤ô, Ùæ»ÂéÚU ×ð Ï×æZÌÚU‡æ ƒæÅUÙæ ·ð¤ v{ ç¼Ùô Õæ¼, ÇUæò.¥¢ÕðÇ·¤ÚU Ùð ×ãUæÕôÏè âôâæ§ÅUè ·ð Âý×é¹ ¥õÚU ×é¢Õ§ü ·ð¤ °çË$È¤ÙSÅUÙ ·¤æòÜðÁ ·¤è×é�ØæŠØæÂ·¤ ÇUæò. ¼ðßçÂýØæ ßçÜçâ‹ãUæ ·¤ô Â˜æ çÜ¹æÐ ©UÙ·¤æ ç¿¢Ìæ ·¤æ çßáØ?çÁâ Âý·¤æÚU ·¤æ Õõh Ï×ü ßãU ¼ð¹ ÚUãðU ÍðÑ ÒÒ×éÛæð Ü»Ìæ ãñU ç·¤ â¢ƒæ ·¤ô ¥ÂÙð¼ëçcÅU·¤ô‡æ ×ð Õ¼Üæß ·¤ÚUÙæ ãUô»æÐÓÓ

©UÙ·¤æ çÙc·¤áü? Õõhô ·¤ô ç·¤â Âý·¤æÚU ·ð¤ ¥»éßô ·¤è •æM¤ÚUÌ ãñUÑ ÒÒ°·¤æ·¤èÁèßÙ ÁèÙð ßæÜð ÕÙÙð ·¤è ÕÁæØ, çÖ�¹é¥ô¢ ·¤ô §üâæ§ü ç×àæÙçÚUØô Áñâæ ÕÙÙæãUô»æ — âæ×æçÁ·¤ ·¤æØü·¤�ææü ¥õÚU âæ×æçÁ·¤ Âý¿æÚU·¤ÐÓÓ

ÀUãU ç¼Ùô Õæ¼ ©U‹ãUôÙð ¼éçÙØæ ·ð¤ ãU•ææÚUô Õõh ¥»éßô ·¤ô â¢ÕôçÏÌ ç·¤ØæÐvz Ùß¢ÕÚUÂ¢ÎýãU âð wz Ùß¢ÕÚU v~z{ Ì·¤ ÇUæò. ¥¢ÕðÇU·¤ÚU Ùð ·¤æÆU×æ¢ÇêU ×ð ¿õÍð ¥¢ÌÚUÚUæcÅþUèØÕõh â�×ðÜÙ ×ð çàæÚU·¤Ì ·¤èÐ Õèâ Ùß¢ÕÚU ·¤ô ©U‹ãUôÙð ÂýçÌÖæç»Øô ·ð¤ âæ×Ùð¥ÂÙæ Âýçâh Öæá‡æ ç¼Øæ ÒÒÕéh ¥õÚU ·¤æÜü ×æ�âüÓÓÐ

çßàß¼ëçcÅU ëU


AUGUST 2011 |62


his famous speech “Buddha and Karl Marx” to the delegates.

It was 37 days since the Nagpur conversion ceremony, 21

days since his letter to Principal Valisinha. Dr Ambedkar

ended his Buddha–Marx speech to the plenary session of the

Buddhist delegates by what to me is a strange exhortation.

To the assembly of Buddhist monks and world leaders,

Dr Ambedkar publicly urged the bhikkhus to imitate Christian

organizations – to get out of their monasteries and instruct

educationally and to help socially the people, in the pattern of

Protestant Christian missionaries.

Perhaps to you that is not unusual. But to me, as a person

learning about India, Dr Ambedkar, his conversion, and the

situation, that strikes me as most remarkable.

At any rate, when Babasaheb left Kathmandu, he first saw

Sarnath (place of Buddha’s first sermon) and spoke twice in

Banaras, and then even travelled to Kusinagra (where Buddha

died). All the while his medical attendants struggled to help

him with his high blood pressure, diabetes, and he arrived

home to Delhi on 30 November “terribly exhausted”, “sad,

worried, and depressed.”

15 December

By 15 December 1956, Dr Ambedkar had been dead for one

week. But in the five days back in Delhi before his death, Dr

Ambedkar visited an exhibition at the Buddhist Art Gallery;

attended the function in honour of the Dalai Lama, visiting

India for the 2500th Buddha Mahaparinirvana in Bodha

Gaya; removed Marx’s Das Kapital from his library (30,000

volumes, the largest personal library in Asia), completed his

book Buddha and Karl Marx; and on the evening he died,

laid the typescripts of the preface and the introduction to TheBuddha and His Dhamma by his bedside.

He was an incredible man. I admire him deeply. And

though not an Indian, I think I would proclaim him the greatest

Indian of modern independent India.

But one thing I cannot do. I cannot hear a Buddha voice

from his Buddha. And I cannot see a B-shape in his Buddhism

– whether it is his description of the ideal society he envisions

or the spirituality he embraces.

I know I have not done a very adequate job. But perhaps

you see why the question has bothered me: Was Dr.Ambedkar’s Buddhism a B-shaped Buddhism or a J-shapedBuddhism?

And perhaps you understand why I feel I have been forced

to say that, for me at least, when I look at Ambedkarian

Buddhism – to me, I see a Buddha face, but I hear a Jesus

voice. And every time I look, honestly, I can only make out the

outline of a J-shaped Buddhism.

Ùæ»ÂéÚU ·ð¤ Ï×æZÌÚU‡æ â×æÚUôãU ·ð¤ x| ç¼Ù ÕèÌ ¿é·ð¤ Íð, ¥õÚU×é�ØæŠØæÂ·¤ ßçÜçâ‹ãUæ ·¤ô çÜ¹ð Â˜æ ·ð¤ wv ç¼ÙÐ Çæò. ¥¢ÕðÇU·¤ÚUÙð ¥ÂÙæ Õéh—×æ�âü Öæá‡æ ¹ˆ× ·¤ÚUÌð ãéU° Õõh ÂýçÌÖæç»Øô âðÁô ·¤ãUæ ßãU ×éÛæð ·é¤ÀU ¥ÁèÕ-âæ ÂýôˆâæãUÙ Ü»Ìæ ãñUÐ

Õõh çÖÿæé¥ô¢ ¥õÚU ¼éçÙØæ ·ð¤ ÙðÌæ¥ô¢ ·¤è âÖæ ×ð, ÇUæò.¥¢ÕðÇU·¤ÚU Ùð âæßüÁçÙ·¤ ÌõÚU ÂÚU çÖ�¹é¥ô¢ ·¤ô §üâæ§ü â¢»ÆUÙô ·¤æ¥ÙéâÚU‡æ ·¤ÚUÙð ·ð¤ çÜ° ·¤ãUæ — ç·¤ ßãU ¥ÂÙð ×ÆUô âð çÙ·¤Üð´¥õÚU ÂýôÅñUSÅðUÅU §üâæ§ü ç×àæÙçÚUØô ·ð¤ Ù�àæð·¤¼× ÂÚU Üô»ô ·¤ô çàæÿææ ¼ð´¥õÚU âæ×æçÁ·¤ ÌõÚU ÂÚU ©UÙ·¤è ×¼¼ ·¤ÚÔUÐ

àææØ¼ ØãU ¥æÂ·ð¤ çÜ° ·é¤ÀU ¥ÁèÕ Ù ãUôÐ Üðç·¤Ù ×ðÚÔU ÁñâðÃØç�Ì ·ð¤ çÜ° Áô ÖæÚUÌ ·ð¤ ÕæÚÔU ×ð âè¹ ÚUãUæ ãñU, ÇUæò. ¥¢ÕðÇU·¤ÚU·¤æ Ï×æZÌÚU‡æ, ¥õÚU ØãU çSÍçÌ ÕãéUÌ ãUè ¥æà¿ØüÁÙ·¤ Ü»Ìè ãñUÐ

¹ñÚU, ÁÕ ÕæÕæâæãðUÕ Ùð ·¤æÆU×æ¢ÇêU ÀUôÇUæ Ìô ÂãUÜð ©U‹ãUôÙðâæÚUÙæÍ ·¤æ ¼õÚUæ ç·¤Øæ (ÁãUæ¡ Õéh Ùð ¥ÂÙæ ÂãUÜæ Âýß¿Ù ç¼ØæÍæ), çÈ¤ÚU ÕÙæÚâ ×ð ¼ô Öæá‡æ ç¼° ¥õÚU ·é¤àæèÙ»ÚU ·¤è Øæ˜ææ Öè·¤è (ÁãUæ¡ Õéh ·¤è ×ë Øé ãéU§ü)Ð §â ÂêÚÔU â×Ø ·ð¤ ¼õÚUæÙ ©UÙ·ð¤âæÍ ÚUãUÙð ßæÜð SßæS‰Ø·¤×èü ©UÙ·ð¤ ©U“æ ÚU�Ì¿æÂ ¥õÚU ×Ïé×ðãU·¤ô â¢ÖæÜÙð ·¤è ·¤ôçàæàæ ·¤ÚUÌð ÚUãðU, ¥õÚU ÁÕ x® Ùß¢ÕÚU ·¤ô ßãUç¼ËÜè Âãé¡U¿ð Ìô ßãU ÒÒÕéÚUè ÌÚUãU Í·¤ ¿é·ð¤ ÍðÓÓ, ÒÒ©U¼æâ, ç¿¢çÌÌ¥õÚU çÙÚUæàæÓÓ ÍðÐvz ç¼â¢ÕÚUÂ¢ÎýãU ç¼â¢ÕÚU v~z{ Ì·¤ ÇUæò. ¥¢ÕðÇU·¤ÚU ·¤è ×ë Øé ·¤ô °·¤ âŒÌæãUãUô ¿é·¤æ ÍæÐ Üðç·¤Ù ×ë Øé âð ÂãUÜð ç¼ËÜè ×ð çÕÌæ° Âæ¡¿ ç¼Ùô ×ð´ÇUæò. ¥¢ÕðÇU·¤ÚU Ùð °·¤ Õõh ·¤Üæ ¼èƒææü ·¤æ ¼õÚUæ ç·¤Øæ, Õéh×ãUæÂçÚUçÙßæü‡æ ·¤è wz®®ßè ßáü»æ¡ÆU ÂÚU ÕôÏ»Øæ ¥æ° ¼Üæ§üÜæ×æ ·ð¤ â�×æÙ ×ð ç·¤° »° â×æÚUôãU ×ð çàæÚU·¤Ì ·¤è, ×æ�âü ·¤è¼æâ ·ñ¤çÂÅUÜ ·¤ô ¥ÂÙè Üæ§ÕýðÚUè âð ãUÅUæØæ (x®,®®® ç·¤ÌæÕôßæÜè ©UÙ·¤è Üæ§ÕýðÚUè °çàæØæ ·¤è âÕâð ÕÇUè çÙÁè Üæ§ÕýðÚUè Íè),¥ÂÙè ÂéçSÌ·¤æ Õéh ¥õÚU ·¤æÜü ×æ�âü ÂêÚUè ·¤è, ¥õÚU çÁâ àææ×©UÙ·¤æ çÙÏÙ ãéU¥æ, ©U‹ãUôÙð Õéh ¥õÚU ©UÙ·¤æ Ï�× ·¤è ÅUæ§Â ·¤èãéU§ü ÂýSÌæßÙæ ¥õÚU Öêç×·¤æ ¥ÂÙð çâÚUãUæÙð ÚU¹èÐ

ßãU ¥çßàßâÙèØ ÃØç�Ì ÍðÐ ×ñ ©UÙ·¤æ ÕãéUÌ ÕÇUæ Âýàæ¢â·¤ãê¡UÐ ¥õÚU ãUæÜæ¡ç·¤ ×ñ ÖæÚUÌèØ ÙãUè ãê¡U, ×éÛæð Ü»Ìæ ãñU ç·¤ ßãU¥æÏéçÙ·¤, SßÌ¢ æ ÖæÚUÌ ·ð¤ ×ãUæÙÌ× ÖæÚUÌèØ ÍðÐ

Üðç·¤Ù ×ñ °·¤ ÕæÌ ×ñ ÙãUè ·¤Ú â·¤ÌæÐ ×éÛæð ©UÙ·ð¤ Õéh âðÕéh ·¤è ¥æßæ•æ ÙãUè âéÙæ§ü ¼ðÌèÐ ¥õÚU ×éÛæð Õé-¥æ·¤æÚU Õõh Ï×üÙ•æÚU ÙãUè ¥æÌæ — ¿æãðU ßãU ©UÙ·ð¤ mæÚUæ ·¤çËÂÌ ¥æ¼àæü â×æÁ·¤è çßßÚU‡æ ãUô Øæ ©UÙ·ð¤ mæÚUæ ¥ÂÙæ§ü »§ü L¤ãUæçÙØÌÐ

×ñ ÁæÙÌæ ãê¡U ç·¤ ×ñÙð ÕãéUÌ ¥‘ÀUè ÃØæ�Øæ ÙãUè ¼è ãñUÐ Üðç·¤ÙàææØ¼ ¥æÂ ¼ð¹ â·¤Ìð ãñU ç·¤ ×éÛæð ç·¤â âßæÜ Ùð ÂÚÔUàææÙ ç·¤ØæÍæÑ �Øæ ÇUæò. ¥¢ÕðÇU·¤ÚU ·¤æ Õõh Ï×ü, Õé-¥æ·¤æÚU Õõh Ï×ü ãñU ØæØè-¥æ·¤æÚU Õõh Ï×ü?

¥õÚU àææØ¼ ¥æÂ â×Ûæ Âæ ÚUãðU ãñU ç·¤ ×éÛæð �Øô Ü»Ìæ ãñU,§ü×æÙ¼æÚUè âð, ç·¤ ÁÕ ×ñ ¥¢ÕðÇU·¤ÚUè Õõh Ï×ü ·¤è ¥ôÚU ¼ð¹Ìæ ãê¡UÌô ×éÛæð Õéh ·¤æ ¿ðãUÚUæ Ù•æÚU ¥æÌæ ãñU, Üðç·¤Ù ×éÛæð Øèàæé ·¤è¥æßæ•æ âéÙæ§ü ¼ðÌè ãñUÐ ¥õÚU ×ñ ÁÕ Öè ¼ð¹Ìæ ãê¡U Ìô ×éÛæð Øè-¥æ·¤æÚU Õõh Ï×ü ·¤è ãUè M¤ÂÚÔU¹æ Ù•æÚU ¥æÌè ãñUÐ

Dr Thom Wolf has been published in Hindu/Buddhist andHebrew/Christian Meditation: A Gender Studies Comparison (2006);

Buddhism and the Contemporary World, "Three Challenges for Buddhismin the 21st Century" (2007); and Buddhism in the 21st Century, "Mahayana

Buddhism: Tipping Point Buddhism" (2009).

ÇUæò. ÅUæò× ßéË$È¤ ÙðU çã¢U¼ê/ÕéçhSÅU °ð¢ÇU ãUèÕýê/ç·ý¤çà¿ØÙ ×ðçÇUÅðUàæÙÑ ¥ ÁðÇUÚU SÅUÇUè•æ ·¢¤ÂñÚUè•æÙ(w®®{), Õéçh•× °ð¢ÇU ¼ ·¤‹Åñ�ÂÚUÚUè ßËÇüU, ÒÒÍýè ¿ñÜðÁð•æ $È¤æòÚU Õéçh•× §Ù ¼ wvSÅU âð¿éÚUèÓÓ(w®®|) ÌÍæ Õéçh•× §Ù ¼ wvSÅU âð¿éÚUè, ÒÒ×ãUæØæÙæ Õéçh•×Ñ çÅUçŒÂ¢» Âæò§‹ÅU Õéçh•×ÓÓ(w®®~) ×ð â¢Õ¢çÏÌ çßáØ ÂÚU Øô»¼æÙ ç¼Øæ ãñUÐ


* For UNIVERSITY STUDENTS ONLY (with photo ID proof) * çâÈü¤ çßàßçßlæÜØ ·ð¤ ÀUæ˜æô´ ·ð¤ çÜ° (È¤ôÅUô ÂãU¿æÙ Â˜æ ·ð¤ âæÍ)

* For UNIVERSITY STUDENTS ONLY (with photo ID proof)

* çâÈü¤ çßàßçßlæÜØ ·ð¤ ÀUæ˜æô´ ·ð¤ çÜ° (È¤ôÅUô ÂãU¿æÙ Â˜æ ·ð¤ âæÍ)

ÙôÅ UÑ ØãU âèç×Ì ¥ßçÏ ·¤æ ¥æòÈ¤ÚU xv ç¼â¢ÕÚU w®11 Ì·¤ ßñÏ ãñUÐ §â·ð¤ Õæ¼ °SÂæØÚU Âý·¤æàæÙ Âýæ. çÜ. ÂÚU çÙÖüÚU ãñU ç·¤ ßãU §â ¥æòÈ¤ÚU ·¤ô¥æ»ð ·¤è ¥ßçÏ ·ð¤ çÜ° ÕÉUæÌæ ãñU Øæ ÙãUèÐ ØãU ¥æòÈ¤ÚU ÖæÚUÌèØ »‡æÌ¢ æ ÿæð æ ·ð¤ ¥‹¼ÚU ßñl ãñUÐ âÖè Âý·¤æÚU ·ð¤ çßßæ¼ô¢ ·¤æ çÙÂÅUæÚUæ ç¼ËÜèÙ§ü ç¼ËÜè ·ð¤ ¥ÏèÙ çSÍÌ ‹ØæØæÜØô ×ð ãUô»æÐ Âç˜æ·¤æ â¼SØÌæ àæéË·¤ ÂýæŒÌ ãUôÙð ·ð¤ ÌèÙ-¿æÚU âŒÌæãU ·ð¤ ¥‹¼ÚU â¼SØ ·¤ô Âç˜æ·¤æ ÂýæŒÌãUô Áæ°»èÐ Öé»ÌæÙ ·ð¤ßÜ ×Ùè¥æòÇUÚU ß çÇU×æ¢ÇU ÇþUæ�ÅU mæÚUæ ãUè Sßè·¤æÚU ãUô»æÐ ç·¤âè Öè çSÍçÌ ×ð Ù»¼ Öé»ÌæÙ Sßè·¤æÚU ÙãUè ãUô»æÐ

NOTE: This is a limited time offer valid for subscriptions till 31 December, 2011. After that Aspire Prakashan Pvt. Ltd. reserves the right to extend theoffer. The offer is only valid within the continental Republic of India. All disputes are subject to the laws of India and exclusive jurisdiction of competentcourts and forums in Delhi/New Delhi only. Allow 3—4 weeks for processing of the subscription. Subscription will be processed only upon realization ofpayments. Payments can be made only by Money Order (M.O.) or Demand Draft (D.D.) payable at New Delhi. Cash payments will not be accepted.

TERM @ RS. 25 YOU PAY YOU SAVE YOURPER COPY ONLY BENEFIT

¥ßçÏ @ 25 L¤ÂØð ¥æÂ·¤æ Öé»ÌæÙ ¥æÂ·¤ô Õ¿ð ¢»ð ¥æÂ·¤ô È¤æØ¼æÂýçÌ ·¤æÂè çâÈü¤

1 Year Rs. 300 Rs. 200 Rs. 100 4 copies(12 copies) (33.3%)

v ßáü L¤ 300 L¤ 200 L¤ 100 4 ÂýçÌØæ¡(vw ÂýçÌØæ¡) (33.3%)2 Years Rs. 600 Rs. 360 Rs. 240 10 copies(24 copies) (40%)

w ßáü L¤¤ 60 L¤ 360 L¤ 240 10 ÂýçÌØæ¡(wy ÂýçÌØæ¡) (40%)3 Years Rs. 900 Rs. 500 Rs. 400 16 copies(36 copies) (44.4%)

x ßáü L¤ 900 L¤ 500 L¤ 400 1{ ÂýçÌØæ¡(x{ ÂýçÌØæ¡) (44.4%)6 Months Rs. 150 Rs. 99 Rs. 51 2 copies(6 copies*) (33.3%)

{ ×ãUèÙæ L¤ 150 M¤ 99 L¤ 51 2 ÂýçÌØæ¡({ ÂýçÌØæ¡ *) (33.3%)

SUBSCRIBE FOR HUGE

SAVINGS & YOUR

RESERVED COPY

ÕÇ¸Uè Õ¿Ì ãðUÌé

¥æÁ ãUè ¥ÂÙè ÂýçÌ

âéÚUçÿæÌ ·¤ÚUæ°¢

çmÖæáè (¥¢»ýðÁè-çãU‹¼è) â�Âê‡æü ÂæçÚUßæçÚU·¤ ×æçâ·¤ Âç˜æ·¤æ

ÂãUÜè

India’s

English-Hindi Monthly Magazine For The Whole Family

FIRST

UNIVERSITY

STUDENTS

Rs 99only

for 6mths

SUBSCRIPTION FORM (Please fill in BLOCK LETTERS)Subscriber’s Name: Mr/Mrs/Ms ________________________________ Age: _______ Family size: _______â¼SØ ·¤æ Ùæ×Ñ Ÿæè/Ÿæè×Ìè/âéŸæè ©U×ý Ñ ÂæçÚUßæÚU ×ð â¼SØô¢ ·¤è â¢�ØæFull Postal Address: Home Office ____________________________________________________ÂêÚUæ ÂÌæ ƒæÚ ·¤æØæüÜØ__________________________________________ State: _______________ PIN Code: ____________

ÚUæ’Ø çÂÙ ·¤ôÇUMobile Phone: _______________________ Email: ____________________________________________ ×ôÕæ§Ü È¤ôÙ

I am enclosing Rs. __________ by M.O. / D.D. No. /Cash dated _____________ ×¢ñ â¢Ü‚Ù ÖðÁ ÚUãUæ ã¡êU L¤ ×Ùè¥æòÇUÚU/ çÇU×æ¢ÇU ÇþUæ�ÅU/ Ù·¤¼ ç¼Ùæ¢·¤ drawn on (Bank name) _______________________ favouring Aspire Prakashan Pvt. Ltd. for a subscription of¼ðØ (Õñ´·¤ ·¤æ Ùæ×) °SÂæØÚU Âý·¤æàæÙ Âýæ. çÜ. ·ð¤ Ùæ× (È¤æòÚUßÇüU Âýðâ ×æçâ·¤ Âç˜æ·¤æ)

6 Months* 1 Year 2 Years 3 Years{ ×ãUèÙð* 1 ßáü 2 ßáü 3 ßáüYou may send me SMS regarding breaking news and special offers. Subs started: _______

¥æÂ ×éÛæð Õýðç· ¢ » ‹Øê•æ ß SÂðàæÜ ¥æòÈ¤ÚU ·ð¤ çÜ° °â.°×.°â. Öè ÖðÁ â·¤Ìð ãñUÐAddress all correspondence including the Subscription Form with payment to:

Subscription Department - Aspire Prakashan Pvt. Ltd.803 Deepali, 92 Nehru Place, New Delhi 110019

Tel. (011) 46538687 Fax: (011) 46538663

Subscription:Layout 1 7/27/2011 3:24 PM Page 1

RNI No. DELBIL/2009/28608Registration No. DL (S)-18/3361/2009-11No. U(SE)-40/2010-11LICENSED TO POST WITHOUT PREPAYMENT

If Undelivered Return To: ASPIRE PRAKASHAN PVT. LTD.

803/92 NEHRU PLACENEW DELHI -- 110019

¥Öè-¥Öè Âý·¤æçàæÌÇUæò. ÅUæò× ßéË$È¤ mæÚUæ

Èé¤Üð ¥ÂÙð ãUè àæ�¼ô´ ×ð

·¤æ ÂãUÜæ çã¢U¼è â¢S·¤ÚU‡æ×êËØÑ z® L¤È¤æòÚUßÇUü Âýðâ

âð âèÏð ÂýæŒÌ ·¤ÚÔ´

çßàæðá ¥æò$È¤ÚU

·ð¤ßÜ È¤æòÚUßÇüU Âýðâ ·ð¤ Ù° »ýæãU·¤ô´ ·ð¤ çÜ°

x âæÜ·¤èâ¼SØÌæ·ð¤ âæÍ ×é$�Ì w âæÜ ·¤è â¼SØÌæ

·ð¤ âæÍ ·ð¤ßÜ x® L¤ ×ð´

ÁË¼è ·¤ÚÔU! ¥æò$È¤ÚU ·ð¤ßÜ SÅUæò·¤ ÚUãUÙð Ì·¤

â¼SØÌæ ·ð¤ çßßÚU‡æ ·ð¤ çÜ° ·ë¤ÂØæçÂÀUÜæ ÂëcÆU ¼ð¹ð

Back-cover:Layout 1 7/27/2011 3:32 PM Page 2

¥æÏéçÙ·¤ ÖæÚuÌ ·¤æ çÂÌæ ·¤õÙ? - disciple nations …series by thom wolf,...

Documents