TAPASAM, April 2006 kvIdnbm k°-dnb kvIdnbm k°-dnb C. Znt\-i≥ sI. hn. Zneo-]vIp-am¿ jo_ Fw lcn-Ip-am¿ Fkv. jwjmZv lpssk≥ Complementing the Books Kth-j-W-cwKw From the Manoj Kuroor Nathan Katz M. G. S. Narayanan M. N. Karassery ]n.-Fw hmkp-tZ-h≥ hn. kn. BZ¿iv PbmkpIp-am-c≥ . {io[-c≥ A©p-aq¿Øn in Malayalam - English A Quarterly Journal for .. I Archives pcy≥ Kerala S Issue Editors : Shamshad Hussain & Josy Joseph tudies V olume I / Issue 4 am∏n-f∏m´ns‚ a am∏n-f- t^mIvtem¿/s{]m. _n. apl-ΩZv AlΩZv {ipXn-ku-c-`w/tUm. kn. Fw. \oe-I-WvT≥ hmb-\-bpsS hgn-Iƒ/tUm. kn. cmtP-{µ≥ /FΩm-\p-h¬ Bt´¬ ]ufn-t\m-kns‚ ]g-s©m¬ame : ]mThpw ]T-\hpw Xmc-X-ay-km-ln-Xyw/tUm. sI. Fw. tPm¿÷v /_me-Ir-jvW≥ h≈n-°p∂v, tUm. Da¿ Xd-ta¬ am∏n-f-∏m´v ˛ ]mThpw ]T-\-hpw {ioIp-am¿ _n./tUm. kvIdnbm k°-dnb sI.Fw. `c-X≥/tUm. kvIdnbm k°-dnb ]n.-Fw. -{io-[-c≥/tUm.- Fw. IrjvW≥ \ºqXncn 2. 1. The Rythms of Kerala : The Historical Traditions of the Jews Kochi the Concept of Religion in Kerala Semitic Creeds and Mappilappattu Ihn-X-bpsS hmkvXp XeIpØn-\n¬°p∂ Ime-Øns‚ Bhn-jvImc߃ ]pXnb Ihn-X-bnse ]mcUn PmXn-hn-`m-K-ß-sf-°p-dn-®p≈ IY-Iƒ aXw, PmXn, \m´p-]m-c-º-cyw˛ sImSp-ß-√q-cnse aX/ hnh¿Ø-\-]-T-\-kn-≤m¥-߃ Reference to the Ekachuzhati Rhythms A War songs of the Mappilas Malabar Adn-bn-°m\pw

Adn-bm\pw Popular Mopla Song m[pcyw/Sn. sI. lwk Xm]kw TAP April 2006 A Cultural S ASAM tudy with S pecial ]q¿Øn-bm-Ip∂p Xm]kw Cu e°-Ønse {][m-\-s∏´ hnjbw am∏n-f-∏m-´m-Wv. Cw•o-jn¬ PbmkpIp-am-cs‚ Zo¿L-amb teJ\w ka-Im-enI X¿P-a-]-T-\- aq∂mw- e-°-Øns‚ XpS¿®-bmbn Cu e°-Øn¬ tIc-f-Ønse teJ-I¿°pw hmb-\-°m¿°pw \µn Xm]-k-Øn\p th≠ \n¿t±-tim-]-tZ-i-߃ \¬Inbpw ]pXnb Ign-™-e-°-Øn¬ tN¿Øn-cp∂ at\mPv Ipdq-dns‚ teJ-\-Øn¬ tUm. IrXy-ambpw Ah-X-cn-∏n-°p-∂p. Øns‚ kn≤m¥-߃ CXm-Zy-ambn ae-bm-f-Øn¬ efn-Xambpw f-I-hn-X-bpsS ]pXp-apJw ]cn-N-b-s∏-Sp-Øp-∂-h-bm-Wv. hmkp-tZ-h-s‚bpw A©p-aq¿Øn-bp-sSbpw teJ-\-߃ ae-bm- √q¿ ]pcm-W-Øns‚ ]pXp-a-I-fmWv kn. BZ¿ins‚ teJ-\w. XmWp \mYm≥ Im‰vkns‚ PqX-N-cn-{Xm-h-tem-I-\w. sImSp-ß- teJ-\-߃ tN¿Øn-´p-≠v. coXn-im-kv{X-]-c-amb ]pXp-a-I-fp-≈- skan-‰nIv aX-]m-c-ºcyw, PqX-N-cn{Xw F∂n-h-sb-°p-dn®v Hmtcm Sp-∂p. W-Øn¬ hmey-Øns‚ hcn-kwJy AS®pw klm-bn-°m≥ A`y¿∞n- ho≠pw A®-Sn-®n-cn-°p-∂p. Aku-Icyw £an-°p-a-t√m. of Kerala Nne A®-Sn-∏n-g-hp-Iƒ kw`-hn-®p-t]m-bn. AXn-\m¬ bn-cp-Øm≥. Ah-X-cn-∏n-°p∂ Imcy-߃ hna¿i-\-_p-≤n-tbmsS thWw hne- fn¬ sImtfm-Wn-b¬ ImgvN-∏m-Sn¬ Xm≥tIa≥`mh-tØmsS t]meokv Hm^o-k-dm-bn-cp∂ {^Uv ^uk‰v Xs‚ teJ-\-ß- °p-∂p. aq∂-c-h¿j-tØmfw ae-_m-dn¬ sImtfm-Wn-b¬ Iz-dn-bn¬\n∂p (1899, 1901) c≠p teJ-\-߃ ]p\-c-h-X-cn-∏n-

- ˛ H∂mw hmeyw Fw.F≥. Imc-t»-cn-bpsS Bap-J-te-J-\w.

tcJm-ti-J-c-Øn¬ am∏n-f-∏m-´n-s\-°p-dn-®p≈ aq∂p ]pkvX-I-߃ Dƒs∏- F∂ imkv{Xo-b-te-J\w Xncp-Ø-ep-Iƒ hcpØn am∏n-f-∏m-´n-s\-°p-dn®v C¥y≥ A‚ ( 4 e°w, 910 FUn-‰¿ kvIdnbm k°-dnb ]pdw) ]pkvX-I-]q-c- The Rhymes °p-∂p

n- .

Xm]kw Xm]kw 2006 G{]n¬ 2006 712 TAPASAM, April 2006 se^vth¿ BWp t]cp-I-fn¬ hnh¿Ø\Nn-¥-Iƒ Adn-b-s∏-´p-t]m-∂p. 1978-˛¬ Bt{µ \n¿tZ-in-®-Xv. °n-bn-cp-∂Xv Dev]-∂-sØ-°p-dn-®p≈ ]T-\-am-Wv. Bt{µ se^vth¿ ∂w. hnh¿Ø-\-]-T\w F∂ kw⁄sIm≠p kao-]-Imewhsc e£y-am- sNøpI F∂ {]hr-Øn. 2. B {]hr-Øn-bpsS ^e-am-bp-≠m-Ip∂ Dev]- Øm\pw BZyw {ian-®Xv Bt{µ se^vth¿ BWv. IW-°m-°m\pw Xmc-X-ay-km-ln-Xy-]-T-\-Øns‚ aWvU-e-Øn-¬ Dƒs∏-Sp- ®-Xv ߃ At\z-jn-°p∂ ]T-\-im-J-bv°mWp se^vth¿ C imkv{Xw cq]s∏-Sp-Øn-bXp 1980-˛-I-fnem-Wv. sS-sbms° `mK-ambn \ne-\n-∂p-t]m∂ hnh¿Ø-\-]-T\w kz¥-amb coXn- kw`-hn-°p-∂-sX∂ ka-{K-]-T-\-amWv C∂m-hiyw. Øn¬\n∂p as‰mcp kwkvIm-c-Øn-te°p IrXn am‰-s∏-Sp-tºmƒ F¥mWp hn⁄m-\-im-Jbpw hnh¿Ø-\-{]-{Inb \n¿h-Nn-®p. Hcp kwkvIm-c- kv{Xw, kuµ-cy-im-kv{Xw, \c-hw-i-im-kv{Xw, a\ximkv{Xw XpSßn Hmtcm amb kzm[o-\w sNepØnØp-S-ßn-b-Xv. kmln-Xy-kn-≤m-¥-߃, `mjm-im- ≤m-¥-ß-fpsS sshhn-[yhpw k¶o¿W-Xbpw kmln-Xy-]-T-\-Øn¬ KWy- Theory of hnh¿Ø-\-]-T-\-߃˛ Bt{µ se^vth¿ Pbm-kp-Ip-am-c≥ hnh¿Ø-\-]-T-\-kn≤m¥ßƒ (- Bassnet 1991:1 hnh¿Ø-\-sa∂ ]Z-Øn\p c≠v A¿YX-e-ß-fp-≠v. 1. hnh¿Ø\w hnh¿Ø-\-ß-fpsS DXv]m-Z-\hpw hnhc-Whpw Db¿Øp∂ {]iv\- Xmc-X-ay-km-ln-Xyw, `mjm-im-kv{Xw, hntZ-i-`m-jm-`y-k\w Ch-bp- Ccp-]Xmw \q‰m-≠ns‚ DØ-cm¿[-tØm-Sp-Iq-Sn-bmWp hnh¿Ø-\-kn- T ranslating, hnh¿Ø-\-]-T-\-߃ ). T hnh¿Ø-\-]-T-\-ßsf kzX-{¥-hn-⁄m-\-im-J-bmbn ranslation Theory ( , Science of T ranslation S T ranslatology T ranslation tudies) u t]cp \n¿tZ-in- , T F∂ t]cp ranslistics, XpS-ßnb S-I-ßfpsS aqe-`m-j-bnepw e£y-`m-j-bnepap≈ hn\ym-kw, `mjm-im-kv{X- sbms° C jm-kw-kvIr-Xn-bn¬ Fßs\ kzoI-cn-°-s∏-Sp∂p F∂ At\z-jWw˛ Ch- °p-dnt®m {KŸ-Im-c-∑m-sc-°p-dnt®m D≈- ]-T\w, hnh¿Ø\w e£y-`m- Dƒs∏Sp-∂p. Ww, hnh¿Ø-\-ß-fpsS hni-I-e\w˛ Ch-sbms° C {]tXy-I-Im-e-L-´-Øn¬ hnh¿Ø-\-߃ hln® ]s¶¥v F∂ At\z-j- hnhn-[-Im-e-ß-fnse hnh¿-Ø-\-kn-≤m-¥-ß-sf-°p-dn-®p≈ At\z-j-Ww, Hcp h¿Ko-I-c-Ww˛ kqk≥ _mkv\‰v bm-tI-{µo-Ir-Xhpw BWv. Ch-bn¬ c≠p hn`m-K-߃ Dev]-∂-tI-{µo-Ir-Xhpw c≠p- hn-`m-K-߃ {]{In- hnh¿Ø-\-]-T-\-ß-fpsS `qanI hnim-e-am-°p-∂p. H∂n-tesd kao-]-\-߃ hnh¿Ø-\-Ønepw {]k-‡-am-sW∂ Adnhp hnh¿Ø\w Ietbm imkv{Xtam F∂ X¿°w C∂pw Ah-km-\n-®n-´n-√. ]pe¿Øm-\m-hp∂ kao-]-\-t`-Z-߃ hnh-¿Ø-\-Øn\pw _m[-I-am-Wv. Xy-kn-≤m-¥-ßfpw Gsd {]tbm-P-\-s∏-Sp-∂p. kmln-Xy-Ir-Xn-tbmSp kv{Xhpw hnh¿Ø\w Hcp IrXn F∂ \ne-bv°p≈ ]T-\-Øn\p kmln- ߃ \nc-h-[n-bm-Wv. hkvXp-X-I-fpsS imkv{Xo-bm-]-{K-Y-\-Øn\p `mjmim- ¥-cq-]o-I-cWw XpS-ßnb Hmtcm L´-Ønepw D]-I-cn-°p∂ ]T-\-hn-`m-K- J-Ifpw C \nc-h-[n-L-´-ßfpsS ka-{K-]-T-\-Øn\p klmbn-°p∂ F√m ⁄m\-im- Xy-Øn¬ B IrXn Fß-s\-sbms° {]h¿Øn-°p∂p F∂-Xp-h-sc-bp≈ Øn-\mbn Hcp IrXn Xnc-s™-Sp-°-s∏-Sp-∂Xp apX¬ e£y-`m-jm-km-ln- hnh¿Ø-\-]-T-\-߃ {]tXy-I- ]-T-\-im-J-bm-b-Xns‚ t\´w. hnh¿Ø-\- X-Ip∂ Nn¥-Ifpw Bi-b-ßfpw ka-\z-bn-∏n-°m≥ km[n®psh∂-XmWv fpsS Dev]m-Z-\hpw hnh¿Ø-\-{]-{In-b-bpsS hni-Zo-I-c-Whpam-Wv. hnh¿Ø-\-]-T-\-߃ F∂ hn`m-K-Øn-¬ Dƒs∏-Sp-Øn-bXp hnh¿Ø-\-ß- kqk≥ _mkv\‰v \mep-hn-`m-K-ß-fmbn t{Im-Uo-I-cn-®p 3. hnh¿Ø-\hpw `mjm-im-kv{X-hpw: 2. hnh¿Ø\w e£y-`m-jm-kw-kvIm-c-Øn¬: 1 {]{In-b, Dev]∂w F∂o \ne-Ifn¬ hnh¿Ø\w hni-Zo-I-cn-°m-\p- hnh¿Ø-\-]-T-\-ß-fpsS hnim-e-ta-J-e C . hnh¿Ø-\-N-cn-{Xw u taJ-e-bn-ep-≠v. hkvXp-X-I-fpsS tiJ-c-Ww, A]-{K-Y-\w, kn≤m- u hn`m-K-Øn¬ s]-Sp-Ømw. : kmln-Xy-N-cn-{X-Øns‚ imJ-X-s∂-bm-WnXv. hyXy-kvX-`m-jm-im-kv{X-L- u cwKsØ {]ap-J-bmb {]tXy-I-{K-Ÿ-ß-sf- ( Bassnet 1991:78 u hn`m-K-Øn¬ Pbm-kp-I p-am-c≥ ).

713

Xm]kw Xm]kw 2006 G{]n¬ 2006 714 TAPASAM, April 2006 {]m-b-Øn¬ Cu hn⁄m-\-im-Jbv°p c≠p {][m\ e£y-ß-fm-Wp-≈-Xv. 1987:12-13 S tbm≥ Sqdn F∂ t]cmWv WvUew Bh-iy-am-bn-h-∂p. ]pXnb ]T-\-im-Jbv°p hnh¿Ø-\-]-T\-߃ e£y-ßfpw ap≥\n¿Øn {]h¿Øn-°p-∂-h-cpsS kwhm-Z-Øn\p s]mXp-a- dn-®p-t]mepw A`n-{]m-b-hy-Xym-k-ß-fp-≠m-bn. hyXy-kvX-co-Xn-im-kv{X-ßfpw _mlp-ey-ap-≠mbn. X߃ {]h¿Øn-°p∂ ]T-\-ta-J-e-bpsS t]cn-s\-°p- cy-sa-Sp-Ø-tXmsS coXn-im-kv{X-ß-fp-sSbpw kmt¶-Xn-I]-Z-ß-fp-sSbpw \-ta-J-e-I-fn¬\n∂p IqSp-X¬ Kth-j-I¿ hnh¿Ø-\-]-T-\-Øn¬ XmXv]- h¿ hnh¿Ø-\-]-T-\-K-th-j-W-ß-fn¬ G¿s∏-´p-t]m-∂n-cp-∂p. a‰p hn⁄m- ⁄¿, ssZh-im-kv{X-⁄¿ XpSßn hnhn-[-ta-J-e-I-fn¬ {]h¿Øn-°p-∂- sb∂p Pbnwkv tlmwkv. hnh¿Ø-I¿, kmln-Xy-K-th-j-I¿, `mjm-im-kv{X- ap-dbpw XΩn-ep≈ kao-]-\-t`-Z-߃ {]tXy-I- ]-T-\-im-J- B-h-iy-am-°n- hnh¿Ø-\-]-T-\-kn-≤m-¥ßƒ hnh¿Ø\w kn≤m-¥-h-XvIcn-°pI F∂-XmWp e£yw. sbms° ]T-\-hn-j-b-ß-fm-Wv. k¿thm-]cn kmln-Xy-Ir-Xn-I-fpsS Im-c≥-, -hn-h¿ØI≥, hmb-\-°m-c≥ F∂nh-cpsS ]c-kv]-c-_‘w Ch- Xy-k-¶-ev]-߃, aqe-Ir-Xnbpw hnh¿Ø-\hpw XΩn-ep≈ _‘w, {KŸ- Ch-sbms° C U∫nwKv BtWm D]-io¿jI-߃ \¬I-emtWm th≠-sX∂ N¿® ˛ Ihn-Xm-hn-h¿Ø-\w, \mS-I-hn-h¿Ø-\w, kn\n-a-bpsS hnh¿Ø-\-Øn\p K-Øn¬s∏-Sp-∂p. s]mXp-]-T-\w, kmln-Xy-hn-`m-K-߃ Xncn-®p≈ ]T\w, kn≤m-¥hpw {]tbm-Khpw Dƒs°m≈p∂ ka-kvX-ta-J-e-Ifpw C \-cw-KsØ{]ap-J-\mb tlmwkns‚ \S-Øn-bXv Pbnwkv tlmwkv F∂ s\X¿e‚p-Im-c-\m-Wv. hnh¿Ø-\-]-T- Ct∏mgpw ]q¿W-ambpw Nn´-s∏-Sp-Øn-bn-´n-√. BZy-ambn Cß-s\-sbm-cp {iaw hnh¿Ø-\-]-T-\w˛ hn`m-K-߃, Pbnwkv tlmwkv T\w C \w, kmln-tXy-X-c-Ir-Xn-I-fpsS hnh¿Ø-\-{]-iv\-߃˛ Ch-bpsS hni-Z-]- ]-c-amb Xpey-X, `mjm-_-≤-amb A¿Yw, Ahn-h¿Ø-\o-b-X, b{¥-hn-h¿Ø- tudies’ Ata-cn-°-bnse Ihnbpw hnh¿Ø-I-\p-am-bn-cp∂ tlmwkns‚ A`n- hnh¿Ø-\-cw-KØp {]h¿Øn-®n-cp∂ ]g-b- X-e-ap-dbpw ]pXnb Xe- 4. hnh¿Ø-\hpw Imhy-im-kv{X-hpw. u hn`m-K-Øn-em-Wv. (1972 hnh¿Ø-\-]-T-\-߃ F∂ hn⁄m-\-im-J-bpsS AXn-cp-Iƒ ( ). T oury 1987:2 ) DNn-X-sa∂p Pbnwkv tlmwkv hm-Zn®p ka¿∞n-°p∂p 1 u hn`m-K-Øns‚ {]ta-b-ß-fm-Wv. hnh¿Ø-I-cpsS kmln-

F∂ teJ\w C ). u taJ-e-bnse ¢mkn-°m-sW∂p KnsZ- ‘The Name and Nature of kmln-Xy-hn-h¿Ø-\-Øns‚ T ranslation u hn`m- ( T oury Ft∂m C °mw. hnh¿Ø-\-a-\x-imkv{Xw Ft∂m a\x-im-kv{X-hn-h¿Ø-\-]-T-\-߃ sf-°p-dn-®p≈ ]T\w hnI-kn-°p-∂-tXmsS C ß-fn¬ C ambn Nn¥n°p∂ hnj-b-am-Wn-Xv. ]t£ ]co-£-W-im-e-bnse kml-N-cy- cpsS a\- n¬ Fs¥m-s°-bmWp \S-°p-∂Xv? hnh¿Ø\]Tn-Xm-°ƒ Imcy- bmWp ]T-\-hn-j-bw. c≠p-`m-j-Iƒ°n-S-bn¬ {]h¿Øn-°p∂ hnh¿Ø-I- Dev]∂tI{µo-Ir-X-amb ]T\-ß-fn-eqsS hnh¿Ø-\-N-cn{Xw \n¿an-°mw. \-ß-fpsS Xmc-X-ay-]-T\w XpS-ßn-bh C Htc IrXn-bpsS Hcp `mj-bn-setbm hyXy-kvX-`m-j-I-fnsetbm hnh¿Ø- Zo-IcWw, A]-{K-Y\w, GsX-¶nepw {]tXy-I- hn-h¿Ø-\-Øns‚ ]T-\w, W-ß-fpsS ]c-º-cm-K-X-ta-J-e-bm-Wn-Xv. \ne-hnep≈ hnh¿Ø-\-ß-fpsS hni- k-Øn\p hgn-sbm-cp-°mw. kmaq-ln-I-hn-h¿Ø-\-imkv{Xw Ft∂m hnfn-°m-hp∂ taJ-e-bpsS hnIm- IqSp-X-¬ B-g-Øn-ep≈ ]T-\-߃ hnh¿Ø-\-km-aq-ln-I-imkv{Xw Ft∂m Xy-N-cn-{X-Ønepw CØcw Imcy-߃ ]cm-a¿in-®p-t]m-hp-Itb ]Xn-hp-≈q. tºmƒ Fs¥ms° ^e-ß-fm-Wp-≠m-hpI? hnh¿Ø-\-N-cn-{X-Ønepw kmln- IrXn hnh¿Ø\w sNøp-tºmƒ As√-¶n¬ sNøm-Xn-cn-°p- IrXn \ne-\n¬-°p∂ kµ¿`ß-fpsS ]T-\-am-Wn-Xv. \n›n-X-Im-eØv Hcp bpsS {]h¿Ø\w ]Tn-°p-I-bmWp e£yw. IrXn-I-fpsS ]T-\-sØ-°mƒ W-a√, e£y-`m-j-bpsS kmaq-ln-I-kmw-kvIm-cn-I-km-l-N-cy-ß-fn¬ Ah- s]mXp-X-Øz-߃ cq]o-I-cn-°pI. °p-I. ß-fpsS ip≤-im-Jsb hnh-c-Wm-fl-I-hn-h¿Ø-\-]-T-\-߃ retical T ranslation S 3. [¿a\njvTw 2. {]{In-bm-\njvTw C 2. 1. 1. hnh-c-Wm-fl-I- hn-h¿Ø-\-]-T-\-߃ aq∂p XcØn¬ \S-°p-∂p. T

ranslation S u c≠p e£y-߃°p-th≠n {]h¿Øn-°p∂ hnh¿Ø-\-]-T-\- Dev]-∂-\njvTw hnh¿Ø\kz`mhw hni-Zo-I-cn-°m\pw {]h-Nn-°m\pw Bh-iy-amb hnh¿Ø-\-{]-{In-b, hnh¿Øn-X-Ir-Xn-Iƒ F∂nh hni-Zo-I-cn- u {]{In-b-bpsS ]T\w A]q¿h-am-Wv. hnhn-[ -am-\-kn-I-hr-Øn-I- u D]-im-Jbv°p t]cn-Smw. tudies DTS tudies ( ) function oriented ( F∂pw ssk≤m-¥n-I-hn-h¿Ø-\-]-T-\-߃ product oriented ) ( F∂pw c≠mbn Xncn-°mw. process oriented ) ) A°m-Z-anIv hnh¿Ø\Kthj- hnh¿Ø-\-ß-fpsS hni-Zo-I-c- u hnj-bhpw ]T-\-hn-t[-b-am- ). u hn`m-K-Øn¬s∏-Sp-∂p.

hnh¿Ø-\-sa∂ {]{In-b- Pbm-kp-I ( Descriptive ( Theo- p-am-c≥

715

Xm]kw Xm]kw 2006 G{]n¬ 2006 716 TAPASAM, April 2006 hfsc k¶o¿W-am-bncn-°pw. hnh¿Ø-\-kn≤m-¥Øns‚ e£yw.- C-Ø-c-Øn-ep≈ hnh¿Ø-\-kn-≤m¥w Nn-°m\pw km[n-°p∂ Xc-Øn¬ ]q¿W-kn-≤m¥w cq]o-I-cn-°pIbmWp hnh¿Ø-\-hpambn _‘-s∏´ F√m- h-kvXp-X-Ifpw hni-ZoI-cn-°m\pw {]h- I-kn-≤m-¥-hpw. cq]o-I-cWamWp e£yw. CXp c≠p Xc-Øn¬. s]mXp-kn-≤m-¥hpw `mKn- J-e-I-fn¬\n-∂p≈ Adn-hp-Ifpap-]-tbm-Kn®p hnh¿Ø-\-kn-≤m-¥-ß-fpsS Studies h¿Ø-\-kn-≤m-¥-ßsf Bdp-hn-`m-K-am-bn-Øn-cn-°mw. °pwapºv C ap≥\n¿Øn-bp≈ hnh¿Ø-\]T-\-am-Wn-Xv. s]mXp-kn-≤m¥w cq]o-I-cn- am-b- ap-t∂-‰-߃ D≠m-bn-´p-≈-Xv. Xnc-s™-SpØ -L-S-I-߃ am{Xw I-hn-h¿Ø-\-kn-≤m-¥-ß-fpsS aWvU-e-Øn-emWv ASp-Ø-Im-eØp i‡- ߃ aq∂p- hn-[w. b{¥w X\n®pw a\p-jy\pw b{¥hpw tN¿∂pw F∂v am[y-a-\n-jvT-]-T-\- hnh¿Ø-\-]-T-\-kn-≤m-¥ßƒ K-Øn¬ Dƒs∏-Sp-∂p. bn¬\n∂p \ho-\-`m-j-bn-te-°p≈ hnh¿Ø\-Øns‚ ]T-\hpw C kvIm-c-߃°n-S-bn-sebpw hnh¿Ø\w hyXykvXamWv. {]m-No-\-`m-j- \o-b-tØmSpw ASp-∏-ap-≠v.- k-am-\-kw-kvIm-c-߃°n-S-bn-sebpw `n∂-kw- ep≈ kn≤m-¥-߃°p Xmc-X-tay\ `mjm-im-kv{X-tØmSpw ssieo-hn-⁄m- Ønepw kwkvIm-cm-[n-jvTm-\-Ønepw F∂p- c-≠p-hn-[w. `mjm-Sn-ÿm-\-Øn- \-]-T-\-Øn\v Gsd D]-I-cn-®p. im-kv{X-Øn¬\n∂p ]mT-`m-jm-im-kv{X-Øn-te-°p≈ hnImkw hnh¿Ø- \-Øn-ep≈ ]T-\-ß-fmWp IqSp-X¬ \S-∂n-´p-≈-Xv. hmIym-[n-jvTn-X -`m-jm- °m-WmsX hyXy-kvX-`m-jm-im-kv{X-L-S-I-ß-fm-bn- Im-Wp-∂p. ]Zm-Sn-ÿm- tXy-I-hn-`m-K-ß-fpsS hnh¿Ø-\-]-T\w C \w, kmln-Xy-Ir-Xn-I-fpsS hnh¿Ø-\w, imkv{X-hn-h¿Ø\w XpS-ßn -{]- `mKn-I-hn-h¿Ø-\-kn-≤m-¥-߃ s]mXphnh¿Ø\kn≤m-¥-߃ 4. ]mT-\n-jvT- hn-h¿Ø-\-kn-≤m-¥-߃ 3.- cq-]-\n-jvT- hn-h¿Ø-\-kn-≤m-¥-߃ 2. taJ-em-\n-jvT -hn-h¿Ø-\-kn-≤m-¥-߃ 1. am[y-a-\n-jvT -hn-h¿Ø\kn≤m-¥-߃ ssk≤m-¥n-I-hn-h¿Ø-\-]-T-\-߃ ) hnh-c-Wm-fl-I-hn-h¿Ø-\-]-T-\-ß-fpsS ^e-ßfpw A\p-_-‘-ta- u taJ-e-bn¬ [mcmfw Kth-jWw \S-t°-≠-Xp-≠v. `mKn-I-hn- ( ( - Partial u hn`m-K-Øn¬s∏-Sp-∂p. General T

ranslation ( Theoretical :˛Ir-Xnsb samØ-am-bn- :˛ ss__nƒ hnh¿Ø- T ranslation :-˛a\p-jy≥ X\n®pw :˛ `mjm-Sn-ÿm-\- Theories T ranslation Theories u hn`m- ) `mKn- ) eyX XpS-ßnb {]iv\-߃ N¿®-sN-øp-∂p. hy‡n-\m-a-ß-fpsS hnh¿Ø-\w, hnh¿Ø-\-hy-Xnbm-\-߃, hnh¿Ø-\-Xp- hn-h¿Ø-\-]-T-\hpw. Ømw. -k-a-Im-en-I-Ir-Xn-I-fpsS hnh¿Ø-\-]-T-\hpw {]mNo-\-IrXn-I-fpsS `mjm-imkv{X A]-{K-Y-\hpw `mjmim-kv{X⁄-¿ imkv{Xo-b-a-√mØ hy‡n-\n-jvT-Xbpw Ah-K-Wn-°p-∂Xp as‰m-cp- co-Xn. kmln-Xy-]-Tn-Xm-°ƒ ∂Xv Hcp coXn. `mjm-im-kv{X-Xew am{Xw {i≤n-®p kmln-Xy-kz-`m-h-ßfpw ¥n-I-am-\-Z-WvU-߃, `mjm-im-kv{X-]-Zm-hen Ch Dt]-£n-°p-Ibpw sNøp- bn-cp-∂p. kmln-Xo-b-am-\-Z-WvU-߃ am{X-ap-]-tbm-Kn-°p-Ibpw ssk≤m- a¿ln°pwhn[w C hbpw ]T-\-hn-t[-b-am-°-W-sa∂p Pbnwkv tlmwkv. hni-Z-amb ]T-\- Nq≠n-°m-Wn-®n-´p-≠v. sNøp-∂-h-bp-amWv F∂ Imcy-Øn¬ kwi-b-an-√. KnsZ-tbm≥ Sqdn C°mcyw tlmwkns‚ hn`m-K-߃ ]eXpw ]c-kv]-cm-{in-Xhpw ]c-kv]cw hebw hø. AXn-\m¬ aq∂p hn`m-K-ß-fp-sSbpw hnImkw AXym-h-iy-am-Wv. Hcp ]q¿h-I-ev]-\- Iq-SmsX a‰p- c≠p ]T-\-߃°pw apt∂m-´p-t]m-Im\pw hnh-c-߃ IqSmsX kn≤m-¥-cq-]o-I-cWw km[y-a-√. ssk≤m-¥n-I-amb tbm-Kn-°p-∂-Xv. hnh-c-Wm-flI {]bp-‡-]-T-\-߃ \¬Ip∂ hy‡-amb \¬Ip∂ Is≠-Ø-ep-I-fmWp {]tbm-K-Øn-eq-∂n-bp≈ ]T-\-Øn-¬ D]- X-Iƒ \¬Ip-∂-Xv. hnh-c-Wm-fl-Ihpw ssk≤m-¥n-I-hp-amb ]T-\-߃ \-]-T-\-amWp hnh¿Ø-\-kn-≤m-¥-cq-]o-I-c-W-Øn-\p≈ ASn-ÿm-\-h-kvXp- X-am-sW∂p Nq≠n-°m-Wn-°m≥ tlmwkv ad-∂n-√. hnh-c-Wm-fl-I-hn-h¿Ø- ]-T-\-߃ sht∆sd imJ-I-fm-b-h-X-cn-∏n-s®-¶nepw Ah ]c-kv]-c-_-‘n- (T `m-K-ßfpw Nn{X-Øn-eqsS (Im-WpI ]pdw:750) hy‡-am-°n-bn-cn-°p∂p ]o-I-cWw 4. hnh¿Ø-\-hn-a¿iw. I-]-cn-io-e-\w 2. hnh¿Ø-\-k-lm-bnIƒ \n¿an-°¬ 3. hnh¿Ø-\-\-b-cq- hnh¿Ø-\-]-T-\-ß-fpsS {]bp-‡-hn-`mKw \mep-ta-J-e-I-fn-em-Wv. 1. hnh¿Ø- oury 1987:21 {]bp-‡- hn-h¿Ø-\]T\-߃ 6.- {]iv\\njvT hn-h¿Ø-\-kn-≤m-¥-߃:˛ cq]-I-ßfpsS hnh¿Ø\w, 5. Ime-\n-jvT- hn-h¿Ø-\-kn-≤m-¥-߃:˛ c≠p-X-c-Øn¬ ]T\w \S- Fgp-]-Xp-I-fnse hnh¿Ø-\-K-th-jWw {][m-\-ambpw c≠p -h-gn-°m- hnh¿Ø-\-kn-≤m-¥-ß-fpsS Ncn-{Xw, hnh¿Ø-\-]-T-\-߃ F∂n- hnh-c-Wm-fl-Ihpw ssk≤m-¥n-Ihpw {]bp-‡-hp-amb hnh¿Ø-\- hnh¿Ø-\-]-T-\-߃°p tlmwkv \n¿tZ-in® hn`m-K-ßfpw D]-hn- ). u taJ-e-Iƒ hnImkw {]m]n-®n-cn-°p-∂p.

( Applied T ranslation S Pbm-kp-I tudies p-am-c≥ ):

717

Xm]kw Xm]kw 2006 G{]n¬ 2006 718 TAPASAM, April 2006 Scp-∂-Xp-amb A©p hnh¿Ø-\-kao-]-\-ßfp-s≠∂p ka-Im-enI-hn-h¿Ø- hnh¿Ø-\-]-T-\-kn-≤m-¥ßƒ hnh¿Ø-\-]-T-\-߃˛ c≠mw L´w ß-fnepw {]Xn^-en-°p-∂p-≠v. ß-fpsS taJ-e-bn¬ ]n∂o-Sp-≠mb Ne-\-ß-sfms° hnh¿Ø-\-kn-≤m-¥- ßfpw LS-\m-hm-Z-tØm-Sp-Iq-Sn-bm-Wv B-cw-`n-°p-∂-Xv. kmln-Xy-kn-≤m-¥- Wv. kmln-Xy-kn-≤m-¥-߃ t]mse-Xs∂ B[p-\n-I-hn-h¿Ø-\-kn-≤m-¥- Xn-I-fpsS ]mTm-¥-c-_-‘hpw hnh¿Ø-\-]-T-\-Øn¬ -kPoh-hn-j-bß-fm- ∂p-≠v. kmwkvIm-cnIhyh-ÿ-I-fpsS ]c-kv]-cm-{in-X-Xzhpw kmln-Xy-Ir- kmln-Xy-kn-≤m-¥-߃°p _m[-I-amb \nc-h[n {]iv\-߃ N¿®-sN-øp- tb-°mw. ]pXnb-tNm-Zy-߃ hnh¿Ø-\-ta-J-e-bn-¬ D-∂-bn-°-s∏-Sp-tºmƒ Øp∂ ]T-\-߃ kmln-Xy-]-T-\-Øn-\p-Xs∂ ]pXnb Adn-hp-Iƒ \¬In- Øn¬ {]iv\h¬°cn-°-s∏´ hnh¿Ø-\-ß-fn¬ {i≤ tI{µo-I-cn®pw \S- ߃ \ne\n¿Ø-Ww. kzbw ]cn-tim-[-\bv°pw \ho-I-c-W-Øn-\p-ap≈ Xpd v hnh¿Ø-\-]-T-\- °-Ww. ssk≤m-¥n-I-amb ]q¿h-[m-c-W-I-fpsS kΩ¿ZwIpd®v \nc-¥-c-amb eqsS e`n-°p∂ Adnhv kmln-Xy-`m-jm-im-kv{X-ta-J-e-I-fn-¬ D-]-tbm-Kn- \-]-≤-Xn-bpsS `mK-am-bn. tI{µw amdn. kmln-Xy-hn-h¿Ø-\-tØm-sSm∏w CX-c- hn-h¿Ø-\-ßfpw ]T- kn≤m¥w/{]tbmKw XpS-ßnb Zzµz-ß-fn¬\n∂p hnh¿Ø-\-N¿®-bpsS bn. icn/sX‰v, cq]w/D≈-S-°w, ]Zm-\p-]Zw/kzX{¥w, Ie/imkv{Xw, j-I-fn¬ A¿Y-krjvSn \S-Øp-∂-sX-ß-s\- F∂ At\z-jWw {][m-\-am- sØ-°p-dn-®p≈ XØz-im-kv{X-hn-Nm-c-Øn-te°p t]mImsX aqe-e-£y-`m- B-g-Øn¬ ]Tn-°p-I-bm-bn-cp∂p BZy-e-£yw. IrXn-bp-sS, `mj-bpsS A¿Y- d-∏n-°p-∂-Xn-e√ BZyw {i≤-h-®-Xv. hnh¿Ø-\-{]-{In-b-sb°p-dn-®p-X-s∂ - \-im-J-bm-Is´ hnh¿Ø-\-kn-≤m¥w F¥m-bn-cn-°-W-sa∂p \n¿h-Nn-®v D- hnh¿Ø-\-]-T-\-co-Xn-Ifpw \ntj-[n-®p. hnh¿Ø-\-]-T-\-߃ F∂ hn⁄m- T Bt{µ se^vth¿. ]co-£-W-߃ \SØn XncpØn apt∂m-´p-t]m-Ip∂ coXn-bmWp th≠-sX∂v ZrV-_-≤-amb Hcp ssk≤m-¥n-I-\n-e-]m-Sn-s\-°mƒ \nc-¥cw ]cn-tim-[n®p e£y-Ir-Xn-bn-te-°p- am-dn. hnh¿Ø-\-]-T-\-Øn¬ ar get text Adp-]-Xp-IfpsS a[y-Øn-¬ B-cw-`n-®Xpw C∂pw {]_-e-am-bn- Xp- \ne-hn-ep≈ kmln-Xy-kn-≤-m¥-߃ \ntj-[n®pw kmln-Xy-N-cn{X- kn≤m-¥-cq-]o-I-cWw hnh¿Ø-\-]-T-\-Øns‚ e£yw-X-s∂-bm-Wv.

F∂mbn. hnh¿Ø-\-]-T-\-Øns‚ hnjbw aqe-Ir-Xn-bn¬\n∂p 2 kmln-Xy-kn-≤m-¥-ßfpw `mjm-im-kv{X-kn≤m-¥-ßfpw

D]-tbm-Kn-°p-∂-Xn-\p-]-Icw hnh¿Ø-\m-]-{K-Y-\-Øn-

Original/T ranslation

F∂ ]Zm-hen

Source text/ L´hpw _lp-hy-h-ÿm-kn-≤m¥w ( se^vth¿, dbva≠v {_q°v Ch-cpsS Bi-b-߃ N¿®-sN-ø-s∏-Sp∂ H∂mw ]-T-\ßsf c≠p L´-ß-fmbn Xncn-°p-∂p. Pbnwkv tlmwkv, Bt{µ P≥kvse¿ tcJ-s∏-Sp-Øp∂ A©p- k-ao-]-\-߃. hnh¿Ø-\- BZy-L-´w, _lp-hy-h-ÿm-kn-≤m-¥w, A]-\n¿am-Ww˛ ChbmWp im-e-bnse \nco-£-W-߃, hnh¿Ø-\-imkv{Xw, hnh¿Ø-\-]-T-\-ß-fpsS Sp∂ c≠mw L´-hpw. _lp-hy-h-ÿm-kn-≤m-¥w˛ skml¿ P≥kvse¿ \nco-£n-°p∂p \-kn-≤m-¥-߃ hna¿i\mfl-I-ambn hne-bn-cp-Øp-tºmƒ FUzn≥ fm¬ kwkvImcw samØ-Øn¬Xs∂ hnh¿Ø-\sØ B{i-bn-®p-\n¬°p∂ km-ln-XysØ B{i-bn-°-Wam-bn-cp-∂p. km lo{_p-km-ln-Xy-Øn\p sshhn-[yhpw Bghpw ssIh-cp-Øp-hm≥ hntZ-i- X¬ ]cn-Xm-]-I-c-am-bn-cp-∂p. {]mam-Wn-I-km-ln-Xy-{K-Ÿ-߃ Ipd-hm-bn-cp∂ djy≥ Bwt•m Ata-cn-°≥ kmln-Xyßfpw. C{k-tb-ens‚ ÿnXn IqSp- Ata-cn-°≥ kmln-Xy-ßfpw C{k-tben kmln-Xy-Øn\p Np‰pw P¿a≥, `-hn-°p-∂p-≠m-bn-cp-∂p. U®p-km-ln-Xy-Øn\p Np‰pw P¿a≥, {^©v Bwt•m X¬ {]_-e-amb `mjm-km-ln-Xy-ß-fpsS kΩ¿Zw Np‰p-]m-Sp-\n∂pw A\p- cp∂ sImSp-°-¬- hm-ßep-Iƒ as‰mcp Imc-W-hpw. c≠p taJ-e-Ifpw IqSp- I¿°p P¿a≥, djy≥, Bwt•m Ata-cn-°≥ ]WvUn-X-tcmSpw D≠m-bn- I¿°p P¿a≥, sN°v `mjm-im-kv{Xhn-`m-K-ß-tfmSpw C{k-tben Kth-j- j-I¿ Htc ]mX-bn¬ k©-cn-°m-\n-S-bm-°n-b-Xv. ^vfan-jv, U®v Kth-j- Ah XΩn¬ At`Zy-amb _‘-ap-≠v. ≤m-¥hpw temI-Øns‚ c≠p `mK-ß-fn-emWp hnImkw {]m]n-®-sX-¶nepw {][m\ ssk≤m-¥nIkw`m-h-\. hnh¿Ø-\-]-T-\-ßfpw _lp-hy-h-ÿm-kn- hnh¿Ø-\-]-T-\-Øns‚ tI{µw am‰n-ÿm-]n-®-XmWv C \ne-hn-ep≈ hnh¿Ø-\-ß-fn-te-°v, e£y-`m-j-bnse IrXn-I-fn-te°p Sn-°m≥ Ah¿ {ian-®p. km¶ev]n-I-amb BZ¿i- hn-h¿Ø-\-ß-fn¬\n∂p Zi-I-ß-fn¬ kmln-Xy-hn-h¿Ø-\-Øn\p ]pXn-b-am-\-ZWvU-߃ I≠p-]n- ߃ F∂p hnfn-°p∂ bYm¿Y-Ir-Xn-I-fn-te°p {i≤-Xn-cn-®p. Ign™ c≠p Nn{X-ß-fnepw Ch¿°p hnizmkw h∂n-√. AXn-\m¬ Ah¿ hnh¿Ø-\- S-ß-fn-¬ D≠m-bn-cp-∂p. `mjm-im-kv{X-⁄-cpsS k¶o¿W-]-Zm-h-en-I-fnepw kwi-b-tØm-Sp-IqSn ho£n® Hcp kwLw _¬Pn-bw, s\X¿e‚ `uXn-I-km-l-N-cy-ß-fn-ep≈ kmay-amhmw U®v, C{k-tb¬ Kth- imkv{Xo-bhpw `mjm-im-kv{X-]-c-hp-amb hnh¿Ø-\-k-ao-]-\-ßsf ( Gentzler Polysystem Theory 1993). Ata-cn-°≥ hnh¿Ø-I-in-ev]- º-Øn-I-cm-jv{So-b-Im-c-W-ß- ) u kwL-Øns‚ N¿® sNø-s∏- Pbm-kp-I vkv Chn- p-am-c≥

719

Xm]kw Xm]kw 2006 G{]n¬ 2006 720 TAPASAM, April 2006 hnh¿Ø-\-]-T-\-kn-≤m-¥ßƒ skml¿ F∂ t]cn¬ kam-l-cn-®-Xp-amb ]T-\-te-J-\-ß-fn-emWv C‰m-a¿ Ch≥ °p∂ hn[n-Iƒ I-fn-emWv C Aho-hnepw 1980-˛¬ B‚ ¥-ß-fpsS N´-°qSp Iptd-°qSn hep-Xm-°n- A-h-X-cn-∏n-®p. 1978-˛¬ sS¬ Zim-_vZ-tØmfw \o≠]T-\-Øn¬\n-∂p≈ Dƒ°m-gvN-Iƒ C th-gvkn-‰n-bnse j-W-amWp _lp-hy-h-ÿm-kn-≤m-¥-Øn-¬ F-Ønb-Xv. sS¬ Ahohv bqWn- hnh¿Ø-\-]-T-\-Øn\p tbmPn® kn≤m-¥-am-Xr-I-bv°p-th-≠n-bp≈ At\z- \-]-T-\-Øn\v A]-cym-]vX-am-sW∂p skml¿ a\- n-em-°n. lo{_p-hnse- Xy-sØ- Im-Wp-∂-Xv. amdn-s°m-≠n-cn-°p∂ Ne-\m-fl-I-amb hyh-ÿ-bm-bmWp skml¿ kmln- Øn¬ \nc-¥-c-ambn G¿s∏-´n-cn-°pw. tI{µ]m¿iz-ÿm-\-߃ Ft∏mgpw hyXy-kvXhyh-ÿIƒ tI{µ-ÿm-\-Øn\p th≠n-bp≈ _e-]-co-£-W- tN¿∂XmWp skml-dns‚ C a√, Ah-bpsS Dev]m-Z-\w, hnX-c-Ww, hmb\, D]-t`mKw F√mw hyXy-kvX-hy-h-ÿ-I-fpsS kam-lm-c-amWp _lp-hy-h-ÿ. IrXn-Iƒ am{X- Iƒ apX¬ ss]¶n-fn-km-ln-Xyhpw _me-km-ln-Xyhpwhsc Dƒs°m-≈p∂ kmln-Xyóam-\-Z-WvU-߃ \n¿W-bn-°m≥ D]-tbm-Kn-°p∂ D∂-X-c-N-\- ߃hsc -Dƒs°m-≈p∂ k¶-ev]-\-amWp skml-dns‚ _lp-hy-h-ÿ. cq-]-߃apX¬ G‰hpw Xmsg-bmbn IW-°m-°-s∏-Sp∂ km-ln-Xycq-]- hy-h-ÿm-kn-≤m¥w hnI-kn-∏n®pë bqWn-th-gvkn-‰n-bnse ]e ]WvUn-X-cn-sem-cm-fmb KnsZ-tbm≥ Sqdn _lp- kn≤m-¥-ß-fp-]-tbm-Kn®p ]co-£-W-\nco£-W-߃ \S-Ønb sS¬ Ahohp am-Wv. 1970-˛77 Ime-sØ-gp-Xn-bXpw 1978-˛¬ \¬InbXv C{k-tben Kth-j-I¿ apt∂m-´p-h® _lp-hy-h-ÿm-kn-≤m-¥- shfn-hm-°m\pw ]‰p∂ Xc-Øn¬ BZy-Im-e-]-T\-߃ Ah-cp-]-tbm-Kn-®p. kzm[o-\n-°p∂ kuµ-cy-im-kv{X-]-c-amb ap≥hn-[n-I-fpsS XmXv°m-en-IXzw hnh¿Ø-\-߃ Ncn-{Xm-fl-I-ambn hne-bn-cp-Øm\pw hnh¿Ø-\-ßsf h¿Ø-\-]-T-\-ßsf FXn¿°p-I-b√ hn]p-eo-I-cn-°p-I-bmWp sNbvX-Xv. Ah-ÿ-bm-bn-cp∂p C{k-tb-en¬. C{k-tben Kth-j-I¿ BZy-Im-e-hn- fpsS cq]o-I-c-W-sØ kzm-[o-\n-®n-´p-≠v. \nehn-ep≈ bqtdm Ata-cn-°≥ hnh¿Ø-\-kn-≤m-¥-߃ hnh¿Ø- Hcp kwkvIm-c-Øn¬ G‰hpw D-∂-X-ambn IW-°m-°p∂ kmlnXy- ka-Im-enIhnh¿Ø-\-]-T-\-߃°v G‰hpw IqSp-X¬ kw`m-h-\-Iƒ

‘Polysystem’ u kn-≤m-¥-ß-ƒ Ah-X-cn-∏n-°-s∏-´-Xv.

'

‘History of Literary ( Norms for F∂ t]¿ BZy-ambn D]-tbm-Kn-®-Xv. n-th-∏nepw \S-Ønb hnh¿Ø-\-tIm¨^-d≥kp- T u ]cn-I-ev]-\. Hcp _lp-hy-h-ÿ-bv°p-≈n¬ ranslation " hnh¿Ø-\-Xo-cp-am-\-ßsf kzm[o-\n- T ranslation into Hebrew’ ) Bhn-jvI-cn-®v hnh¿Ø-\-kn-≤m-

‘Papers in Historical Poetics’ 3

skml-dpsS u Bi-b

F∂ Hcp -ß- Øn¬ skml¿ tNmZywsNøp∂p Xy_lp-hy-h-ÿbn¬ hnh¿Ø-\-km-ln-Xy-Øns‚ ÿm\w W-ß-fp-≠v ]m¿iz-ÿm-\tam e`n-°p-∂-Xn\p kmwkvIm-cn-Ihpw kmln-Xo-b-hp-amb Imc- `m-jm-hyh-ÿ-bv°p-≈n¬ hnh¿Ø-\-km-ln-Xy-Øn\p tI{µ-ÿm-\tam XysØ ka-{K-amb Hcp bqWn-‰mbn IW-°m-°n-bmWp ]Tn-t°-≠-Xv. e£y- Xy-Øn-\p-≈n¬ {]tXy-I-hy-h-ÿ-bmbn {]h¿Øn-°p∂ hnh¿Ø-\-km-ln- `m-jm-km-ln-Xy-hy-h-ÿsb \nb-{¥n-°p∂ kml-Ncy߃ sNøs∏-tS≠ IrXnsb∂ ÿm\w Hcp cN\ t\Sp-∂-Xn\p ]n∂n¬ e£y- ∏n-°p-∂-h-sb∂ coXn-bn¬ Nne hnh¿Ø-\-߃ ]pd-Øp-h-∂p. W-X-Ifpw cq]-s∏-´p-h-cp∂ kµ¿`-Øn¬ Ahsb ka-{K-ambn {]Xn-^-en- l-cWw tIkcn _me-Ir-jvW-]n-≈-bm-Wv). ]pXn-b-km-ln-Xy-cq-]-ßfpw {]h- ßfpw \n¿h-ln-®-Xv. (a-e-bm-f-km-ln-Xy-Øn¬ CXn\p G‰hpw anI® DZm- {]h¿Øn® ap∂-Wn-sb-gp-Øp-Im-cmWp {]iw-km¿l-amb ]e hnh¿Ø\ XysØ apt∂m-´p-\-bn-°p∂ Nme-I-i-‡n-I-fmbn hnhn-[-Im-e-ß-fn¬ `h-ß-fp-ambn tN¿ØmWp ]e hnh¿Ø-\-ßfpw ]cn-K-Wn-t°-≠-Xv. kmln- bmbn {]h¿Øn-°p-∂-Xv. e£y-`m-jm-km-ln-XyN-cn-{X-Ønse {][m-\-kw- Ip-∂p. hnh¿Ø-\-߃ Xs∂-bmWp -bYm¿YIr-Xn-I-fmbn, kzm[o-\-i-‡n- bYm¿Y-km-lnXyw, hnh¿Ø-\-km-lnXyw F∂ hn`-P\w A{]-k-‡-am- kmln-Xy-Ønse \ho-I-c-W-i-‡n-bm-bn- am-dp-∂p. AØcw kml-N-cy-ßfn¬ ÿ-bmWsX∂p skml¿ A`n-{]m-b-s∏-Sp-∂p. hnh¿Ø-\-߃ ]e-t∏mgpw hnh¿Ø-\-km-lnXyw F∂-√, AXn-\p-≈nse G‰hpw kPo-h-amb hyh- \-Øn¬ DØcw Is≠-Øm-\mWv skml¿ {ian-°p-∂-Xv. kv]-c-_-‘-sa¥v? CØcw tNmZy-߃°p _lp-hy-h-ÿ-bpsS ASn-ÿm- X-I-f-S-ßnb- IrXnsb∂ \ne-bn¬ {]h¿Øn-°p∂ hnh¿Ø-\-ß-fpsS ]c- ∂pt≠m? amXr-k-µ¿`Øn¬\n∂p AS¿Øn-am-‰-s∏´p ]q¿W-amb hkvXp- Xn\p ]n∂n¬ kmwkvIm-cn-I-amb irwJ-em-_-‘-߃ {]h¿Øn-°p- ln-Xyw hy-h-ÿ-bmbn \ne-\n-¬°p-∂pt≠m? hnh¿Ø-\-km-lnXyw bYm¿Ykm- [¿a-ß-fmWp hnh¿Ø-\-߃°p-≈-Xv. I-fpsS injyXzw kzoI-cn®v B coXn-bn¬ cq]-s∏SpI F∂n-ßs\ c≠p h-ln-°pI, e£y-`m-jm-km-ln-Xy-Øn¬ hyh-ÿm-]n-X-amb Nne amXr-I- Hcp kmln-Xy-_-lp-hy-h-ÿ-bv°p-≈nse Ahn-`‡-amb LS-I-amWp hnh¿Ø-\-km-lnXyw e£y-`m-jm-km-ln-Xy-Øn-\p-≈n¬ {]tXy-I- Hmtcm IrXn-bpsSbpw hnh¿Ø\w H‰bv°p ]Tn-°p∂ coXn ( original literature 4 . e£y-`m-jm-km-lnXyw cq]o-I-cn-°p-∂-Xn¬ apJyamb ]¶p- ) Xs∂ F∂p \mw s]s´∂v A\p-am-\n°p-∂- ( T oury 1987:107-1 15 ).

e£y-`m-jm-km-ln- Pbm-kp-I '

5 {]h¿Øn-°p- F∂ teJ-\- hnh¿Ø\w " kmln- p-am-c≥

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Xm]kw Xm]kw 2006 G{]n¬ 2006 722 TAPASAM, April 2006 hnh¿Ø-\-]-T-\-kn-≤m-¥ßƒ am{Xta kzoIcn-°p-∂p≈q sa∂pw Icp-Xp∂ `mjmkm-ln-Xy-߃ hf-sc-°p-d®p hnh¿Ø-\-߃ bpsS tI{µ-Øn\p ]pd-Øm-hp-Ibpw sNøp-∂p. D∂-X-sa∂pw hnI-kn-X- tºmƒ. C kmlnXyw XakvIr-Xtam Zp¿_-etam BIp-tºmƒ. am-bn-cn-°p-tºmƒ. bpsS tI{µ-ÿm-\-Øp-h-cm-sa∂p skml¿. \n-K-a-\-Øn\p ]n∂n-ep-≈-Xv. e£y-`m-jm-hy-h-ÿ-bn¬ B IrXn hln-t°≠ ]¶n-s\-°p-dn-®p≈ ]q¿h- ∂p-≠v. aqe-`m-jmhyhÿ-bn¬ IrXn t\Sn-sb-Sp-Øn-cn-°p∂ ÿm\-amWp t≠-bn-cn-°pw. e£y`m-jmkm-lnXy-Øn¬ c≠mw-Xcw kmln-Xy-cq]-ß-ƒ krjvSn-®p-sIm- °nb hnh¿Ø-\-߃Xs∂ am‰-sØ- FXn¿°p-∂-h-cpsS kwc-£-W-bn¬ Ah-ÿm-hn-ti-j-ambn Ah-ti-jn-°mw. Aßs\ hnπ-h-I-c-amb am‰-ap-≠m- aqe-`m-jm-kmln-Xy-hp-am-bp≈ _‘-hn-t—-Z-\-Øn-\p-tijw am‰-an-√mØ \ho-I-c-W-߃°p -Im-c-W-amb hnh¿Ø-\-߃Xs∂ amdn-s°m-≠n-cn-°p∂ ]ga kwc-£n-°m\pw hnh¿Ø-\-߃°p- Ign-bpw. kmln-Xy-Øn¬ henb \-km-ln-Xyw. £n-°m≥ {ian-°p∂ bmYm-ÿn-Xn-I-Xz-Øns‚ ]£-Øm-Ip∂p hnh¿Ø- ]nt∂m°w t]mIemWp \S-Øp-∂-Xv. At∏mƒ ]g-b- cp-Nn-Iƒ ImØp-kq- am-XrI kzoI-cn-®psIm-s≠-Øp∂ hnh¿Ø-\-߃ kmln-Xy-Øn¬ c-am-Ip-∂p. e£y-km-ln-Xy-Ønse ]c-º-cm-K-X-ambn hyh-ÿm-]n-X-amb cq]- I-cWw Ch-sbms° Dƒs°m-≈p∂ Xc-Øn¬ hnh¿Ø-\-\n¿h-N\w DZm- tI{µ-ÿm\w hln-°p-Ibpw sNøp-tºmƒ hymJym-\w, A\p-hm-Zw, A\p- hnh¿Ø-\-߃ AXym-hiy-am-hp-Ibpw Ah e£y-km-ln-Xy-hy-h-ÿ-bn¬ skml¿ ]d-bp-∂p. At∏mƒ hnh¿Ø-\-\n¿h-N-\hpw DZm-c-am-Ip-∂p. aqe-Ir-Xnbpw hnh-¿-Ø-\hpw XΩn-ep≈ AXn-cp-Iƒ ad-bp-∂p-sh∂p hgn-h-bv°p-∂p. hnh¿Ø-\-km-lnXyw tI{µ-ÿm-\Øp h¿Øn-°p-tºmƒ {]h¿Øn-°p-tºmƒ ]pXn-b- km-ln-Xy-cq-]-߃°pw Bi-b-[m-c-Iƒ°pw 3.kmln-Xy-Øn¬ hgn-Øn-cnthm {]iv\ßtfm iq\y-Xtbm D≠m-Ip- 2. i‡-amb hnhn-[ -`m-jm-km-ln-Xy-߃°n-S-bn¬ as‰mcp `mj-bnse 1. Hcp `mj-bnse kmlnXyw hyh-ÿm-]n-X-am-Im-Ø-hn[w sNdp-∏- hnh¿Ø\kmlnXyw aq∂p kµ¿`ß-fn¬ kmln-Xy-_-lp-hy-h-ÿ- kmln-Xy-Øn¬ ]pXp-a- sIm-≠p-h-cm≥ I-gn-bp-∂-Xp-t]mse Xs∂ hnh¿Ø-\-߃ _lp-hy-h-ÿ-bv°p-≈nse tI{µ-ÿm-\Øp u kml-N-cy-ß-fn-√m-Ø-t∏mƒ hnh¿Ø-\-߃ _lp-hy-h-ÿ- 6 . hnh¿Ø\ \nb-a-߃˛ KnsZ-tbm≥ Sqdn " Im-c-W-ß-fm¬ hnh¿Ø\w sNø-s∏-Sp∂ IrXn-Iƒ°p e£y-km-ln-Xy- imkv{Xhpw kuµ-cyim-kv{Xhpw ]n∂otS IS-∂p-h-cp-∂p-≈q. kmln-Xo-b- Xn\p ]n∂n¬ {]Xy-bim-kv{X-]-c-amb Imc-W-amWv H∂ma-Xm-bp-≈-Xv. `mjm- Sp-∏nepw a‰p-amWp hyXn-bm-\-߃ \nco-£n-®-Xv. hnh¿Ø-\-Øns‚ ]Zhn Db¿Øp-∂- X-c-Øn-ep≈ ]Z-ß-fpsS Xnc-s™- t®¿°-ep-Ifpw IrXn-bpsS kzXzsØ _m[n-°p-∂-Xp-a-√. e£y-`m-j-bn¬ °p-d®p am{X-am-sW∂p Sqdn Is≠-Øn. sNdnb Hgn-hm-°-ep-Ifpw Iq´n- e£yw. hnh¿Ø-\-ßfn¬ `mjm-im-kv{X-]-c-amb hyXn-bm-\-߃ hf-sc- \nb-{¥n-°p∂ Xocp-am-\-߃ ]T-\-Øn-eqsS Is≠-Øp-I-bm-bn-cp∂p ka-{K-]-T-\-amWp \S-Øn-b-Xv. lo{_p-_-lp-hy-h-ÿ-bnse hnh¿Ø-\-ßsf fp-sSbpw FÆw, {]kn-≤o-I-c-W-ÿm-]-\-ß-fpsS FÆw˛ Ch-bp-sS-sbms° taJ-e. C°m-e-b-f-hn¬ hnh¿Ø\w sNø-s∏´ Fgp-Øp-Im-cp-sSbpw IrXnI- h¿jw lo{_p-hn-te-°p \-S∂ t\mh¬hn-h¿Ø-\-ß-fm-bn-cp∂p Sqdn-bpsS Xv. Cw•ojv, P¿a≥, djy≥, {^©v, bn±njv `mj-I-fn¬\n∂p ]Xn-\-©p- Sp-Ø Sqdn hntZ-i-t\m-h-ep-I-fpsS hnh¿Ø-\-]-T-\-amWv BZyw \S-Øn-b- Xmb ImgvN-∏m-Sp-I-f-h-X-cn-∏n-®p. _lp-hy-h-ÿ-bpsS ASn-ÿm-\-X-Øz-߃ kzoI-cn-®p-sIm≠p Sqdn X\- Øns‚ N´-°q-Sn-\p-≈n¬Xs∂ B-bn-cp∂p. kn≤m-¥-cq-]o-I-c-W-L-´-Øn¬ Kn-®p≈ kn≤m-¥-cq-]o-I-c-Whpw. BZy-L-´w _lp-hy-h-ÿm-kn-≤m-¥- kmwkvIm-cn-I-L-S-I-ß-fpsS kmaq-ln-I-im-kv{X-]-T-\hpw ]T-\^e-ap-]-tbm- ImWmw. lo{_phnse hntZ-i-t\m-h¬hn-h¿Ø-\sØ \nb-{¥n-°p∂ ]‰nb ]nghv F∂pw skml¿ \nco-£n-°p-∂p. ≤m-¥-ß-sfbpw IW-°n-tesd B-{i-bn® hnh¿Ø-\-kn-≤m-¥-߃°p XmWp \n›-e-amb `mjm-im-kv{X-cq-]-ßsfbpw Ahn-I-kn-X-km-ln-Xy-kn- °n-se-Sp-°msX \n¿h-Nn-°m-hp-∂-X-√. CØcw Imcy-߃ Ah-K-Wn-®- \-k-a-aq-eyX XpS-ßnbImcy-߃ _lp-hy-h-ÿm-km-l-N-cy-߃IqSn IW- bm-Wv. AXp-sIm≠pXs∂ hnh¿Ø-\-Øns‚ kzbw-]-cym-]vX-X, hnh¿Ø- kmwkvImcn-I-hy-h-ÿ-bv°p-≈nse _‘-ß-fn¬ A[n-jvTn-X-amb {]hr-Øn- ap≥Iq´n \n¿W-bn-°-s∏´ am‰-an-√m-sX-\n-¬°p∂ {]Xn-`m-k-a-√. Hcp hnh¿Ø-\-\n-b-a-߃ Ch≥ skml-dns‚ Bi-b-߃ hni-Zo-I-cn®p KnsZ-tbm≥ Sqdn Hcp IrXn lo{_p-hn-te°p hnh¿Ø\w sNøm-≥ Xocp-am-\n-°p-∂- lo{_p-hnse hnh¿Ø-\-K-th-j-W-Øn¬ skml-dn-t\m-sSm∏w ]s¶- Cßs\ t\m°p-tºmƒ hnh¿Ø-\-sa-∂Xp kz`m-hhpw AXn-cp-Ifpw ' cq]o-I-cn-®p. Sqdn-bpsS ]T-\-Øn\p c≠p L´-߃ Pbm-kp-I p-am-c≥

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Xm]kw Xm]kw 2006 G{]n¬ 2006 724 TAPASAM, April 2006 hnh¿Ø-\-]-T-\-kn-≤m-¥ßƒ bn-°p-∂-Xv. ]pXnb Adn-hp-Ifpw A]-cn-Nn-X-L-S-I-ßfpw Dƒs°m-≈p-∂- hn-iz-kvX-Xbv°pw CS-bv°mWp Sqdn hnh¿Ø-\-ß-fpsS ÿm\w \n¿W- e£y-`m-j-bnse ]q¿W-kzo-Im-cy-Xbv°pw aqe-Ir-Xn-tbm-Sp≈ ]cn-]q¿W- sSbpw {]tbm-K-Øn-s‚bpw Imcy-Øn¬ as‰m-∂n¬\n∂p `n∂-am-bn-cn-°pw. ®-Xv. Hmtcm `mjm-im-kv{X-hy-h-ÿbpw kmln-Xy]m-c-º-cyhpw LS-\-bp- bp-∂p. XΩn-ep≈ _‘w \n¿W-bn-°p-∂Xv e£y-km-ln-Xy-am-sW∂p Sqdn ]d- km-ln-Xy-Øn-te°pw ]nt∂m°w \bn-°p-∂p. aqe-Ir-Xnbpw hnh¿Ø-\hpw kn≤m-¥-߃ hnh¿Ø-\-]-T-\sØ ho≠pw aqe-Ir-Xn-bn-te°pw aqe`m-jm- ¥-ßfpw Ne-\m-fl-I-Xp-ey-Xm-kn-≤m-¥-ßfpw Sqdn X≈n-°-f-bp-∂p. AØcw d®v CS-s]-S-ep-Iƒ am{X-amWp \S-Øn-b-Xv. AXn-\m¬ `mjm-im-kv{X-kn≤m- bn¬ `mjm-im-kv{X-kn-≤m-¥-ßfpw kuµ-cy-im-kv{X-\n-b-a-ßfpw hf-sc-°p- A]-{K-Yn-°p-I-bmWp th≠-sX∂p Sqdn \n¿tZ-in-®p. hnh¿Ø-\-{]-{In-b- \ne-hn-ep≈ hnh¿Ø-\-ßsf AX-Xns‚ kmwkvIm-cn-I-]-›m-Ø-e-Øn¬ hnh¿Ø\w F¥m-bn-cn-°-W-sa∂p ap≥Iq´n \n›-bn-°p-∂-Xn\p ]Icw tI{µo-I-cn-®p-sIm-≠p≈ hnh¿Ø-\-kn-≤m¥w A{]-k-‡-am-Wv. cn-I- Im-em-h-ÿ-I-fm-sW∂p hy‡-am-bn. Aßs\ hnh¿Ø-\-{]-{In-bsb \nb-{¥n-®Xp e£y-`m-j-bnse kmwkvIm- e£y-`m-j-bn¬ kzoIm-cy-amb hnh¿Ø-\-߃ \n¿an-°-em-bn-cp-∂p. kvX-hn-h-¿Ø-\-ß-fn¬\n∂p hnh¿Ø-I¿ AI-∂p-\n-∂-Xv. Ah-cpsS e£yw cn-I -km-l-N-cy-ß-sf-°p-dn®p th≠{X [mc-W-bn-√m-Ø-Xp-sIm-≠√ hniz- s∂bpw AXp a\x-]q¿h-a-√, bmZr-—n-I-am-bn-cp-∂p. aqe-Ir-Xn-bpsS kmwkvIm- amb Xpey-Xtbm AXn-\-SpØ ÿnXntbm hnh¿Ø-\-߃°v D-≠m-bm¬X- \-߃ F∂ ]gn IrXn-Iƒ°v G¬t°≠n hcp-∂n-√. `mjmimkv{X-]-c- \-Xp-ey-X-bn-s√-¶nepw sX‰mb hnh¿Ø-\-߃, A]-cym-]vX-amb hnh¿Ø- ÿ-hp-amb F√m \ne-I-fnepw kzoIm-cy-am-hp-∂p-≠v. bYm¿Y-Øn¬ hnh¿Ø- ∂p≈qsh¶nepw Ah e£y-km-ln-Xy-hy-h-ÿ-bn¬ tI{µ-ÿhpw ]m¿iz- `mjm-im-kv{X-]-c-tam [¿a]-ctam Bbn `mKn-I-Xp-ey-X-am-{Xta ]pe¿Øp- [¿aw \n¿h-ln-°p-∂p-≠v. lo{_p-hnse hnh¿Ø-\-߃ aqe-Ir-Xn-I-tfmSp bm-\-ß-fp-s≠-¶n¬Ø-s∂bpw e£y-km-ln-Xy-Øn¬ hnh¿Ø-\-߃ F∂ sStbm ]n≥_-e-an-√mØ hnh¿Ø-\-߃, aqe-Ir-Xn-bp-ambn kmc-amb hyXn- kmln-Xy-kn-≤m-¥-ß-fp-sStbm hnh¿Ø\ `mjm-im-kv{X-kn-≤m-¥-ß-fp- Ir-Xn-Iƒ hnh¿Ø\w sNø-s∏-Sp-∂-Xn\p ]n∂n¬ bmZr-—n-IXIfp-ap-≠v. Øn¬ tI{µ-ÿm\w e`n-°p-∂-Xmbn skmldpw Sqdnbpw Is≠-Øn. Nne- hyXn-bm-\-ß-fn-eq-∂n-bp≈ hnh¿Ø-\-am-Xr-I-bmWp Sqdn \n¿tZ-in- Cß-s\-bm-Ip-tºmƒ aqe-Ir-Xn-sbbpw aqe-`m-jm-km-ln-Xy-sØbpw F∂p Sqdn hnfn-°p-∂p. Xs‚ hnh¿Ø-\-kn-≤m-¥sØëhnh¿Ø-\-\n-b-a-߃ e£yw. Dev]∂w F¥m-bn-cn-°-W-sa∂ {]h-N-\-a√ hnh¿Ø-\-kn-≤m-¥-Øns‚ ߃ hni-Z-am-°m≥ hnh¿Ø-\-]-T-\-Øn\p Ign-b-Ww. hnh¿Ø\w F∂ fp-≠m-Ip-∂p. Cßs\ ]e-Xcw kzXz-ß-fn-te-°p- \bn°p∂ kml-N-cy- kmw-kvIm-cn-I-{]-h-W-X-Iƒ°-\p-k-cn®p hnh¿Ø-\-߃°pw ]e-ap-J-ß- se-Xs∂ ZrVhpw \n›n-X-hp-amb kØ-bn-√. e£y`m-j-bnse AXXp- sa∂p Sqdn \n¿tZ-in-®p. hnh¿Ø-\-߃°p a‰p kmln-Xy-Ir-Xn-I-sf-t∏m- s∏-´p. ߃ hnh¿Ø\w \n¿h-ln-°p-∂n-s√∂p kmln-Xy-kn-≤m-¥-߃ ]cm-Xn- Øn-\p≈ am¿K-߃ \n¿tZ-in-°p-Ibpw sNbvXp. aqe-Ir-Xn-bpsS [¿a- ∂p. `mjm-imkv{Xw ]ng-hp-Iƒ Nq≠n-°m-´p-Ibpw sa®-s∏´ hnh¿Ø-\- ∂-Xn\p ]c-º-cm-KX hnh¿Ø-\-]T\w hnh¿Ø-Isc Ip‰-s∏-Sp-Øn-bn-cp- ]q¿W-Xp-eyX ]pe¿Øp-∂p-an-√. C Xn¬\n∂p hyXy-kvXam-b-Xn-\m¬ Hcp hnh¿Ø-\hpw aqe-Ir-Xn-tbmSp cy-am-hn-√. e£y`mj-bnse kmwkvIm-cn-I-_-‘-kwlnX aqe-`m-j-bn-te- Xn\m¬ Hcp hnh¿Ø-\hpw e£y-km-ln-Xy-Øn¬ ]cn-]q¿W-ambn kzoIm- hnh¿Ø-\-ß-ƒ A]-{K-Yn-t°-≠n-h-cpw. nem-°-W-sa-¶n¬ Htc IrXn-bpsS hyXy-kvX-N-cn-{X-k-µ¿`-ß-fn-ep≈ hmb Nne s]cp-am-‰-co-Xn-Iƒ Is≠-Sp-°m-\m-hpw. C b-a-ß-fpsS k©-b-amWv Hmtcm kaq-lhpw. F∂m¬ CXn-\n-S-bnepw s]mXp- ∂p. ]-c-kv]c_‘n-Xhpw kwL¿j-Øn-te¿s∏-Sp-∂-Xp-amb k¶o¿W-\n- tion’ liminary Sp-°p∂ A\y-km-ln-Xy-taXv? {KŸ-I¿Øm-°ƒ Bcv? CS-\n-e-`m-j-bn-eq- lnXyw {]Xn-I-cn-°p-∂-sX-ß-s\-bmWv? e£y-km-lnXyw ap≥K-W-\ -sIm- \w, hymJym\w, A\p-I-cWw XpS-ßnb coXn-hy-Xym-k-ß-tfmSp e£y-km- hnh¿Ø-\-co-Xn-Ifpw s]mXp-{]-h-W-X-Ifpw Fs¥m-s°-bmWv? hnh-¿Ø- fm-Wn-h. hnh¿Ø\w sNøm-s\m-cp-sº-Sp∂ ImeØp e£y-km-ln-Xy-Ønse tNmZy-ß-fp-≠v. e£y-`m-j-bpsS hnh¿Ø-\-\-b-sØ-°p-dn-®p≈ tNmZy-ß- cp-am-\-sa-Sp-°pwap≥]p hnh¿Ø-I¿°v DØcw Is≠-tØ≠ \nc-h[n F∂ {]_-‘-Øn¬ Sqdn Xs‚ hnh¿Ø-\-\n-b-a-߃ hy‡-am-°p- ‘The Nature and Role of hnh¿Ø-\-]-T\w e£y-km-ln-Xy-Øns‚ ]›m-Ø-e-Øn-em-I-W- aq∂p-Xcw hnh¿Ø-\-\n-b-a-ß-sf-°p-dn-®mWp Sqdn ]d-bp-∂-Xv. 7 ) 2.( kmwkvIm-cn-Ihpw Ncn-{X-]-c-hp-amb hkvXp-X-Iƒ Dƒs°m-≈p∂ Initial ) 3. ( Operational T ranslation Norms in Literary u c≠p _m[y-X-I-fn¬ hogvN-h-cp-Øp- ). hnh¿Ø-\-sØ-°p-dn-®p≈ BZy-Xo- ( u {]h-W-X-Iƒ a\- T ranslation Norms Pbm-kp-I T ransla- 1.( p-am-c≥ Pre-

)

725

Xm]kw Xm]kw 2006 G{]n¬ 2006 726 TAPASAM, April 2006 hnh¿Ø-\-]-T-\-kn-≤m-¥ßƒ 1. am-‰-߃ hcpØn ÿm-kn≤m-¥hpw hnh¿Ø-\-\n-b-a-ßfpw hnh¿Ø-\-]-T-\-cw-KØp \mep- tcJ-s∏-Sp-Øp-Ibpw sNøp-∂p. P≥kve-dpsS A`n-{]m-b-Øn¬ _lp-hy-h- Bib߃ hnh¿Ø-\-]-T-\-cw-K-Øp-≠m-°nb ]pXp-N-e-\-߃ P≥kvse¿ ( s∂-bp≈ Nne ]c-kv]-c-ssh-cp-[y-߃ P≥kvse¿ hni-Z-am-°p-∂p≠ ]-T-\-Øn\p s]mXp-shbpw _lp-hy-h-ÿm-kn-≤m¥w {]tbm-P-\-s∏-Sp-Ømw. hmZw hnh-c-Wm-fl-I -hn-h¿Ø-\-]-T-\-Øn\v DtØ-P\w \¬In. kmln-Xy- ep-a√ hnh¿Ø-\-hn-i-Zo-I-c-W-Øn-emWp ssk≤m-¥n-I¿ {i≤n-t°-≠-sX∂ ÿbv°p hnh¿Ø-\-]-T-\-Øn-¬ IqSp-X¬ {]m[m\yw e`n-®p. AXn-cp-Iƒ hnim-e-am-°n. e£y-km-ln-XyØn‚ kmwkvIm-cnI-hy-h- Dƒs∏-SpØn hnh¿Ø-\-]-T\w \S-Ø-W-sa∂ \n¿tZiw C \-Øn-eqsS hy‡-am°mw. Cßs\ kmln-Xy-_m-ly-amb LS-I-߃Iq-Sn- Zvhy-h-ÿ-bp-sSbpw kΩ¿Z-߃ hyXy-kvX-hn-h¿Ø-\-ß-fpsS A]-{K-Y- ¥-߃ {]m[m\yw \¬In. kaq-l-Øn-s‚bpw cmjv{So-bØns‚bpw kº- Øp∂ ]T-\-sØ-°mƒ hnh¿Ø-\-hy-h-ÿ-bpsS ]T-\-Øn\v C fp-sSbpw apJy-kw-`m-h-\. H‰-bvs°m-‰-bv°p IrXn-Iƒ Xnc-s™-Sp-Øp \S- ÿm]n-®-XmWp _lp-hy-h-ÿm-kn-≤m-¥-Øn-s‚bpw hnh¿Ø-\-\n-b-a-ß- bn¬\n∂p e£y-Ir-Xn-bnte°pw hnh¿Ø-\]T\-Ø-ns‚ tI{µw am‰n °p-∂p. Ønse hnh¿Ø-\-ß-fpsS kzoIm-cyX C C t®¿t°-≠-Xp-amb `mK-߃ Xocp-am-\n-°pI, ssien Xnc-s™-Sp°pI˛ {In-b-sb-°p-dn-®p≈ Xocp-am-\-Øn-te°p \bn-°p-∂-Xv. Hgn-hm-t°-≠Xpw Iq´n- c≠mw L´-Ønse C ØmtWm hnh¿Ø\w \n¬t°-≠-sX∂ Xocp-am-\-amWp c≠m-a-tØ-Xv. ß-fpsS H∂mw `mK-Øp-h-cp-∂p. sS-bp≈ hnh¿Ø\w A\p-h-Z-\o-b-amtWm? Ch-sb√mw Sqdn-bpsS \nb-a- Gentzler 1993:131- 4 u Imcy-ß-sfms° aq∂mw L´-Øn-emWp \S-°p-∂-Xv. e£y-km-ln-Xy- `mjm-im-kv{X- Xp-ey-X-Isf-°p-dn-®p≈ ]T-\hpw Dt]-£n-®p. aqe-IrXn/e£y-IrXn F∂ Zzµzw ap≥\n¿Øn-bp≈ ]T-\hpw kmlnXy KnsZ-tbm≥ SqdnbpsS hnh¿Ø-\-\n-b-a-ß-fpsS hni-Zo-I-c-W-Øn¬X- hnh¿Ø-\-߃ F¥m-bn-cn-°-W-sa∂ \n¿tZ-i-Ønepw {]hN\Øn- aqe-km-ln-Xy-Øn¬\n∂p e£y-km-ln-Xy-Øn-te°pw aqe-Ir-Xn- aqe-kw-kvIm-c-Øns‚ ]£ØmtWm e£y-kw-kvIm-c-Øns‚ ]£- (:134). u Xocp-am-\-amWp aq∂mw L´-Øn¬ hnh¿Ø-\-{]- ). AtXm-sSm∏w Sqdn-bp-sSbpw skmldns‚bpw u Xocp-am-\-ßsf kzm[o-\n- u taJ-e-bpsS u kn≤m- v AXn-\-\p-tbm-Py-am-b- X-c-Øn¬ aqe-Ir-Xnsb Zpcp-]-tbmKw hyXymkw hcp-Øn. hnh¿Ø-I¿°pw Xß-fp-tS-Xmb e£y-ß-fp-s≠∂pw °p∂ kmwkvIm-cn-I-hr-Øn-bmbn hnh¿Ø-\sØ ]p\¿\n¿h-Nn-®p. Øn-emWv? CØcw tNmZy-߃ kmln-Xy-N-cn-{X-Øn¬ hni-Z-]-T-\-a¿ln- I¿ Xß-fpsS {]hr-Ønsb ImWp-∂Xpw hni-Zo-I-cn-°p-∂Xpw GXp-X-c- am-Ip∂ IrXn-Ifpw hnh¿Ø-\-ßfpw XΩn-ep≈ _‘-sa¥v? hnh¿Ø- bn-cp-Ø-s∏-Sp-∂pt≠m? kmln-Xy-cw-KØp Imt\m-\o-I-c-W-Øn\p hnt[-b- \-߃ kmln-Xy-Øn-sebpw kwkvIm-c-Øn-sebpw Nme-I-i-‡n-I-fmbn hne- sa¥v? Hmtcm Ime-L-´-Øn-sebpw hnh¿Ø-\-\n-b-a-߃ Gh? hnh¿Ø- e£y-Ir-Xn°p e£y-km-ln-Xy-Øn-ep≈ ]Z-hnbpw XΩn-ep≈ hyXym-k- hnh¿Ø\w sNø-s∏-Sp-∂Xv? aqe-Ir-Xn°p aqekm-ln-Xy-Øn-ep≈ ]Z-hnbpw Øp-∂Xv F¥p-sIm≠v? GXp- X-c-Øn¬s∏´ IrXn-I-fmWp IqSp-X¬ ®p. Nne- kw-kvIm-c-߃ a‰p-≈-h-sb-°mƒ IqSp-X¬ hnh¿Ø-\-߃ \S- AtX-hsc {][m-\-am-bn-°m-Wm-Xn-cp∂ Nne tNmZy-߃°p {]m[m\yw e`n- ]-T-\sØ hgn-Xn-cn-®p-hn-Sm≥ _lp-hy-h-ÿm-kn-≤m-¥-Øn\p Ign-™p. 4. 3. 2. IqSp-X¬ N¿®-sN-ø-s∏-´p. \-]-T-\-cw-K-tØ°p kwth-Z-\-kn-≤m-¥-߃ IS-∂p-h-∂-tXmsS C sNøp-I-bm-sW-∂p-ap≈ Bibw C hnh¿Ø\hpw kwth-Z-\-kn≤m-¥-ßfpw °p-∂-sX∂pw AXn-te-‰hpw Ipd™ kΩ¿ZamWp `mj-bp-tS-sX∂pw {]Xn-jvTn-®p. ë\nc-h[n kΩ¿Z-߃°p hnt[-b-am-bmWp hnh¿Ø\w \S- hnh¿Ø-\-]-T-\-Øns‚ tI{µw `mj-bn¬\n∂p kwkvIm-c-Øn-te°p am‰n Iƒ IqSp-X¬ {i≤n-®Xp `mj-bn-em-bn-cp∂p. ]n∂o-Sp-≠mb Nn¥-Iƒ ∂-Xv; H∂v `mj, c≠v kwkvIm-cw. F¨]-Xp-Iƒhsc hnh¿Ø-\-Nn-¥- cn-I -hy-h-ÿbv°p≈n¬ {]Xn-jvTn-®p. aqe-Ir-Xn-sbbpw e£y-Ir-Xn-sbbpw ]c-kv]-c-h-e-bn-X-amb kmwkvIm- hnh¿Ø-\-]-T-\-w Dt]-£n-®p. am‰-an-√mØ kØbpw ktµ-ihpw IrXn-Iƒ°p-s≠∂ ]q¿h-[m-cW \-Øn¬ {][m-\-sa∂pw hmZn-®p. sW∂pw AXn-\m¬ e£y-`m-jm-km-l-N-cy-ß-fmWp hnh¿Ø-\-]-T- hnh¿Ø-\-c-N-\sb kzm[o-\n-°p-∂Xp e£y-kw-kvIm-c-hy-h-ÿ-bm- ]T-\-cw-K-Øp-≠mb C aqe-Ir-Xn-bp-am-bp≈ Xpey-X hni-Z-am-°p-∂-Xn¬\n∂p hnh¿Ø-\- efn-X-am-bn-∏-d-™m¬ hnh¿Ø\w c≠p-L-S-I-ß-fm-Wpƒs°m-≈p- u Znim-hy-Xn-bm\w hnh¿Ø-I-]-Z-hn°pw u Nn¥-I-fn¬ AS-ßnbn´p-≠v. hnh¿Ø- ( Pbm-kp-I manipulation u Bibw p-am-c≥ )

727

Xm]kw Xm]kw 2006 G{]n¬ 2006 728 TAPASAM, April 2006 hnh¿Ø-\-]-T-\-kn-≤m-¥ßƒ ASn-ÿm-\-]-c-am-bn-Xs∂ kwth-Z-\-{]-{In-b-bm-sW-∂mWv C b-hn-\n-a-b-{]-{In-b-bm-sW∂ [mc-W _e-s∏-´p-h-∂-Xv. hnh¿Ø-\-sa-∂Xv I-߃°pw ssIh∂ {]m[m-\y-Øn-\v A-\p-tcm-[-am-bmWp hnh¿Ø\w Bi- e£y-`m-jm-k-aq-l-Øn\pw IrXn°pw hmb-\-°m¿°pw kmwkvIm-cn-I-L-S- °-s∏-´p. hnh¿Ø-\-]-T-\-߃, _lp-hy-h-ÿm-kn-≤m¥w Ch-bn-eqsS tXmsS kmwkvIm-cn-I-L-SI-ß-ƒ IqSp-X¬ {]m[m-\y-tØmsS Ah-X-cn-∏n- xiv). I≥ C √mØ hmb-\-°m-c-\m-Wv. Xs‚ D]-t`m-‡m-°ƒ°p-th-≠n-bmWp hnh¿Ø- D≠m-Ip-∂-Xv. ASn-ÿm-\-]-c-ambn hnh¿Ø-I≥ hnh¿Ø\w Bh-iy-an- °p∂ Hmtcm Xocp-am-\hpw hnh¿Ø-\-Øns‚ e£y-Øn-\-\p-k-cn-®m-Wv c≠p-kw-kvIm-c-ß-fp-sSbpw kΩ¿Z-Øn\p Iogvs∏-Sp∂ hnh¿Ø-I-sc-Sp- W-_-‘-ap≈ e£ym[n-jvTn-X-{]-hr-Øn-bm-Wv. c≠p kmln-Xy-ßfp-sSbpw b-bmWp hnh¿Ø-\w. AXp-sIm-≠p-Xs∂ hnh¿Ø-\-sa-∂Xp Imcy-Im-c- th≠n hnh¿Ø-I¿ IrXn-bp-]-tbm-Kn®p \S-Øp∂ Bi-b-hn-\n-a-b-{]-{In- Xn-bp-ambn t\cn-´p- kw-h-Zn-°m≥ Ign-bmØ e£y-`m-j-bnse hmb-\-°m¿°p- Nn¥-I-cpsS hmZw. `mj, kwkvImcw Ch-bn-ep≈ hyXymkw aqew aqe-Ir- D≈ kvIm-c-Ønt\m Imc-W-am-Ip-∂-Xv. hnh¿Ø-\-ß-fn-eq-sS-bp≈ Bi-b-hn-\n- kwkvIm-chpw ]mc-º-cy-hp-amWp hnh¿Ø-\-ß-fpsS kzoIm-c-Ønt\m Xnc- s‚tbm kmln-Xy-Øn-s‚tbm ]mc-º-cy-a-√, e£y-`m-jm-k-aq-l-Øns‚ \p-k-cn-®mWp IrXn-bpsS ktµiw hymJym-\n-°p-∂-Xv. aqe-{K-Ÿ-Im-c- sfbpw B{i-bn-®m-Wv. Hmtcm kaq-lhpw Xß-fpsS kwkvIm-c-Øn-\v A- Xn. IrXn-bpsS A¿Yw cq]-s∏-Sp-∂Xv IrXn-°p- ]p-d-Øp≈ ]e- L-S-I-ß- kn-≤m-¥-߃ Ah-KWn-®p-sh-∂mWp kwth-Z-\-ssk-≤m-¥n-I-cpsS ]cm- Iq´epw Ingn-°epw \S-Øp-∂p. Ir-Xnsb hnh¿Ø-\-ØneqsS kPo-h-ambn CS-s]´p am‰n-sb-Sp-°p∂p, e£y-am-°p-∂-Xv. Xs‚ e£y-߃°v A\p-kr-X-ambn hnh¿Ø-I≥ aqe- ∂p. hym-Jym-\-ß-tfm-tcm∂pw IqSp-X¬ sa®-s∏´ Bi-b-hn-\n-a-b-amWp \hpw hnh¿Ø-\hpw XΩn-ep≈ AXn¿h-c-ºp-Iƒ ChnsS Ahy-‡-am-Ip- th≠n hymJym\mfl-I-amb kao-]\w ]e-t∏mgpw th≠n-h-cpw. hymJym- th-[n-bm-Iq. hn\n-a-b-Øn\p XS- -ambn \n¬°p∂ LSI-ß-sfm-gn-hm-°m≥ {]Xo-£-Iƒ Ch-sbms° IW-°n-se-Sp-Øm¬ am{Xta hnh¿Ø\w e£y- ÿm-\-Øp-h-cp∂ hmb-\-°m-cpsS kmwkvIm-cn-I-]-cn-k-cw, ]q¿h-[m-c-W-Iƒ, ImgvN-∏mSv C u {]hr-Øn-bn-te¿s∏-Sp-∂-Xv. C hnh¿Ø-\-]-T-\cwKtØ°p kwth-Z\-kn-≤m-¥-߃ IS-∂p-h-∂- hnh¿Ø-\-ap-Xvv]m-Zn-∏n-°-s∏-Sp∂ kwth-Z\-]-cn-kcw `mjm-imkv{X- u Znim-hy-Xn-bm-\sØ km[q-I-cn-°p-∂p u Bi-b-hn-\n-ab {]{In-b-bpsS e£y-

(Lefevere 1992: u cwKsØ BIvj≥, kvtImt]m-kv˛ am‚m-cn, sh¿ao¿ Cßs\ IrXn°p ]pd-Øp\n¬°p∂ \nc-h[n LS-I-ß-fpsS ^e-am-bmWp cn-t°≠ coXn, In´p∂ {]Xn-^ew, tPmen Xo¿°m≥ e`n-°p∂ kabw °n-se-Sp-Øn-cn-°-Ww. hnh¿Ø-\-{]-{In-b-bpsS e£yw, e£yw km£mXv°- a\p-jys‚ Bi-b-hn-\n-a-b-{]-{Inb Dƒs°m-≈p∂ kIe-L-SI-ßfpw IW- action) P¿a≥Im-c-\mb tlmƒkv am‚m-cn-bpsS \n¿Ωnt°-≠-Xv. AXp-sIm≠p hnh¿Ø\{]-{Inb ImeØpw Dt±-in-°p∂ ^e-ap-≠m-°m≥ Ign-bp∂ Dev]-∂-amWv Ah¿ \n¿an°p∂ hnh¿Ø-I¿ hnZKv≤-cm-bn-cn-°-Ww. \n›n-X-ÿ-eØpw \p-k-cn-®m-bn-cn-°-Ww. ktµihn\n-abD]-I-cWw ∂-Xv. AXn-\m¬ hnh¿Ø-\-߃ hne-bn-cp-tØ-≠Xpw AtX am\-Z-WvU-a- ∂-Xn-\-\p-k-cn-®mWp hnh¿Ø\w Fß-s\-bm-bn-cn-°-W-sa∂p \n›-bn-°p- amWp hnh¿Ø-\w. HcpIq´w hnZ-Kv≤cpw AhcpsS D]-t`m-‡m-°fpw XΩn-ep≈ CS-]m-Sp- am-{X- Xmc-X-ay-Ønt\m `mjm-im- sW∂pw tlmƒkv am‚m-cn. CX-\p ¬]∂w \n›n-X-k-µ¿`-Øn¬, \n›n-X-co- XΩnep≈ kwth-Z-\-{]-{In-b-bmWp hnh¿Ø-\-sa∂pw AXns‚ A¥n-tam- hnh¿Ø-\-{]-{Inb ]q¿W-am-Ip-∂-Xv. \p≈ ASn-ÿm-\-hkvXp am{X-amWp aqe-Ir-Xn. am{X-am-Wp hnh¿Øn-X-IrXn. hnh¿Ø-\-hn-ZKv≤\p {]hrØn \n¿h-ln-°m- kwthZ\w km[y-am-Iq. kmwkvIm-cn-I-]-›m-Øew Ch-sbms° ]cn-K-Wn-®m¬ am{Xta k^-e-amb ln-I-ÿnXn, kwth-Z-\-{]-{In-b-bn-te-°p- \-bn-°p∂ ]q¿h-[m-c-W-Iƒ, ep≈ _‘w, kwth-Z\w \S-°p∂ ÿew, kabw, {]mbw, enwKw, kmaq- W-sa∂v em¿k¨ b-hn\n-ab kµ¿`-Øn¬ C\n-∏-d-bp∂ hkvXp-X-IƒIqSn IW-°n-se-Sp-°- abw ct≠m AXn-e-[n-Itam kwkvIm-c-߃ XΩn-emWp \S-°p-∂-Xv. Bi- sh¿ao-dns‚ hnh¿Ø\w kwth-Z-\-am-sW∂ ASn-ÿm-\- \n-e-]m-Sn-emWp hnh¿Ø-\-߃ e£y-`m-j-bn¬ F¥p [¿a-amWp ]pe¿tØ-≠-sX- Ht∂m AXn-e-[n-Itam hy‡n-Ifpw ÿm]-\-ßfpw tN¿∂mWp sb°p-dn-®p-≈- ssk-≤m-¥n-I-\n¿h-N\w hnhn-[-kw-kvIm-c-ß-fnse " kvtImt]mkv ( Asher

1994: 4686 ' íkn≤m-¥hpw cq]-s∏-´-Xv. `n∂-kw-kvIm-c-߃ kv{X-Ønt\m hnh¿Ø-\-]-T-\-Øn¬ ]¶n-√. k-cn®p aqe-e-£y-Ir-Xn-Iƒ XΩn-ep≈ 8 kwth-Z\w \n¿h-ln-°p∂ Dev]∂w ). {KŸ-Im-c\pw A\p-hm-N-Icpw XΩn- " BIvj≥ Xn-bn¬ {]h¿Øn-°p∂ IrXn-bm- ' ( kn≤m-¥hpw lm≥kv message transmitter ( Pbm-kp-I translatorial p-am-c≥

)

729

Xm]kw Xm]kw 2006 G{]n¬ 2006 730 TAPASAM, April 2006 hm-Iy-Øn-sem-Xp-°p-∂p. sh¿a \n¿W-bn-°p-∂-Xv. bn-®n-cn-°-Ww. kvtImt]mkv BWp hnh¿Ø-\-co-Xnbpw am\-Z-WvUhpw kwtbm-K-\n-baw °p-dn®p c≠p s]mXp-\n-b-a-߃ IqSn sh¿ao¿ \n¿tZin-°p-∂p-≠v. H∂v ßfpw Xmev]-cy-ß-fp-amWv e£y-Ir-Xn-bpsS kvtImt]m-kv. hnh¿Ø-\-sØ- {]-{Inb \n¿W-bn-°p-∂-Xv. e£y-`m-j-bnse D]-t`m-‡m-°-fpsS Bh-iy- sNep-Øp∂ kzm[o-\tam aqe-{K-Ÿ-Im-cs‚ hnh-£tbm A√ hnh¿Ø-\- tN¿Øv 1984-˛¬ hnh¿Ø-\-sØ-° Bh-iy-I-X-bmWp hniz-kvXXm\nb-a-Øn-eqsS sh¿ao¿ e£y-am-°p-∂-Xv.- hnh¿Ø-\-hp-ambn Hcp ]mTm-¥-c-_‘w \ne-\n¬°-Ww. B _‘-Øns‚ °m-sX-Xs∂ hnh¿Ø-I¿ \n¿W-bn-°-Ww. AXn-\p-ti-jhpw aqe-Ir-Xnbpw Bh-iy-a-\p-k-cn-®p≈ hnh¿Ø-\-am-\-Z-WvU-ßfpw aqe-IrXn IW-°n-seSp- ]pe¿tØ≠ _‘-amWp hniz-kvX-X. kvtImt]mkpw D]-t`m-‡m-°-fpsS hnh¿Ø-\-]-T-\-kn-≤m-¥ßƒ kn≤m-¥hpw cq]-sa-Sp-Ø-Xv.ë bn-emWp am‚m-cn-bpsS Bi-b-߃ IqSp-X¬ {]k‡amIp∂-Xv. IrXn ]pd-Øp-h-cp-∂-Xv. s{]m^-j-W¬ hnh¿Ø-I-cpsS {]h¿Ø-\-ta-J-e- H∂mw- \n-b-ahpw ]men-®p-I-gn-™mepw aqe-Ir-Xn-bp-ambn Sp-Øn-cn-°-Ww F∂v H∂mw \nbaw A\p-im-kn-°p-∂p. kvtImt]mkpw sØbpw kmwkvIm-cn-I-km-l-N-cy-ß-sfbpw hnh¿Ø-\-Øn¬ IW-°n-se- a-^-e-ap-≠m-Ipw. hnh¿Ø-\-{]-{In-b-bpsS ^esØ B e£y-sØ-bmWp kqNn-∏n-°p-∂-Xv. GXp {]h¿Ø-\-Øn\pw Hcp A¥n- t]mse hnh¿Ø-\-Øn\pw \n›n-X-e-£y-ap-≠v. kvtImt]mkv F∂ ]Zw fmWv C∂p IqSp-X¬ \S-°p-∂-Xv. a\p-jys‚ as‰√m {]hr-Øn-I-sfbpw Ÿ-߃, SqdnÃp ssKUp-Iƒ, Icm-dp-Iƒ XpS-ßn-b-h-bpsS hnh¿Ø-\-ß- ß-fn-emWp kvtImt]mkv ssk≤m-¥n-I¿ IqSp-X¬ {i≤n-®-Xv. imkv{X-{K- c≠mw-]-Ip-Xn-bnse kmln-tXy-X-c-Ir-Xn-I-fpsS h¿≤n® hnh¿Ø-\m-h-iy- P¿a-\n-bn¬ C iyw, e£yw, [¿aw Fs∂m-s°-bm-W¿∞w. lm≥kv sh¿ao-dm-bn-cp∂p o hnh¿Ø-\-am-cw-`n-°pw- ap≥]p-Xs∂ kvtImt]mkv Fs¥∂p \n¿W- kvtImt]mkv kn≤m¥hpw ImX-do\m dokns‚ Bi-b-ßfpw BIvj≥ kn≤m-¥-hp-ambn _‘-s∏´p Xs∂-bmWp kvtImt]mkv D]-t`m-‡m-°ƒ°p kp{K-l-am-Ipw-hn[w Ah-cpsS ]q¿h ⁄m-\- ¿ hnfn-°p-∂p. u kn≤m-¥-Øns‚ {]ap-Jh-‡m-hv. Ccp-]Xmw \q‰m-≠ns‚ (

coherence rule IA (T rl) = f (Sk) 9

aqe-Ir-Xntbm aqe-`mjm hmb-\-°m-cn¬ AXp " kvtImt]mkv ). F∂p hnh¿Ø-\-\n-baw sh¿ao¿ kq{X- c≠v. hniz-kvX-Xm-\n-baw p-dn®v Hcp s]mXp-kn-≤m-¥w Ccp-hcpw ' F∂ {Ko°p hm°n\v Dt±- ‘translatum’

( fidelity rule ‘translatum’

F∂p ). ( {]tbm-Kn-°p-∂-Xn¬ Nne A]m-I-X-I-fp≠v. kmln-Xy-Ir-Xn-I-fpsS [¿aw ≠v. kmln-XyIr-Xn-I-fpsS hnh¿Ø-\-N¿®-bn¬ kvtImt]mkv kn≤m¥w b-ß-fn¬ A¿YhyXymk-tØm-sS-bm-sW-¶nepw Xncn-®p-h-chp \S-Øp-∂p- ≠n-cp∂ aqe-Ir-Xnbpw hniz-kvX-Xbpw dokn-s‚bpw sh¿ao-dn-s‚bpw Bi- sa∂v Ah¿ ]d-bp-∂p. hnh¿Ø-\-]-T-\-cw-K-Øp-\n∂v A{]-Xy-£-am-bn-s°m- ∏n-°p-∂n-√. aqe-Ir-Xn-tbm-Sp≈ hniz-kvXXbpw Hcp kvtImt]mkv BIm- bp-sSbpw e£y-Ir-Xn-bp-sSbpw kvtImt]mkv amdn-s°m-≠n-cn-°pw. hnh¿Ø\w \¬Ip-∂p. D]-t`m-‡m-°ƒ amdp-∂-Xn-\-\p-k-cn®p aqe-Ir-Xn- ]d-™m¬ kvtImt]m-kn-\-\p-k-cn®p aq-e-Ir-Xn-sb-°p-dn®p Nne hnh-c-߃ AXns‚ A\p-I-c-W-amWp c≠mw L´-Øn¬ hnh¿Ø-\w. as‰m-cp-X-c-Øn¬ \w. aqe-IrXn \n¿h-ln-°p-∂Xv Adn-hp-hn-X-c-W-Øns‚ H∂mw L´w. e£y-`m-j-bnepw kwkvIm-c-Øn-ep-sa-Øn-°p∂ {]hr-Øn-bmWp hnh¿Ø- as‰mcp `mjbn-epw(-aq-e-`m-j) kwkvIm-c-Ønepw hnX- A¿Y-km-[y-X-Iƒ ]cn-an-X-s∏-SpØpw. \-Øn¬ Hscm‰ kvtImt]mkv am{Xw IW-°n-se-Sp-°p-∂Xp IrXn-bpsS hnh¿Ø-\-]-T\w/kwkvIm-c-]-T\w kzoI¿Øm-hn\p \¬Ip∂ apt∂m-´p-h Øn\p {]m[m\yw e`n-®p- F∂p am{Xw. ¥-ß-fp-sSbpw a‰pw kzm[o\-^-e-ambn Hmtcm- L-´-Øn¬ Hmtcm kao-]-\- ambn Iog-S-ßp-I-b√ D≠m-bXv; hyXy-kvX-Im-e-ß-fnse kmln-Xy-kn-≤m- ≤m-¥-ß-fpsS hf¿®-bn¬ Ch-bn-te-sX-¶n-ep-sam∂p as‰m-∂n\p ]q¿W- {][m-\-L-´-߃ ChnsS Hm¿Ωn-°-Ww. hy‡-am-b-t√m. hnh¿Ø-\-kn-≤m-¥ß-fpsS Ct∂m-f-ap≈ hf¿®-bn¬ aq∂p eqsS hnh¿Ø-\-]-T\w e£y-kw-kvIm-tcm∑p-J-ambn ]cn-W-an-®p-sh∂p sehn, lm≥kv sh¿ao¿, ImX-do\m dokv XpS-ßn-b-h-cpsS kn≤m-¥-ß-fn- function ]cn-]q¿W -kz-X-{¥-hn-h¿Ø-\-ßsf dokpw sh¿aodpw t{]m’m-ln- hnh¿Ø-\-sØ-°p-dn-®p-≈ aq∂p kao-]-\-ß-fm-Wn-h. hnh¿Ø-\-kn- 3. hnh¿Ø-\-sa-∂m¬ kwkvIm-c-ß-fpsS hnh¿Ø-\-am-Wv. 2. hnh¿Ø\w ]mT-am‰ {]{In-b-bm-Wv. 1. hnh¿Ø\w `mjm-im-kv{X-{]-{In-b-bm-Wv. C‰m-a¿ Ch≥ skml¿, KnsZ-tbm≥ Sqdn, Pbnwkv tlmwkv, Pndn ) CX-c-IrXn-I-fn¬\n∂p `n∂-am-Wv. kmln-Xy-Ir-Xn-bpsS hnh¿Ø- -®p. C u kn≤m-¥-a-\p-k-cn®p IrXn-sb-∂m¬ D¬]m-Z-I≥ " Adnhp hmKvZm\ ' ( Of fer of information cWw sNø-s∏´ Adnhv, Pbm-kp-I ) amWv. p-am-c≥

731

Xm]kw Xm]kw 2006 G{]n¬ 2006 732 TAPASAM, April 2006 ln-I-{]-hr-ØnbmWp hnh¿Ø\w ( j-bn¬ Hcp IrXn \n¿an-°-em-sW \-°m-c-\p-th-≠n, e£y-`m-jm-[njvTn-X-amb Dt±iyw ap≥\n¿Øn e£y-`m- " Øm≥ {ian-°p-tºmƒ ]mT-am‰w A\n-hm-cy-ambpw kw`hn-°p-∂p. Øn¬\n∂p as‰mcp kqN-I-kaq-l-Øn-te°p kwkvIm-c-kw-{I-aWw \S- X-]p-e¿Ø-e√ am‰w hcp-Ø-emWp kw`-hn-°p-I. Hcp kqN-I-k-aq-l- bn¬\n-∂p-sIm≠p hnh¿Ø-I¿ ]pXn-b-sXm∂p krjvSn°p-tºmƒ Xpey- Bib-߃ Cßs\ t{ImUo-I-cn-°mw. _lp-hy-hÿmssk≤m-¥n-Icpw kwth-Z-\-ssk-≤m-¥n-Icpw D∂-bn® Ønepw tI{µo-I-cn-°m\pw _lp-hy-h-ÿm-kn-≤m¥w D]-I-cn-®p. s∏-SpØn A]-{K-Yn-°m\pw hnh¿Ø\]T-\w e£y-`m-j-bnepw kwkvIm-c- \-_-lp-hy-h-ÿsb CX-c- kmw-kvIm-cn-I- _-lp-hy-h-ÿ-I-fp-ambn _‘- IqSp-X¬ Dƒ°mgvN \¬Im≥ ]pXnb kn≤m-¥-߃°p Ign™p. hnh¿Ø- hnh¿Ø-\-]-T-\-kn-≤m-¥ßƒ sNø-s∏-Sp-∂Xv `mj-I-f√ kwkvIm-c-ß-fmWv kwkvIm-c-Øns‚ LS-I-߃ as‰m-∂n-te°v B\-bn-°-em-Wv. iXzw Dd-∏n-°p-∂p. ( Øn-\p-w hnh¿Ø-\-߃ Imc-W-am-Ip-∂p. kwkvIm-c-ß-fpsS kº¿°-Øn\p am{X-a√ kwL¿j-Øn\pw B[n-]-Xy- tcm-[-amWp hnh¿Ø-\w \njvtIm-f-Wo-I-c-W-Øn-s‚bpw AXn-cp-Iƒ°p-≈nse kmwkvIm-cn-I-{]-Xn- kvIm-cn-I-hy-h-ÿ-bv°p-≈nse _‘-߃°-\p-k-cn®p hnh¿Ø-\-Øns‚ \n¿W-bn-°-s∏-´n-´p≈ {]{In-b-b-√. Hmtcm Ime-L-´-Ønepw \n›n-X-kmw- hnh¿Ø\w sNøp-I-sb-∂m¬ e£y-`m-j-bpsS A¥-co-£-Øn-ep≈ hmb- T T oury oury hnhn-[-`m-j-Iƒ°pw kwkvIm-c-߃°pw aqey-hy-h-ÿbv°pw CS- 3. 2. 1. hyXykvXhpw F∂m¬ ]c-kv]-c-_-‘n-X-hp-amb \ne-]m-Sp-I-fn-eqsS kmln-Xy-N-cn-{X-Øn¬ hnh¿Ø-\-ß-fpsS {]h¿Ø-\sØ-°p-dn®p Hcp `mjm-im-kv{X-kw-ln-X-bpsS hn\n-abw F∂p-]-d-™m¬ hnh¿Ø-\-sa-∂Xv AXn-cp-Ifpw kz`m-h-ßfpw F°m-e-tØ-°p-ambn

1987:35 1987:29 hnh¿Ø-\-]-T\w kwkvIm-c-tI-{µn-X-am-I-Ww. `mjI-f√ kwkvIm-c-ß-fmWp hnh¿Ø\w sNø-s∏-Sp-∂-Xv. Bi-b-hn-\n-a-b-amWp hnh¿Ø-\w. ). ) ë" hnh¿Ø-\-Øn¬ e£y-`m-jmkmlNcy-ß-fpsS A[o- kmw-kvIm-cn-IL-S-I-ß-fm¬ \nb-{¥n-°-s∏-Sp∂ kmaq- ' F∂p _m¿_dm lm¿tem ' F∂p temsd≥kv sh\pSn ' ∂ lm≥kv sh¿ao-dns‚ \nco-£Ww " ' A]-\n¿am-W-Øn-s‚bpw F∂p hvfmUn-an¿ Chn¿ ( Heylen ( V "

hnh¿Ø\w enuti 1995 1993:5 ). ). sa∂p tdman sle≥ bv°p-≈n¬ \n¬°p∂ hnh¿Ø-I¿ aq∂p-X-c-Øn¬ hnh¿Ø\w \S-Øp- a-\Ønt\m Xa-kvI-c-W-Ønt\m hgn-sbm-cp-°mw. kwL¿j-ap-≠m-sb-∂p-h-cmw. hnh¿Ø\w Ch-bn-te-sX-¶n-ep-sam-∂ns‚ D∂- Hcp kmln-Xy-hy-h-ÿ-b°v D-≈n¬Øs∂ hnhn[ D]-kw-kvIm-c-ß-fpsS ∂-Xv. At\-I-ap-J-ß-fp-≈Xpw Ne-\m-fl-I-hp-amb _‘-kw-ln-X-bm-W-Xv. `n∂am-bn-cn-°pw. kmlnXykwkvIm-c-hy-h-ÿ-bv°p-≈n¬ hnh¿Ø-\-a-\p-jvTn-°p∂ [¿ahpw Im-e-L-´-ß-fn¬ hyXy-kvX-am-bmWp hnh¿Ø\w sNø-s∏-Sp-I. `n∂ ]e-t∏mgpw CS-I-e-cp-∂p. Hcp IrXn-Xs∂ `mj-bn-te°p hyXy-kvX- kz`mhw amdn-s°m-≠n-cn-°p-∂p. hnh¿Ø-\w, hymJym\w, ]p\x-krjvSn Ch AS-bm-f-s∏-Sp-Øp-∂p hnhn-[-co-Xn-Iƒ km‚¿ sl¿th, Cbm≥ ln§n≥kv F∂n-h¿ Cßs\ a-Xbv°p ap≥Xq°w \¬Ip-∂-Xv. \ncm-I-cn-°-s∏-Sp-Itbm sNøpw. CØcw \√ hnh¿Ø-\-ß-fmbn kzoI-cn-°-s∏-Sp-Itbm NoØ e£ykm-ln-Xy-Ønse hnh¿Ø-\-[m-c-W-Iƒ amdp-∂-Xn-\-\p-k-cn®v Ah hnh¿Ø-\-߃ e£ykm-ln-Xy-tØmSp ]q¿W-ambpw CW-ßn-\n¬°pw. hnh¿Ø\w e£y-`m-jm-kw-kvIr-Xn-bpsS hcp-Xn-bn-em-°p-I. CØcw hn`m-K-Øn-emWp s]Sp-I. t∏mgpw \nbm-a-I-ÿm\w e`n-°m-dp-≠v. `qcn-]£w hnh¿Ø-\-ßfpw C hm-°p-∂p. CØcw hnh¿Ø-\-߃°p e£y-`m-jm-kw-kvIr-Xn-bn¬ ]e- \n¿Ønbpw A√m-Øh am‰n-∏-Wn-Xp-sams° hmb-\-bnse XS- -߃ Hgn- hnh¿Ø-\-߃. Ccp-kw-kvIm-c-߃°pw s]mXp-hmb LS-I-߃ \ne- t∏mgpw e£y-km-ln-Xy-hp-ambn ebn-®p-tN-cmsX thdn´p \n¬°p-∂p. Nn-X-Xz-tØmsS e£yIrXnbn¬ \ne-\n¿Øp-I. C aqe-`m-j-bp-sSbpw e£y-`m-j-bp-sSbpw c≠p kmwkvIm-cn-I-hy-h-ÿ- \n›n-X-kz-cq-]-ap≈ \n›-e-k-Ø-bm-b√ kwkvImcw \ne-\n-¬°p- hnh¿Ø-\-Øn¬ kmwkvIm-cn-I-L-S-I-߃ ssIImcyw sNøp∂ 3. aqe-Ir-Xn-bpsS kmwkvIm-cn-Ihyhÿ ]q¿W-ambn am‰n-a-dn®p 2. Ccp kwkvIm-c-߃°pw XΩn¬ H-Øp-Xo¿∏p apt∂m-´p-h-bv°p∂ 1. aqe-Ir-Xn-bpsS X\-Xmb kmwkvIm-cn-I-L-S-I-߃ AtX A]-cn- ( ( Heylen 1993:23 Hervay , Higgins 1992:28 ). hnh¿Ø-\-ß-fmWp ]mcm-b-W-£- ). u hnh¿Ø-\-߃ ]e- Pbm-kp-I p-am-c≥ u

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Xm]kw Xm]kw 2006 G{]n¬ 2006 734 TAPASAM, April 2006 hnh¿Ø-\-]-T-\-kn-≤m-¥ßƒ 5. 4. 3. 2. 1. AX-n-\n-√. cn®p cq]-s∏-Sp-∂-Xm-Wv. ap≥Iq´n \n›-bn-°-s∏´ IrXy-amb am\-ZWvUw aqey\n¿Wbw Ch-sbms° AXXp kmwkvIm-cn-I-km-l-N-cy-߃°-\p-k- \-]-T-\-߃°p Ign-b-Ww. hnh¿Ø-\-ß-fpsS {]Nmcw, kzoIm-cyX, Ønepw Ah Fßs\ {]h¿Øn-°p∂p F∂p hni-Zo-I-cn-°m≥ hnh¿Ø- {]tXy-I-hy-h-ÿ-bm-bn-°≠p kmln-Xy-N-cn-{X-Ønepw kwkvIm-c-N-cn-{X- s∏´ ImgvN-∏m-Sp-Iƒ thWw. Hcp kmln-Xy-Øn-\p-≈nse hnh¿Ø-\-ßsf W-Øn\pw ]T-\Øn\pw Ncn-{Xw, kaqlw, kwkvImcw Ch-tbmSp _‘- tØmSpw KmV-ambn _‘-s∏´ {]hr-Øn-bm-b-Xn-\m¬ AXns‚ hni-Zo-I-c- b -hn-h¿Ø-\-Nn-¥-I¿ ]d-bp-∂p. hnh¿Ø\w kaq-l-tØmSpw kwkvIm-c- K-X-coXn kmln-Xy-hn-h¿Ø-\-ßfpsS ]T-\-Øn-\v DX-Ip-∂-X√ F∂p ]pXn- hp-ambn Xmc-Xayw sNbvXp \√-Xv, NoØ F∂p hyh-l-cn-°p∂ ]c-º-cm- ≈p-∂p. hnh¿Ø-\hpw kwkvIm-c-hn-h¿Ø-\-Øns‚ hncp-≤-{[p-h-ß-fn¬ \ne-sIm- hnh¿Ø-\hpw e£y-kw-kvImc-Øn\p ]q¿W-ambpw hnt[-b-am-Ip∂ am‰p-∂p. aqe-Ir-Xn-bpsS kwkvImcw ]q¿W-ambpw e£y-kw-kvIm-cØn-te°p D]-tbm-Kn-°p-∂p. aqe-Ir-Xn-bpsS kwkvIm-c-Øn\p kam-\-amb e£y`m-jm-kq-N-I-߃ I-cn-°p-∂p. aqe-Ir-Xn-bpsS kmwkvIm-cn-I-L-S-I-߃ e£y`m-j-bn-eqsS Nn{Xo- e£y-`m-j-bn¬ AtX-]-Sn D-]-tbm-Kn-°p-∂p. aqe-Ir-Xn-bn¬\n∂p Xnc-s™-SpØ Nne kmwkvIm-cn-I-L-S-I-߃ \n¿Øp-∂p. aqe-Ir-Xn-bpsS kwkvIm-c-Øns‚ sshtZ-in-IXzw ]q¿Wambpw \ne- Xpey-X, ka-aq-eyX Ch ASn-ÿm-\-s∏-SpØn hnh¿Ø-\sØ aqe- t{kmX-kw-kvIm-c-Øn\p kºq¿Wm-[n-]Xyw sImSp-Øp-sIm-≠p≈ } } } } } Cultural transplantation Communicative translation Calque Cultural borrowing Exoticism tImf-Wn-b-\-¥c kn≤m-¥-߃ lm-c-߃ hnh¿Ø-\-hn-Nm-c-ß-fn-te°p IS-∂p-h-∂p. I≠p-Xp-S-ßn-b-t∏mƒ IrXy-X, B[n-Im-cn-I-X, hniz-kvXX ss__nƒX¿P-a-bpsS ASn-ÿm-\-Øn¬ kmln-Xy-Ir-Xn-I-fpsS X¿P-asb tØm-Sp-Iq-SnbmWv C tXm-sS-bmWp hnh¿Ø-I¿ B{in-X-Po-hn-I-fm-bn-am-dn-b-Xv. tImf-WoI-c-W- Xv. ]I¿∏-h-Im-ihpw DS-a-ÿ-X-bp-ap≈- Fgp-Øp-Im¿ F∂ Nn{Xw Dd-®- tØm-sS-bmWp cNbn-Xm-hns\ IrXn-bpsS DS-a-ÿ-\m-°p∂ ioe-ap-≠m-b- amb-°m-gvN- D-≠m-bn-cp-∂n-√. A®-Sn-bp-sSbpw km£-c-X-bp-sSbpw hym]-\- sXfn-bn-®p. a[y-Ime Fgp-Øp-Im¿t°m hnh¿Ø-I¿t°m CØ-c-Øn-semcp ÿm\w \¬Ip∂ {]Xn-`mkw kao-]-Im-e-Øp-am{Xw Df-hm-b-Xm-sW∂p Øn¬ \S∂ Kth-j-W-߃ aqe-Ir-Xn°p hnh¿Ø-\-sØ-°mƒ Db¿∂ I-c-W-tØm-sSm∏w hnhn-[-cm-Py-ßfn-te°p hym]n-®p. hnh¿Ø-\N-cn-{X- bYm¿Y-IrXn, AwKo-Ir-X-hn-h¿Ø\w XpS-ßnb k¶-ev]-߃ tImf-Wo- a-ÿ≥ F∂p-ap≈ k¶-ev]-\-߃ thcp-d-®p. I¿Øm-hns‚ kz¥w IrXn, ßsf Bghpw ]c-∏p-ap-≈-Xm-°p-∂p. bp≈ \ho-\-km-ln-Xy-kn-≤m-¥-߃ F∂nh C∂sØ hnh¿-Ø-\-]-T-\- Wn-b-\-¥-c-kn-≤m-¥-߃, s^an-\n-Ãp-kn-≤m-¥-߃, A]-\n¿amWw t]mse- \-im-J-Iƒ°p hnh¿Ø-\-Nn-¥-bn-te°p {]th-in-°m-≥ hgn Xpd-∂p. tImf- {][m\ apX¬°q-´m-hp-Ibpw sNøpw fpsS hnImkw Ch-sb-°p-dn-®p≈ At\z-jWw kwkvIm-c]-T-\-Øn\p Znim-t_m[w D≠m-hp-I-bp-≈q. hnh¿Ø-\-]m-c-º-cyw, hnh¿Ø-\-Nn-¥-I- \-ß-fpsS hnIm-k-tØm-sStb kmln-Xy-]-T-\-Øn\p kwkvIm-tcm-∑p-J-amb \-߃ ]q¿W-ambpw amt‰≠Xps≠-∂v A`n-{]m-b-s∏-Sp∂p. kwkvIm-c-]-T- tdman sle≥ kmln-Xy-hn-h¿Ø-\-]-T\w kw_-‘n® ]c-º-cm-K-X-k-ao-]- Xs∂ thWw. {^©p-`m-j-bnse Bdp lmwe-‰p-Iƒ A]{K-Yn-®-Xn-\p-tijw °p∂p F∂v A]-{K-Yn-°m≥ kwkvImcm-[n-jvTn-X-amb At\z-j-W-߃ Wv. hnh¿Ø-\-߃ e£y-km-ln-Xy-Øn¬ Fß-s\-sbms° {]h¿Øn- hnh¿Ø-\-߃ hne-bn-cp-tØ≠Xv, hyXn-bm-\-ß-fpsS ASn-ÿm-\-Øn-em- kn≤m-¥-߃ ]cym-]vX-a-√. Xpey-X-bp-sS ASn-ÿm-\-Øn-e√ C∂p hnh¿Ø-\-ß-fpsS ]¶n-s\-°p-dn®p th≠{X Dƒ°mgvN \¬Im≥ C ߃°p ]cn-an-Xn-bp-≠v. e£y-`m-jm-km-ln-Xy-Øns‚ hnIm-k-Øn¬ ]m›m-Xy¿°p ss__nƒX¿P-a-bm-bn-cp∂p X¿P-a-bpsS am\-Z-WvUw. A®-Sn-hnZy hnI-kn-®-tXmsS {KŸ-I¿Ømhv F∂pw IrXn-bpsS DS- kwkvIm-tcm-∑p-J-am-bp-≠mb C `mjm-im-kv{X-]-chpw hymJym-\m-fl-I-hp-amb kmln-Xy-k-¶-ev]- u ]cn-h¿Ø-\-ap-≠m-b-Xv. 10 . u Znim-hy-Xn-bm\w hnhn-[-hn-⁄m- XpSßnb hyh- Pbm-kp-I p-am-c≥ u

735

Xm]kw Xm]kw 2006 G{]n¬ 2006 736 TAPASAM, April 2006 ( 1928-˛¬ {_ko-en¬ ]pd-Øp-h∂ HmkvhmƒUv Un Bt{µ-Zns‚ {KŸ-Øn¬ Xp-∂-Xv. Ah-cpsS i‡n-I-ƒ B¿Pn-°m-\m-bp≈ am¿K-am-bmWv C i{Xp-°-sfbpw apXn¿∂-h-scbpw _e-hm-∑m-scbpw `£n-°pI F∂Xv F∂ {]Xo-Im-flI NS-ßns\ CØ-c-Øn-emhmw Ah¿ a\- n-em-°n-b-Xv. BZ-c-hns‚ {]I-S-\-am-bn-cp-∂p. {InkvXp-hns‚ c‡-amw-k-߃ `£n-°pI ®n-S-tØmfw C ≈-h-sc√mw C sNøm-hp∂ F‰hpw henb Ip‰-Ir-Xy-am-bn-´mWp {_ko-en\p shfn-bn-ep- kw`hw hen-b -tIm-fn-f-°-ap-≠m-°n. bqtdm-∏p-Im-c-\mb {InkvXym-\n-tbmSp G‰hpw henb lo\-Ir-Xy-am-sW-∂-a-´n¬ t]m¿´p-K-enepw kvs]bn-\nepw ka-bØp `£-W-am-°n-°-f-™p. 1-554˛¬ BWp kw`-hw. \c-t`mP\w ln-Xs\ {_ko-ense cn¬\n∂v BZysØ {][m\ B{I-a-W-ap-≠m-bn. XI¿∂p. bqtdm-∏n\p shfn-bn s∏-´p-Xp-S-ßn-b-t∏mƒ aqe-Ir-Xn-bpsS B[n-Im-cn-IX F∂ k¶-ev]hpw W- sN-ø-s∏-Sp-∂p. bqtdm-tI-{µn-X-aq-ey-hy-hÿ ]e-a-´n¬ tNmZyw sNø- eqsS {]h¿Øn-°p-∂ -A-[n-Im-c-cm-jv{So-bhpw C∂p \nin-X-ambn hnNm-c- kwkvIm-csØ kw_-‘n-®p≈ {][m-\-cq-]-Ihqw XØz-imkv{Xhpw Bbn- s∂-¶n¬ 1960-˛70 Bb-s∏m-tg°pw AXp tImf-Wn-b-\-¥-c-{_-ko-ens‚ Bibw hm°p-IƒsIm-≠p≈ shdpw {]Xn-tcm[w F∂ \ne-bv°m-bn-cp- fnÃv am\n-s^tÃm {]-ÿm-\-hpambn _‘-s∏-´mWv HmkvhmƒUv Un Bt{µ-Zns‚ °p∂Xpw \∑-Iƒ kzmwio-I-cn-°p∂Xp-am-Wv. {_ko-ense B[p-\n-I-Xm- sNøp-∂p. C {_ko-ens‚ icocw kzoI-cn-°p-Ibpw A\m-h-iy-am-bh ]pd-¥-≈p-Ibpw \m-hq. bqtdm-∏ns‚ ico-c-Øn¬\n∂p X߃°p-th≠ t]mj-Imw-i-߃ Xß-fpsS ta¬ Btcm-]n-X-am-bn-cn-°p∂ A]-Ir-jvS-X-Iƒ ]pd-Øp-I-f-bm- P\sa∂ cq]Iw amdn. bqtdm-∏ns\ `£n-®p-sIm-≠p-am-{Xta tImf-Wn-Iƒ°p Wn-b-\-¥-c-hn-h¿Ø-\-kn-≤m-¥-ß-fpsS {][m\ D t`m-P\w F∂ cq]Iw kPo-h-ambn N¿®-sN-ø-s∏-´p. {_ko-ense tImf- hnh¿Ø-\-]-T-\-kn-≤m-¥ßƒ \c-t`m-P-\-am-Ip∂ hnh¿Ø\w " \ct`m-P-\-sØ-°p-dn-®p≈ am\n-s^tÃm ^mZ¿ k¿Zn≥lsb \c-t`m-Pn-Iƒ `£n®v 374 h¿j-Øn-\p-tijw t]m¿´p-Ko-kp-Im-c-\mb ^mZ¿ k¿Zn≥l F∂ ItØm-en°m ]ptcm- tImf-Wo-I-c-W-tØmsS thcp-d® kmln-Xy-k-¶-ev]-ßfpw Ah-bn- u `£n-°¬ Htc kabw bqtdm-∏ns‚ \nb-a-߃ \ntj-[n- u `£n-°¬ ]ptcm-ln-X-t\mSv Ah¿°p≈ Atß-b-‰sØ u kw`hw ho£n-®-Xv. ]t£ Sp]n-\w-_-°msc kw_-‘n- {]kn-≤o-Ir-X-am-Ip-∂-Xv. 1920-˛¬ \c-t`m-P-\w F∂ " Sp]n-\w_ ¬\n∂v, ' F∂ tKm{X-P-\X Xß-fpsS D’-h- " `oI-c-\-c-t`m-Pn-I-fp ' ˛ Manifesto Anthropofago u¿P-tI-{µ-ambn \c-t`m- u kaqlw Icp- ' sS ]n∑p-d-°m- Im\n-_m- ) \c- " I-cp-am-Wn-h¿. bqtdm-∏p-am-bp≈ _‘w ]p\¿\n¿h-Nn-°m≥ {ian® Ch¿ Imtºmkv F∂o ktlm-Z-c-cm-Wv. {_ko-ense {]apJIhn-Ifpw hnh¿Ø- k-ao-]-\-ß-fn-te°p sIm≠p-h∂Xp lmtcmƒUv Un Imtºm-kv, AKtÃm ß-fn-eqsS Ah¿ ]pXn-b-sXm∂p krjvSn-°p-I-bm-Wv. Øp-≈-h-cm-Wv. bqtdm-∏n¬\n∂p t]mj-Imw-i-߃ kzoI-cn®p hnh¿Ø-\- Øp-Im¿ A\p-I¿Øm-°-f√˛ bqtdm-]y≥ IrXn-Iƒ `£n-°m≥X° Icp- chpw XΩn-ep≈ A[n-Im-c-_-‘-߃ XIn-Sw -a-dn-°p-∂p. {_ko-ense Fgp- dn-amdn, hnh¿Ø-\sØ Blvfm-Z-I-c-amb i‡n-t\-Sp∂ {]{In-b-bmbn hni- hnh¿Ø-\-ß-fn¬ \jvS-s∏-Sp-∂-Xn-s\-°p-dn-®p≈ hnem-]-ß-fn¬\n∂pw IpX- Po-h-\-X-{¥-am-Wv. hnh¿Ø-\-sa-∂Xv Hcp i‡n-bm¿Pn-°-em-Wv, kmln-Xy-Ir-Xn-I-fpsS AXn- Xv. kvt\lwsIm≠v, BZ-c-hp-sIm≠v `£n-°p∂p F∂ A¿Y-am-Wv. Xv. \c-t`m-P\w lo\-IrXyw F∂ bqtdm-]y≥ ImgvN-∏m-S√ ChnsS th≠- cn-°p-Ibpw tij-ap-≈Xp hnk¿Pn-°p-Ibpw sNøp-∂-Xn\p kam-\-am-Wn- Wv. `£n-°p-Ibpw Zln-°p-Ibpw ico-c-Øn\v Bh-iy-ap-≈Xp kzmwio-I- ∂-tXmsS tImf-Wn-Iƒ AXns‚ kzm[o-\-Øn¬\n∂pw hnap-‡-am-hp-I-bm- \-k-ao-]\w Ah¿ apt∂m-´p-h-®-Xv. A[o-i-cm-jv{SsØ hnh¿Ø\w sNøp- k¶-ev]-ßfpw F√mw \ntj-[n-®p-sIm-≠mWp \c-t`m-P\w F∂ hnh¿Ø- Ch¿ Nn{Xo-I-cn-®p. hnh¿Ø\w kw_-‘n® bqtdm-]y≥ ]Zm-h-en-Ifpw [n-®p. hnh¿Ø-\sØ ]cn-[n-Iƒ°-∏p-d-tØ-°p≈ AXn-{I-an-®p-I-b-d-embn hn-ep≈ bYm¿YIrXn F∂ k¶-ev]sØ Imtºmkv ktlm-Z-c¿ \ntj- Øo¿∂p °p-∂-Xp-t]m-sebm-sW∂p lmtcmƒUv Imtºm-kv. ap≈ t]mj-Imw-i-߃ t\Sp-∂p, tij-ap-≈h hnk¿Pn-°p-∂p. P-\-Øns‚ {]k-‡n. tImf-Wn-Iƒ bqtdm-∏ns\ `£n®p X߃°m-h-iy- bqtdm-∏ns‚ \∑-Iƒ kzmwio-I-cn-°p-Ibpw thWw. Chn-sS-bmWp \c-t`m- ap≥tIm-f-Wn-Iƒ°p adn-I-S-t°-≠-Xp-≠v. kz¥w kwkvImcw Dd-∏n-°p-Ibpw ]I¿∏v, hnh¿Ø\w XpS-ßnb D]-a-I-fn-e-S-ßnb A[n-t£-]-a-t\m-`m-hsØ W. tImf-Wn-Iƒ°pw hnh¿Ø-\-ß-fpsS Iogm-bva-I-sf√mw _m[-I-am-bn. hnh¿Ø\w aqe-sØ-°mƒ Xmsg-bm-Wv F∂mWt√m ]c-º-cm-K-X -[m-c- Wn-Iƒ F∂ [mc-W-bpsS cq]-I-߃ XI¿°m\mWp {i≤-h-®-Xv. bYm¿Y-IrXn \c-t`m-P\w F∂ Bibw {_ko-en¬ tImf-Wn-\-b-¥-c-hn-h-¿-Ø-\- hnizkvXw, kzX{¥w F∂p≈ ]c-º-cm-K-X-k-ao-]-\-ß-fn¬\n∂pw X¿Pa as‰mcmfn¬ \n∂p c‡w kzoI-cn®p BtcmKyw hos≠-Sp- 11 .

C u cq]Iw bqtdm-]y≥ kwkvIm-chpw {_ko-en-b≥ kwkvIm- 'í ( original text ) Bb bqtdm-∏ns‚ hnh¿Ø-\-ß-fmWp tImf- 12 t\c-tØ-Xs∂ \ne- Pbm-kp-I p-am-c≥

737

Xm]kw Xm]kw 2006 G{]n¬ 2006 738 TAPASAM, April 2006 ]cn-Nn-X-amb kn\n-a-bpsS t]cv Hm¿Ωn-∏n°p-∂XmWv˛ kqNn-∏n-°p-∂p-≠v. ]t£ {_-ko-ense hmb-\-°m¿°v C hnh¿Ø-I\pw aqe-{K-Ÿ-Im-c\pw XΩn-ep≈ _‘-sØbpw C kmØm\pw ssZhhpw XΩn-ep≈ kwL¿jsØ kqNn-∏n-°p-∂-tXm-sSm∏w in the Land of Sun’ I≠me-dn-bm-hp∂ Xc-Øn-emWp {KŸ-kw-hn-[m-\w-X-s∂ sKbvsY-bp-sS-b-√. hnh¿Ø-I\v DS-a-ÿm-h-Im-i-ap≈ Dev]∂w F∂p °p∂ ]c-º-cm-K-X-ÿm-\Øp Imtºm-kns‚ IrXn-I-fpsS ]´n-I-bm-Wv, Isøm∏p aq∂mw t]Pn-ep-am-Wv. {KŸ-Im-cs‚ IrXn-IfpsS ]´nI sImSp- h-XvI-cn-°p-∂p. Imtºm-kns‚ Isøm∏p Ih¿t]-Pnepw sKbvsY-bpsS sImSp-Øn-cn-°p-∂Xv. Aßs\ ]pkvX-I-Øns‚ I¿Xr-Xz-sØ-Øs∂ {]iv\- ]pdw-N-´-bn¬ {KŸ-I¿Øm-hns‚ ÿm\Øp hnh¿Ø-Is‚ t]cmWp ^uÃv hnh¿Ø-\-Øns‚ Xe-s°´v kqNn-∏n-°p-∂p-≠v. ]pkvX-I-Øns‚ kw-kvIr-Xn-bn¬ e£y-kw-kvIrXn \S-Øp∂ Nne CS-s]-S-ep-Iƒ C ]Iw tImf-Wn-b-\-¥-c-hn-h¿Ø-\-kn-≤m-¥-ß-fpsS {][m-\-`q-an-I-bm-Wv. aqe- X¿P-a-sb∂p ]d-bp∂ Imtºm-kns‚ \c-t`m-P-\w F∂ c‡-cq-jn-X-cq- hnh¿Ø-\-]-T-\-kn-≤m-¥ßƒ \¬Inb t]cv \sØ ImWp-∂-co-Xn-bn¬\n∂p thdn-´p-\n-¬°p-∂p ense ]T-\-߃ kuay-tIm-a-f-]-Zm-h-en-I-fm¬ Zmky-hr-Øn-bmbn hnh¿Ø- amb imco-cn-I-{]h¿Ø-\-ß-fn-eqsS hnh¿Ø\w hni-Zo-I-cn-°p∂ {_ko- Zo-I-cn-°m≥ Ign-™-XmWv Imtºmkv ktlm-Z-c-cpsS t\´w. c‡-]-¶n-e- ∂Xv ln® hnh¿Ø-\-ßsf C Ihn-X-Iƒ, Ivfmkn-°p-Iƒ, ss__nƒ Xp-S-ßnb IrXn-Iƒ°p Xm≥ \n¿h- transluciferation, transhelenization, poetic reorchestration, reimajination- translumination, transparadisation, trans- textualisation, transcreation, hni-Zo-I-cn-®n-´p-≠v. °p-dn-∏p-Iƒ tN¿Øp-amWv Ah CwKvfo-jn¬ {]kn-≤o-I-cn®Xv. Ah-X-c- \S-∂n-cp-∂p. ]e-hn-[-Øn¬ FUn-‰p-sNbvXpw \c-hw-i-im-kv{X-]-c-amb ASn- `mc-Xo-b-`m-j-I-fn¬\n∂pw CwKvfo-jn-te-°p≈ hnh¿Ø-\-߃ [mcm-f-ambn ]p\¿hmb-\ -\-S-°p-∂p. ]sØm≥]Xmw \q‰m-≠n¬ Ad-_n-bn¬\n∂pw temI-sa-ºmSpw C∂p tImfWn-L-´-Øn¬ \S-∂- hn-h¿Ø-\-ß-fpsS ( Bassnet sKbvsY-bpsS ^uÃv hnh¿Ø-\-Øn\p lmtcmƒUv Imtºmkv lmtcmƒUv Imtºmkv hnh¿Ø-\-{]-{Inb ]e- hm°p-I-fp-]-tbm-Kn®p CØ-c-Øn-ep≈ \ho-\-hn-h¿Ø-\-k-ao-]-\-ß-fpsS ]›m-Ø-eØn¬

, ‘God and the devil in Goethe’ T rivedi

verse making, reinvention, a project of recreation,

b£n c‡-aq-‰n-°p-Sn-°p-∂-Xp-t]msebmWp Xs‚ 1999: 96 u t]cp-IƒsIm≠mWp Imtºmkv \n¿tZ-in-°p- ). s Foust’ 13

F∂m-bn-cp-∂p (1979). .

u Xe-s°´p hfsc ‘God and the devil 14 . u Xe-s°´p u kv{Xo]-£-hn-h¿Ø-\w˛ sjdn sska¨ am-bn-cn-°p-∂p. ]n-Sn-®mWp temI-]-cy-S-\-Øn-\n-dßn-b-sX∂ hkvXpX C∂v AwKo-Ir-X- t]m-cp∂ Zw, hnh¿Ø-\-߃°v Ahiyw th≠Xv F∂p ]c-º-cm-K-X-ambn ]d-™p- hnh¿Ø-\-sØ-°p-dn-®p≈ A`n-{]m-b-ß-fn¬ Dƒt®¿∂n-cn-°p∂ enwK-t`- 1996 °n-b N-e-\-߃ sjdn sska¨ -hniZ-ambn N¿®-sN-øp-∂p-≠v ( kv{Xo]-£-Nn¥ hnh¿Ø-\-{]-{In-b-bnepw hnh¿Ø-\-]-T-\-ß-fnepw D≠m- kzXzw, I¿XrXzw F∂n-h-sb-°p-dn®p KmV-amb At\z-j-W-Øn-te¿s∏´ Wn-°p-∂-Xv. `mj-bn-eqsS shfn-s∏-Sp∂ kmwkvIm-cn-I-kz-Xzw, enwK-]-c-amb i‡-amb D]m[n F∂ \ne-bv°mWp s^an-\n-Ãm-i-b-߃ ChnsS ]cn-K- cp-°n-b-Xv. `mj-bnepw kaq-l-Ønepw kmwkvIm-cn-I-kzXzw ÿm]n-°m\p≈ ssI-h∂ {]m[m-\y-amWp s^an-\n-Ãm-i-b-ß-fpsS {]th-i-\-Øn\p hgn-sbm- ]-T-\-߃ ]d-bp-∂-Xv. ∏n-°p-Ibpw sNbvXp-sh-∂mWp ap≥tIm-f-Wn-I-fn¬ C∂p-\-S-°p∂ X¿P-a- ߃ Dƒs°m-≠-tXm-sSm∏w bqtdm-]y≥ kwkvIm-c-Øns‚ A[o-iXzw Dd- hnh¿Ø-\-߃ a‰p -`m-j-I-fnse Fgp-Øp-Im-cpsS Iem-]-c-amb Hu∂-Xy- Øns‚ D∂-Xm-h-ÿ-bmWp hnh¿Ø-\-am-\-Z-WvU-sa∂p kv]jvSw. bmbn amdp-∂-Xv te°p X¿P-a-sN-ø-s∏-Sp-tºmƒ am{X-amWp t]¿jy-°m-cpsS IhnX Ie- t]¿jy≥I-hn-X-bpsS Iem-iq-\y-X-sb-°p-dn®p ]d-bp-∂p-≠v. CwKvfo-jn- CwKvfojnte°phnh¿Ø\w sNbvX FtUzUv ^n‰vkvsP-dmƒUv D∂-Xnbpw ÿm]n-°-s∏-´p. ]sØm≥]Xmw \q‰m-≠n¬ dp_m-bn-bmØv A[-am-h-ÿbpw IrXn kzoI-cn-°p∂ e£y-kw-kvIm-c-Øns‚ DZm-c-Xbpw W-Øns‚ {]tXy-I-X-Iƒ hgn aq-e-Ir-Xn-bpsSbpw kwkvIm-c-Øn-s‚bpw 1. I-tNmZy-߃ Ch-bm-Wv. °n-∏-d-™m¬ s^an-\n-Ãm-i-b-߃ hnh¿Ø-\-ta-J-e-bn-¬ D∂-bn® {]mYan- ). -k-߃ Hcp-`m-j-bn¬\n∂p as‰m-cp-`m-j-bn-te°p ]I¿Øp-∂Xv? Fß-s\-bmWv Bhn-jvIr-X-am-bn-cn-°p-∂Xv? C kmaq-ln-Ihpw Ncn-{X-]-chpw enwK-]-c-hp-amb hyXym-k-߃ `mjbn¬ aqe-Ir-Xnbpw hnh¿Ø-\hpw XΩn¬ Iev]n-°p∂ D®-\o-N-Xz-_-‘w, hnh¿Ø-\-]-T-\-ß-fpsS taJ-e-bn¬ kmwkvIm-cn-I-L-S-I-߃°p - bqtdm-]y≥ `mj-I-fn-te°p ]sØm≥]Xmw \q‰m-≠n¬ \S∂ " hniz-kvXX 15 .

hnh¿Ø\w {]ikvX-am-sb¶nepw e£y-kw-kvIm-c- '

16 hnh¿Ø-\hpw tImf-Wo-I-c-Whpw ssItIm¿Øp- F∂nh s^an-\nÃv Nn¥ tNmZyw sNbvXp. Npcp- Pbm-kp-I u hyXym Simon p-am-c≥

739

Xm]kw Xm]kw 2006 G{]n¬ 2006 740 TAPASAM, April 2006 Nn{Xo-I-cn-°-s∏-´p. hnh¿Ø-I¿ aqe-{K-Ÿ-Im-c-∑m-cpsS the-°mtcm _m¿_dm tPm¨k¨. Nmcn{XytØmSp _‘-s∏-´-Xm-sW∂p {]apJ s^an-\n-Ãp-Nn-¥-I-bmb hnhm-lhpw hnh¿Ø-\hpw˛ c≠pw Icm-dp-I-fm-b-Xn-\m¬ c≠nSØpw {]iv\w cyhpw hnh¿Ø-\-ß-fnepw kv{XoIfnepw HØp-t]m-I-bn√ F∂v hnh-£. hnh¿Ø-\-]-T-\-kn-≤m-¥ßƒ females.’ - John Florio. sska¨ D≤-cn-°p∂ Nne DZm-l-c-W-߃: hnh¿Ø-\-sØbpw IrXy-amb D®-\o-N-Xz-t{i-Wn-bn¬ Ipcp-°n-bn-´p. sjdn s∏-´p. hnh¿Ø-\-kw-_-\v[n-bmb D]-a-I-fpw cq]-I-ßfpw aqe-Ir-Xn-sbbpw ™-XmWp hnh¿Ø-\-{]-{Inb hni-Zo-I-cn-°p∂ `mj F∂pw hy‡-am-°- a´n-emWp \nc-h[n hnh¿Ø-\-hn-i-Zo-I-c-W-߃. ssewKn-I-kqN-\-Iƒ \nd- am-bn. aqe-{K-Ÿ-Im-c≥ P∑nbpw hnh¿ØI≥ Hcp IpSn-In-S-∏p-Im-c\pw F∂ t`-Zhpw A[n-Im-c-t{i-Wo-kq-N-\-Ifpw s^an-\n-Ã-]-{K-Y-\-Øn\p hnt[b- ep-≠v. At\z-j-W-߃ kvXo]-£-hn-h¿Ø-\Nn-¥-IcpsS kPo-h-]-cn-K-W-\-bn- h¿Ø-I¿ GXp-X-c-Øn-ep≈ CS-s]-S-ep-I-fmWp \S-Øn-bXv XpS-ßnb ImesØ ss[j-WnI cmjv{Sob kmwkvIm-cn-I -Po-hn-X-Øn¬ kv{Xohn- Sp-°p-∂-Xn¬ kv{Xohn-h¿Ø-I¿ F{X-tØmfw hnP-bn-®p, Xß-fpsS s\-bmWv D]-tbm-K-s∏-Sp-Øn-b-Xv, ]pXnb I¿Xr-Xz-߃ cq]-s∏-Sp-Øn-sb- Z-\-Øns‚ ]pXnb temI-߃ Xpd-°m≥ kv{XoIƒ hnh¿Ø-\-ßsf Fß- t∏mgpw Ah-cpsS k¿Km-fl-I-X-bpsS {]Im-i-t\m-]m[nbmbn-cp-∂p. kwth- F√m-°m-eØpw kv{XoIƒ°p-≠m-bn-cp-∂p. F¶nepw hnh¿Ø\w ]e- 2. W cn-°n√, hniz-kvX-sb-¶n¬ kpµ-cn-bm-bn-cn-°n-√ hnh¿Ø\-߃ kv{XoI-sf-t∏m-se-bm-Wv, kpµ-cn-sb-¶n¬ hniz-kvX-bm-bn- ¥-c-ambn D≤-cn-°-s∏-Sp∂XmWv {^©p-Im-c-\mb sat\-gns‚ D]a: ard Jouve. X-c-Øn-ep≈ hniz-kvX-X-bmWp {]Xo-£n-°p-∂Xv? \o-N-Xzt{iWnbn¬ hnh¿Ø-I-cn¬\n∂pw kv{XoI-fn¬\n∂pw F¥p- aqew hnh¿Ø-Icpw kv{XoIfpw Ncn-{X-]-c-am-bn-Øs∂ Zp¿_-e-hn-`m-K-ambn ‘T ‘Because they are necessarily ‘defective’ all translations reputed hnh¿Ø-\-߃ hni-Zo-I-cn-°m-≥ D]-tbm-Kn-®p-h-cp∂ `mj-bpsS enwK- A£-c-tem-IØv FØn-s∏-Sp-∂-Xn\p s]mXpsh ]e-X-S- -ßfpw hnh¿Ø-\-ß-sf-°p-dn-®p≈ GsXm-cp-N¿®-bnepw temI-sa-ºmSpw \nc- ranslator occupies a (culturally speaking) Female position.’ x hnh¿Ø\w, ]pcp-j≥ x kv{Xo F∂o hyh-ÿm-]nXamb D®- 17 .

hniz-kvX-Xbpw kuµ- -Nord ∏p-I-fn¬ Hs° A¿YØns‚ kv{Xo]-£-Im-gvN-bv°p≈ {iaw \S-Øp-∂p °p-I-bmWv sNbvX-Xv. ssk≤m-¥n-I-c-N-\-I-fn¬, apJ-hp-c-bn¬, ASn-°p-dn- BcmWv \n¿W-bn-°p-∂Xv? ∂pt≠m? Ds≠-¶n¬ Xp-ey-X-bpsS B am{¥nI aplq¿Øw FØn-sb∂v hnh¿Ø\w F∂ ]Zw Xs∂ C∂p hyXykvX A¿Y-hn-h-£-I-tfm-sS-bmWv e-bmWv B[n-Im-cn-IX ( Xzhpw a\- n-em-°p-∂p. s^an-\nÃv hnh¿Ø\w CS-s]-Sp∂ as‰mcp taJ- Xn¬ hnh¿ØI {][m-\-]-¶p-h-ln-°p∂p. AXp-]-I¿tØ≠ DØ-c-hm-Zn- hnh¿Ø-\-sØbpw ImtW-≠-Xv. F¥mWv A¿Yw F∂p \n¿Wbn-°p-∂- cN-\m-co-Xn-I-sf-t∏m-seXs∂ A¿Y-krjvSn \S-Øp∂ am¿K-am-bmWv \hpw c≠p- X-´n¬h®p Xq°n-t\m°n \n¿Wbn-°m-hp∂ hkvXp-X-b-√. a‰p ImWp-∂-Xv. hnh¿Ø-\-Ønse ka-aq-eyX F∂Xv aqe-Ir-Xnbpw hnh¿Ø- sØbpw hnh¿Ø-\-sØbpw Htc Nß-e-bnse c≠p IÆn-I-fm-bmWp fl-I-{]-hr-Øn-bmbn hnh¿Ø-\-sØ -Im-Wp∂ ]pXnb kao-]\w aqe- amdp-∂p. kmwkvIm-cn-Ihy-h-ÿ-Iƒ°p- hn-t[-b-ambn h¿Øn-°p∂ Ne-\m- aqe-Ir-Xnbpw hnh¿Ø-\hpw c≠p {[ph-ß-fn¬ \n¬°p∂ hkvXp-°-fmbn ÿm]n-°p∂ {]hr-Øn-bm-bmWp hnh¿Ø-\sØ I≠n-cp-∂-Xv. C{]-Imcw th≠ enwK-]-c-amb D®-\o-N-Xz-ß-fpsS XIn-Sw-a-dn-®n¬ kw`hn-°p-I-bn-√. ÿ-I-fn-emWp {]h¿Øn-°p-∂-Xv. At∏mƒ hnh¿Ø-\-Øn-eqsS km[y-am- hnh¿Ø\w sNøp∂ hnh¿Ø-I\pw Htc- X-c-Øn-ep≈ A[n-Im-c-hy-h- IrXn hnh¿Ø\w sNøp∂ hnh¿Ø-Ibpw Fgp-Øp-Im-cs‚ {]h¿Ø-I¿ D∂-bn-®n-´p≠v: {]mtbm-Kn-I-a-s√-¶n-epw. Fgp-Øp-Im-cn-bpsS ]pcp-j-∑mcpw hnh¿Ø\w sNøp-∂-XmWp \√-sX∂ \n¿tZiw s^an-\nÃv Sn-∏n-®n-´p-≠v. kv{XoIfpsS cN-\Iƒ kv{XoIfpw ]pcp-j-∑m-cpsS cN\Iƒ I¿Øm-°-tfmSpw hnh¿Ø-I-cmb kv{XoIƒ ISpØ cmK-tZz-jß-ƒ {]I- D-b¿∂p-h-∂-Xv. X߃ _‘-s∏-Sp∂ IrXnItfmSpw AXp-hgn Ah-bpsS Jy-hp-ambn _‘-s∏-´mWp hnh¿Ø-\-Ønse kv{Xo]-£-Nn-¥-Iƒ BZy-w hnh¿Ø\-kn-≤m-¥w. kv{Xohn-h¿Ø-I-cpsS kv{Xo]-£- ssh-Im-cnIm`nap- ev]-ßfpw aqey-hy-h-ÿ-Ifpw Xncn-®-dn™p hna¿in-°p∂XmWp s^an-\nÃp s‚bp iy-s∏-Sp-Øn. bYm-{Iaw Dev]m-Z-I-\mb ]pcp-j-t\mSpw Dev]-∂-amb kv{XotbmSpw kmZr- Iogmftcm BWv. as‰m-cp-X-c-Øn¬ aqe-Ir-Xn-sbbpw hnh¿Ø-\-sØbpw w Xmgv∂-]-Sn-bn-te°p X≈-s∏-Sm-\n-S-bm-°nb k¶o¿W-amb k¶- s^an-\nÃv hnh¿ØI A¿Ykr-jvSn-bn¬ Xs‚ ]¶m-fnØw Dd-∏m- IrXn-bpsS A¿YsØ Hcp -`m-j-bn¬\n-s∂-SpØv as‰m-cp-`m-j-bn¬ Cßs\ kv{XoIfpw hnh¿Ø-Icpw kaq-l-Øn-s‚bpw kmln-Xy-Øn- Authority).

hnh¿Ø\ - Øn¬ XpeyX Fs∂m Pbm-kp-I p-am-c≥ 18

.

741

Xm]kw Xm]kw 2006 G{]n¬ 2006 742 TAPASAM, April 2006 ssk-a¨ hni-Z-ambn N¿®-sN-øp-∂p-≠v Ata-cn-°≥ temI-tØ°p sIm≠p-h∂t∏mgp-≠mb {]iv\-߃ sjdn - sd, Pqenb {IntÃ-h, sle≥ knkq F∂n-h-cpsS cN-\-Iƒ BwKvtfm ss__nƒhn-h¿Ø-\-hpw. {]apJ {^©p- s^-an-\n-Ãp-I-fmb eqkn Cdn-K- Ip∂ c≠p taJ-e-I-fmWp s^an-\nÃp cN-\-I-fpsS hnh¿Ø-\hpw hnh¿Ø-I-cpsS e£yw. ≠p≈ Hcp A¥m-cmjv{S s^an\nÃv kaq-l-amWv C∂sØ s^an-\nÃv Af-hp-tIm-ep-Iƒ \n›-bn-°-s∏-Sp-∂-Xpw. cmjv{Sm-Xn¿Øn-Isf t`Zn-®p-sIm- hnh¿Ø-\hpw XΩn-ep≈ hyXymkw A`n-hy-‡-am-Ip-∂Xpw hn\n-a-b-Øns‚ hnh¿ØI a\- n-em-°p-∂p. C hn-I-fm-bn-´v. ∂-Xv˛ ]nXr-ta-[mhnXz-L-S-\-bn-te°p hnh¿Ø\w sNø-s∏´ a\p-jy-Po- D-]-tbm-Kn-°p-∂-Xv. kv{XoIƒ Xß-sf-Øs∂ hnh¿Ø-\-ß-fm-bmWp ImWp- hnh¿Ø-\-Ønse Xß-fpsSë {]h¿Øn-°p∂ H∂p Xs∂-bmWv C cn-Ihpw {]Xy-b-im-kv{X-]-c-hp-amb \nc-h-[n-hy-h-ÿ-Iƒ°p hnt[-b-ambn Nß-e-I-fn-√msX kzX-{¥-ambn \n¬°p∂ H∂√ C [m-cW sIm≠p-h-cm≥ s^an-\nÃv hnh¿Ø-\-kn-≤m-¥-߃°p- I-gn-™p. hgn-Øn-cn-hmbn Xncn-®-dn-bp-∂p≠v FUzn≥ P≥kvse¿ ssk≤m-¥n-I-cw-KsØ C I-I-c-am-Wv. Ct∂m-f-ap≈ hnh¿Ø-\-kn-≤m-¥-N-cn{Xw kw{K-ln-s®-gp-Xnb Øp-h∂ ]pkvX-I-ß-fn¬ Gsdbpw kv{Xoc-N-\-I-fm-sW∂ hkvXpX IuXp- ≤o-I-cn-°p∂ W-bn¬°-hn™ Ncn-{X-{]-k-‡n-bp-≠v. e≠-\n¬\n∂p dqSvseUvPv {]kn- cw-KsØ kv{Xoap-t∂‰w {it≤-b-amb {]Xn-`m-k-amWv; AXn\p km[m-c- C∂pw Hcp ]pcp-j-ta-J-e-bmbn \ne-\n¬°p-tºmƒ hnh¿Ø-\-kn-≤m-¥- \mWv kv{Xo]-£-hn-h¿Ø-I¿ {ian-®-Xv. kmln-Xy-kn-≤m-¥ß-fpsS temIw ≤-ß-fmbn X≈n-b-t∏mƒ Ahsb [\m-fl-I-ambn D]-tbm-K-s∏-Sp-Øp-hm- bp-∂-Xv. hnh¿Ø-\-hy-Xn-bm-\-ßsf ]c-º-cm-KX hnh¿Ø-\-[m-cW A_- tXmXn-ep≈ kv{Xo]-¶m-fn-Ø-amWv temI-sa-ºmSpw C∂p ImWm≥ Ign- h-cm-bn- Im-Wp-∂p. am-\-Im-e-Øn-te°p hnh¿Ø\w sNø-s∏´ `qX-Im-e-hp-ambn Pohn-°p-∂- lm¿hp-Uv. k¬am≥ dpjvZn-sb-t∏m-ep≈ IpSn-tb-‰-°m¿ Xßsf h¿Ø- hnh¿Ø-\-]-T-\-kn-≤m-¥ßƒ s^an-\nÃp kn≤m-¥-ßfpw hnh¿Ø-\-ßfpw kPo-h-]-¶m-fn-I-fm- hnh¿ØI F∂ GP≥kn-sb-∏‰n hnh¿Ø-\-Nn-¥-bn¬ Hcp ]pXp- hnh¿Ø-\cw-KØpw hnh¿Ø-\-kn-≤m-¥-ß-fpsS cwKØpw h¿≤n® ‘I am a translation because I woman.’ ‘T ranslation S tudies’ " CSs]S¬ u CS-s]-S-ep-I-fn-eq-sS-bmWp aqehpw (

Gentzler 1993:197). F∂ hnh¿Ø-\-]-T-\-]-c-º-c-bn¬ ]pd- u GP≥kn. C ' ( F¥m-bn-cn-°-W-sa∂p s^an-\nÃv Simon 1996 u kv{Xoap-t∂-‰sØ {][m\ u FP≥kn. kmwkvIm- ). u kml-N-cy-Øn¬ F∂p kqk≥ Fen-k-_Øv teUn Ãm‚-Wns‚ ®m¬t]mcm F∂p h∂p. s^an-\nÃv ss__nƒ cwKsØ BZy-Ir-Xn-bmb h¿K°m-cn-bmb a[y-h¿Kkv{XobpsS ho£-W-߃ am{Xw {]Xn-^-en-∏n- tØ-≠-Xns‚ B-h-iy-IX t_m[y-am-°n. s^an-\nÃv ]mWvUnXyw shfpØ hwi-]-c-hp-amb {]iv\-߃ enwK-t`-Z-]-T-\-Øn¬( Aßs\ s^an-\n-k-Øn-se-Xs∂ \nc-h[n ho£-W-t`-Z-߃ h¿K-]-chpw Gjy≥, B{^n-°≥, em‰n-\-ta-cn-°≥, t\‰o-h-ta-cn-°≥, sekv_n-b≥ the Scriptures’ ≠Xv? 1993-¬ ]pd-Øp-h∂ Fen-k-_Øv ^ntbm-sd≥k-bpsS ≠v˛ GXp s^an-\n-k-amWv ss__nƒ hnh¿Ø-\-Øn¬ D]-tbm-Kn-t°- ≠p-h-cm≥ s^an-\n-Ãp-Iƒ {ian-°p-∂p. Ahn-sSbpw \nc-h[n {]iv\-ß-fp- X-c-am-°n. ss__n-fns\ ]nXr-ta-[m-hn-Xz-]-c-amb N´°q-Sn\p ]pd-Øp-sIm- enI `mj-bn-te°v AXns\ am‰m\p≈ _p≤n-ap-´p-Ifpw {]iv\-߃ Kpcp- ≠m-bn-cp-∂p. IrXn F∂ \ne-bv°p≈ ss__n-fns‚ kz`m-hhpw ka-Im- ∏m-S√ D≠m-bn-cp-∂-Xv. ]e-t∏mgpw Ah¿ XΩn¬ ISpØ sshcp[y-ß-fp-ap- kmt¶-XnIw am{X-am-sW∂pw Ah¿ IcpXn. sW∂pw ss__nƒhn-h¿Ø-\-Ønse {]iv\-߃ {]Xy-b-imkv{X]c-a√, ss__nƒ Imem-Xo-X-amb ktµiw Dƒs°m-≈p∂ hnip-≤-{KŸam- hnhn-[-`m-j-I-fn-te°p ss__nƒ hnh¿Ø\w sNøm≥ ap≥I-sø-Sp-Ø-Xv. hymJym-\n-°m-\m-cw-`n-®p. anj-W-dn-am-cmWp aX-{]-N-c-W-Øns‚ `mK-ambn ®p. aX-]-chpw atX-X-chpw Bb s^an-\nÃv ]mWvUnXyw ss__nƒ ss__n-fns\ t\cn-Sp-I-Xs∂ thW-sa∂p ]n¬°me s^an-\n-Ãp-Iƒ Nn¥n- ]m›mXy {InkvXo-b-kw-kvIm-c-Øns‚ ASn-ÿm-\-in-e-sb∂ \nebv°p Xp-S¿∂pt]m∂-Xn-\m¬ AXns\ Ah-K-Wn-°p-I-bm-bn-cp∂p Ah¿. ]t£ ss__nƒ kv{XoI-fpsS t\¿°p≈ a¿Zt\m-]-I-c-W-ambn \q‰m-≠p-I-fmbn {]ISn∏n®n-cp-∂n-√. i‡-amb ]pcp-j-]-£-]m-Xn-Xz-ß-tfm-Sp-Iq-Snb skIvknkw lo{_p-hn-ept≠m F∂-dn-bm≥th≠n am{Xw lo{_p ]Tn®p k-Øn\p t\sc- D≠mb i‡amb B-{I-a-W-am-bn-cp∂p ≈p-∂-sX∂ hna¿i-\-ap-≠m-bn. ÿm]-\-hXvI-cn-°-s∏´ aX-Øns‚ skIvkn- cn-bmb bqtdm-]y≥-˛-A-ta-cn-°≥ kv{XobpsS ImgvN-∏mSp am{X-am-Wv Dƒs°m- ImgvN-∏mSp hy‡-ambn kw{K- {]ap-J-bmb Ãm‚Wns‚ hm°p-Iƒ ss__nfn-s\-°p-dn-®p≈ s^an-\nÃv hna¿i-\-ap-≠m-bn. s^an-\nÃv ss__nƒ hna¿i-\-Øns‚ taJ-e-bnse F¶nepw AXp hn`m-Ko-b-Nn-¥-bpsS kwkvIm-c-amWp {]I-Sn-∏n-®-sX∂ ss__nƒhnh¿Ø-\-Øn-\v H-cp-sº´ s^an-\n-Ãp-Iƒ°v Htc ImgvN- BZyIme- s^-an-\n-Ãp-Iƒ ss__n-fn¬ bmsXm-cp- Xm-ev]-cyhpw F∂ {KŸw hnhn-[- kao-]-\߃ Dƒs°m-≈n-®n-´p-≠v. ln-°p-∂p ‘The W omen’ 19 .

Cw•ojv ss__n-fn-ep≈ s Bible’ Gender Studies) shfpØ-h¿K-°m- ‘W omen’ Pbm-kp-I ‘Searching Dƒs∏Sp- s Bible’ p-am-c≥

743

Xm]kw Xm]kw 2006 G{]n¬ 2006 744 TAPASAM, April 2006 ImXn satk hmb-\bpw FgpØpw tN¿∂p≈ kwbp-‡-{]-h¿Ø-\-ambn Fgp-Øp-Im¿t°m hmb-\-°m¿t°m IqSp-X¬ {]m[m\yw \¬tI-≠-Xn-√. tI{µo-I-cn-®p≈ ]pXnb k{º-Zm-b-ß-sfbpw Hcp-t]mse X≈n-°-f-bp-∂p. cs\ tI{µo-I-cn-®p≈ ]gb \ncq-]-W-k-{º-Zm-b-ß-sfbpw hmb-\-°m-cs\ \nt°mƒ s{_mkm¿Uns‚ t\Xr-Xz-Øn-ep≈ Hcp ]T-\-kwLw {KŸ-Im- \-߃ taJ-e-bmbn s^an-\n-Ãp-Iƒ ]p\xkr-jvSn-°p-∂p. ASp-Ø-Im-e-Øp≈ ]T- Is≠-Øp-∂p. Ccp {[ph-߃°n-S-bn-ep≈ ÿew D`-b-ssew-Kn-I-Xz-ap≈ kv{XoXz-hp-am-bmWp hyh-l-cn-°-s∏-´p-t]m-∂n-cp-∂-sX∂pw s^an-\n-Ãp-Iƒ an-°p∂ taJ-e-bn-emWp {i≤-h-®-Xv. C cp-∂p-sh-¶n¬ s^an-\n-Ãp-Iƒ C ]g-sbmcp [mcW aqe-sØbpw hnh¿Ø-\-sØbpw Ccp-{[p-h-ß-fmbn I≠n- hnh¿Ø-\-]-T-\-kn-≤m-¥ßƒ BZy-Pohn BtWm s]tÆm A√m-bn-cp-∂p-sh-∂m-Wv ‘n®v C∂p kzoIm-cy-am-bn-cn-°p∂ [mcW ssZhw aÆp-sIm≠p krjvSn® F∂ hm°ns‚ ]p√nw-Km¿YsØ tNmZyw sNøp-∂p. krjvSnsb kw_- amWp s]mXp-[m-c-W. Dev]-Øn-°-Y-bpsS kao-]-Im-e-]p-\¿hm-b-\-Iƒ BZw BWmbn krjvSn®p F∂pw BWn¬\n∂p s]Æns\ F∂p- BZw F∂ lo{_p-]-Z-Øns‚ A¿Y-amWp {]iv\w. ssZhw BZsØ {][m-\-am‰w Dev]-Øn-bn-em-Wv. ssZh-Øns‚ BZy-a-\p-jy-kr-jvSn-bmb Xn\p bmsXm-c-Sn-ÿm-\hpw ss__nfnen√ F∂p hy‡-am-°n. ss__nƒ hymJym-\n® eqkn tÃm¨ kv{XoIsf c≠mw X-cam°p∂- sexed bXp ]n¬°m-e-Øm-Wv. C ‘groundling ’ \-߃ ]n∂o-Sp-≠mbn. tacn ^n¬ sIm¿km-°ns‚ hnh¿Ø-\-Øn¬ BZw °p-∂-Xv Hgp-°n-emWp hnh¿ØI \nÃp hnh¿Ø-I-bpsS ho£-W-Øn¬ A¿Yß-fpsS Ah-km-\n-°mØ hnh¿Ø-\-Nn-¥-bn-te°p IS-∂p-h-∂p. \nt°mƒ hm¿Uv tPmhv F∂ s^an- £-W-Øn-eqsS ]p\¿\n¿h-Nn-°-s∏´ ssewKn-I-hr-Øn-bpsS cq]-I-߃ ß-fn-eqsS IS-∂p-t]m-Ip-∂p. am-bn-cp-∂p. B ss__nƒhn-h¿Ø\w Xs∂ C∂p hn]vf-h-I-c-amb am‰- ssk≤m-¥nI-hp-amb Nn¥-Iƒ°p t{]c-W-bm-bXp ss__nƒhn-h¿Ø-\- ). s^an-\nÃp hymJym-\-߃ ss__nƒhn-h¿Ø-\-Øn¬ hcp-Ønb Im\-U-bnepw a‰p-Nne {]tZ-i-ß-fnepw 1980 apX¬ s^an-\n-Ãpho-

sekv_n-b≥ ssewKn-I-kn-≤m-¥-ß-sfbpw ASn-ÿm-\-am-°p-∂p-≠v. a\p-jy-Po-hn°p enwK-t`-Z-ap-≠mbn BtWm s]tÆm Bbn amdn- 20 .

temI-sa-ºmSpw hnh¿Ø-\-sØ-°p-dn-®p-ff imkv{Xo-bhpw

BWv.

‘it’

( F∂mWp hnh¿Ø-\-Øn¬ BZsØ ]cm-a¿in- u hymJym-\-a-\p-k-cn-®p≈ ss__nƒhn-h¿Ø- Bassnet u {[ph-߃°n-S-bn-ep≈ ]c-kv]cw kw{I-

1995:156 u Ccp{[ph-߃ ]pcp-j-Xzhpw ). hnh¿Ø-\-sØ-°p-dn-®p≈ ( A creature not yet X¿P-asb FXn¿Øp kv]nhmIv Kmb{Xn kv]nhm-Iv, tlman `m` hnh¿Ø-\sØ ImWp-∂p Sp∂ {]h-WX ]cntim-[n-°p∂p. ß-fnse kmlnXyw IqSp-X-embn CwKvfo-jn-te°p hnh¿Ø\w sNø-s∏- °m≥ hnh¿Ø-\-߃ \-S-Øp∂ Kmb{Xn kv]nhmIv aq∂mw temI-cm-Py- fl-I-amb Hcn-S-sØ-°p-dn®v At\z-jWw \S-Øp-Ibpw sNøp-∂p. c≠p- {[p-h-ß-fm-bn-°m-Wp∂ coXn FXn¿°p-I-bpw CXn-\n-S-bnse Ne-\m- lm¿hpUpw c≠p kwkvIm-c-ß-sfbpw aqe-sØbpw hnh¿Ø-\-sØbpw {]m[m\yw Dd-∏n-°p-Ibpw sNbvXp. \nt°mƒ s{_mkm¿Upw kqk≥ am-ZnXzw tNmZyw sNøp-Ibpw hnh¿Ø-\-]-T-\-Øn¬ e£y-kw-kvIr-Xn-bpsS skmldpw as‰m-cp-X-c-Øn¬ aqe-Ir-Xn-bp-sSbpw kwkvIm-c-Øn-s‚bpw A{]- sX∂ hmZhpw Ch¿ apt∂m-´p-h-®p. _lp-hy-h-ÿm-kn-≤m-¥-Øn-eqsS Ch≥ kwkvIr-Xn-bpsS ]cn-k-c-ß-fn-em-bn-cn-°Ww hnh¿Ø-\-]-T\w \S-t°-≠- Ipdn-®p≈ D®-\o-N-Xz-k-¶-ev]-߃ XIn-Sw-a-dn-°p-∂-tXm-sSm∏w e£y- hm-Z-]c-amb C hnh¿Ø-\-sØbpw kmwkvIm-cn-I-kw-{I-a-W-sØbpw kw_-‘n® Xo{h- £Ww Db¿Øn-∏n-Sn-°p-∂p. km{am-PyXzho-£-W-߃s°-Xn-cmb tImf-Wo-I-c-Wm-\-¥-c -hn-h¿Ø-\-ho- h¿Ø\w Xs∂-bm-Wn-Xv. c≠p-Iq-´cpw Xß-fp-tS-Xmb am¿K-ß-fn-eqsS ]gb °m≥ C eqsS ]nXr-ta-[m-hn-Xz-L-S-\-sbbpw bqtdm-tI-{µn-X-L-S-\-sbbpw A´n-a-dn- Is‚ ]¶v BtLm-jn-°p-∂p F∂Xm-Wv. hnh¿Ø\w F∂ AXn-{I-a-Øn- ≤m-¥-߃°pw s]mXp-hm-bp≈ {]tXy-IX Ah hnh¿Ø-I-bp-sS, hnh¿Ø- Kmb{Xn kv]nhmIv ( kwc te°p hnh¿Ø\w sNøp-tºmƒ AXns‚ C¥y-bn¬ {]k-‡-amb ]mTw sIm-≠mWp alm-tiz-Xm-tZ-hn-bpsS kvX\-Zm-bn-\nsb hnh¿Ø-\-co-Xn-bn-emWp kmwkvIm-cn-I-]m-T-߃ XInSw adn-bp-∂-Xv. AXp- cm-hn-jvImcw hnh¿Ø-\-Øns‚ P\m-[n-]-Xy-kz-`m-hsØ [zwkn-°p-∂p. ]Z-߃ CwKvfojv hnh¿Ø-\-Øn¬ kv]nhmIv C‰m-en-°n¬ sImSp-°p- ( Devi:1997 -£n-°m-\m-sb-¶n¬ am{Xta hnh¿Ø\w P\m-[n-]-Xy-]-c-amIq tImf-Wn-b-\-¥-c-k-ao-]-\hpw kv{Xo]-£-k-ao-]-\hpw ka-\z-bn- km{am-Py-Xzm-\-¥-c-km-ln-Xy-]-T-\-ß-fn¬ hfsc {][m-\-s∏-´-XmWp {_ko-ense hnh¿Ø-\-kn-≤m-¥-߃°pw s^an-\n-Ãp-hn-h¿Ø-\-kn- u kn≤m-¥-߃ {ian-°p-∂p. ]c-a-{]m-[m-\y-ap≈ cmjv{So-b-{]- ). _wKm-fn-bn¬ alm-tiz-Xm-tZhn {]tbm-Kn-®n-´p≈ CwKvfojv u ]pXp-\n-e-]m-Sp-Iƒ. kmln-XysØbpw hnh¿Ø-I-scbpw Simon

21 1996: 145 .

‘Breast giver " C¥y-bn¬\n-∂p≈ IrXn CwKvfo-jn- ). aqe-tØmSp _lp-am-\-an-√mØ ]p\- ’

F∂p X¿P-a-sN-bvX-X ‘W et nurse’ Pbm-kp-I

B°nb ' F∂p p-am-c≥ -∏n-

v

745

Xm]kw Xm]kw 2006 G{]n¬ 2006 746 TAPASAM, April 2006 Ibpw sNøp-∂p \-amWp \n¿h-ln-®-Xv. c≠p-t]cpw s^an-\nÃv F∂ te_¬ \ncm-I-cn-°p- t∏mƒ Djm-Kmw-Kp-en-bpsS \mSIw enwK-Xz-Øn¬ tI{µo-I-cn-®p≈ hymJym- bn-´mWp kzoI-cn-°-s∏-´-Xv. alm-tiz-Xm-tZ-hn-bpsS IY h¿K-Øn-eq∂n-b- bn¬ \mS-Iam°n A-h-X-cn-∏n-®p. IYbpw \mS-Ihpw hyXykvX ]mT-ß-fm- \p≈ {ia-am-Wn-Xv. hn-t[-b-am-°p-tºmgpw A[n-\n-th-i-Im-gvN-I-fpsS Ipcp-°n¬s∏Sm-Xn-cn-°m- te°p hnh¿Ø\w sNøp-tºmgpw ]m›m-Xy-k¿h-I-em-im-e-I-fn¬ ]T-\- hy‡-amb ë Øn-s‚bpw ⁄m\-Øn-s‚bpw hn`m-K-am-bn-°m-WmsX kwkvIm-csØ tlman `m`bpw hnh¿Ø-\-Øn\p {]m[m\yw sImSp-°p-∂p. {]Xn-\n-[m-\- AXn-cp-Iƒ ]p\-¿-\n¿W-bn-°m≥ ssk≤m-¥n-I-]cn{ia߃ \S-Øp∂ bn¬ FØn-s∏-Sp-Ibpw sNøp-∂p. Øns‚ AXn-cp-I-fn-sem-Xp-ßmsX kwkvIm-c-]-T-\-Øns‚ hnim-e-ta-J-e- \-ambn hnh¿Ø\w amdp-∂p. CØ-c-Øn¬ hnh¿Ø-\-]-T\w kmlnXy AhX-cn-∏n-°m\pw ]pXn-bsXm∂n-\p-th≠n At\z-jn-°m-\p-ap≈ {]h¿Ø- Øn¬ kwkvIm-cw \n¿h-Nn-°m\pw ÿm]n-°m\pw adp-tem-I-Øn-\p-ap-∂n¬ bn-s°m-≠n-cn-°p-∂p. tImf-Wn-b-\-¥-c- kw-L¿j-ß-fpsS hnim-e-tem-I- eq-sS-sbms° tImf-Wn-b-\-¥-c- hn-h¿Ø-\-Nn-¥-IfpsS taJe kPo-h-am- ]Iw, _lp-hy-h-ÿm-kn-≤m¥w, kv{Xo]-£-hn-h¿Ø-\-Nn-¥-Iƒ Ch-bn- Je-bn¬ hcp∂ i‡-amb cN-\-I-fm-Wv. Npcp-°n-∏-d-™m¬ \c-t`m-P-\-cq- Xpf-Iƒ, IY-bn-en-√m-ØXv Ch-sbms° kv{Xo]£hn-h¿Ø\ß-fpsS ta- \-ß-fm-bn-Øo-cm-dp-≠v. kmdm tPmk-^ns‚ XmbvIp-ew, Atim-I, IdpØ eq-∂n-bp≈ ]p\¿c-N-\-Iƒ ]e-t∏mgpw i‡-amb s^an-\nÃp hnh¿Ø- hnh¿Ø-\-]-T-\-kn-≤m-¥ßƒ ßpI F∂mWp kv]nhm-°ns‚ \n¿tZiw ∂Xpw `m`ë hnh¿Ø-\-Øn\pw i‡-amb N´-°qSp Iev]n-°p-I-bm-Wv kv]nhm-°n-s‚bpw ImgvN-Iƒ Dd-∏n-°p∂p hni-Zo-I-c-W-ßfpw \¬In BZn-hm-kn-I-fp-sSbpw alm-tiz-X-bp-sSbpw CwKvfojn-te°p hnh¿Ø\w sNøp-tºmƒ AtXm-sSm∏w Zo¿L-]-T-\-ßfpw csØ kr-jvSn-°p∂ {]hr-Øn-X-s∂-bm-Wv. c≠p kwkvIm-c-߃°n-S-bn- hnh¿Ø-\sØ ImWp∂ coXn `m`ëX≈n-°-f-bp-∂p. hnh¿Ø\w kwkvIm- 1995 ). C alm-tiz-Xm-tZ-hn-bpsS cpZm-en-sb∂ \o≠ IY Djm-Kmw-Kpen lnµn- tImf-Wn-b-\-¥-c-, Ip-Sn-tb-‰-ho£W-ß-fn-eqsS kwkvIm-c-Øns‚ ]q¿h\n-›nXamb c≠p kwkvIm-c-߃°n-S-bv°p≈ ]me-ambn u ImgvN-∏mSp aqe-am-Wv. hnh¿ØI aqe-Ir-Xn°p ap∂n¬ Iog-S- " {]am-W-hXvIc-W- ( Devi,Ganguly : ' ambn

1997 ( enunciation ). ]gb IY-I-fpsS kv{Xo-]-£-Øn- ( Devi 1995, 1997 22 .

alm-tiz-X-bpsS IY-Iƒ ) Nn{XWw sNøp-tºmƒ ). CwKvfo-jn- ( Bhabha hnh¿Ø-\hpw kmln-Xy-N-cn-{Xhpw Xy-Øn-ep≈ {]h¿Ø-\hpw ÿnc-amb coXn-bn-e-√. ≠n-cn-°pw. kmln-Xy-Ir-Xn-Ifp-sSbpw hnh¿Ø-\-ß-fp-sSbpw e£ykmln- AØ-c-Øn¬ cq]o-I-cn-°p∂ kn≤m¥w \nc-¥cw ]p\¿\n¿an-°-s∏-´p-sIm- bpsS {]h¿Ø-\-ßfpw \nco-£n®p kn≤m-¥-h-XvvI-cWw \S-Øp-I-bm-Wv. hnh¿Ø-\-kn-≤m-¥-ß-fpsS e£yw. \ne-\n-¬°p∂ hnh¿Ø-\-ß-fpw Ah- A¥n-a-^ew F¥m-bn-cn-°-W-sa∂p imkv{Xo-b-ambn {]h-Nn-°p-I-b√ ®p-sIm-≠n-cn°p-I-bmWp hnh¿Ø-\-kn-≤m-¥-߃. hnh¿Ø-\-ß-fpsS ∂p. Bt{µ se^vth¿ \n¿tZ-in-®-Xp-t]mse \nc-¥-c-ambn kzbw \ho-I-cn- W-Iƒ cq]-s∏-Sp-Ønbpw hnh¿Ø-\-kn-≤m-¥ßfpsS taJe hnIkn-°p- ]pXnb ]T-\-ß-fpsS ASn-ÿm-\-Øn¬ Xncp-Ønbpw ho≠pw [mc- {][m\ D]m-[n-bmbn AwKo-I-cn-°-s∏-Sp-Ibpw sNbvXp. ]q¿h-[m-c-W-Iƒ I-fn¬ P∑-sa-Sp-°p-∂Xpw Pohn-°p-∂Xpw kmwkvIm-cn-I-hn-Im-k-Øn-\p≈ ¥-c-P-∑-ß-fmbn hnh¿Ø-\-߃ ho£n-°-s∏-Sp-∂p. IrXn-Iƒ ]e `mj- hnh¿Ø-\-\-jvS-sØ-°p-dn-®p≈ hnem-]-߃ hn´n´p aqe-Ir-Xn-bpsS A\- Im-t\z-j-W-am-bn-´mWp hnh¿Ø-\-]-T-\-߃ C∂p \ne-\n-¬°p-∂-Xv. Dd-®p. taev]-d™ taJ-e-I-sfms° ]¶p-h-ln-°p∂ A¥¿ssh-⁄m-\n- aqew hnh¿Ø\w i‡-amb kmwkvIm-cn-I-{]-h¿Ø-\-am-sW∂ [mcW ⁄¿, kmln-Xy-ssk-≤m-¥n-I¿ F∂n-h-cpsS kPo-h-amb CS-s]-S-ep-Iƒ Nn-¥-I¿, kmln-Xy-kw-kvIm-c-N-cn-{X-Im-c-∑m¿, kmaq-ln-I-`m-jm-im-kv{X- ß-fn¬ ]q¿W-ambpw A{]-Xy-£-am-bn-cn-°p-∂p. sZdn-Z-sb-t∏m-ep≈ XØz- hnh¿Ø-\-Øn\pw kp\n-›n-XXzw I¬]n-°m-\m-hn-√. Xs∂ kp\n-›n-X-a-√. AXn-\m¬ kwkvIm-c-߃°n-S-bn¬ \S-°p-∂ csØ ImWp∂ coXn-tbmSp `m`ëhntbm-Pn-°p-∂p. kwkvImcw F∂-Xp- Hcp cmPy-Ønse P\-Xsb apgp-h≥ Ipcp-°n-bn-Sp∂ Bh-c-W-ambn kwkvIm- Øns‚ ]p\¿\n¿W-b\w km[y-am-Ip-∂p. A¿YØ-ns‚ GIm-flI-X-bn¬ emWp ë`m`-bpsS Nn¥-Iƒ hym]-cn-°p-∂-Xv. AXp-sIm≠p hnh¿Ø-\- Ch-bpsS ]c-º-cm-K-X-ÿn-c-X-Iƒ A{]-Xy-£-amb km¶-ev]n-I-tem-I-Øn- ÿm-\-]-c-amb k¿Km-fl-I-hr-Øn-bm-Wv. cmjv{Sw, kwkvIm-cw, `mj, hy‡n Øn¬ë`m` \n¿h-Nn-°p∂ë ‰-°m-c-s‚ Aÿn-c-amb kzXz-Øns‚ ]›m-Ø-e-Øn¬, k¶-c-kw-kvIm-c- ep≈ AXncp as‰m∂p cq]-sa-Sp-°p-∂-Xn-\p≈ CS-ambn amdp-∂p. IpSn-tb- kmln-Xy-cw-KsØ ]pXn-b -{]-ÿm-\-ßfpw apt∂-‰-ßfpw hnhn-[- hnh¿Ø-\-߃°p-≠m-bn-cp∂ A]-Ir-jvSX ka-Im-en-I-hy-h-lm-c- " aq∂m-an-S ' Øn¬ ( third space 23 ) hnh¿Ø\w ASn- Pbm-kp-I p-am-c≥

747

Xm]kw Xm]kw 2006 G{]n¬ 2006 748 TAPASAM, April 2006 s‚bpw cq]o-I-c-W-i-‡n-bmbn hnh¿Ø-\-ßsf ImWp∂ _lp-hy-h-ÿm- hnh¿Ø-\-]-T-\-kn-≤m-¥ßƒ Ie¿∂ {]kvXm-h-\-Iƒ°pw D fm-Wv. ß-fnepw ]e IpXn-∏p-Iƒ°pw Imc-W-am-bn-Øo¿∂Xpw hnh¿Ø-\-ß- Xs∂ hnh¿Ø-\-ß-fn-eq-sS-bm-Wv. `mhp-I-Xz-Ønepw hna¿i-\-am-\-Z-WvU- bm-f-Øn¬ hnhn[ kmln-Xy-cq-]-ßfpsS (Imhyw, \mS-Iw, t\mh¬) D¤hw `m-j s]mXpsh IqSp-X¬ hnh¿Ø-\-k-∂-≤X cy-Øn‚bpw ]cn-Wm-a-N-cn{Xw hyXy-kvX-am-bn-cn-°pw. `mc-Xo-b-km-lnXyw Øns‚bpw hnh¿Ø-\-߃ [mcm-f-ambn kzoI-cn-°p∂ kmln-Xy-]m-c-º- ∂pan-√. km-ln-Xy-N-cn-{X-\n-co-£-W-ßfpw `mc-Xo-b-km-ln-Xy-Øn\p tbmPn-°-W-sa- GI-`m-jm-cm-jv{S-ß-fnse kml-N-cy-ß-fn¬ cq]-s∏´ ]e -hn-h¿Ø-\- t∏mgpw hf-sc-b-[nIw A\y-Xz-ap≈ `mj-bn¬\n-∂m-bn-cn-°Ww F∂n-√. Xn-hv. `mc-X-sØ-t∏m-semcp _lp-`m-jm-cm-jv{S-Øn¬ hnh¿Ø-\-߃ ]e- hnh¿Ø-\-ßfpw hnh¿Ø-Icpw tIh-e-]-cm-a¿i-ß-fn¬ HXp-ßm-dm-Wp- ]- ÿm-\-s∏-Sp-Øn-bn-´n-√. kmln-Xy-N-cn-{X-c-N-\-bpsS ]c-º-cm-K-X-h-gn-bn¬ ≈-h-bm-sW∂p KtWjv sZhn ( CXn-\p-Zm-l-c-W-am-Wv. AXn-\m¬ aqe-Ir-Xn-bpsS bmYm¿Yy-sØ-°p-dn-®p≈ h-X-cn-∏n-°p-∂-XmWp `mcX-Ønse X¿P-a-h-g-°w. cmam-b-W-]m-c-º-cy-߃ Htc IrXn-sb-Øs∂ hyXy-kvX-X-e-ap-d-Iƒ hyXy-kvX-ambn hymJym\n-®- -i-co-c-ß-fn¬, ]e -cq-]-`m-h-ß-fn¬ Ah {]Xy-£-am-Ip-∂p-sh-t∂-bp-≈p. °p-∂-Xv. Bflm-hn\p \mi-an-√m-Ø-Xp-t]mse IrXn-Iƒ°pw \mi-an-√. ]e tZlw kzoI-cn-°p-wt]m-se-bmWp IrXn-Iƒ \nc-h[n X¿P-a-I-fmbhX-cn- Xy-]m-c-º-cy-Øn\pw CW-ßp-∂-Xv. tZln Po¿W-tZ-l-ap-t]-£n®p ]pXp- h[n ]p\¿P-∑-ß-fp-s≠-∂ `mc-Xo-b-X-Øz-im-kv{X-amWp Chn-SpsØ kmln- `mc-X-Ønse X¿P-ak-ao-]-\-߃ `n∂-am-Wv. Poh-\p≈ F√m-Øn\pw \nc- AwKo-I-cn-°-s∏-Sp-∂-Xv s√∂p sZhn. aqe-Ir-Xn°p ]p\¿P∑w \¬Im-\p≈ Ign-hmWp {]Xn-`-bmbn X¿P-aIƒ°p _m[-I-a-s√∂p KtWjv sZhn IrXn-kz-Xz-ß-fmbn hnh¿Ø-\-ßsf ImWp∂ ]m›m-Xy-coXn `mc-Xo-b- originality -I-fn-seØn-°m≥ hnh¿Ø-\-߃ Imcy-amb ]¶p- h-ln-®n-´p-≠v. ae- kmln-Xy-N-cn-{X-Øn¬ hnh¿Ø-\-ß-fpsS ÿm\w AXn-i-tbm‡n hnh¿Ø-\-ß-tfmSp hnap-JX ]pe¿Øp∂ kmln-Xy-]m-c-º-cy- imiz-X-ambn \mSp-I-S-Ø-s∏-´-Xn-\m¬ Ae-™p-Xn-cn-™p-\-S-°p∂ ) ZrV-_-≤-amb hmZ-߃ `mc-Xo-bm-¥-co-£-Øn¬ {]k-‡-a- 26 .

kmln-Xy-N-cn-{X-Øns‚bpw kwkvIm-c-N-cn-{X-Øn- 24 ul-߃°p-a-∏pdw hy‡-ambn \n¿h-Nn®p . ( translating consciousness 25 .

_lp-`m-jm-cm-jv{S-amb ) D - \-ßfpw ]c-kv]-c-h-ebw sNøp∂ Ah-ÿ-bmWv C∂p-≈-Xv. F∂p hna¿i-\-ap-≠v. GXm-bmepw Xmc-X-ay-km-ln-Xyhpw hnh¿Ø-\-]-T- sshIm-cn-I-ambn GIo-I-cn°m\p-≈ -hm-Z-am-bn-cp∂p `mc-Xo-b-km-lnXyw bp-sS -{]-Xn-k-‘n-L-´-Øn¬ cmjv{So-b-ambn GIo-I-cn-°-s∏´ P\-Xsb F∂ hmZhpw ]e-a-´n¬ C∂p tNmZyw sNø-s∏-Sp-∂p. C¥y≥ tZio-b-X- hnh¿Ø-\hpw Xmc-X-ay-km-ln-Xy-hpw cn-{X-Øns‚ ]p\¿c-N-\ -th-W-sa∂p \n¿tZ-in-°p-∂p. ssk-≤m-¥n-Icpw hnh¿Ø-\-N-cn-{X-Øn-s‚- A-Sn-ÿm-\-Øn¬ kmln-Xy-N- _mkvs\‰v C°mcyw hni-Z-am-°p-∂p-≠v ln-Xy-Øns‚ Ncn-{Xhpw ka-Im-en-Im-h-ÿbpw ]Tn-®- tijw kqk≥ ß-fpsS `mK-amWv F∂ hmZ-ap-b¿∂n-cn-°p-∂p. bqtdm-∏nse Xmc-X-ay-km- Xmc-Xay-km-ln-Xy-Øns‚ `mK-a-√, Xmc-X-ay-km-lnXyw hnh¿Ø-\-]-T-\- In-I Aw-Ko-Imcw t\Sn-b-sX∂p kqk≥ _mkv\‰v \nco-£n-°p-∂p ay-km-lnXyw bq-tdm-]y≥ A[n-\n-th-ihp-ambn _‘-s∏-´mWp km¿h-eu- ∂mWp \ho-\-a-Xw. bqtdm]y≥ \thm-∞m-\-Øns‚ krjvSn-bmb Xmc-X- hniz-km-ln-Xy-sa∂pw tZio-b-km-ln-Xy-sa-∂p-ap≈ hyh-lm-c-ß-fn-ep-s≠- fp-sSbpw D]-tZ-io-b-X-I-fp-sSbpw kzXzw Xa-kvI-cn-°p∂ A[n-Im-c-{]-tbmKw sa∂ k¶-ev]\w ad-™n-cn-°p-∂p. kwkvIm-c-N-cn-{X-Øn¬ \yq\-]-£-ß- A[n-Im-c-{]-tbm-Khpw cmjv{So-bhpw tNmZyw sNø-s∏-Sp-∂p. tImf-Wn-b-\-¥c kao-]-\-ß-fpsS ]›m-Ø-e-Øn¬ C ]-T-\-߃ Iem-im-em-hr-Ø-ß-fn¬ \ne-\n∂pt]m∂-Xv. -kao-]-Im-eØp h-XvIcn-°-s∏-Sp-∂p tI{µ-ÿm-\-tØ-°p-h-cp∂ C∂v, kam-\-X-I-fn-eq-∂n-bp≈ ]T\w {]iv\- ߃, kv{Xohm-Zw, kwkvIm-c-]-T-\-߃, D]-tZ-io-b-X-Iƒ, Zfn-Xv{]-iv\-߃˛ I-fn-¬ D X-ay-]-T\w ssk≤m-¥n-I-am-bn-Øs∂ {]Xn-k-‘n-bn-em-Wv. hyXy-kvX-X- : 1995 ®-Xv. Bh-iy-ß-fmWv C¥y-bn¬ XmcX-ay-km-ln-Xy-]T-\sØ t{]m’m-ln-∏n- fpsS ÿm\w ]p\¿\n¿W-bn-°m-\m-bn. bqtdm-∏n-te-Xn¬\n∂p `n∂-amb h-c-thmsS kwkvIm-c-N-cn-{X-Ønepw kmln-Xy-N-cn-{X-Ønepw hnh¿Ø-\-ß- hnim-e-am-b-tXm-sS, {]tXy-In®p _lp-hy-h-ÿm-kn-≤m-¥-Øns‚ IS-∂p- " ). ]e- `m-j-I-fn-se-gp-X-s∏Sp-s∂¶nepw `mc-Xo-b-km-lnXyw H∂mWv Xmc-X-ay-km-ln-Xy-sa∂ hyh-lm-c-Øns‚ ]n∂n¬ hnizkm-ln-Xy- Xmc-X-ay-km-lnXyw F∂ ]T-\-]-≤-Xn-bp-sS- `m-K-am-bmWp hnh¿Ø\- temI-sa-ºm-Sp-ap≈ kmln-Xy-Ønse kam-\-X-I-fn-eq-∂n-bp≈ Xmc- u-∂n-bp≈ \nc-h[n hyh-lm-c-߃˛ tImf-Wn-b-\-¥-c-kn-≤m-¥- 27 .

C u {]Xn-k-‘n-bpsS ^e-ambn hnh¿Ø-\-]-T-\-߃ 28 .

hnh¿Ø-\]-T-\-ß-fpsS taJe u ]T-\-]-≤-Xn-bpsS Pbm-kp-I ( Bassnet p-am-c≥

'

749

Xm]kw Xm]kw 2006 G{]n¬ 2006 750 TAPASAM, April 2006 oriented Product Process Function General Partial training criticism aids Pure Applied W Human Machine + hnh¿Ø-\-]-T-\-kn-≤m-¥ßƒ restricted Medium Theoretical Descriptive Consecutive Simultaneous ritten Oral Area Rank T ranslation S T ranslator T ext tudies T ranslation T ime Problem T ranslation 6. 5. 4. 3. 2. 1. Ipdn-∏p-Iƒ ae-bm-f-Øn-te°p [mcmfw _wKmfnIrXn-Iƒ hnh¿Ø\w sNøp-∂p- ture-Zohar (T and the supposedly innovatory role they may assume within target litera- the texts are picked according to their compatibility with new approaches translated are determines by the situation governing home polysystem, niques. It is very clear that the principles of selecting works to be as well, such new (poetic) language or compositional patterns and tech- lished ones that are no longer ef clude possibly not only new models of reality to replace the old and estab- duced into the home literature which did not exist there before. These in- Through the foreign works, features(both principles and elements) are intro- am-bn-´mWp ]mh-߃ Nq≠n-°m-Wn°s∏Sp-∂-Xv. t\mh¬hn-h¿Ø\w Fß-s\bm-bn-cn-°-cpXv F∂-Xns‚ DZm-l-c-W- ∂p. t\mh¬ F∂ \ne-bn¬ AwKo-I-cn-°-s∏-Sp-tºmgpw C∂v ]Zm-\p-]-Z-hn-h¿Ø-\-Øns‚ DØaam-Xr-I-bmbn IW-°m-°s∏´ncp- km-ln-Xy-Øns‚ ÿm\w Ft∏mƒ thW-sa¶n-epw amdmw. ]mh-߃ ÿ-I-fpsS ]c-kv]c-ap≈ _e-]-co-£-W-߃°n-S-bn¬ hnh¿Ø-\- fnepw hnh¿Ø-\-km-lnXyw ]cn-K-Wn-°-s∏-Smw. e£y-km-ln-Xy-hy-h- ∂n-√. Cu c≠p ÿm\-߃°p-an-S-bn¬ km[y-amb F√m ÿm\-ß- Øns‚ \n¬]v tI{µ-Øntem ]m¿iz-Øntem am{X-am-bn-cn-°-W-sa- -e-£y-`m-jm-km-ln-Xy-Øns‚ _lp-hy-h-ÿ-bn¬ hnh¿Ø\kmlnXy- t\mhv Bbn-cp-∂p. AS-cp-I-fp≈ hyh-ÿ-bmbn kmln-XysØ \n¿h-Nn-®Xp PqdnPv SnRvP- tben Kthj-I¿ kzoI-cn-®-Xv. ]c-kv]-c-{]-h¿Ø\w \S-Øp∂ \nch[n System 77). ence the development of receiving culture’ Lefevere (Gentzler 1993:76- according to the guidelines tentatively laid down in theory might influ- and linguistic theory: just as it is not inconceivable that translations made theory elaborated in this way might be of help the formulation literary ries. The theory would then not be static; ...... It is inconceivable that a elaborated against a background of, and constantly tested by case-histo- neopositivistic nor hermenutic in inspiration. The theory would gain by being gain by being developed along lines of argument which are neither be used as a guideline for the production of translation. The theory would ‘The goal of the discipline is to produce a comprehensive theory which can A®-Sn-bn-se-Øn-b-Xv e-Ifpw hni-Z-am-°p∂ {][m-\-s∏´ Cu {]_‘w 1987-˛emWv BZyambn \m-dn¬ tlmwk-h-X-cn-∏n® hnh¿Ø-\-]-T-\-ß-fpsS km[y-X-Ifpw taJ- 1972-˛¬ tIm∏≥tlKn¬ {]bp-IvX-`m-jm-im-kv{X-sØ-°p-dn-®p≈ skan- F∂ k¶-ev]\w djy-≥ t^m¿a-en-k-Øn¬\n-∂mWv C{k- oury 1987:109) (T oury 1987). fective, but a whole range of other features Pbm-kp-I p-am-c≥

751

Xm]kw Xm]kw 2006 G{]n¬ 2006 752 TAPASAM, April 2006 7. 8. 9. 10. 11. hnh¿Ø-\-]-T-\-kn-≤m-¥ßƒ 13. 12 unified relationship between the source and t margins of a model restricted to faithfulness the original, or single, ‘T Imc-t»cn (A-Nyp-X-\pÆn 2000:179). tØ-°p-ap≈ ]cn-`m-j-I-fpsS A\p-]mXw 38:1 BsW∂v Fw. F≥. XnIƒ 7. Cu DZm-l-cWw h®p-]-d-™m¬ ae-bm-f-Øn-te°pw ]pd- 266. Cu Ime-b-f-hn¬ _wKm-fn-bn-te°p X¿P-a-sNbvX ae-bmfIr- bm¬ _wKm-fn-bn¬\n∂p ae-bm-f-Øn-te°p X¿P-a-sNbvX IrXn-Iƒ fpsSsbÆw hf-sc-°p-d-hm-Wv. 1975 hsc-bp≈ IW-°p-h®p t\m°n- s≠-¶nepw ae-bm-fØn¬\n∂p _wKm-fn-bn-te-°p≈ hnh¿Ø-\-ß- lator ‘The roles include the initiator final version’ (Gentzler 1993:129). development of a model to help explain the process which determines its search for a system which to judge the product and now focusing on called culture. The role of translation theory is correspondingly altered, ceasing a relative term, dependent upon the forces of history and semiotic web is formalised using the formula: IA by its purpose (skopos), and therefore it is a function of purpose. The rule ‘Skopos rule:Human action (and its sub category: translation) is determined complex’ scribe translation’ nature: they are not open up the necessary number of perspectives to de- of translation. Linguistic and interpretative literary models are too limited in cultural studies to replace altogether the traditional field of literary study ‘ Indeed this book as a whole argues not only for the establishment of _mkv\‰pw kam-l-cn® N¿® sNøp-∂p-≠v. Ch-cpsS {]_‘w lcojv {Xnth-Znbpw kqk≥ {_ko-ense \c-t`m-P\X¿P-a-kn≤m¥w F¬kv hnsbd hni-Z-ambn receiving culture’. (Heylen 1993:137) sØ-∏‰n {_ko-en-ep≈ Xo{h-hm-Z-]-c-amb \ne-]m-Sp-Iƒ temI-Øns‚ -F-gp-Øp-Im¿, hmb-\-°m¿,- hn-h¿Ø-I¿ F composed in our stomachs inorder to form bodies’ (Bassnet 1995:147). inorder to be reconstituted by a similar process; just as meat must de- ancient writers) have to be decomposed by profound and penetrating reflexion, (to translate was) ‘ to engender a work anew amUw Un Kq¿tW F∂ {^©p-hn-h¿ØI tcJ-s∏-Sp-Øn-bn-´p-≠v. Cu hmZtØmSp kam-\amb Bibw \mep-\q-‰m≠p ap≥]v 1623-˛¬ N¿®-sN-ø-p J-]-T-\-Øn¬ _mkv\‰pw {Xnth-Znbpw \c-t`m-P-\-cq-]Iw hni-Zambn tice (1999) oury successfully pushes the concept of a theory translation beyond , the t - Schaf arget text ‘applicator ∂p≠v. - F∂- {KŸØn¬ tN¿Øn-cn-°p-∂p. Cu IrXn-bpsS Bap- fner (Baker 1998:4). s

ef fect on the development of literature within a given Post-Colonial , the commissioner text producer trans- ’and the receptor (T rl) = f (Sk) - Shaf T arget text ranslation . Engender ∂n-h-cpsS ]c-kv]-c-_-‘- , and each role is highly s. fner (Baker 1998:236) T , I say Theory and Prac- ranslation becomes , because (the 17. 16. 15. 14. ternity - not maternity legitimizes the of paternity and translation; it mimics the patrilineal kinship system where pa- guilty of infidelity committing. This contract in short, makes it impossible for the original to be lation is publicly tried for crimes the husband/original by law incapable of ates here as it might have in traditional marriages. The unfaithful wife/trans- are never faithful if they the least attractive.’ India. December 10th 1998. X¬ cq£-amb hntbm-Pn∏p tcJ-s∏-Sp-Øn. kuØv B{^n-°≥ Ihn-bmb tdmbv Imws_¬ C°m-cy-Øn¬ IqSp- th-N\w hy‡-am-°p-∂p. hn-Xz-]m-c-º-cy-tØmSp _‘s∏-SpØn Cu A`n-{]m-b-Ønse enwK-hn- \nin-X-ambn hna¿in-°-s∏-´n-´p-≠v. temdn tNw_¿se-bn≥ ]nXrta[m- hnh¿Ø-\-ß-sf-°p-dn-®p≈ Cu D]a temI-Øns‚ ]e -`m-K-ß-fnepw C√. t]mse kqNn-∏n-°p-∂p. XØp-ey-amb Hcp {]tbmKw ae-bm-f-Øn¬ £Øv Nmcn-{Xy-sØbpw hnh¿Ø-\-cw-KØp hniz-kvX-sbbpw Hcp- ‘fidelity’ and who really do want a little art to shape them’- Fitzgerald (Bassnet 1991:3). who (as I think) are not poets enough to frighten me from such excursions ‘It is an amusement to me take what liberties I like with these Persians, bmYm¿∞y-sa∂ hmZw Hcp tcmK-amWv ]d-bp∂p ( sNøp∂ coXn-bn-emWv C¥y-bnse ]pcm-W-]m-c-º-cy-ß-sf∂v Ah¿ ]c-kv]-c-t]m-j-W-Øn-t‚-Xmb Bhm-k-hy-hÿ cq]w-sIm-≈pIbpw gv∂n-d-ßpIbpw thcp-Ifpw Nn√-Ifpw ]g-b-hr-£hpw F√mw tN¿∂p Xv. {]mb-amb Ac-bm-ens‚ imJ-I-fn¬\n∂p aÆn-te°p thcp-I-fm- Ihpw Alnw-km-fl-I-hp-amb hf¿®-tbm-SmWv AXns\ D]-an-t°-≠- _mkv\‰pw hy‡-am-°p-∂p-≠v. Ipd-®p-IqSn ssPhnIhpw kzm`m-hn- P-\-hm-Z-Øn¬ HXp-°m-\m-hn-s√∂p lcojv {Xnth-Znbpw kqk≥ C¥y-bnse cmam-b-W-a-lm-`m-c-X-]m-c-º-cy-߃ {_ko-ense \c-t`m- ß-fpsS -]-›m-Ø-e-Øn-emWp hnh-cn-t°-≠-Xv. Nn-¥-bpsS Cu a´n-ep≈ sh´n-Øn-cn-b¬ tImf-Wn-\b-¥-c-k-ao-]-\- \-hm-Z-tØmSp kam-\-amb ho£-W-߃ {]I-Sn-∏n-®n-´p-≠v. em‰n-\-ta-cn-°≥ Fgp-Øp-Imcpw Imtºmkv ktlm-Z-c-cpsS \c-t`m-P- am¿tIzkv, tPm¿Pv eqbnkv t_m¿l-kv, Im¿temkv ^pth-¥kv F∂o ]e-`m-K-ß-fn¬\n∂pw C∂p tIƒ°p-∂p-≠v. K{_n-tb¬ Km¿knb hsc ^pth-¥kv ]d-™p-If™p- F∂ ]Z-amWv Cw•o-jn¬ D]-tbm-Kn-°p-∂-Xv. CXv kv{Xo]- Bassnet . Such an attitude betrays real anxiety about the problem of , T rivedi 1999:10).

‘However , the infamous ‘double st ( Bassnet fspring’ ’

(originality is a sickness) , T rivedi 1999:3 (Bassnet 1995: 140-1). ‘ Editorial. T ranslations (like wives) Pbm-kp-I ) The . hnh¿Ø-\- andard’ ‘ Ir-Xn-bpsS T imes of F∂p- p-am-c≥ oper-

753

Xm]kw Xm]kw 2006 G{]n¬ 2006 754 TAPASAM, April 2006 22. 21. 20.

23. hnh¿Ø-\-]-T-\-kn-≤m-¥ßƒ 18. 24. 19. _mkvs\‰v hy‡-am-°p-∂p kv]nhmIv Cßs\ ]d-bp∂p _wKm-fn-I-hn-X-I-fpsS CwKvfojv hnh¿Ø-\-Øns‚ Bap-J-Øn¬ of restitution and the translator then compensates for act of aggression by a gesture the appropriate penetration of source text, so that text is captured ImXn satk. Cu A`n-{]mbw tPm¿Pv Ão\-dpsS and then I write the reading has re- written my writing’ ‘When I translate read the text then re and text, counterpart’- Mary Korsak (Simon 1996:120). ‘It is not good for the groundling to be alone; I will make it a help as its (Simon 1996:1 at home. Here is the Bible position of woman briefly summed up’ - Stanton on the vit bounty for all her material wants, and the information she might desire silence and subjection, she was to play the role of a dependent on man’ be a condition of bondage, maternity period suf seat of Heaven, tried, condemned and sentenced. Marriage for her was to precipitated the fall of race, that she was arraigned before judgement ‘The Bible teaches that woman brought sin and death into the world,that she acing 3. footnoting 4.hijacking ( :14) secondariness ‘in relation to it cultural meaning there always has to be a process of alienation and ‘By translation I first of all mean a process by which, inorder to objectify ing. I surrender to the text when translate’ ( Simon 1996:180). kv{Xo]-£-am-Ip-∂-sX∂p thm¨ ^vtfmtSm-hv. Simon 1996:15) translation has used every srategy to make the feminine visible in language.’( language speak for women, So my signature on a translation means: this Iƒ kqk≥ lm¿hpUv F∂ {]apJ s^an-\n-Ãp-hn-h¿Ø-I-bpsS hm°p- it translation’. ‘T sciousness can be brought home ef ‘The fact that Indian literary communities do possess this translating con- meaning an essence’ (Bhabha 1995: 210). tion so that it can never be said to have totalized prior moment, of being or never finished or complete in itself. Th transferred, transformed, made into a simulacrum and so on: the “original” is original is not reinforced but by the very fact that it can be simulated, copied, placing sense -imitating an original in such a way that the prioriry of self : ’ within cultures because they are always subject to intrinsic forms of ‘My translation practice is a political activity aimed at making al questions of the hour ranslation is also a way of imit F∂ 15). { ][m-\-ambpw \mep am¿K-ß-fn-eqsSbm-Wp hnh¿Ø\w

ImgvN-∏m-Sn¬\n∂p

self (Bassnet 1995:156-7) ‘T , she was commanded to ask her husband ’. In that sense there is no ‘in it ranslation is the most intimate act of read- fectively by reminding ourselves that the e “originary” is always open to transla- ating but in a mischievious dis- hfsc hyXy-kvX-am-sW∂p fering and anguish in

. 1. supplementing 2. pref-

‘translation involving self ’ and ‘for s {KŸ-kqNn 28. Asher 27. 25. 26. ued but subsidiary subject area, (Bassnet 1995:161). as the principal discipline from now on with comparative literature a val- the face of literay studies generally in women’ ‘Comp coXn-bp-am-Wv. \-{]-am-W-ßsf km[y-am-°p-Itbm Akm-[y-am-°p-Itbm sNøp∂ hyXy-kvXX F∂ bp‹hpw AXp Xmc-Xay-km-ln-Xy-Øns‚ ASn-ÿm- \ΩpsS Nn¥sb IqSp-X-em-I¿jn-°p-∂Xpw Ae-´p-∂Xpw kam-\X/ ImWp-∂-Xv. Cu Xncn®n-S¬ Hcp ]cn-[n-hsc {]k-‡-am-sW¶nepw bmWp Imcyw F∂ a´n-ep≈ efn-Xamb Hcp Xncn-®n-S-e√ ChnsS (1999: 129-˛130) Cßs\ A`n-{]m-b-s∏-Sp∂p Xmc-X-ay-km-ln-Xy-]-T-\-Øns‚ {]iv\-߃ hnh-cn®p hn. kn. lmcnkv translation’ nal. And in that sense Indian literary traditions are essentially of sZhn b-Xn\p ]n∂n¬ Cu {InkvXy≥anØns‚ kzm[o-\-am-sW∂p KtWjv ß-fm-b-Xv. hnh¿Ø-\-߃°p aqe-Ir-Xn-sb-°mƒ Xmgv∂ ]Zhn \¬In- iy-am-°n-b-Xv.ssZh-in-£-aq-e-amWp a\p-jy-cpsS `mj-Iƒ hyXy-kvX- sX∂p \nco-£n-°p-∂p. _mt_¬ Zpc-¥-amWp hnh¿Ø-\-߃ Bh- \-ßsf {]hm-k-Po-hn-X-ambn hymJm-\n-°m≥ ]m›m-Xysc t{]cn-∏n-®- khpw Dƒs°m-≈p∂ {InkvXo-b- an-Øns‚ kzm[o\-amWp hnh¿Ø- F∂ ln¬kv an√-dpsS A`n-{]m-b-ap-≤-cn-®p-sIm≠p ]X-\hpw {]hm- ‘T writer lence, a majority of Indian classics would fail the test. The true test is phasis on originality erations of writers because Indian literary theory does not lay undue em- ments of plot, stories, characters can be used again and by new gen- fore significance even literary significance, is ahistorical in Indian view ‘The soul, or significance, is not subject to the laws of temporality (after life) (Bassnet, H.N.Apte or Bankim Chandra Chatterjee’ - Ganesh Devy tion, whether by Jayadeva, Hem Candra, Michael Madhusudan Datta, very foundation of modern Indian literatures was laid through act transla- . R.E (Ed-in-chief) ranslation is then the wandering existence of a text in perpetual exile’ ’ s cap ( Bassnet arative literature as a discipline has had it s studies, in post-colonial theory - Ganesh Devy (Bassnet,T T acity to transform, translate, rest rivedi 1999:187). hmƒ´¿ _©-an\pw hnh-cn-®-Xv. ’ 1995:187 . If originality were made a criterion of literary excel- 1994 ) . X¿P-a-Isf IrXnbpsS ]p\¿P-∑-ß-fmbmWv Linguistics. The Encyclopaedia of Language and . W e should look upon translation studies rivedi 1995:187).

V , in cultural studies has changed ol 9 Pergamon press Oxford ‘ k-am-\-X-b√ hyXy-kvX-X- s day ate, to revit . Cross cultural work Pbm-kp-I alize the origi- , and there- p-am-c≥ . Ele-

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Xm]kw Xm]kw 2006 G{]n¬ 2006 756 TAPASAM, April 2006 Bassnett, Susan lmcn-kv. hn. kn. ANyp-X-\pÆn, Baker hnh¿Ø-\-]-T-\-kn-≤m-¥ßƒ NmØ-\mØv Bassnett, Susan Bassnett, Susan Bhabha, Homi Devi, Mahasweta Devi, Mahasweta Devi, Mahasweta Devi, Mahasweta Gentzler Heylen, Romy Hervey Lefevere, Andre (Ed) Simon, Sherry T V oury enuti, Lawerence , Gideon (Ed) , Mona (Ed) , Sandor , Edwin 1991 1999 2000 1998 1995 1999 1995 1995 1995 1997 1997 1993 1993 1994 1992 1996 1987 1995 T FgpØpw hmb-\bpw Id‚ Xmc-X-ay-km-ln-Xy-]-cn-Nbw London and New Routledge Encyclopaedia of and New and Cambridge Comparative Literature, Blackwell Oxford T Routledge, London and New Harish, Post- Colonial London and New The Location of CultureRoutledge, New Imaginary Maps Routledge, London and New Imaginary Maps Routledge, London and Anjum) Books Calcutt Rudali from Fiction to Performans (T Breast Stories Seagull Books Calcutta Routledge, London and New Contemporary T London and New London and New Thinking London and New T Gender in and New Bahri Publications, New Delhi T T London and New ranslation S rivedi and Practice ranslation, Poetics, S ranslation/History/Culture Routledge, ranslation ranslator r .S pivak, Gayatri Chakravorty) Y Y v _pIvkv, Xriq¿ ork (T ork (T T Y Y ’ ranslation Routledge, T s Invisibility ork ork Across Cultures ranslation Routledge, London r r .S .S tudies Routledge, London a Ganguly T T pivak, Gayatri Chakravorty) pivak, Gayatri Chakravorty) ranslation ranslation Y Y Y Y Y Y ork ork ork ork ork Higgins, Ian ork, Y ork t age Routledge, NBS T , Usha (T Routledge, ranslation S Theory Theories tIm´bw Y ork r Seagull . Katyal, tudies fnepw C h-ß-sfIpdn®p ]d-bp∂ tIc-tfm¬∏Ønt]mep≈ {]mNo\hnh-c-W-ß- AXp-t]mse ]Xns\m∂mw \q‰m≠n\p tij-ap-≠m-bn-´p≈ cmjv{Sobkw`- ambn Ccp-]Xmw \q‰m-≠nse tIcfNcn{XcN-\-Isf kzm[o-\n-°p-∂p-≠v. tZiob\n¿Ωn-Xn-bpsS ka-bØv s]cp-amƒ°me-L´w Hcp amXrImtZi- \ptijw F∂pw c≠pXcw Xncn-hp-Iƒ km[y-am-Wv. B[p-\nI tIcf Ncn-{X-Øn\v s]cp-amƒ°m-e-L-´-Øn\papºv F∂pw s]cp-amƒ°me-Øn- \nI tIcftZiobXsbbpwhsc kzm[o-\n-®n-´p-≠v. tIc-f-Ønse PqX-cpsS Ncn-{XsØbpw am{X-a√ a‰p aX-°m-cpsS ]n¬°meNcn-{X-sØbpw B[p- l-c-W-am-Wv. C a‰p-ambn hn`-Pn®p \¬In a°-tØ°p t]mbn F∂ IY G‰hpw \√ DZm- km-\sØ tNc-am≥s]cp-amƒ aXw amdn cmPyw apgp-h≥ _‘p-°ƒ°pw cnINcn-{X-sØbpw kmaqlyNcn-{X-sØbpw \n¿Æ-bn-°p-∂-h-bm-Wv. Ah- {]N-cn-®p-h-cp∂ At\Iw aX-]-c-amb hnh-c-W-߃ tIc-f-Øns‚ kmwkvIm- \n¬°p-∂Xpw N¿® sNø-s∏-´n-cn-°p-∂-Xpw. sImSp-ß-√q-cp-ambn _‘-s∏´v ]-c-amb hnh-c-W-ß-fp-amtbm IY-I-fp-amtbm _‘-s∏-´p-sIm-≠mWv \ne- kn.- B-Z¿iv Ipdn®p≈ IY-Iƒ sImSp-ß-√q-cnse aX/PmXn hn`m-K-ßsf aXw, PmXn, \m´p]mc-ºcyw C sImSp-ß-√q-cnse aX-]-c-amb AØcw Nne IY-Isf t{ImUo-I-cn-°m\mWv Im-chpw XΩn-ep≈ _‘sØ sXfn-®-s∏-Sp-Øm≥ klm-bn-°p-∂-h-bm-Wv. AØcw IY-I-sf√mw Xs∂ ChnsS \ne-\n-∂n-cp∂ P\-Po-hn-Xhpw A[n- ]d-bm-dp-≠v. Ahsb kw_-‘n-s®√mw \nc-h-[n-bmb IY-Ifpw D≠v. u {]_-‘-Øn¬ {ian-°p-∂-Xv. u aXwam‰°Y apt∂m-Sn-bmbn \ne-\n¬°p-∂p-≠v. tIc-f-N-cn-{X-Ønse {][m-\-s∏´ an° kw`hhnIm-k-ßfpw aX- aX-ß-fpsS kwK-a-`qan F∂ \ne-bn¬ sImSp-ß-√q-cns\ Ipdn®v u IY tIc-f-Øns‚ a[y-ImeNcn-{X-sØbpw C…mw-aX

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Xm]kw Xm]kw 2006 G{]n¬ 2006 758 TAPASAM, April 2006 GtXm alm-Zp-c¥w D≠m-b-Xm-bm-Wv sFXn-lyw. Xs∂ sImSp-ß-√q-cn-en-√. s]cp-amƒhmgvNbpsS A¥y-tØmsS PqX¿°v Im-im-[n-Im-c-߃ In´n-bn-cp-∂p. C∂v PqX-∑m-cptSsX∂v ]d-bm-hp∂ H∂pw PqX-sN-t∏-Sns\ ImWp-∂-Xv. C hm-bmWv tPmk^v d∫m≥ F∂ PqXI®-h-S-°m-c\v tNc-cm-Pmhv \¬Inb Ah-cpsS hoSp-Iƒ ÿnXnsNbvXn-cp-∂-X-s{X. \new sXmSmsX ]me-bq¿hsc FØm-am-bn-cp-∂p. A{X°p CS-Xq¿∂mWv Hcp IY C{]-Im-c-am-Wv. ]p√q-‰nse ]pc-∏p-dØp Ib-dp∂ tImgn°v ∂psh∂v ]d-b-s∏-Sp-∂p. Chn-SsØ PqX-∑m-cpsS ]c-∏ns\ kw_-‘n® øp∂ ]me-bq¿hscbpw A∂sØ blqZkap-Zmbw hym]n®pInS-∂n-cp- te°pw \mev]-Xn-e-[nIw Intem-ao-‰¿ Zqsc hS°p]Sn™mdp ÿnXn-sN- hS°pIng-°p -am-dn-bmWv ]p√q-‰v. C Xmh-f-ß-fn-emWv Ah¿ Xnßn-°q-Sn-bn-cp-∂-Xv. sImSp-ß-√q-cn\p Ipd®v bn-ep≈ ]mc-º-cy-a-\p-k-cn®v amey-¶-c, ]p√q‰v, ]meq¿ (]m-e-bq¿) F∂o sImSp-ß-√q-cn-te°p h∂p F∂mWv sFXn-lyw. tIcf PqX-∑m-cpsSbnS- ]≈n tdmam-°m-cm¬ \in-∏n-°-s∏-´-Xns\ XpS¿∂v PqX-∑m¿ Iq´-tØmsS ≠m-bn-cp-∂-Xmbn sXfn-hp-Iƒ In´n-bn-´p-≠v. G.-Un. 68˛¬ Pdp-k-te-anse bpsS Imew apX¬°p Xs∂ tIc-f-hpambn PqX-∑m¿°p I®-hS_‘-ap- PqX-∑msc kw_-‘n® IY-Iƒ aXw, PmXn, \m´p-]m-c-ºcyw Xmgv∂-h-cpw D≠m-bn-cp-∂p. sabqlmkn-ans‚ sh∏m-´n-Iƒ°v P\n-®-htcm blq-Z-cpsSbnS-bn¬ h-ambn Xo¿∂p. AtXmSp IqSn aq∂m-a-sXmcp hn`m-KwIqSn Db¿∂ph∂p. hn`m-K-ßfpw A[n-Im-c-Øn\p th≠n-bp≈ hSwhen Hcp km[m-cW kw`- Hcm-tfmSv Xs‚ LmX-I≥ Bsc∂v Abmƒ ]d-™n-cp-∂p. tPmk^v NXn-bn¬ sIm√-s∏-Sp-Øn. acn-°p-∂-Xn\p apºv A\p-bm-bn-I-fn¬ Øn. Aßs\ sIm®ocmPm-hns\ kµ¿in-°m-s\-Ønb Btdm-Wns\ cmPm-hns‚ klm-b-tØm-Sp-IqSn aqØ-hs\ h[n-°m≥ KqVm-tem-N\ \S- am¿ XΩn-ep≈ hg°v ktlm-Z-c-∑m-cn-te°pw ]S¿∂p. Cf-b-h≥ sIm®o CjvS-s∏-SmXn-cn-°p-Ibpw Ah¿ XΩn¬ hg°v D≠m-hp-Ibpw sNbvXp. `mcy- P-Øn-°mbncp∂p IpSq-X¬ {]m[m\yw In´n-bn-cp-∂-Xv. CXv tPyjvTØn°v tPyjvT-Øn-sb-bp-w. A©p-hÆÿm\-]XnbpsS `mcy F∂ \nebv°v A\p- sc-bm-Wv hnhmlw sNbvX-Xv. tPyjvT≥ A\p-P-Øn-sbbpw A\p-P≥ tijw A[n-Im-c-ta‰ BtdmWpw A\p-P≥ tPmk^pw c≠p ktlm-Z-cn-am- tIc-f-hp-ambn PqX-∑m¿°v D≠m-bn-cp∂ \√ _‘-Øns‚ sXfn- _n.-kn. 978˛934 ¬ C{km-tb¬ `cn-®n-cp∂ tkmf-a≥ N{I-h¿Øn- CXns‚ ^e-ambn blqZkap-Zmbw c≠mbn ]nf¿∂p. C " sabq-lmknw u sNt∏Sv {]Imcw PqX¿°v [mcmfw Ah- '

F∂ B`n-Pm-Xcpw u ÿe-Øn\p Ing-°p≈ s]mø-bn- " " tPmk^v d∫ms‚ Ime- " sajzm-cmcnw ' ' î u c≠p ' F∂ \q‰m-≠n¬ FtZ m ]´-W-Ønse am¿ butk∏p sa{Xm\v Hcp Z¿i-\-ap- P-b-s∏-SpØn F∂pw Hcp IY-bp-≠v. hmk-I¿ F∂ {]kn-≤-\mb ssihk\ym-knsb hmZ-{]-Xn-hm-Z-Øn¬ ]cm- \qkv ss{IkvX-h-cpsS klm-b-Øn-\mbn tIc-f-Øn-se-Øp-Ibpw amWnIy L´-Øn¬ Ae-Ivkm-{≠-bnse k¿∆-I-em-im-em-≤y-£-\m-bn-cp∂ ]mt¥- Imew B≤ym-flnIt\XrXzw \¬Im≥ Bcp-ap-≠m-bn-cp-∂n√ F∂pw C sk‚ sFXnlyw. {InkvXym-\n-I-fpsS dºm≥]m´n-emWv C cn¬ sk‚ \-s∏´ sFXnlyw sk‚ {InkvXym-\n-Isf kw_-‘n® IY-Iƒ e≥Ip´n tat\m≥) am-°n-b-Xp-sIm≠v Ip∂w-Ip-f-am-b-Xm-Wv. (Bth-Z-I≥: Xø-∏-d-ºn¬ tKm]m- tPyjvTm-\p-P-∑m-cpsS Xma-k-ÿ-e-amb PqX-°p-∂p-I-fm-W-s{X. Ip∂p Ipf- Ip∂wIpfw F∂pw t]cp≈ c≠p ÿe-߃ kmaq-Xncn Ipfw tXm≠nb F∂pw ]d-b-s∏-Sp-∂p. taØ-e-bn-ep≈ Ip∂w-Ipfw sNdn-b- ®-h-cpsS ih-°p-gn-bn¬ CSm≥ PqX-∑m¿ hmcn-s°m≠p t]mIp-am-bn-cp∂p ÿnXn-sN-bvXn-cp∂psh∂pw B ]pWy-ÿ-eØp\n∂pw Hcp]nSn aÆv acn- F∂pw ]d-bp-∂p-≠v. sImSp-ß-√q-cn-ep≈ taØ-e-bn¬ PqX-cpsS ]≈n bmepw cm{Xn ChnsS Xßm-dn-√. cp-∂XpsIm≠v C∂pw PqX-∑m¿ AXym-h-iy-Øn\p sImSp-ß-√qcnse-Øn- fn-te°v A`bw tXSn-t∏m-bn. C te°v HmSn c£-s∏-´p. a‰p-≈-h¿ amf, tNµ-aw-Kew, ]d-hq¿ F∂n-hn-S-ß- `mcytbbpw tXmfn-te‰n sImSp-ß-√q¿ Imb¬ \o¥n°S∂p sIm®n-bn- Øp. At±lw ]´-Whpw ]≈nbpw Np´p-I-cn-®p. A©p-hÆÿm\-]Xn Xs‚ b-t∏mƒ \K-c-Øn-te°v IS-°m-\p≈ hgn sajzm-cmcnw ImWn®p sImSp- Bh-iy-s∏-´p. Hcp im_Øv cm{Xn-bn¬ kmaq-Xncn ssk\y-hp-ambn FØn- Im-c-Øn\p th≠n \S-°p∂ IpSpw_hg-°n¬ CS-s]-Sm≥ kmaq-Xn-cn-tbmSv sajzm-cmcnw sabq-lm-kn-an-s\-Xn-cm-bn. Ah¿, ktlm-Z-c-∑m¿ XΩn¬ A[n- Sm≥ XpS-ßn. C fpsS B¨a-°ƒ°p hnhmlwIgn®p sImSp-°-W-sa∂v Ah¿ Bh-iy-s∏- Øn¬ {]Xm-]-hm-∑m-cm-bn. At∏mƒ sabq-lm-kn-ans‚ s]¨a-°sf Xß- kzX-{¥-am-°-s∏´ ASn-a-Itfm Bbn-cp∂p sajzm-cm-cnw. Ch¿ Ime-{I-a- v tXm-akns‚ Ime-tijw tIc-f-Ønse {InkvXym-\n-Iƒ°v \o≠ Im\mbn sXmΩsb ]‰n-bp≈ sFXnlyw C{]-Im-c-am-Wv: \memw tIcfNcn-{X-Øn¬ {InkvXpaXsØ kw_-‘n® G‰hpw {][m- ap…o-ß-fpsS B{I-a-W-amWv PqX-∑msc Chn-sS- C√m-Xm-°n-bXv v tXmakv h∂p F∂pw Ago-t°m-Sn¬ ]≈n ]WnXp u Bhiyw sabq-lmknw ]p—n®p X≈n. AtXm-Sp-IqSn v tXmakv IY-bm-Wv. G.-Un. 52˛¬ sImSp-ß-√q- u Zpc¥w kw`-hn-®Xv A¿≤-cm-{Xn-bn-em-bn- ' ' (Pqsk, ]n.Fw : 1991) u IY ]d-bp-∂-Xv. kn. BZ¿iv u

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Xm]kw Xm]kw 2006 G{]n¬ 2006 760 TAPASAM, April 2006 h¿Ø\w sNø-s∏´p. ]pcm-X\ ss{IkvXhtI{µ-amb sImSp-ß-√q-cn¬ ]cn-h¿Ø\waqew CS-h-I-Iƒ Hmtcm∂pw eØo≥ doØn-te°v ]cn- Bcm-[\m{Iaw ]msS amdn, ]pXnb Bcm-[-\m-{Iaw \ne-hn¬ h∂p. C \m-co-Xn-Iƒ°p ]Icw eØo≥ Bcm-[-\m-{Iaw \S-∏m-°n. AtXmsS ]gb {]mh¿Øn-I-am-°pI. Aßs\ ChnsS \ne-\n-∂n-cp∂ kndn-b≥ Bcm-[- kn≤m-¥-߃ Dƒs°m-≈p∂ Bcm-[\mcoXn-Iƒ°v ]Icw ]pXnb coXn Ø-Xv. Chn-SsØ {InkvXym-\n-I-fpsS CS-bn¬ IS∂pIqSnbncp∂ A_≤ th-‰p-∂-Xn\v anj-W-dn-am-¿ ^ew kp\n-›n-X-amb am¿§-amWv Xnc-s™-Sp- W-dn-am-cn¬ \n£n-]vX-am-bn-Øo¿∂p. Xß-fn¬ A¿∏n-°-s∏´ _m[yX \nd- tfbpw \n¿Ωm¿P\w sNøm-\p≈ _m[yX cmPm-hn-\m¬ \nbp-‡-cmb anj- fpsS CS-bn¬ IS∂pIqSnbncp∂ A_≤hnizm-k-ß-sfbpw A\m-Nm-c-ß- A[n-Im-c-Øn\v kzbw hnt[-b-cm-b-tXmsS A∂sØ tIcf{InkvXym-\n-I- {]m[m-\y-ap-≠v. t]m¿Øp-Kokv cmPm-hns‚ `uXn-Ihpw B≤ym-fln-I-hp-amb {InkvXy≥ {]Xn-\n[nkwLhpw XΩn¬ D≠mb IqSn-°m-gvN-°v hf-tc-tbsd hmkvtIm-U-Km-asb kµ¿in-°pI-bp-≠m-bn. hmkvtImUKmabpw U-Kma sIm®n-bn-se-Øn-b-t∏mƒ Hcp {InkvXy≥ {]Xn-\n[nkwLw Hcp kw`-h-Øns‚ \o°w \S-∂Xpw sImSp-ß-√q-cn¬ \n∂m-Wv. hmkvtIm- {InkvXobNcn-{X-Øn¬ \n¿Æm-b-Ihpw Zqc-hym-]-Ihpamb ^e-ap-f-hm-°nb h¿Ø-\-ßsf Ipdn®v ]o‰¿ Ipcn-in-¶¬ Cßs\ Fgp-Xp-∂p: hS°pw `mK-°m¿ F∂p-amWv hnfn-®n-cp-∂-Xv. (]o-‰¿ Ipcn-in-¶¬ : 1991) hS°p `mKØp Xma-kn-®n-cp∂ sImSp-ß-√q-cnse BZna{InkvXym-\n-Isf A\p-bm-bn-Iƒ°pw sX°pw `mK-°m¿ F∂ t]¿ kn≤n-®p. sIm´m-c-Øn\p cp-am-fns‚ sIm´m-c-Øn\p sX°p-`m-K-Ømbn Xma-kn® Im\mbn sXmΩ\pw C∂pw tIc-f-Øns‚ hnhn[ `mK-ß-fn¬ Xma-kn-°p-∂p-≠v. tNc-am≥ s]- `mK-°m¿ F∂pw hnfn-®n-cp-∂-Xmbn ]d-bp-∂p. Ch-cpsS ]n≥X-e-ap-d-°m¿ kndn-b≥ {InkvXym-\n-Iƒ s]mXpth sX°pw`mK-°m¿ F∂pw hS-°≥ sIm´m-c-Øn\p sX°p`mK-Ømbn´mWv Xma-kn-®n-cp-∂-Xv. sImSp-ß-√q-cnse F∂-dn-b-s∏-Sp∂ sImSp-ß-√q-cns‚ sXt° A‰Øv tNc-am≥ s]cp-am-fns‚ Ibpw sNbvXp. Xm-akw XpS-ßp-Ibpw aX-]-c-amb ]p\-cp-≤m-cW{]h¿Ø-\-߃ \S-Øp- b-sØbpw tIc-f-Øn-te-bv°-b-°p-Ibpw Ah¿ tIc-f-Øn-seØn ÿnc- s\bpw At\Iw sshZn-I-tcbpw kv{Xo]pcp-j-∑m-cpƒs∏´ Hcp P\-k-©- ambn hym]m-c-_‘w D≠m-bn-cp∂ Im\mbn tXmΩ-sbbpw butk∏p sa{Xm- cp∂phs{X Z¿i-\w. C ≠m-bn. hnZq-c-ÿ-amb tIcfk`-bpsS timNym-h-ÿsb ]‰n-bm-bn- aXw, PmXn, \m´p-]m-c-ºcyw t]m¿®pKokp-Im¿°p tijw ss{IkvXhk`-bn¬ D≠mb ]cn- Im\mbnsØmΩ\pw A\p-bm-bn-Ifpw A∂v alm-tZ-h¿]-´Ww u timNym-hÿ ]cn-l-cn-°p-∂-Xn-\mbn tIc-f-hp- " " tIc-f-Øns‚ u X∂ FgpØv sImSpØp. Zn\mdpw Iq´cpw ChnsS h∂v Chn-SsØ cmPm-hns‚ Iøn¬ s]cp-amƒ ky-ambn ÿew hn´p.' I∏-en¬ tjJn-t\mSpw tjJns‚ A\p-N-c-∑m-tcmSpw IqSn s]cp-amƒ cl- Øp-∂-Xn¬. F´m-asØ Znh-k-Øns∂mSp-hn¬ X\n-°mbn Xøm-dm-°nb kma¥ cmPm-°-∑m¿°v Ah-cpsS Iogn-ep≈ \mSp-Iƒ ]IpØp Xn´-s∏-Sp- cy-ambn sNøp-∂-Xn¬ s]cp-amƒ hym]r-X-\m-bn-cp-∂p ˛ {]tXy-In®pw Xs‚ Sp≈ ASpØ F´p Znh-kßfn¬ `c-W-]-c-amb G¿∏m-Sp-Iƒ ]eXpw kzIm- Hcp I∏¬ Hcp-°n-\n¿Øm≥' " Adnbn°p-Ibpw sNbvXp. tjJv kntem-Wn¬\n∂p Xncn-s®-Øn-b-t∏mƒ, tNcp-∂-Xn-\p≈ Xs‚ A`n-emjw s]cp-amƒ cl-ky-ambn tjJns\ am-fn\p IqSp-X¬ kwKXn Adn-bm-\p≈ Xm¬]-cy-ap-≠mbn. Ah-cp-ambn {]hm-N-I-a-X-Øn-tebv°v BI¿jn®psIm≠n-cn-°p∂p F∂ Imcyw. s]cp- AZv`p-X-kn-≤n-Iƒ hgn apl-ΩZv \_n Ahn-izm-kn-I-fmb F{Xtbm t]sc B IY ]d-™p. AXm-bXv, tNc-am≥ s]cp-amƒ kz]v\-Øn¬ I≠ AtX tjJv sks°˛D-Zv-˛-±o≥ (sk-÷p-±o≥) F∂ `‡≥, Ahn-iz-k-\o-b-amb hnti-j-hn-[n-bmbn h√Xpw \S-∂n-´pt≠m F∂p s]cp-amƒ Bcm-™-Xn∂v, apl-Ω-Z≥ AXn-Yn-Isf _lp-am\]q¿∆w kzoI-cn-®n-cp-Øn. Ah-cpsS \m´n¬ t®-cm-\n-S-bm-bn. s]cp-am-fns\ kµ¿in-°m≥ Ah¿°v A\p-hmZw In´n. P-\-kwLw tNc-am≥s]cp-am-fns‚ Bÿm-\-amb sImSp-ß-√q-cn¬ FØn- ]≈n-bn-tebv°p {]m¿∞-\bv°p t]mhp-I-bm-bn-cp∂ Hcp apl-Ω-Z≥ `‡- Ign-™-t∏mƒ, kntem-Wn¬ BZw sImSp-ap-Sn°p taep≈ "Ime-Sn-∏mSv' Ifpw H∂mbnt®¿∂v AkvX-an-®p-sh-∂m-bn-cp∂p kz]v\w. Ipd®p Imew Ip-s_kv' F∂ Ip∂n≥sNcp-hn¬ Cd-ßn-h-cp-Ibpw sNbvXp. c≠p ]mXn- Hcp ]mXn BIm-i-a-[y-Øn¬Xs∂ \ne-sIm-≈p-Ibpw at‰-∏mXn "A_n- Hcp kz]v\w I≠p. a≤ym-”-am-b-t∏mƒ ]p¿ÆN{µ≥ c≠mbn ]nf-cp-Ibpw IdpØ hmhn≥\mƒ cm{Xn ]q¿ÆN{µ≥ DZn-®-Xmbn tNc-am≥s]cp-amƒ S-bn-ep≈ hnizm-ksØ C{]-Imcw ]d-bp-∂p: " sFXn-lyw. hneyw temK≥ (2004:205-˛06) aXwam C…mwaXsØ ´p-≠v.' Im-eØv sImSp-ß-√q-cn¬ (irw-K-]p-c-Øv) Hcp kndn-b≥ CS-hI cq]-s∏-´n- C∂p≈ ss{IkvX-h¿ Aßs\ eØo≥ doØv kzoI-cn-®-h-cm-Wv. ASp-Ø- "Hcp \o≠ kap-{Z-bm-{X°mh-iy-amb F√m k÷o-I-c-W-ß-tfmSpw IqSn 'î ‰-°-Y-bmWv C…mwaXsØ kw_-‘n® G‰hpw {]i-kvX-amb C…mwaXw tIc-f-Øn¬ {]N-cn®Xns\ kw_-‘n® s]cp-am-fns‚ kw_-‘n® IY-Iƒ ' XpS¿∂v s]cp-am-fns‚ \n¿tZ-i-tØmsS amenIv " " cmPmhv Atd-_y-bn¬\n∂p≈ am\ym- ' At±-l-Øn\v clky\n¿t±iw \¬In. ]n∂o- ae-_m¿ am\z-en-¬ "Atd-_y-bnse sa°-bn¬ ae-bm-fn-Iƒ°n- kn. BZ¿iv -XnYn- Isf

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Xm]kw Xm]kw 2006 G{]n¬ 2006 762 TAPASAM, April 2006 sNbvXp. tIc-tfm¬]-Øn-bnse IY Xmsg D≤-cn-°p-∂p. " F∂p ]d-bp-∂p. XpS¿∂v s]cp-amƒ cmPyw `mKn®p \¬In A{]-Imcw thZ-Øn¬ (C…mw) hniz-kn®v "Aip-hn\v' t]mbm¬ ]mXn tam£w In´pw ]d-™p. " \n∂v hnam\w XmgvØn " Acn-bm-sd∂ t]cp-≠m-bn. in£n∏m-¥pSßptºmƒ, kz¿§-tem-I-Øn¬ PohnXw AS°n sImSp-Øp. Acn-b-fhpw Ign-®p, A∂-gn-bm-sd∂ ]psg° cpsS ap≠n-∑q-S-cn™p ]pg-bn¬ Im´n, aSn-]n-Sn®p \mfpw tImfpw Xo¿Øp AS°n sImSp°' Xs∂ Fs∂ sIm√m-hp' F∂ ]pg-bn¬s°m≠p \ndpØn in£n-∏m-¥p-S-ßp-tºmƒ " F∂m-W-bn´p Iui-e-Øm¬ s]cp-amsf hi-am-°p-Ibpw sNbvXp. Agnbmd √. AXp-sIm≠p tIm]n®p \ns∂ X]vXssXe-Øn¬ ]mIw sNbvsI D≈q `mcy B a{¥nsb tamln®p Ima-hm-°p-Iƒ ]d-™n´pw kΩ-Xn-∏n-®-Xp-an- D≈p F∂ s]¨sNm¬ tI´p \n›-bn-®p. AXns‚ ImcWw s]cp-am-fpsS am≥ s]cp-amƒ AI-º-Sn-°m-cy-°m-c-\mb ]S-a-e-\m-bsc ]nSn®p in£ns° Sp-Øp.' ]≈n-bpsS BZysØ Jmkn-sb∂ ÿm\w amen°v C_v\p Zo\m¿ Gs‰- °fpw \o°ns°mSp-°p-Ibpw sNbvXp. sImSp-ß-√qsc C ]≈n ]Wn-bm≥ ÿehpw ]≈n-°m-cy-߃ \S-Øm-\m-h-iy-amb `qkz-Øp- btYm-NnXw kzoI-cn®v k¬°-cn-°p-Ibpw s]cp-am-fns‚ \n¿t±-i-{]-Imcw aXw, PmXn, \m´p-]m-c-ºcyw " hnam\w h∂v ]S-a-e-\m-bsc Ib-‰n-s°m≠p t]mIp-∂Xp I≠v s]cp-amƒ bsc ]pg-bn¬ ap°n-bmWv sIm√p-∂Xv. B kabw kz¿§-Øn¬\n∂v Hcp \mb ]S-a-e-\m-bsc "s]¨samgn' tI´v sX‰n-≤-cn®v h[n-°p-∂p. ]S-a-e-\m- bp-∂n-SØv as‰mcp IY kqNn-∏n-°p-∂p-≠v. s]cp-am-ƒ Xs‚ AI-º-Sn-°m-c- " ]Xn-\m-bn-c-tØmSpw ]d™p hnam-\-Øn-t∑¬ Itcdn t]mIp-tºmƒ t]msIWw F∂p-d®p tNc-am≥ s]cp-amƒ F∂ Xºp-cm≥ hm¿≤-Iy-am-b- Imew thZn-b-cm¬ thZw sIm≠n-S-™p, _u≤-∑m-cp-ambn Aip-hn∂p {_m“-Wcpw s]cp-amfpw IqSn alm aJ-Øn-∂m-fsØ Xo¿∞-amSpw tam£w In´pw F∂p ]d-™p, ]S-a-e-\m-b¿ kz¿Kw ]p°p. AXns‚ tijw Øn®p am¿§w hniz-kn®p Ah-cp-ambn Aip-hn∂p t]mbn-sIm-≠m¬ ]mXn ∂o-th-Z-°m-csc He-am-cn-I-∏¬ sh∏n-®p- Xn-cp-h-©m-gn-ap-J-Øp Isc-s°- Ahs\ sN∂p I≠m¬ \memw thZ-ap-d-∏n®p AS-bmfw Im´n Xcpw. AXn- ¶¬ l÷v NXp-c-]p-dØp thZ Bgn-bm¿ -F∂ Hcp tNm\-I≥ D≠p, "F\n°v F¥v ]m]-]-cn-lm-c-amWv D≈Xv' "F\n°v F¥v KXn' 'î tIc-tfm¬∏-Øn-bn¬ s]cp-amƒ cmPyw ]¶n-´p-sIm-SpØ IY ]d- "Fs‚ AI-º-Sn-ÿm-\-߃ \S-Øn-s°mƒI' ' F∂v tNc-am≥ s]cp-amƒ Acp-fn-sN-bvXp. ]S-a-e-\m-b- ' F∂v s]cp-amƒ At]-£n-®-Xns‚ tijw Aip-hn- "hnam-\-Øn-t∑¬ Ib-dn-sImƒI' ', F∂p ]S-a-e-\m-b¿ ]d-™p, " 'îF∂p tNmZn-°p-∂p. \memw ' F∂p ]S-a-e-\mb¿ "Ahs‚ PohnXw ' F∂p tZh-Iƒ u BZy ap…nw "A°mew tNc- "Fs‚ PohnXw _‘-ap-≈-Xm-W-s{X. CXn¬ ]eXpw kv{XoIƒ° sIm≠p≈ Hcp NS-ßp-s≠∂p ]d-bp-∂p. CXv ]gb Ct{µm-’-h-hp-ambn J-ambn \n∂psIm≠v Atßm´pw Ctßm´pw \√ sXdn-Iƒ hnfn®p ß-fn¬ A∏p-dhpw C∏p-dhpw kv{XoIfpw ]pcp-j-∑mcpw ]c-kv]cw A`n-ap- hyXy-kvX-ß-fmb NS-ßp-Iƒ CXn-\p≠v F∂v ]d-bp-s∏-Sp-∂p. c≠p I≠- AXp-t]mse Dt°mfn F∂ Hcp BtLmjw IpUpw-_n-Iƒ°v D≠v. ]e Fgp-∂-≈n®v hmZy-tLm-j-ß-tfmsS sIm≠p-h∂v \SX≈p∂ NS-ßp-ap-≠v. _-Ω-bpsS \S-bn¬\n∂v hmg-°p-e-Ifpw ]qØm-e-ßfpambn ap´-\m-Sns\ c≥ 1991). kmjvSmwKw \a-kvI-cn-°p-∂-tXmsS NS-ßp kam-]n-°p-∂p.' (F. -cm-tP-iz- ∂p. hgn-]m-Sp-Im-c\pw IpSpw_mwKßfpw Hmtcm kv{XobpsSbpw ap∂n¬ ® Ahnepw ]ghpw Ce-°-j-W-ß-fn¬ h®v Hmtcm-cp-Ø¿°pw sImSp-°p- Imen¬ FÆ-sXm´v hgn-]m-Sp-Im-c≥ Xs‚ Xe-bn¬ ]pc-´p-∂p. ]n∂oSv \\- IsÆ-gp-Xn, s]m´p-sXm´v ]q°ƒ NqSn-°-gn-™m¬ Ch¿ Hmtcm-cp-Ø-cp-tSbpw If-`w, I¨ajn XpS-ßn-bh Gev]n-°p-∂p. C [n-I-fmbn k¶-ev]n-°p-∂p. hgn-]m-Sp-Im-c≥ C hcp∂ FÆw kv{XoIsf \nc-\n-c-bmbn \n¿Øp-∂p. Chsc tZho{]Xn-\n- {]m[m-\yw. hgn-]m-Sp-Im-c≥ A©v, Ggv, HºXv F∂n-ßs\ H‰-kw-Jy-bn¬ Øn¬ Ccp∂v tZhnsb kvXpXn®p ]mSp-w. "kv{XoIƒ°mWv C ap‰Øp hncn® hmg-bnebn¬ Iqºm-c-ambn Iq´n-bn´v AXn\p ap∂n¬ h´- khm-kn\n ]qP F∂ NSßv \S-°pw. Ahn¬, i¿°-c, \mfn-tIcw F∂nh b-s∏-Sp-∂-Xv. B Znhkw Aº-e-Øns‚ hSt°\S-bn¬ IpUpw-_n-I-fpsS dp-≠v. aq∏-∑m-cpsS Xme-s∏men F∂m-Wv C Xme-s∏menZn\-amb aI-c-amk kw{Im¥nZnhkw sImSp-ß-√q-cn¬ FØm- K-sa-¶nepw sImSp-ß-√q¿ `K-h-Xnsb sXmgpXv A\p-{Klw hmßm≥ H∂mw h-Zn®p sImSpØv A`bw \¬In. sImSp-ß-√q¿ Xºp-cm≥ Ahsc sImSp-ß-√q-cnse ]e ÿe-ßfpw A\p- c£-s∏-´v tKmh-bn¬\n∂pw h∂-h-cmWv IpUpw-_n-Ifpw sIm¶n-Wn-Ifpw. IpUpw-_n-Iƒ F∂mWv IY. °Ww F∂p Iev]n-®p' Xns‚ tijw -Xs‚ cmPyw X\n°v th≠-s∏´ P\-߃°v ]IpØp sImSp- H∂mw Xme-s∏menZnhkwXs∂ Imhn\p sX°p-h-i-Øp≈ Ipcpw- tIc-f-Øn¬ A[n-h-kn-°p∂ IpUpw-_n- kap-Zm-b-Øn¬\n∂v Hcw- t]m¿®p-Ko-kp-Im-cpsS \n¿_-‘nX aX-]-cn-h¿Ø-\-Øn¬\n∂pw 'î(Kp≠¿´v 1992:188). XpS¿∂v a°-Øp t]mbn u ZnhksØ Xme-s∏men Adn- u kv{XoIsf FÆ, ]q°ƒ, u kv{XoIƒ apSn-b-e-¶-cn®v, p {]m[m-\y-ap≈hbmWv. u NS-ßn¬ kn. BZ¿iv

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Xm]kw Xm]kw 2006 G{]n¬ 2006 764 TAPASAM, April 2006 kw-L-Sn-∏n-°m≥ ImcWw F∂pw ]d-b-s∏-Sp-∂p. fns‚ A{]-Xo-£n-X-amb Xntcm-[m-\-amWv H∂p Ipsd Bbn-c-ambn ]p\x- Bbn-cw. s]cp-amƒ Xs∂-bm-bn-cp∂p Ch-cpsS \mb-I≥ F∂pw s]cp-am- °msX Xs∂ kwLsØ ]p\x-kw-L-Sn-∏n-®p. AXmWv H∂p Ipd-hmb cp-hoXw tN¿∂Xv ]Xn-\m-bn-cw). h[n® ]S-Ø-e-h\p ]Icw thsd \nb-an- ]S-a-e-\m-b¿ ]Xn-\m-bn-c-tØmSp ]d-™p. (B-bn-c-Øns‚ Iosg \qdp-t]- bp-∂p≠v. acWka-bØv Fs‚ AI-º-Sn-ÿm\w \S-Øn-s°mƒI F∂v tI´v sX‰n-≤-cn®v h[-in-£bv°v hn[n®p F∂v tIc-tfm¬]-Øn-bn¬ ]d- cp∂ B kwL-Øns‚ Xe-h-\mb ]S-ae \mbsc s]cp-amƒ s]¨hm°v tN¿∂ Hcp kwL-S\bp≠m-bn-cp∂p. Bbncw F∂ t]cn¬ Adn-b-s∏-´n- Bbncw tbmKw'. s]cp-am-fns‚ AI-º-Sn-tk-hIÿm\w D≈ t]¿ H∂p Ipsd Bbncw tbmKw bmWv BtLm-jn-°p-∂Xv) sam-ØmWv BN-cn-®n-cp-∂-sX-¶nepw 60 h¿j-tØm-f-ambn Ch¿ am{X-am- Ipw`-am-k-Ønse Ch-cpsS BtLmjwBZy-Im-e-ß-fn¬ sIm¶n-Wn-I-fp- (IpUpw-_n-Isf sIm¶W iq{Z¿ F∂v hnti-jn-∏n-°p-∂p. at™mWw F∂ hn`m-K-Øn¬ s]´-XmWs{X. (B-th-Z-I≥ : sI.- Aw-_p-Pm-£≥) IpUpw_n F∂ hm°v D≠m-bXv F∂pw ]d-bp-∂p. IÆIn hwi-Øn¬ \n∂mWv Ah¿ h∂-sX∂pw IZw_w F∂ -hm-°n¬ bn-cp-∂n-√. PmXn-bn¬ BVyXzw ]pe¿Øp-∂-h-cm-bn-cp∂p Ah¿. IZw_ ho´n¬ ]Wn°p t]mbmepw AhnsS \n∂pw `£Wsam∂pw Ign-°m-dp≠m- aXw, PmXn, \m´p-]m-c-ºcyw IXn\mshSn \S-Øp-∂p. sImSp-ß-√q-cnse FSp-ap°v F∂ ÿesØ aIckw{IaZnhkw tbmK-°m-cpsS hI-bm-bn- ssh-Ip-t∂cw 6 aWn°v 1001 h-sc-bp≈ F√m Nne-hp-Ifpw C `K-h-Xnsb AI-tØ°v Fgp-s∂-≈n®v Xme-s∏men Ah-km-\n-∏n-°p-∂-Xp- Sn-bmbn 1001 IXn\mshSn apX¬ c≠mw XnøXn ImeØv GI-tZiw 6 aWn°v hln-°p-∂-Xv. aI-c-kw-{I-aWZnhkw sshIp-t∂cw Xme-s∏m-en-bpsS apt∂m- Ifpw t£{X-Ønse apgp-h≥ hgn-]m-Sp-Ifpw B kwL-S\ Xs∂-bmWv Ipsd Bbncw tbmKw F∂ C c-amkw H∂mw Xnø-Xn-bnse Xme-s∏m-en-bpsS F√m Npa-X-ebpw H∂p ß-√q¿ Xºp-cms‚ kwc-£Ww Ch-cm-bn-cp-∂p F∂p ]d-bs∏Sp-∂p. " fn¬, Xø-∏-d-ºn¬, sh≈m-∏-≈n¬, Infn-t°m´v F∂n-h-bmWv Ah. sImSp- Ah¿°mWv t£{X-hp-ambn _‘-s∏´ NS-ßp-I-fn¬ {]m[m\yw. ImtØm- C sImSp-ß-√q-cnse {]mNo-\-amb \mb¿ kwL-S-\-bmWv "H∂p Ipsd IpUpw-_n-Iƒ, \mb-∑m¿ apX-emb a‰p (ta¬)PmXn-°m-cpsS u kwL-S-\-bn¬ {][m-\-s∏´ \mep \mb¿ Xd-hm-Sp-I-ƒ D≠v. u \mb¿ kwL-S-\-bv°m-Wv. F√m Nne-hp- u kwL-S\ Xs∂-bmWv \S-Øp-∂-Xv. "aI- Ipw`am-k-Ønse `cWn\mfn¬ sNdp-`-cWn sImSn-tb-dn, ao\-am-k-Ønse \ºq-Xncn C√-ßsf Np´p-I-cn® tZhn Øn-\-IØp \n∂p sImSp-°p∂ Xncn-bn¬\n∂pw N Iƒ \nd-bv°p-Ibpw sshIp-t∂cw Ah-cn¬ {][m\n Ipfn Ign™v t£{X- Infn-t°m´v \mb¿ Xd-hm-´nse Imc-W-h-cpsS t\Xr-Xz-Øn¬ h∂v IXn-\- IpUpw ]ncn-bp-∂p. cn-bmbn tZho-t£-{X-Øn\p {]Z-£-W-amb hSt°\S-bn¬ h∂v sXmgpXp sNm√nb tijw ]cn-N-bp-sa-SpØp \S-°p∂ ]S-\m-b-Is‚ ]n∂n¬ hcn-h- c-ambn F√m-hcpw XnI-s™Øn IqSnb \ng-en¬ IqSm-dm-hs´' Ipdn-°-b-t√. ASpØ amkw H∂mw XnøXn AIØp ]¥o-cSn ASn-b-¥n- \m-b-I\p am{Xta A[nIm-c-ap-≈q.) AXn\ptijw " A[n-Im-c-ap≈q Xºp-cm\pt]mepw CXn¬IqsS \S-°m≥ A\p-hm-Z-an-√. ]S- °p-∂p. (C ™m´v t£{X-Øn-te°v A`n-ap-J-ambn\n∂v aq∂p {]mhiyw sXmgpXp hµn- hmfv FSpØv \ng-en¬ Np‰n \ng¬ Ccn-°p∂ c≠phcn-bpsS \Sp-hn¬ ]Sn- sa-∂mWv \n›-bw. D®]qPbv°v \S Xpd∂pIgn-™m¬ ]S-\m-b-I≥ Iøn¬ thWsa∂v \n¿_-‘-ap-≠v. D®]qPbv°v \S-Xp-d-°p-∂Xphsc Ccn-°-W- Cßs\ \ng¬ Ccn-°p-∂-Xn\v Npcp-ßn-bXv 32 tbmKmw-K-ß-sf-¶nepw ep≈ _en-°¬ ]pc-bn¬ hSt° XnÆ-bn¬ Ccn-°-W-sa-∂mWv \n›-bw. bØv sImSp-ß-√q¿ henb Xºp-cm≥ ap{Z-h-Snbpw [cn®v Ingt° \S-°- ¶n¬ \ng¬ Ccn-°pI F∂mWv C [-Øn\p ]Icw Ccpºp hSn-I-fmWv I≠phcp-∂-Xv. Iq´-an-cn-°pI As√- kΩXn-°p-Ibpw sNøp∂ Hcp NSßv C∂pw XpS¿∂phcp-∂p. C∂v Bbp- Iƒ Nne-sam-gn-Iƒ hnfn®p ]d-bp-Ibpw a‰p-≈-h¿ "Aß-s\-Øs∂' F∂p c≠p hcn-bmbn Ccn-°p-Ibpw CS-bv°n-Sbv°v AXnse ]S-\m-b¿ ÿm\n- fmbn Imhns‚ Ing-t°-\-S-bv°¬ {]Zn-£Whgn hn´v Ing°v ]Sn-™mdv C F√m- ae-bmf am-khpw H∂mw XnøXn ImeØv ]¥o-cSn ]qPbv°papºv Xd-hm-´nse aqØ ]Wn-°¿ AhnsS D≠m-bn-cn-°-W-sa∂mWv \n›-bw. IXn-\°v Xo sImfp-Øp-Ibpw sNøp-∂p. C e≥Ip-´n tat\m≥) °p-∂p-ap-≠v.) (hn.- B¿. -N-{µ≥; 1990, Bth-Z-I≥: Xø-∏-d-ºn¬ tKm]m- H‰-kwJy Bh-cp-Xv. am{X-a√ C∂v Hmtcm-cp-Ø¿°pw \qdp-cq-] -hoXw sImSp- aXn F∂v Ipd-s®-¶nepw Ct∏mƒ Cc-´-kwJy GXm-bmepw aXn-sb-∂mbn. u kwL-S-\-bnse AwK-߃ Ipfn®v tZhnsb Z¿in®v Bbp[[mcn-I- _n kap-Zmb AwK-߃ At∂Znhkw ImeØp t\csØXs∂ sImSp-ß-√q-cnse G‰hpw {][m-\-s∏´ D’-h-amWv ao\`cWn. u \ng-en-cn-°p-∂-Xn-\n-S-bn-eqsS tIma-c-Øn\p am{Xta \S-°m≥ '' (C∂v 32 FÆw Bfp-Iƒ thW-sa-∂n√. BZyw ]Xn-\mdv u NS-ßns\ ]d™phcp-∂-Xv. C u ka-b-sØ√mw Infn-t°m´p q "F∂mtem Nßm-ftc, ´p- I-Øn®v BZy-ambn ' F∂ hmIyw kn. BZ¿iv u ka-

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Xm]kw Xm]kw 2006 G{]n¬ 2006 766 TAPASAM, April 2006 sImSp-ß-√q-cn¬ \n∂v HmSn- c-£-s∏-Sp-Ibpw sNbvXp. InS-°p∂XmWv I≠-Xv. Ah-ti-jn® \ºq-Xn-cn-am-sc√mw {]mW-c-£m¿∞w t∏mƒ C∂se I≠ \ºq-Xn-cn-bn-√-߃ F√mw Xs∂ A·n-°n-c-bm-bn ≠mb kw`-hsa√mw Abmƒ a‰p-≈-h-tcmSp ]d-™p. hS-t°m´v t\m°n-b- I-bp-amWv D≠m-b-sX∂pw Abmƒ°v a\- n-em-b-Xv. Ign™ cm{Xn-bn-ep- bXv Aº-e-Øn-\-I-Øm-bn-cp∂p F∂pw \ºq-Xn-cn-am¿ Xs∂ I_-fn-∏n-°p- ∑m¿ hm¿∏n-\-Sn-bn¬ \n∂v `‡s\ ]pd-sØ-Sp-Ø-t∏m-gmWv Xm≥ Dd-ßn- ≈n¬ InS∂v i–-ap-≠m-°n. i–w tI´v Imhn\p-≈n¬ FØnt®¿∂ `‡- Xm≥ hen-sbmcp hm¿∏n-\-Sn-bn-em-sW∂p a\-kn-em-°nb `‡≥ hm¿∏n-\p- Nq≠n-°m-Wn® ÿeØv InS∂v \√ Dd-°-am-bn. Dd°w DW¿∂-t∏mƒ °m-Wn-®p. bmsXm∂pw Adn-bmØ `‡≥ `£-W-Øn\p tijw kv{Xo h∂ hgn°p Xs∂ aS-ß-W-sa∂v ]d™v Dd-ßm-\p≈ ÿehpw Nq≠n- i¿°-c, ]gw, ae¿ F∂nh `£n-°m≥ sImSp-Øp. DW¿∂p Ign-™m¬ Ipfn Ign™p h∂ `‡\v ]nt‰Znh-ksØ \nth-Zy-Øn\v FSpØpsh® h´ sIm≠v H∂p IpØn-b-t∏mƒ Hcp Ipfw {]Xy-£-s∏-Sp-Ibpw sNbvXp. Ipfn®p hcm≥ th≠n \bn-°p-Ibpw hS°p ]Sn-™mdv aqe-bn¬ Nß-e- hnhcw Bcm-™p. \S∂ kw`-h-ßsf Abmƒ ]d-™p. tZhn Abmsf hnfn-tI´ DSs\ IØn® Nß-e-h-´-Ibpw sIm≠v Hcp kv{Xo hmX¬ Xpd∂v e-Øn-se-Ønb Abmƒ hmXn-en¬ ap´n " t£{XØnte°v ]d-™-b-®p. Imfnhmc-kym-cpsS hoSm-sW∂p IcpXn Aº- tØ°v t]mbm¬ aXn {]iv\-]-cn-lmcw D≠mIpw' Xncn™ Abmsf Hcp C√-Ønse \ºq-Xncn " At\z-jn®v \ºq-Xn-cn-bn-√-ßsf kao-]n-®p. AhnsS ]se-SØpw Ae™p Abmƒ cm{Xn Hcpt\csØ `£-W-Øn\pw InS-∂p-d-ßm-\p≈ CShpw hS°p \ns∂mcp tZho`‡≥ sImSp-ß-√q-cn¬ FØn. hni-∂-h-i-\mb F∂mWv hnizm-kw. Aßs\ Hcp `c-Wn-I-gn™v \S-b-S-®n-cn-°p∂ \mfn¬ AS-®nSpw. At∂Znh-k-ß-fn¬ tZhn-bpsS `qX-K-W-ß-ƒ Cdßn \S°pw sFXnlyw \ne-\n¬°p-∂p-≠v. ]d-bp-∂p. tZhoim]-am-Ws{X AXn\p ImcWw. CXp-ambn _‘-s∏´v Hcp X{¥n). \ºq-Xn-cn-am¿ A¥¿P-\-ß-fp-ambn sImSp-ß-√q-cn¬ hmgm-dn√ F∂p s° h∂n-´p-≠v. Xma-c-t»-cn- ta-°m´v a\-bnse \ºq-Xn-cn-bmWv Ct∏mƒ Xosc {]m[m\yw C√. (C-t∏mƒ X{¥n-amcpw AjvS-aw-Key{]iv\-ß-fp-sam- Xv.-A-Sn-Iƒ F∂ hn`m-K-°m-cm-Wv. \ºq-Xncnhn`m-K-Øn\v sImSp-ß-√qcn¬ Xo-≠¬ \S-°p-∂p. sImSp-ß-√q¿ Imhn¬ \ºq-Xn-cn-am-c√ ]qP \S-Øp-∂- Z¿in®v AizXn \mfn¬ D®-Xn-cn™v Xr®-µ\w Nm¿Øepw Ign™v Imhp- Xncp-thmWw \mfn¬ tImgn-°√p aqSn, tchXn hnf°pw aXw, PmXn, \m´p-]m-c-ºcyw sImSp-ß-√q¿ `cWnatlm-’hw Ign™v Ggp Znh-k-tØ°v \S "Imfn.... Imfn....' "Imfn-hm-c-kym-cpsS ASp- ' F∂p ]d™v ' F∂p hnfn-®p. Dcp-°nb temlw ®p. A\-¥cw {ioi-¶-c≥ Hcp ]n®-f-∏-Wn-°m-cs‚ Be-bn¬ sN∂p Ipsd IqSnbp≠m-bn-cp∂ \ºq-Xn-cn-amcpw i¶-cs\ A\p-I-cn®p aZyw hmßn tkhn- Ipsd aZyw hmßn-°p-Sn-®p. Xß-fpsS aZy-s°m-Xn-sIm≠v BNm-cy-t\m-Sp- Hcn-°¬ \ºq-Xn-cn-amsc ]co-£n-°p-hm-\mbn Hcp aZy-jm-∏n¬ Ib-dn-s®∂p IY-Ifpw D≠v. ]e PmXn-Ifpw H∂n®p tN¿∂m-Wv Imhnse NS-ßp- bn-¬ ]e-Xnepw a‰p PmXn-I-fp-ambp≈ ]c-kv]ckl-h¿Øn-Xz-Øn-t‚-Xmb [mcmfw IY-Iƒ PmXn-I-fp-ambn _‘-s∏-´p-sIm≠v InS-°p-∂p-≠v. Ah- ]X\tam A`m-htam km[q-I-cn-°m-\p≈ {ia-ßfpw ImWmw. C\nbpw IY-I-fn-se√mwXs∂ ImWmw. AXp-t]mse GsX-¶nepw Hcp hn`m-K-Øns‚ ta¬ss° D≈ hnizm-k-Øn-s‚tbm ]n≥_ew t\Sm-\p≈ {iaw CØcw Xß-fpsS aX-Øn\v/PmXn°v A[n-Imcnh¿§-Øn-s‚tbm kaq-l-Øn¬ ]XnXzw kw`-hn®v Cßs\ Bb-XmWv F∂ Bibw sIm≠phcp-∂p. {ian-°-∂-Xm-bmWv a\- n-em-°m≥ km[n-°p-∂-Xv. \ºq-Xn-cn-am-cn¬\n∂v hniz-kn-°p∂ {_m“-W-cp-ambn Hcp _‘w D≈-Xmbn ÿm]n-s®-Sp-°m≥ IY-bn¬ ASnIƒ F∂ PmXn hn`mKw ]qP-sN-øm≥ hn[n-°-s∏´p F∂p i‡n-s∏-Sp-Øm≥ th≠nbp≈ {ia-߃ ImWmw. ASn-Isf kw_-‘n® se√mwXs∂ ]cm-a¿in-°-s∏-Sp∂ GsX-¶nepw PmXn-sbtbm aX-sØtbm sImSp-ß-√q-c-Ωtbm {]Xy-£-s∏-Sp-∂p-≠v. s]mXpth \mw I≠ IY-I-fn- cy-Øn¬ \ne-\n¬°p-∂p≠v. sImSp-ß-√q-cnse an° IY-I-fnepw s]cp-amtfm aX-sØbpw PmXn-sbbpw kw_-‘n®v At\Iw IY-Iƒ \mtSmSn ]mc-º- D]-kw-lmcw IY-bn- ASn-Iƒ t\m≥). ASn-Iƒ Bbn F∂-XmWv. (B-th-Z-I≥, Xø-∏-d-ºn¬ tKm]m-e≥Ip´n-ta- sh´n ]qPbv°v D]-tbm-Kn-°p-∂-Xp-sIm≠v, AXv ]XnXzw D≈-Xp-sIm≠v ]d-b-s∏-Sp-∂p-≠v. ASn-Isf kw_-‘n® as‰mcp IY Cf-\o¿ ASn `mKw ASn-Iƒ tag-tØmƒ A·ntlm{Xn-bpsS ]mc-º-cy-Øn¬ s]´-h-cmWv F∂v ]qPm-cn-I-fmbn `hn-®n-cn-°p-∂p.' C am¿°v PmXn {`jvSv h∂p. Ch-cpsS k¥-Xn-I-fmWv ASn-Iƒ PmXn-°m¿. hn-t\mSp am∏-t]-£n-°p-Ibpw sNbvXp. CXp tlXp-hm¬ C C u ASn-Iƒ PmXn-°m¿ C∂p aZy-\n-th-Z-\-ap≈ `{Z-Imfot£{X-ß-fnse u \ºq-Xn-cn-am¿ At±-l-Øns‚ ASn-bmƒ (`r-Xy¿) F∂p ]d™v Kpcp- ß-s\-bm-Wv. " s]mXpth F√m \m´nepw D≈-Xp-t]mse Xs∂ sImSp-ß-√q-cnepw ]qPm-hr-Øn-Iƒ sNøp∂ ASn-Isf D¬∏-Ønsb kw_-‘n®v Hcp

hmßn-°p-Sn-®p. CXn¬ Kpcp-hns\ A\p-I-cn-°m≥ aSn® "{io i¶-cm-Nm-cy¿ PmXn-\n¿Æbw \S-Øn-b-ti-jw, ' (tI-k-cn.-_m-e-Ir-jvW-]n≈;1995:129-˛30). u \ºq-Xn-cn- kn. BZ¿iv

767

Xm]kw Xm]kw 2006 G{]n¬ 2006 768 TAPASAM, April 2006 aXw, PmXn, \m´p-]m-c-ºcyw Narayanan, M.G.S. 2. sI.-sI.-Aw-_p-Pm-£≥ (57), sImSp-ß-√q¿. 1. Xø-∏-d-ºn¬ tKm]m-e≥Ip´n tat\m≥ (73), sImSp-ß-√q¿. Bth-Z-IÀ: temK≥, hneyw cmtP-iz-c≥, Fw _me-Ir-jvW-∏n≈,- tI-kcn Pqsk, ]n.-Fw. N{µ≥, hn.-B¿. ]o‰¿ Ipcn-in-¶¬ Kp≠¿´v, sl¿Ω≥ {KŸ-kqNn thWw ImWm≥. √q-cns‚ am{Xw {]tXy-I-X-b-√. tIcfkaq-l-Øns‚ samØw ]mc-º-cy-ambn embn Hmtcm hn`m-K-°mcptS-Xp-ambn \S-∏nep≠m-bn-cp-∂p. CXv sImSp-ß- Hmtcmtcm ]¶p-h-ln-°p-∂p≠v. apsº√mw Xme-s∏men Ggp Znh-k-ß-fn- Ifpw \S-Øm≥. the\pw th´p-h\pw IpSpw-_nbpw \mbcpw D’-h-Øn\v

1996 2004 1991 1991 1990 1991 1992 Perumals of Kerala jvW≥, amXr-`q-an, tImgn-t°m-Sv. temKs‚ ae-_m¿ am\z¬, ]n.- sh-º-√q¿, sImSp-ß-√q¿ √q¿ Ub-d-Iv‰dn sImSp-ß-√q-cnse IpUpw-_n-Iƒ, ßfpw, sImSp-ß-√qcpw ]pcm-X\ blq-Z-Øm-h-f- tIcf kmlnXyA°m-Z-an, Xr»q¿. 1995 ]n.- sh-º-√q¿, sImSp-ß-√q¿. √q¿ Ub-d-Iv‰dn ssX°m-Sv, Kpcp-hm-bq¿. \p-jvTm-\-ßfpw {io sImSp-ß-√q-cΩ : Ncn-{Xhpw BNm-cm- sImSp-ß-√q-cnse ss{IkvX-h¿, k°-dn-b, Un.-kn.-_p-Ivkv tIm´bw tIc-tfm¬∏-Ønbpw a‰pw √q¿. ]ªn-t°-j≥kv, ]n.- sh-º-√q¿, sImSp-ß- Ncn-{X-Øns‚ ASn-th-cp-Iƒ sImSp-ß-√q¿ Ub-d-Iv‰dn , hm¿Øm ]ªn-t°-j≥kv, hm¿Øm ]ªn-t°-j≥kv, , sI.-sI. {]nt‚-gvkv, (For private circulation) , FUn.-kvI-dnbm hnh: -Sn.-hn.-Ir- , hm¿Øm sImSp-ß- sImSp-ß- √mØ ]mc-Un-bp-≠m-°p-∂-Xv. kc-kz-Xnsb \·-cq-]-Øn¬ Bhn-jvI-cn- Un-bm-hp-∂Xv, AXv `mj-I-fn¬ \n¿Ωn-®n-cn-°p∂ kwhm-Z-amWv Nncn-bn- kvam¿´vkn-‰n-sb-°p-dn-®p≈ N¿® Hcp ]mc-Un-bm-Wv. kvam¿´vkn-‰n-b√ ]mc- bn-cn-°-Ww. Pohn-Xm-h-ÿ-I-fnse ]mc-Un-X-s∂-bmWv Ihn-X-bnepw. Xy-Ir-Xn°v ]pd-Øp≈ ]mc-Un-bpsS D≈-S-°w-IqSn Xncn-®-dn-™p-sIm-≠m- bw. C kmln-Xy-Ir-Xn-Isf ]p\¿hn-\y-kn-°p∂p F∂-XmWv ]mc-Un-bpsS cmjv{So- Xsb A]-\n¿Ωn-®p-sIm≠v P\-{]n-b-X-bpsS Hcp ]pXn-b-X-e-Øn- A¿∞w. C LS-I-ß-fm-bn-Øo¿∂p. t≤m-‡n XpS-ßn-bh, ]mcUn F∂ kwh¿§w cq]-s∏-Sp-∂-tXmsS AXns‚ tZm-j-am-bn-°-cpXn ]m¿iz-h-Xv°-cn-®n-cp∂ AXyp-‡n, \yqt\m-‡n, hncp- kzoI-cn®v kzXzw cq]-s∏-Sp-Øp-I-bp-≠m-bn. kmln-Xy-N-cn-{X-Øn¬ Imhy- t]mÃv-˛-tam-tU¨ khn-ti-j-km-l-N-cy-Øn¬ kaq-l-Øns‚ D c-W-amtbm hyh-l-cn-°-s∏´v {]—-∂-am-bn-°n-S-∂n-cp∂ Hcp BJym-\-am-XrI s∏-Sm≥ XpS-ßn-bXv 1990-I-tfm-sS-bm-Wv. AXp-hsc lmky-amtbm A\p-I- hmkp-tZ-h≥ hn. Xe-Ip-Øn-\n-ev°p∂ Ime-Øns‚ Bhn-jvIm-c-߃ ]pXnb Ihn-X-bnse ]mcUn ˛ A¿∞sØ hnIr-X-s∏-Sp-Øp∂ as‰mcp HmUv W-amWv ]mcUn fpsS ]cn-lm-tkm-t±iy-tØm-Sp-Iq-Sntbm A√m-sXtbm D≈ hnI-S-m-\p-I-c- hy‡-am-Ip-∂p. {]tbm-K-Øn¬\n-∂p-Xs∂ ]mc-Un°p Iev]n-®n-cn-°p∂ aqey-k-¶ev]w u \n-e-bn-te-°p≈ `m-hp-IXz]cn-Wm-aw N¿® sNø-s∏-tS-≠Xv kmln- make us prisoners of the past. - It is the loss of memory ]mcUn Hcp k¶-ev]\w F∂ \ne-bn¬ ae-bm-f-Øn¬ N¿® sNø- u aqey-k-¶-ev]-Øn¬\n∂p amdn Fgp-Øns‚ AXn-`u- ' parodia F∂ BZy-Im-e-\n¿h-N-\-Ønse F∂ kw⁄bv°v " KZy-Øntem ]Zy-Øntem D≈ kmln-Xy-Ir-Xn-I- , not the cult of memory Paolo Portoghes: " HmUv F∂ `mh-Ko-X-Øns‚ ' F∂mWv {Ko°p-`m-j-bn¬ " hnISm-\p-I-cWw , that will u¿÷w ' -te°v F∂ -Xn-I-

769

Xm]kw Xm]kw 2006 G{]n¬ 2006 770 TAPASAM, April 2006 tSmWn-bpsS ]mcUn Hcp-Xcw Bbn-Øo-c-emWv ]pXnb Ihn-X-bnse ]mcUn F∂ Ihn-X-bn¬\n∂pw, Un-°-hn-X-Isf hni-I-e\w sNøm-\p≈ {ia-amWv C tSmWn, F¬. tXma-kvIp-´n, F. kn. {iol-cn XpS-ßn-b-h-cpsS Nne ]mc- Un°pw. cN-\m-k-ao-]\w F∂ coXn-bn¬ ]mc-Unsb ImWp∂ sI. B¿. ]mcUn kzX-{¥-cq-]-ap≈ gm\-dmbn cq]w-sIm-≈p-Ibpw sNøp-∂p. Im-cs‚ acWw DZvtLm-jn-®-Xn\p tij-ap≈ Fgp-Ømbn XpS-cp-Ibpw s\-bp≈ hy‡n-]-c-amb hne-£-WX/e£-W-X-I-fpsS \ncmkw Fgp-Øp- ka-Im-en-I-amb apJw Nncn-bn-√mØ ]mc-Un-bmWv F∂p-h-cp-∂p. Cß- am-Wv. CXmWv ]mÃn-jv. ]mc-Un-bpsS `mhp-IXz ]cn-Wm-a-Øns‚ G‰hpw ∂-Xv. B[p-\n-tIm-Ø-c-X-bnse ]mcUn CØ-c-Øn¬ ]cn-lm-k-\n¿ap-‡- Un°v ]cn-lm-k-Øns‚ kv]¿i-ap-≠m-hn-√ F∂mWv sPbnw-k¨ ]d-bp- Cß-s\-sbmcp am\I-`mj \ne-hn-en-√mØ L´-Øn¬ Fgp-X-s∏-Sp∂ ]mc- bn¬\n-∂p≈ hyXn-N-e-\-ß-fmWv ChnsS ]cn-l-kn-°-s∏-Sp-∂-Xv. F∂m¬ e£yw ]mc-Un-°p-≠v. ]mc-Un-bn¬ k¶-ev]n-°-s∏-Sp∂ Hcp am\-I-`m-j- At]-£n®v A\-\y-ssi-en-°p≈ hne-£-W-Xsb ]cn-l-kn-°p-I-sb∂ ]‰q. ]mcUn Ft∏mgpw Hcp am\-I-`mjsb k¶-ev]n-°p-∂p. am\-I-`m-jsb ssieo-hn-ti-j-߃ {]Z¿in-∏n-®-hsc am{Xta ]mc-Un°v hnj-b-am-°m≥ A\p-I-cn-°p-I-bmWv ]mcUn sNøp-∂Xv. A\-\yhpw AXp-ey-hp-amb I-amWv ]mc-Un. A\y-ssi-en-I-fpsS {]tXy-I-X-I-sfbpw X\na-I-sfbpw ∂Xv F∂-Xp-sIm≠v AXn-s\-°p-dn®v kqNn-∏n-°p∂p: \-߃ BWv 1980 Iƒ°p tijw kPo-h-km-∂n-≤y-ambn \ne-\n¬°p- ]pXnb \n¿h-N-\-߃ D≠m-bn-h-cp-∂p. s{^U-dnIv sPbnw-ks‚ \n¿h-N- A{]-k-‡-am-°p-∂-Xp-sIm-≠p-Xs∂ t]mÃv- tam-tU¨ Ah-ÿ-bn¬ ߃ km{º-Zm-bnI Imhyhn-Nm-c-ß-fnse ]mc-Un-bpsS \n¿h-N-\-ßsf Un-°-hn-X-I-fnepw D≠v. ]mc-Unsb kw_-‘n® CØcw ho≠p-hn-Nm-c- Im-eo\ ]mc-Un-I-f-mWv. Hcp A´n-a-dnbpw XpS-sc-gpØpw CXp-t]mse ]mc- °p-tºmƒ ^pSvt_mƒ Ifn-t°-≠-sX-ß-s\-sb∂p ]cn-io-en-°p-∂Xpw ka- °p-∂Xpw apl-Ω-Zv\-_n-bpsS Im¿´q¨ hc-°p-∂Xpw t_mfn-√m-sX-bn-cn- Rm≥ aWvUew IΩn‰n B∏o-knep≠m-bn-cp∂p BNmcy sP. _n. Ir]-men\n tIm¨. tI{µIΩn‰n alm-flm-Km‘n \h-Jm-en-bn-em-bn-cp∂p C¥ybv°p kzmX{¥yw In´p-tºmƒ ]pXnb Ihn-X-bp-sS-Xs∂ kam-¥-c-amb Hcp CSw BWv ]mc- B[p-\n-tIm-Ø-c-X-bpsS khn-ti-j-X-I-fn¬ apJy-amb Hcp LS- B∏o-kn-em-bn-cp∂p (becoming) u teJ-\w. sI. B¿. . BKkvXv 16 sIm≠v D≠m-°-s∏-Sp∂ sshIm-cn-I-L-S-\-bmWv Ihn-X-bv°v. cmjv{So-bm-\p-`-h-߃ In´msX ]cn-Wm-a-Z-i-bn¬ Imew sX‰n-∏n-d-∂-Xp- CXn¬. kzmX-{¥y-k-a-c-Im-e-Øn-sebpw Fgp-]-Xp-I-fn-sebpw i‡-amb sImSpØ hnti-j-WsØ hne-£-WX-bmbn IcpXn ]mcUn sNøp-I-bmWv a√ ]mc-Un°v hnj-b-am-hp-∂-Xv. ImWvUw F∂ -{]-ÿm-\-Øns‚ ]mc-Un-bm-Wv. \nc-h[n Ihn-I-fpsS ssiensb A\p-I-cn-°p∂ an{i-ssi-en-bn-emWv bn-em-bn-cp∂p X-I-fn¬\n∂v {]t£-]n-°-s∏-Sp-∂-Xv. e-sØ-°p-dn-®p≈ Xo£vW-amb {]XnI-c-W-t_m-[-amWv tSmWn-bpsS Ihn- Nn¥n-°p-∂Xv h¿Ø-am-\-Im-esØ Xncn-®-dn-bm-sX-bm-Wv. h¿Ø-am-\-Im- knhn¬k-aq-l-Øn¬\n-∂p-sIm≠v Hcp ]uc≥ Xs‚ kzXz-sØ-°p-dn®v Xy-h¬°-cn-°-s∏-´Xn- °p-Ibpw sNøp-∂p. kzmX-{¥y-Øn- bm-bn-cp∂p F∂-Xns‚ B[n-Im-cn-I-X-bn-te°v \qdp-tImSn P\-ßsf FØn- ]n∂oSv AXv Hcp irwJ-e-bn-te°v ]cn-h¿Øn-∏n-°p-Ibpw Rm≥ Fhn-sS- \msf-sb-¥m-sW-∂-dn-bp-Ibpw th≠ ˛ ChnsS ]q¥m\w C∂-se-tbm-f-hp-sa-s¥-∂-dn-™oe ZpjvS-cm-Im≥ aSn-bn√m P\-Øn\v ˛ ChnsS Ip©≥\-ºym¿ In´pw KpW-sa-¶n-en-s√∂p h∂mepw temssI-I-kp-µco \m`o{]-Z¿i\w ˛ ChnsS Fgp-Ø-—≥ Po¿Æ-hkv{Xw \o°n-b-tºmSp Sn.-hn.-bn¬ hrØnsI-´p≈XmW-ssZzXZ¿i\w ˛ ChnsS CS-t»cn CØ-d-hm-Sn-Ø-tLm-j-W-sØ-t∏mse aosX-bmbv kwb-a-sa-¥p≠v `qan-bn¬ ˛ ChnsS ]n. t_m[-an-√msX \S-°p-a-h-ÿbv°p " Rm≥ Fhn-sS-bm-sW-s∂-\n-°p-Xs∂ Adn-™p-IqSm ˛ C∂v! \qdp-tImSn P\-߃ ...... s\lvdp au≠-_m-‰-\p-ambn Alnw-km-X¿°-Øn-em-bn-cp-∂p. cmP-tKm-]m-em-Nmcn aÆpw-Nmcn \nev°p-I-bm-bn-cp∂p ' C¥ybv°p kzmX{¥yw In´p-tºmƒ alm-flm-Km‘n \h-Jm-en- F∂ IhnX \n¿Ωn-®n-cn-°p-∂-Xv. hy‡n-bpsS ssien am{X- ' F∂ Bi-bm-h-en-bn-emWv C -\p-tijw cq]w-sIm-≠Xpw XpS¿∂p-h-cp-∂-Xp-amb Hcp -\p-ijw, As√-¶n¬ cmjv{Sw P\m[n-]- " injvSw " A‘-Im-WvU " Nph-∂-hm¬ ' F∂ IhnX B[p-\n-IX u ]mcUn km[y-am-hp-∂-Xv. ' ' F∂v \tc-{µ-{]-kmZv -Ønse Nne -h-cn-Iƒ, hmkp-tZ-h≥ hn. " A‘-

771

Xm]kw Xm]kw 2006 G{]n¬ 2006 772 TAPASAM, April 2006 tXma-kvIp-´n-bpsS cN-\-Iƒ. k‰-b-dn-t\m-Sp≈ Xo£vW-amb B`n-apJyw ´n-bn¬ ImWmw. XeIpØn-\n¬°p∂ Ime-Øns‚ Bhn-jvIm-c-ß-fmWv B›-cy-Nn-”hpw Hs° ]mc-Un-bpsS kt¶-X-ambn hcp∂Xv tXma-kv-Ip- bneq-sS s]m´n-°p-I-bmWv tXma-kvIp´n sNøp-∂-Xv. {_m°‰pw D≤-c-Wnbpw apJw Ah-X-cn-∏n-°p-∂-h-bm-Wv. {]Xn-jvTm-]nX k¶-ev]-\-ßsf ]mc-Un- " csØØs∂ ]mcUn sNøpI ˛ `mjsb sNøp-I. \n¿W-bn-°p-∂-Xv. \ne-hn-ep≈ A£-c-[¿ΩsØ am‰n hmbn-°p-I, A£- ≤-hm-b-\-bpsS cmjv{So-b-km-[y-X-Iƒ BWp tXma-kp-Ip-´n-bpsS ]mc-Unsb A]-\n¿Ωn-®p-sIm≠p XpS-ßp∂p F¬. tXma-kvIp-´n-bpsS ]mc-Un. A_- " ˛-s» ac-Ww ]pXnb Ihn-X-bnse ]mcUn " tbm-P-\-s∏-Sp-Øp-∂p. ln-Iamb ]e -hn-a¿i-\߃°pw ]pXnb ImeØpw Xp≈¬L-S\ {]- c-W-t_m[w kmaq-ln-I-hn-a¿i-\-Øn-e-[n-jvTn-X-amWv F∂-XpsIm≠v kmaq- AS-bm-f-s∏-Sp-Ø-s∏-´p. Xp≈¬ F∂ KW-tØmSv t{]£-I-cpsS {]-Xn-I- Øns‚ aq¿Ø-cq-]-ambn, kmaq-ly-hn-a¿i-\-{]-{In-b-bmbnam{Xw \ºym-cn¬ ]pXnb am[y-a-cq-]o-I-c-W-Øn-\p-tijw ]mcUn F∂ Bibw lmky- am[yaw cq]-s∏-Sp-Øn-sb-SpØ Ip©≥\-ºymcn¬ ]mc-UnIv Nn¥-bp-≠v. NmIym¿IqØv F∂ ¢mkn-°¬ Iem-cq-]-Øn\v _Z-embn Xp≈¬ H∂m-Wv. £˛d icm-˛-icn Hcp tXm‰(w)]m´v ' , ' ' " , {X , ˛ s]m≈p∂ ]\n-°n-S-°bn¬ InS-∂v.....) sI. thWp ˛ acn-®n-´n-√, acn-°pw. InwNn-lm-bv, ab-t°m-hvkvIn, tlmNn-an≥, t]mƒsk-em≥.... h¿Ko-kv, cmP≥, ljvan, s\cqZm k\n¬Zm-kv, kp{_-“-Wy-Zm-kv, kpK-X≥, eqbokv, Fs‚ kmaq-ly-t_m-[-Øns‚ Imcyw IjvSw-Xs∂! acn-®p-t]m-b-hsc am\y-am-bm-Z-cn-°p∂ C (...-c-‡-km-£n-I-sf-°p-dn®v Rm\n-Xp-hsc Ihn-X-sb-gp-Xn-bn-´n-√. ]mc-∏m-´v " cq]n-a-X-e-Ønepw ]Z-X-e-Ønepw hmIy-X-e-Ønepw A¿∞-ßsf A‘-]¿hw ' XpS-ßn-bh tSmWn-bpsS i‡-amb ]mc-Un-I-fm-Wv. o Un Ø{X-aXn [z\n-sb-∂n-°mew ˛ F∂mWv am\n-s^-tÃm. X{X-I-hnXzw If-hm-bvØo-cm˛ tXm‰(w)]m´n¬ ]eXpw ]dbpw t]m‰nsb-\n-°n-√m-Ø-Xp-sIm-s≠≥ ' XpS-ßnb ]mc-Un-Iƒ tSmWn-bn¬\n∂pw hyXy-kvX-amb ' , ' ]pXnb Ihn-X-bnse Hm´≥Xp-≈¬ F∂v ]d-bm-hp∂ " ⁄m\-ap-Øp-am-e ' " , B´w-˛-t\m-´w " XnÆ ' , " k©n ' , " ' A]-\n¿Ωm-Ww , ' , " kn. hn. hnP-bw " A\-\yw u \m´n¬ ' , " Unssh≥ tIma-Un ' , " I¿Ør-Xz-Øns‚ ' , " _p≤m-¿Y≥ " sO! '

" Im°- ', ', Hcp {]iv\w. Nne Ihn-X-I-fnse ]mc-Unsb C√m-Xm°n F∂-XmWv FSp-Øp-]-d-tb-≠- kvIntkm-{^n-\nIv hntI-{µo-I-c-W-am-Wv. fn¬ {][m-\-ambpw ]mc-Unsb cq]-s∏-Sp-Øp-∂Xv CØ-c-Øn-ep≈ cn-°-s∏-Sp∂Xv F∂v sPbnw-k¨ ]d-bp-∂p. tXma-kvIp-´n-bpsS Ihn-X-I- cn-I-cq-]-ß-fn¬ Ncn-{X-\n-c-t]-£-X-bm-bpw an{i-c-N-\-bmbpw {]Xy-£o-I- ep≈ _‘w A‰p-t]m-Ip-tºm-gmWv kvIntkm-{^n-\nIv A\p-`hw kmwkvIm- eIm≥ ]d-bp-∂p. A¿t∞m-Xv]m-Z\w km[y-am-°p∂ kqN-I-߃ XΩn- kqNn-∏n-°p-∂Xv. `mj-bpsS {Ia-cm-ln-Xy-amWv kvIntkm-{^n-\nb F∂p \sØ ap≥\n¿Øn-bmWv eIm≥ A¿t∞m-Xv]m-Z\ Nß-esb-°p-dn-®v ep≈ _‘-Øns‚ ASn-ÿm-\-Øn-em-sW∂ skmkyq-dn-b≥ k¶-ev]- ep-s≠∂p \mw [cn-°p∂ {]-Xy-£-_-‘-Øn¬\n-∂-√, kqN-I-߃ XΩn- sNøp-∂p. ]n-Sn-Ø-amIq F∂ bqtdmsk≥{SnIv \ne-]m-Sns\ tNmZyw sNøp-Ibpw bmfn sImf-ºkv {]Xy-£-s∏-Sp-Ibpw bqtdm-]y-∑m¿ I≠p-]n-Sn-®mte I≠p- ]n-Snt® Xocq F∂v ]qXn-s∏-Sp-∂n-SØv sImf-º-kns‚ ]mc-Un-bmbn ae- Øn-tedn hnidn ]nSn∏n®v ImhpwXd Zzo]n¬ Cdßn Fs¥-¶nepw I≠p- A£cw ]Tn® ae-bmfn sImf-ºkv ]mW≥ tXmSv apdn®v sImXp-ºp-h-≈- km-aq-ly-]mTw Fgmw-Xcw F∂ Ihn-X-bn¬ Bepw-aq-´nse ho´n-encp∂v A¿t∞m-Xv]m-Z\w km[y-am-Ip-∂-Xv, kqN-Ihpw kqNn-Xhpw XΩn- I≠p-˛-]n-Sn-®n-cn-°p∂p F√mw Rm≥ ]t´ymfpw sIt´ymfpw Bfp-am-cpsS C "" hnZq-c-hn-ip-≤n-bn¬ hntem-e-hr-Øn-Iƒ hna-e-tI-fn-Iƒ aµm-cn-∏n¬ Im∏n-cn-°m-´n¬ Pm\-In-bp-W-cp-∂p. Dg-hp-Nm-ens‚ Dbn-cp-ambv hmbp-h-∏m-Im-i-Øobpw Ifn-aÆpw Nnan-gm°n Iº-\n-®n-{X-ßfpw ]c-ky-hm-N-I-ßfpw Ip‰n \m´n sImf-º-\p-c®p u Zzo]pw hoSpw Ipt´ymfpw '' (km-aq-ly-]mTw Fgmw-Xcw) hmkp-tZ-h≥ hn.

773

Xm]kw Xm]kw 2006 G{]n¬ 2006 774 TAPASAM, April 2006 te°v ]cn-h¿Øn-∏n-°p-∂-Xv. tXmakvIp´n tImgn-b-¶-Øns‚ A¿∞-hym-]-\-tijn a\p-jy-h¿K-Øn- saKm-ko-cn-b-ens‚ semt°-j≥ hym]n®p InS-°p∂p F∂p ]d-™mWv Atbm-≤y-ap-X¬ IÆq¿h-scbpw Atacn° apX¬ A´-∏m-Sn-h-scbpw C bn¬, {]Xo-£n®v tXma-kv-Ip-´n-bpsS Ihn-X-bn-se-Øp-tºmƒ ImWp-I. kqN-I-߃ Ibdp s]m´n®v t]mhp∂ ImgvN-bmWv A¿t∞m-Xv]m-Z\w S≥ a™ƒ apdn-®-t]mse ]pXnb Ihn-X-bnse ]mcUn b¶w. "" Xn\v ]Icw sam-cp-Ø≥ cq]-t`Zw hcp-∂p. en-b≥kv B¿ hnIvSnwkv Bbpw Ac-sßm-gn-bp-∂p. Imev]-\n-I-X-bpsS sshdkv Bbpw Ipw`-tIm-W-hn-Pbw Iºyq-´¿ kvss] knhn- Bbpw t]mÃv tamtU¨ sImf-ºn, sImf-º≥ " Zu¿_eyw; ⁄m\naw ˛ F∂mWv " tImgn-b-¶w (F kvt]m¨tk¿Uv alm-ko-cn-b¬) kn. hn. hnPbw ' " F∂ Ihn-X-bn¬ ]d-bp-∂-Xv. sabn≥ Imw^v " Im° Ipfn-®m¬ {_n-´ojv C \mW-t°-S-Xn¬∏-c-an√ thsd ˛ (tPm¨ F{_-lmw. kao-]-°m-gvN) t\¿®bv°p NpΩm Adp-sØ-∂m-In¬ tImgn°p \t√mcp am\w-Xs∂ t\cn´p sh´n acn-s®-∂m-In¬ (]›m-Ø-e-Øn¬ DÆn-bm¿®bpsS Nn{Xw) th≠mØ adhn ˛ (A¿t°-Un-bm-bnse ]m≥) Po¿Æ-]p-dw, ˛ A]-Io¿Øn-bpsS `qX-Ønse hnUvVn-thjw AtbmKyw ]d-h-Iƒ (sXm-´p-Iq-Smbva AbnØw!) tamÃv t]mtU¨ hsc \nbm-≠¿Øm¬ apX¬ ta-®n¬]pdw kwkvImcw ' ' F∂n-ß-s\bpw Im° Ipfn-®m¬ sIm°m-In√ F∂- ' " ' F∂ Ihn-X-bn¬ " ˛ F∂ C tamÃv t]mtU¨ " Ip∂Øv sIm∂bpw ]qØ-t]m-se, hb-\m- uc-Sn-bpsS hg-°-ØnemWv tImgn- uÃn¥ym Iº-\n-bm-hn√ ' ' Bbpw sImf-ºkv F∂Xv " kn. hn. " Ipcf ]d™p \S-°p- ' F∂Xv Iºyq-´¿ " ' " F∂ Ihn-X- ao≥ Imw^v ' ' F∂pw u ' ' " \tam Nncntbm C√mØ ]mc-Un-bm-Wn-Xv. \o-e-I-WvTs\ Ah-km-\w, bn¬, IhnX cn-bn¬\n∂pw hyXym-k-s∏-Sp-Øp-∂p. kºq¿Æ-\n-cmkw tXma-kp-Ip-´n-bpsS Ihn-X-Isf tSmWnbn¬\n∂pw {iol- hp¬]m-Z-\-amWv ChnsS \S-°p-∂-Xv. t]m-hp-I-bmWv {iol-cn. ]mc-Un-sb-°p-dn-®p≈ t_m[w \¬Ip∂ Adn- \n¬°p∂ Ahÿ ]mc-Un-bn¬ ImWmw. \n w-K-ambn ]mcUn ]d-™p- ßsf ]mc-Un-bn¬ Bhn-jvI-cn®v Nncn-bn-√mØ ]mc-Un-bn-se-Øn- Hcp am[y-a-ambn ]mcUn CØ-c-Øn¬ am‰-s∏-Sp-∂p. hmb-\-bpsS X∂n-S- {]Xn-I-hn-X-I-fm-bn-cp∂p {iol-cn-bpsS BZy-Im-e-]m-c-Un-Iƒ. kzX-{¥-amb ≠p-Xs∂ IhnX F∂ t_m[sØ Xnc-kvI-cn-®p-sIm≠v Fgp-X-s∏-Sp∂ t—-Zn-°m-\m-hp∂ cq]-ØnseØnbn-cn-°p-∂p. Ihn-X-bv°p-≈n¬ \n∂p-sIm- s≠∂v kn. B¿. {]kmZv ]d-bp-∂p (2005:31). eqsS kmwkvIm-cn-I-amb XncpØv \SØmw F∂ Nn¥ tXma-kv-Ip-´n-°p- c-Øns‚ {]Xn-\n-[m\w `mj-bn¬ ImWm-sa-∂-Xn-\m¬ `mjm-I-em-]-Øn- " B‰q¿ chn-h¿Ω-bpsS " bXn¬]-c-samcp A«o-e-an-√ FhnsS tPm¨ hmb-\m-hn-Ir-Xn FhnsS tPm¨ " C PohnXw hr≤-k-Z\m-fl-Ihpw lrZbw \n-cm-im-`-cn-X-hp-am-bn-cn-°p∂ "" X¥bn-√m-Ø-ht\ {]n-b-s∏´ kmdmtΩ, u \ncm-ew-_-L-´sØ Fs‚ ]gb kplrØv Fßs\ hn\n- F. kn. {iol-cn-bpsS ]mcUn IrXy-ambpw πmÃnjv F∂v hyh- ' ' F∂Xv F∂-nh-bpsS ]mc-Un-bmWv ' bpw \nehn-fn®p \oe-I-WvT≥ ˛ Bth-itam hnIm-c-{]-I-S- Is√dn-™-m¬ aXn-sb∂v temWp hmßm-tØm-cp-am{Xw I-s√-dn™p. sI´n-tbmfpw Ip´n-Ifpw \m´p-Imcpw ho´p-Imcpw ]I¬sh´w t]mse-bt√m Rm\mWv ssZhta!) F∂pw, IS-Øn¬ apßn-\o-¥nb (C-h\p Pmay-ao˛ FhnsS tem¨ " kvamc-I-in-e-Iƒ " Hmt´m-hn≥ ]m´v " ' FhnsS tem¨ F∂ kwt_m-[-\-bn¬ XpS-ßp-∂-Xv. kwkvIm- ' F∂v Adn-bp∂ Ihn-bmWv " hmk-\m-hn-Ir-Xn " ip≤-a-e-bm-f-amb X¥ A«o-e-am- ' ' '

, _me-N-{µ≥ Np≈n-°m-Sns‚ Bbpw ]mcUn sNø-s∏-Sp-∂p. " A]-kvam-c-in-e-Iƒ " t{]a-te-J\w " FhnsS tem¨ ' -bpsS ]mc-Un-bmbn ' " F∂ Ihn-X- £ ˛ d hmkp-tZ-h≥ hn. '. ' Bbpw ' F∂

775

Xm]kw Xm]kw 2006 G{]n¬ 2006 776 TAPASAM, April 2006 ' am\-dn-k-Øn-s‚bpw Hs° ]mc-Un-Iƒ D≠m-°-s∏-´p-Xp-S-ßn. {iol-cn-bpsS d^-d≥kp-Iƒ am{X-a√ t_m[-Øn-s‚bpw {]h-W-X-bp-sSbpw Ie-bp-sSbpw tamtU¨ tImUn-te°v ]mcUn am‰-s∏-´p. AtXmsS kmln-Xy-Øns‚ b-amb ]mc-Un-°-hn-X-I-fm-Wv. B[p-\n-I-ssi-en-bn¬\n∂v t]mÃv IqSw F∂n-h-bpsS P∑m-¥-c-sØ-°p-dn®v XpS-ßn-bh {io-l-cn-bpsS {it≤- µ-_p-≤n-Po-hn-Iƒ tNmZyw sNø-s∏-Spw, IpSpw_w kzIm-cy-kzØv `c-W- t]mse ]mc-Un-bn¬ sIm≠p-h-cn-Ibpw sNøp-∂p≠v {iol-cn. ]mcUn sNøp-tºmƒ _jo-dns‚ `mj-bn¬ Dƒt®¿∂ \¿Ω-t_m[w AXp- °n-h-bv°p-Ibpw ]mcUn ]cn-lm-k-\n¿ap-‡-am-sW-¶nepw _jo-dns\ I-bmWv. bp-sSbpw tIi-h≥\m-b-cp-sSbpw PohnXw hr≤-k-Z-\m-fl-I-am-°n-bn-cn-°p- ]m-{X-ß-fn¬ IrXn Cd-ßn-b-X-n-\p-ti-j-ap-≈ -Imew Btcm-]n®v kmdm-Ω- IYm-]m-{X-ßsf ]Tn-°p∂ ssk≤m-¥n-I-k-ao-]\w hn´v IrXn-bnse IYm- C ]pXnb Ihn-X-bnse ]mcUn knwlw t]mSm tamt\ Znt\im u _jodnb≥ ho≠p-hn-Nmcw IrXn-°-I-Øp≈ hn\n-a-b-Øn-eq-sS-am{Xw ad-hn-bn¬ Ign-bp-I-bm-Wv...... Fs‚ Pohn-X-Ønse \nan-j-߃ Hmtcm∂pw kmdm-Ω-sb-°p-dn-®p≈ Rm\m-sW-¶n¬ tbm-Kn-°p∂p? ' F∂ kn\n-a-bpsS ]mc-Un-bm-Wv. \nß-sfs∂ (t]mÃv) tamtU-WnÃm°n, hmc-^-ew, a[y-h¿K-a- " t{]a-te-J\w \o t]mSm tamt\ Znt\-im...... "" Xo ]nSn-®-t]m-e-e-dn. ]S-°-im-e°v ]nf¿∂v hmƒt]m-Ã-dp-Iƒ sh-bv‰nwMv sj¬´-dp-Iƒ Npa-Sp-Xm-ßn-Iƒ N¥-a-Xn-ep-Iƒ kv{Io≥ ]nf¿s∂Øn taml≥em¬ hnJym-X-hw-i-P-\p-amb AXn-{]-Xm-]-Kp-W-hm\pw [otcm-Zm-Ø\pw IØn-®p-I-fbpw Rm≥ ]®-°v... ' ' F∂ IhnX cRvPnØv kwhn-[m\w sNbvX F∂ Xe-s°´v hm¿≤-Iy-{]-W-b-Øn-te°v Cd- ' ' ' ' " \c- amhn¬ ]q°ƒ hncn-bp-tºmƒ A[n-I-\n-av\-]-Y-Øn¬ lm ]pjv]-tØm-sSm-∏-amWv ]ns∂ Rm≥ I≠Xv AXns‚ Ce-I-fpsS a™ apdn-°msX h®-XmWv sX°p-]p-dsØ amhv bm-Wv. µs‚ cn-bpsS Ign-™n-s√-¶nepw kwth-Z\w sNø-s∏-Sp-∂-XmWv ]pXnb ]mc-Un. {iol- gm\¿ IqSn-bm-Wv. AXp-sIm≠pXs∂ ]mc-Unsb ]mc-Un-bmbn hmbn-°m≥ DZm-l-cn-°m≥. ]mcUn H∂n-tesd hmb-\-Iƒ km[y-amWv F∂ efn-X-amb kwKXn aXn CXns\ abw sNø-s∏-tS-≠Xv F∂ [mcW ]pXnb ]mc-Un-°n-√. Hcp IrXn°v j-b-am-Wv. Hcp hmb-\m-a-WvU-e-Øns‚ LS-\-bv°-I-ØmWv ]mcUn hn\n- [ysØ kPo-h-am-°p-I-bmWv C {¥Ww F∂ kmwkvIm-cn-I-irw-J-e-bv°-IsØ \nb-{¥-W-Øns‚ km∂n- IhnX sNøp-∂-Xv. D¬]m-Z-\w, D]-t`m-Kw, kzXzw, {]Xn-\n-[m\w, \nb- I-Øp-\n-∂p-sIm≠v Hcp ho≠p-hn-Nm-csØ apt∂m-´p-sh-°p-I-bmWv C km[y-X-bv-°-I-Øp-\n-∂p-sIm≠pXs∂ As√-¶n¬ sh¿Nz¬ dnbm-en-‰n-°- Wv. P\-{]n-b-kn-\n-a-bpsS s]mß-®-ßsf (?) hna¿in-°p-I-b√ AXns‚ \sb ]´n-Wn-°n´v kn\na ImWm≥ Xntb-‰¿ hf-bp∂ Bƒ°q-´-sØ-bm- sh´n-b-Xn\v Ie-IvS-td‰v hf-bp∂ hotdmsS ap≠p apdp-°n-bp-SpØv tNmZ- C u D’-ho-I-c-W-Øn‚ A-h-km\w \mw ImWp-∂Xv tdj≥ k_vknUn " apcnß " amhv apcn°v ]mc-Un-bpw Hdn-Pn-\epw XΩn-ep≈ _‘w Ft∏mgpw {]iv\-hn- ' (am-Xr-`qan BgvN-∏-Xn∏v 2006 P\p-hcn 22) bpsS ]mc-Un- F∂-dn-bm≥..... (ap-cn-ß) \£-{X-߃ Ahn-sS-Ø-s∂-bpt≠m Rm≥ am\-tØ°p t\m°pw apcn-ß-bn¬ ]q°ƒ s]cp-Ip-tºmƒ ]´m°n ap∂n-te-°n-´p-X∂p KwK-bpsS s\bvØp-Im¿ Ah ]ns∂ Rm≥ I≠Xp Imin-bn¬ AXns‚ Ce-I-fpsS ]®∏v F\n°p \√ Hm¿Ω-bp≠v sX°p-]p-dsØ apcn-ß-acw ' (am-Xr-`qan BgvN-∏-Xn∏v 2006 am¿®v 5) k®n-Zm-\- bookish BsW-¶nepw kzX-{¥-amb \ne-\n¬]p≈ u Ihn-X. hmkp-tZ-h≥ hn. u

777

Xm]kw Xm]kw 2006 G{]n¬ 2006 778 TAPASAM, April 2006 kp[m-I-c≥, kn.-_n. tSmWn, sI. B¿. klm-b-I-{K-Ÿ-߃ H‰-a-g-°m-dn¬ Icn-™p-t]m-Ip-∂Xv (amhv apcn-°v) Zo¿L-Z¿i\w sNøpw Ip™p߃ Rm≥ amºgw Hm¿Ωn°pw ]pXnb Ihn-X-bnse ]mcUn {ioP≥, hn. kn. Hutcheon Linda Dentith Simon {]kmZv, kn. B¿. tSmWn, sI. B¿. Jameson Fredric {]`m-I-c≥, F≥. tXmakvIp´n, F¬. Zm-fl-IX ]pXnb ]mc-Un-°-hn-X-Isf Poh-\p-≈-Xm-°p-∂p. Un-Ãp-Iƒ°p-≠v. CØ-c-Øn¬ ]mT-Øn-\-I-Øp-Xs∂ cq]-s∏-Sp∂ kwhm- °ƒ In´p-∂Xv `uXn-I-tem-I-Øn¬ \n∂m-sW∂ Xncn-®-dnhv ]pXnb ]mc- bpsS Ncn{Xw ]cn-tim-[n-®m¬ ImWmw. Bi-b-hm-Zn°pw Imhy-h-kvXp- `uXn-I-hm-Zn-bpsS kuµcyw Db¿Øn-°m-Wn-°p∂ kmaq-ln-IX ]mc-Un- apcn°v t]me-p≈ Ihn-X-Iƒ apt∂m´p sh°p-∂-Xv. Hdn-Pn-\epw XΩn¬ Ib-dnbpw Cd-ßnbpw D≈ {]mtbm-Kn-I-X-bmWv amhv Øn¬ s]Spw. aqe-Ir-Xn-bpsS apI-fn-ep≈ Hmh¿em-∏nwKv A√- ]m-c-Unbpw ]mcUn Hgn-hm-°n-bmepw Hcp Bi-b-hm-Zn-bpsS kuµ-cy-hm-Z-Øn¬\n∂pw hyXy-kvX-ambn 1999 2003 1999 1985 2000 2005 1996 1991 2005 2002 DØ-cm-[p-\n-IX A‘-ImWvUw Lw, tIm´-bw \hpw B[p-\n-Im-\- A sdbv≥t_m _pIvkv, Xncp-h-\-¥-]pcw Par ae-bm-f-I-hnX B[p-\n-Im-\- ka-\ne, capitalism, Post modernism or the cultural logic of late IÆq¿ au\-Øns‚ apg-°-߃, £ ˛ d London Theor " ody amhv apcn°v , kmln-Xy-{]-h¿ØI kl-I-c-W-kw- , , en]n ]ªn-t°-j≥kv, tImgn-t°mSv y of Par Routledge, New Id‚ Duke, UP -¥cw: hni-I-e-\hpw hna¿i- ody v _pIvkv Xriq¿ ' , Un.-kn.- _p-Ivkv tIm´bw ]pXnb IhnX F∂ KW- , Un.-kn.- _p-Ivkv tIm´bw , Methuen, New , Durham Y ssIcfn _pIvkv, ork -¥cw Y ork and IqSn Ah-Im-i-s∏´ Xan-g-I-Øns‚ _rlXv]mc-º-cy-Øn¬\n∂pw C ]T-\-ß-fn¬ Gsd D]-tbm-Kn-°p∂ ]cn-I-ev]-\-bm-Wv. ae-bm-fn-Iƒ°p bv°mWv XnW {]tbm-P-\-s∏-Sp-∂-Xv. CSw F∂Xv C∂v kmwkvIm-cnI Bhn-jvI-c-W-k-t¶-X-߃ F∂-Xn-ep-]cn coXn-imkv{Xw F∂ \ne- h. sXm¬Im-∏n-b¿ C°mcyw hy‡-am-°n-bn-´p-≠v. Imhy-hn-a¿i-\-Øn\v AXn\p Nm¿®. Fgp-Øp-Imc-\p kzoI-cn-°m-hp∂ kuµ-cy-aq-e-I-ß-fm-Wn- h-in-ev]-ßfpw tN¿∂ inev]-k-ap-®-b-am-W-Xv. {ZmhnUinev]-I-e-tbm-SmWv ØnWIfpw ]pd-Øn-W-Ifpw apX¬ Icp-˛-D-cn-s∏m-cpfpw Ah-bpsS cq]-`m- hym-]vXn-bp≈ ]Z-ambn XnW ]cn-W-an-°p-∂p. kv{Xm-\p-`hw apX¬ a\ v F∂ X´-Iw-hsc hym]n-®p-In-S-°p∂ A¿∞- CSw ]n. Fw. {io[-c≥ A©p-aq¿Øn Ihn-X-bpsS hmkvXp ap‰Øv tem-c-{]-tZ-iw. ˛ Im´p-{]-tZ-iw, acpXw : Dgn™ \m´p-{]-tZ-iw, s\bvX¬ Xpº IS- C{]Imcw h¿§o-I-cn-°p-∂p. Ipdp™n : Xsh-Sv®n-˛-a-e-{º-tZ-iw, ap√ h©n Sp∂ AI-Øn-W-I-sfbpw Ah-bpsS ]pd-Øn-W-I-sfbpw sXm¬Im-∏n-b¿ amw-k-bn¬ ÿe-]-cn-I¬]\ IS-∂p-h-cp-∂-Xv. sF¥n-W-Iƒ F∂-dn-b-s∏- (space) ka-K-amb temI-ho-£-W-amWv XnW Ah-X-cn-∏n-°p-∂-Xv. AI {]-tZ-iw AYhm ÿew {]tZiw AYhm \new F∂ A¿∞-Øn-emWv {Zmhn-U-Im-hy-aow- hoSp-Iƒ...... -ho-Sp-Iƒ be-sbm-en-I-fmbv ]ns∂bpw Zqc-sØ˛ "" hgn apg-ßp∂p F∂ Xe-Øn-te°v hymh¿Øn-°p-tºmƒ tIhew `qan-im- (place), '' (apg°w ˛ ]n. cma≥) \new (land) F∂n-h-bn¬ \n∂pw u ]cn-

779

Xm]kw Xm]kw 2006 G{]n¬ 2006 780 TAPASAM, April 2006 Øn¬\n∂pw t\¿ FXn¿Zn-i-bn-te°v Nen-°p∂ em-fnXyw D≈ hy{K-X-bm-Wv. CXn¬\n-∂mWv B[p-\n-I-X-bpsS Zm¿i-\n-I-Ku-c-h- F∂m-eXv Zm¿i-\n-I-hy-Y-b-√, kzbw \n¿Æ-bn-°m\pw \n¿h-Nn-°m\pw X-bn¬\n∂pw ÿe-]-c-X-bn-te°v Ncn-®p-Xp-S-ßn-bXv Aß-s\-bm-Wv. bn-cn-°p∂p F∂ Adnhv {]iv\-am-bn-Øo¿∂p. kXym-t\zjWw Ime-]-c- \n∂ ka-b-Im-e-ß-tf°mƒ kz¥w Im¬®p-h-´nse aÆv Cf-In-Øp-S-ßn- a\p-jy≥ Xncn-™Xv {]mtZ-in-IX-bn-te-°mWv. B[p-\n-I-Xsb Nqgv∂p- cmjv{Sw, tZiw XpS-ßn-b-h-bpsS AXn-cp-Ifpw Pe-tc-J-I-fm-b-t∏mƒ ]pXnb kw_-‘n®v \mK-cn-I≥, {Km-ao-W≥ F∂o th¿Xn-cn-hp-Ifpw `qJ-WvUw, tZio-b-X-bpsS ÿe-]-c-amb am\-ß-fm-bn-cp-∂p. am\-kn-Im-\p-`-h-ßsf {]-Xn-tcm-[-amWv AXns‚ kz`m-hw. hnh-c-km-t¶-Xn-I-hnZy Ih¿s∂-SpØXv ß-fn-te°v Xmgv∂p-t]m-Ip∂ a\p-jy≥ Is≠-Ønb ]pXnb {]-cq-]-am-Wv. \n∂pw CXp hyXy-kvX-am-Wv.- A-¥x-ÿew Hc¿∞-Øn¬ \ne-bn-√m-°-b- ÿe ≠m-Wv. hnX kzbw \n¿Æ-bn-°p-∂Xv ÿe-]-c-amb ]cn-t{]-£y-Øn¬ \n∂p-sIm- °p-∂p. CXcZ¿i-\-ß-fp-sS `mc-Øn¬\n∂pw Dd-bq-cn-t∏m∂ ae-bm-f-I- Z¿i-\-Ønepw `mc-Xo-b-ÿ-e-Z¿i\w ae-bm-f-I-hnX hos≠Sp- X-bn¬, \n›-e-X-bn¬, cq]-ß-fn¬ Bhm-ln-®p-sIm≠v BJym-\-Ønepw {]h-W-X. Ime-sØ, \nc-¥cw `qX-am-bn-s°m-≠n-cn-°p∂ ka-bsØ, km{µ- amb Ah-t_m-[sØ hos≠-Sp-°-emWv DØ-cm-[p-\nI ae-bm-f-Ihn-X-bnse º-cy-Øns‚ LS-IsØ Xnc-kvI-cn-®p-sIm-≠v ]mc-º- amb am\-hn-IX Ime-Øns‚ t_m[-Øm¬ \nb-{¥n-X-am-bn-cp-∂p. A]mc- Nqgv∂p-\n∂ a\p-jym-kvXn-Xz-Øn-t‚-Xm-bn-cp-∂p. AkvXn-Xz-hm-Z-tI-{µn-X- L\o-`-hn-∏n-°pI At\z-j-W-hn-jbw. a\p-jym-kvXn-XzsØ Ncn-{X-Øn¬ km{µ-am-°p-I, a\p-jy-Po-hn-X-sØ-°p-dn-®p≈ ÿmbn-I-fm-bn-cp∂p B[p-\n-I-X-bpsS Xsb ÿmbn-bm-°m-\mWv DØ-cm-[p-\n-I-I-hn-X-bnse {iaw. (kvam-cIw ˛ Ihn-X-bpsS hmkvXp amb emfnXyw CdbØv hn-sS. bnI Imhy-]-T-\-ß-fn¬\n∂pw amdn-\n-∂v Ihn-Xsb ImWm-\p≈ {ia-amWn- I-ev]\ kzoI-cn-°p-tºmƒ X\Xp coXn-im-kv{X-amWv cq]-s∏-Sp-I. km{ºZm- (inscape) ]pXp-I-hn-X-I-fn¬, t\csØ kqNn-∏n® XnW Bi-b-]-c-amb A¥x- B[p-\nI ae-bm-f-I-hn-X-bpsS Z¿i\w ka-b-Im-e-ß-fp-sS Zpcq-lX Ne-\m-fl-I-amb ka-b-Im-e-ß-fneqsS kzXzsØ tXSn-s°m≠v ambn amdp-∂p. {]tZ-iw, \new, ÿew, CSw F∂n-h-bn¬ — ]pXp-I-hn-X-bpsS apJ-ap-{Z-bm-Ip-∂-Xv. — C u coXnsb Xe Xncn-®n´v k©m-cn-I-fpsS £WnI- -cy-Øns‚ ÿe-]-c- -ØpsIm≠ncn- — `bm-\-I- ]pd-Ø-fØv t]mtI≠ hmS-I-ho-Sv. BhI Zm¿i-\n-I-amb I\-an-√m-sX-bmWv cma≥ hmS-I-ho-Sm-sW∂v At±lw Fgp-Xn; Hcp bm-Wv. ]n∂oSv alm-Ihn ]n. C h-bn-eqsS BNm-cy≥ {]Xo-I-h-ev°-cn-®Xv Pohn-X-Øns‚ £Wn-I-X-sb- {]Xy-£-s∏-´-Xv. Zm¿i-\-n-I-am-bp≈ hgn, Be-bw, hgn-b-ºew XpS-ßn-b- I-am-Wv. sImØn-h® cY-N{Iw ImesØ K¿`-Øn¬ [cn-°p∂ ÿe-Øns‚ {]Xo- inev]-˛-Nn{X-I-e-I-fp-s-Sbpw s]mXpkhn-ti-jX CXp-X-s∂-bm-Wv. I√n¬ sI. Aø-∏-∏-Wn-°cpw IrjvW-cm-b\pw Nq≠n-°m-Wn-®n-´p-≠v. `mc-Xob cyhpw ImesØ K¿`-Øn¬ [cn-°p∂ BJym- cn°pw AXns‚ ck-\o-b-X. CXn-lm-k-]p-cm-W-ß-fnse BJym-\-]m-c-º- ÿmbo`m-hw. IhnX F{X-tØmfw Nen-∏n-°p∂p F∂-Xns\ B{i-bn-®n- hbpw CXp-X-s∂. klr-Z-b-lr-Z-b-Øn¬ hmk-\m-cq-]-Øn-ep≈ CS-amWv CXmWv ck-kn-≤m-¥-Øns‚ LS-\. Xan-g-IsØ D≈pc Cssd-®n F∂n- Ime-]-c-amb kw⁄-bm-bn-Øo-cp-∂p. ÿe-]-c-amb kw⁄-bm-Wv. AXv DcpIn ck-ambn ]cn-W-an-°p-tºmƒ [cn-°p-∂p. ÿmbn-`m-hw, ckw F∂ LS\ DZm-l-c-W-am-Wv. ÿmbn-`mhw kw-h¿Æ\w km[y-am-Ip-∂p-≠v. AXm-b-Xv, ÿew ImesØ K¿`-Øn¬ Al-Ω-Zv) C ] C cq]-in-ev]-Ønepw kqN-I-]-Z-ß-fn-eqsS `mh-in-ev]-Ønepw hm°p-I-fpsS a\pjys‚ CS-ambn amdp-∂p-≠v. Dcn-bm-Snb hm°p-IƒsIm≠v Ihn-X-bpsS Hcp hmkvXp-hm-Wv. AXv ]pc-bn-S-Øn¬ ÿnXn-sN-øp-tºmƒØs∂ CS-ambn BJym-\w \n¿∆-ln-°p-Ibpw sNøp-∂p. DZm-l-cWw hoSv. hoSv ßp-∂p-s≠-∂p ImWmw. hmkvXp Hcp CSw Is≠-Øp-Ibpw kzbw ka-\z-bn-°p-∂p-≠v. cmas‚ Ihn-Xbv°v C Øns‚ AYhm CS-Øns‚ Ie-bmWv hmkvXp. AXn¬ inev]-I-ebpw hmkvXp-I-e-bmWv cmas‚ Ihn-X-I-fpsS CSw \n¿Æ-bn-°p-∂-Xv. ÿe- Imhy-Ie hmkvXp-hns‚ Ie-bm-Wv; Nn{X-I-etbm kwKo-X-I-etbm A√. n. cma≥, sXßv ˛ ]n. cma-N-{µ≥, ]md-bn¬ ]Xn-™Xv d^o°v u ]pXnb X®≥, hoSv F∂ hmkvXp-hns\ Ah-X-cn-∏n-°p-∂p. hgnbpw hoSpw bm{Xm-_nw-_-ß-fm-bn-´mWv Fgp-Ø-—s‚ Ihn-X-bn¬ ]n. cmas‚ `qXw aÆmWv AYhm ]rYzn-bm-Wv. \n›ew ˛ Ne-\m-flIw ÿew ˛ Imew `mhw ˛ ckw u \ne-]m-Sn\v `mc-Xob kuµ-cy-im-kv{X-hp-ambn Hcp hnZq-c- u Nn¥sb \ho-I-cn-®p. C -\mƒ ]q´n Xmt°m-te¬∏n®p u ]cn-Iev]\ \∂mbn CW- ]n.-Fw. -{io-[-c≥ A©p-aq¿Øn -\-]m-c-º-cy-am-sW∂v tUm. u temIw Hcp

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Xm]kw Xm]kw 2006 G{]n¬ 2006 782 TAPASAM, April 2006 Xpd-°p∂ Infn-hm-Xn-ep-Iƒ t\m°p-I. \ym-khpw tX®p-an-\p-°nb i_vZ-hn-\ym-khpw ZrV-amb inev]-Øn-te°v Ihn°v hoSv. ∏n-°m-\√ temI-Po-hn-X-Øns‚ ImgvN-Isf t\m°n-°m-Wm-\p≈ CS-amWv hoSv F∂ hmkvXp-hns\ Ah-X-cn-∏n-°p-∂-Xv. Ihn-X-bpsS hmkvXp hmkvXp G‰p-hm-ßp-Ibpw hoSn-\-IØv Hcp Imem-hÿ krjvSn-°p-Ibpw sNøp∂ khn-ti-j-ambpw \Sp-ap-‰-ap≈ \mep-sI´v temI-Po-hn-X-Øns‚ AYhm Be-b-kw-K-a-Øns‚ N©-eX kqNn- Øocp-I-bmbv Rm≥ (I-\w, ]pdw, 13) b-I-Ø-f-ambn H‰s∏-s´mcp Xd-hm-Sns‚˛ — Npa-cn¬ Xnßo Xd-bn¬ sNbvX I¿Ω-߃ X≥ \ng¬ P∑w apX¬ km[yam-Wv. I´n-en-∂-Sn-bnepw km[y-am-Wv. `nØn-Iƒ°n-Sbnepw ap‰Øv NmWIw sagp-Inb kq£n-°p∂ {Kma-Øn¬ kqcy≥ DW°n hcm-¥-bn-se∂ t]m¬ apØ-»-t\tXm aoi-bn-eq-sS-bp-em-Øp∂p A—s‚ sI´n-S-®p-a-cp-I-ƒ ]pXnb ]Tn-∏n-°p-s∂s∂ ]pXnb hnZyIƒ BWv cmas‚ Ihn-X-bnse hoSv. tIIm-O-µ- ns‚ hmIy-hn- (Hcp hb- s‚ P\-\w) (am-dm-e) (Pm-{KX) (A-RvPp) (]-co-£) — F√m EXp-°-sfbpw ∂p-≠v. hoSpw ]cn-k-chpw km[m-cW Krl-ÿm-{i-an-bpsS ImgvN-I-fmbn \nd-bp- \Sp-ap‰Øv AI-Ø-fØv " in-ev]-hp-ambn _‘n-∏n-°p-∂p. Aßs\, k¥¿∏Ww sNøp-∂p. AsX, IhnX Jccq-]-ß-fpsS Ie-bm-Wv. ambn amdp-∂p. cmas‚ IhnX ae-bmfn hmb-\-°m-cs‚ Ah-ÿm-¥-c-ßsf {]-hm-kn-bpsS Krlm-Xp-c-X-bmbpw Hm¿Ω-bmbpw kz]v\-ambpw hoSv CS- `-h-X-e-am-Wn-Xv. hkvXp A]-l-cn-°-s∏-´-h-cpsS hmkvXp-hmbpw IpSn-bmbpw Ie- hmkvXp. C bn¬ cma-\n-cn-°p∂p; H´pw I\-an-√msX ( ChnsS Ihnsb c£n-°p-∂Xv Ihn-X-bpsS hoSm-Wv. B hoSns‚ XnÆ- sNbvX-Xv. AXn-\p≈ CS-amWv Ihn°p Ihn-X. ßsf ]pd-Øp-\n∂p \nco-£n-°p-Ibpw Bhn-jvI-cn-°p-I-bp-amWv cma≥ t∏mse Pohn-X-Zpx-JØn¬ ebn®p \n¬°p-Itbm A√, Pohn-Xm-\p-`-h- hmXn-ep-Ifpw cma≥ ka-Im-en-I-X-bn-tem-´v Xpd-∂n-´n-cn-°p-∂p. emWv Ihn-X-bpsS hmkvXp \nh¿∂p \nev°p-∂-Xv. AXns‚ Pme-I-ßfpw amWv cmas‚ Ihn-X-Iƒ°v I\w \evIp∂ `qKp-cp-Xzm-I¿j-Wi‡n. AXn- °ƒ°v I\w \evIp-∂Xv `qKp-cp-Xzm-I¿j-W-am-W-t√m. ChnsS ]mc-º-cy- kwKo-Xw - hmkvXp-Ie C hoSv Hcp XnW-bm-Wv, XnÆ-bm-Wv. kz¥-ambn Bhm-k-hy-h-ÿ-bp≈ F∂v F≥. hn. IrjvW-hm-cy¿ ]d-™n-´p-≠-t√m. Ime-a-g-bn¬\n∂pw Imev]-\n-I-sc-t∏mse `mh-\-bn¬ A`n-c-an-°p-Itbm B[p-\n-I-sc- u {]tbm-K-߃ IqSmsX Rm≥ Iptd \´pt\m°n (I\w ]pdw 38) Xd-hm´v ap‰Øv DØ-c-ß-fn¬, X´n¬, hn´-Øn¬ sR´-‰-pbcpw a\p-jys‚ \ne-h-d-I-fn-te°v Pohn-X-°p-∏m-b-߃. R߃°p≈ Im°n-a-ß-e-mbv Ime-a-g-tb-s‰mtc Rß-f-∏-∑m¿ ' F∂o Ihn-X-Iƒ ]q¿Æambpw hmkvXp-hns‚ LS-I-ßsf `mh- u hoSns\ Ihn-X-bn¬ sIm≠p-h-∂-t∏mƒ AXv CS-Øns‚ - Bbn-Øo¿∂p. ae-bm-f-I-hn-X-bn¬ ]pXn-sbmcp A\p- " sXmSn-bpsS sXd-dØv " ]gb hoSns‚ Hm¿Ω-bn¬ " au-\-Øn¬ ]n.-Fw. -{io-[-c≥ A©p-aq¿Øn ' F∂ Ihn-X). hkvXp- ' F∂ Ihn-X-bn¬ ' , " temUvPv ',

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Xm]kw Xm]kw 2006 G{]n¬ 2006 784 TAPASAM, April 2006 MAPPILAPP time the centre of trade spices like pepper Arabs even before the period of Prophet Muhammad (570 - 632). At that 'Mappilappattu' marks the 'Song of Kerala Muslims'. for Kerala Muslims. 'Pattu' is another Dravidian word song. So and Muslims (Jonaka Mappila) alike in Kerala. Now it is used exclusively groom') was used for Jews (Y Kerala Muslims. Formerly the Dravidian word 'Mappiia' (meaning 'bride M. N. Karassery early period as that of Prophet Muhammed, i.e., the 7th century Arabised form of Kozhikode. was given by Arabs, meaning 'the land of mountains'. Calicut is the Zomarines as Kozhikode (Calicut) the capital. The very name Malabar Malabar in the 9th century historical evidence to mark the presence of Muslim community in Kerala exception is that of vailed in the region. Kerala was never ruled by Muslim Kings. The only ration of conversion into Islam was to resist the caste discrimination pre- cultural workers) form the Muslim community of Kerala. The main inspi- tions and the converts mainly from so-called 'lower caste' Hindus (agri- ried local ladies (hence they were called 'bridegrooms') Their genera- and not through invaders. Only males came from abroad they mar- per plates (A.D. 849). the northern part in 16th - 18th centuries. Kerala, the southern most Indian State, had trade relations with ' Muslims of this area believe that their religion came to Kerala in an Islam reached Kerala through missionaries and traders by sea route Mappilappattu' is a term to denote the literary - song tradition of , the northern region. . There is reference about Muslims in Arakkal dynasty which ruled a princip A TTU ahuda Mappila), Christians (Nasrani Mappila) This coast of , ginger Arabian sea was ruled by , cardamom etc. was T arisapp ality in Kannur alhi cop- . W e get , span to 500 years in his reckoning. Miller who has written a significant work about Mappilas shortens the opines that the script must have existed for over 1000 years, Roland E. author of a well-known work on the literary history Arabic Malayalam this field hold that the script could be as old 15000 years. O. Abu, Mohammed Abdul Kareem etc. who have made some investigations in answer is not easy written form of "Mappila Malayalam." When did this script evolve? The by the "Mappila" or Malabar Muslim. what is designated as "Mappila Malayalam" - viz., the Malayalam spoken "Pirisam" is "Priyam" (i.e., dear). Such deviations together constitute hardly make out that "Peraliyam" is 'Pralayam' (i.e., the Deluge) or figure in their conversation with marked deviations. A stranger would vocabulary are very striking. Even the simple Sanskrit words of Malayalam spoken Malayalam and the admixture of foreign words in their everyday portant of all, in its codes and conventions. The idiosyncracies their decoration of the household, dishes served at feasts, and most im- tinctive which is reflected in its life style - the mode of dressing, of transliterating Malayalam into sophisticated Arabic script. Arabic-Malayalam read out to him. In short, Arabic Malayalam is a mode stand anything. A Malayali, on the other hand, can make out gist of So also, if he listens to someone reading this script may not under- parallel vocal tradition also. 'Mappilappattu'. Along with the written tradition, Mappilappattu has got a subjects. The poetic compositions of this literature is widely known as medicine, mathematics, trade and the like - both religious secular The themes of the text Arabic-Malayalam literature' and it is rich with both prose poems. suit the Malayalam alphabets. The literature in this script is known as Malayalam. It is a form of writing Malayalam in modified Arabic script to guage, Malayalam. There is no Urdu in Kerala. It is noteworthy that in Kerala dif ture. He is Muslim and Keralite alike. Mappila's languages Malayalam. This script had currency in South Kerala also. Arabic-Malayalam script can be taken, in a broad sense, to the In Malabar Without adequate training no Arab can read Arabic-Malayalam. Instead Kerala Muslims have a written dialect called Arabic- 'Mappila' is a hybrid of Islamic civilization and Kerala's local cul- , the northern p . Scholars like s consist theology ferent communities speak the same lan- art of Kerala, this community has a dis- T . Ubaid, C.N. , Islamic History Ahammed Maulavi, K. , Jurisprudence, M. N. Karassery

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Xm]kw Xm]kw 2006 G{]n¬ 2006 786 TAPASAM, April 2006 in Kerala as well. V (1 852- 1892) belong to this genre. ure in Arabic Malayalam literature. He was a native of Kondotty which is Arabia. As the titles indicate these narrate early wars fought by Muslims in Fathahu, Fathuhussam, Hunain Patappattu and Khandaku Patappattu. prominent ones being Bador Patoppattu, Uhad Patappattu, Makkam, Mala. Manjakkulam Mala, Mamburam Malapuram and Muhamood works of this genre maybe mentioned Badar Mala, Nafeezath miraculous feats, in the life of Muhiyuddin Sheik Jilan. Among other 1607. It renders, in a devotional tone, the major event be Khazi Muhammed of Calicut and the year composition as A.D. to a work called Muhiyddin Mala. The itself mentions the author songs. cal documents of holy events, epistolary verses, love lyrics and wedding martial songs, moral lessons, songs of praise addressed to God, histori- Song, this verse tradition includes hymns that enclose the holy figures, verse. It is verse that merits greater attention. Generally known as Mappila ing. The literature of Arabic Malayalam can be divided into prose and ken language of the Mappilas can be encountered in these literary writ- medium, it acquired a literary dimension. Many words alien to the spo- due course it entered into the daily life of people . conduct were taught and assimilated in this medium. purity attributed to Arabic. Matters related religious belief and codes of Muslims till recent times. It helped them preserve, though indirectly guese and British forces in Kerala. other major theme is the war waged by Mappilas against Portu- number of Mappila songs. But none them has been published. An- Even the well-known Malabar rebellion (1912) has been source of rulers of the time. Those that survived fell under neglect in due course. of some works. A large number such songs were destroyed by the The rebellions raised against the landed gentry also formed subject stance, a riot that broke out in Malappuram (Malabar region) for its theme. Mappilappattu Modelled on these works, songs were later composed about riots There are over 50 martial songs in Arabic-Malayalam, the most It is customary to trace the beginning of Arabic-Malayalam verse As the Mappilas began to express their thoughts and feeling in this The use of this script was not confined to religious instruction. In This script was the chief medium of education for Malabar Moyinkutty V The Major contributions of the illustrious poet Moyinkutty V aidyar is, beyond controversy aidyar's own Malappuram Pat , the most import app s, especially attu has, for in- ant fig aidyar , the , the - 3. 2. 1. brid in many respect: customs Kerala Muslims had to generate a song tradition of their own. prayer and religious rituals. Because of the dif great popularity of literature. W Hyder are worthy of special mention in any survey Arabic-Malayalam of short songs composed on topics common interest by Pulikkottil metaphysically oriented songs of Abdul Khadir Masthan and a collection Pareekkutty's Futhuhussam, Shujayi Moidu Musliyar's Safala Mala, the piece and is undoubtedly the best work in this genre. Badar Patappattu (1876) is widely acclaimed as the author's master- ence a sense of Islamic history and spirit rebellion against the British. basis for the prosody of this genre composition. Patappattu and Malappuram in the sense they served as significant from a technical vantage point are Badar Patappattu, Uhad song that treats the theme of passionate love in a romantic vein. Equally young age with a work entitled Badarul Munir-Husnul Jamal (1872), now a part of Malappuram District. He came into the limelight at very T . K. Haleema, V here. The love af Gandhi was celebrated in Mappilappattu his days and afterwards. saints and martyrs are also found space in many songs. Mahatma life. Along with history of Prophet Muhammad, the stories local The themes of the song draw heavily form Islamic history and local of tunes. In Mappilappattu music is more important than literature. listen to its mode of singing. Mappilappattu is very rich in hundreds as 'isai'. most important feature of Mappilappattu is its tune, popularly known Arabic tunes are mixed with Kerala to create new ones. The form both Arabian and Keralite folk traditions. In several occasions The tunes rhymes and alliterations used in this branch are taken of Sanskrit and Malayalam used as a literary dialect. Malayalam. It can be called as a parallel Manipravalam, the mixture The language used in early times was on amalgam of Arabic and Mappilappattu, like the community which gave birth to it, is a hy- Kerala is very rich in folk songs which of ten inter linked with Kunhayin Musaliyar's Nool Mala and Kappappattu, Chettuvayi Besides being devotional in appea omen have not lagged behind in literary pursuit T o know whether it is a Mappilapp . fairs, the local riot . A yishakutty , Kundil Kunhamina etc. have enjoyed s, and natural calamities are also seen l these work kindled in the audi- ference in believes and attu or not, you have to M. N. Karassery s: The songs

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Xm]kw Xm]kw 2006 G{]n¬ 2006 788 TAPASAM, April 2006 ent communities. Kerala's famous singer K.J. forms of this genre are being used by poet stage programmes, cassettes and television programmes. The tunes nity celebrately accepted by all Keralites irrespective of caste and commu- and sung by K. Raghavan. It was written non-Muslims 'Neelakkuyil (1953). ("Kayalarikathu V many admirers in Kerala. Kerala. The songs written by Jameela Begum of islands could win so and CDs. new tunes for films, TV programmes, dramas, radios, stage programmes today it is alive. New songs are being written on new themes and sung in origin. As we saw this tradition has a history of atleast 5 centuries. Even ties. The very name 'Mappilappattu' now only denotes the history of its in Kerala. and literature. It could find space in the syllabi of Universities schools settes and CDs. his several Mappilappattu songs sung for films, radio programmes, cas- tion. the islands have contributed poets and singers of their own to this tradi- ppattu. The Mappilappattu works of Kerala are very popular there and islands we see the presence of Arabic Malayalam script and Mappila- of Mappila Malayalam, the spoken dialect Mappilas Malabar Arakkal dynasty of Kannur for many decades. Their language is a variety Muslims. It should be noted that the islands were under rule of Those islands in Arabian sea share the language and culture of Malabar Urban areas many of the members community are engaged in peasants. Basically Mappila community is agrarian in rural areas. In dal period they belonged to the weaker section that of poor tenants and 4. Mappilappattu . The works like Qasim Mala and Thus Mappilapp also. we see it ing in large numbers. Mappilapp Malayalam. Now it is also written and printed in Malayalam script. The script in which it was written those days Arabic- Mappilappattu became a 'Kerala experience' when such song The Mappilas consist 23% of the st Now Mappilappattu has become an integral part of Kerala's music In this respect, we have to take lakshadweep also into account. The admirers of this song tradition consist dif s presence is southern regions (Kochi and attu is not confined to Malabar alayerinjappol") was included in the Malayalam movie The song written by P attu became very popular through films, dramas, Though the tradition is prominent in Malabar Y usuf Kissa of Islands are popular in ate population now s and singers hail from dif . Bhaskaran was composed , where Mappilas are resid- Y esudas is also known for ferent communi- T . In the feu- ravancore) . In fer- , secularisation of the Kerala Society tation of the cultural hybrid which helps democratisation and is a branch of its folk song tradition. Mappilappattu beautiful manifes- is the only language for dif much to contribute this calm atmosphere. I have repeat: Malayalam prevailed through centuries in the state. The language and art forms had munity of India resides in Kerala. It was due to the communal harmony two months. If my understanding is right, most prosperous Muslims Com- Muhammad Koya held the position of Chief Minister state for presence is import field like politics, trade, education, literature, art forms of the state. Their come forward to occupied a space in the main stream each and every backward community belongs to the minority sect, Mappilas could important role in the finance! Betterment of Kerala Muslims. Though a chances in oil rich Arabian countries large groups and this played an commerce. After 1970s the job hunters from community could gain trading. Later on, a small group even in rural areas shifted to trade and ant now ferent communities in Kerala and Mappilapp . In 1979 a Muslim league leader late C.H. . M. N. Karassery attu

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Xm]kw Xm]kw 2006 G{]n¬ 2006 790 TAPASAM, April 2006 had a profound imp M. G. S. Narayanan in Kerala the Concept of Religion Semitic Creeds and or Mesopot Mesopotamia. What was the religion practised by ancient Egyptian from the centre of great Egyptian empires or oldest among the Semitic creeds, now known as Judaism, did not come Asia. There were great civilizations and empires in this region, but the Jewish tradition at dif ideas of the Christian and Islamic religions which grew out old aversion towards image worship. These have continued to be the core developed a strong faith in one God, veneration for his prophets, and their culture was influenced by contact with the old cities and rulers. They possessed a rebellious content in relation to the great empires, though and sought to escape from their territory through mass migration. They was the creed of people who rebelled against authorities in Egypt, sprang out of the marginalised tribes mentioned in Old sacrifices. Nature, believed in life after death, and conducted animal human associated closely with rulers and priests. They worshiped the forces of nity of believers, but at the same time contained seeds conflict fire. This kind of theory promoted unity and solidarity within the commu- born before the advent of prophets, were condemned to eternal hell- saved and sent to heaven. All others on earth, including those who were those who believed in them alone were the chosen people The three Semitic creeds - Judaism, Christianity and Islam which However A common trait of the three creeds is theoretical assertion that amian peoples? , Judaism was not the religion of those elite group ferent times. act on the history of world were born in W They had their dif ferent myths and legends T est ament. It s, but est some of their seals also represent sacrificial cult society there were animal and human deities, mythical practice of image worship on the part common people. In Harappan has been no serious attempt to get rid of the numerous deities or theistic ideas are expressed occasionally in literature. At any rate there polytheism to monotheism as in certain other societies, though mono- it may be stated that there has been no basic change, progress from have been transformed and many new ones appeared. In that sense mixed with other factors - economic, milit ages. the scene. The religious conflicts continued in crusades of middle societies of Europe and Asia, until the emergence Semitic faith on the old world. W rules and a system of prizes penalties was new phenomenon in strength and rigidity of the faith were related. Such religion with strict male deities. find various icons in the Harappan culture, representing male and fe- for the emergence of creeds with a pluralistic approach to religion. W factors, and even military circumstances might have been responsible group disputed this claim, and their leadership was acceptable to the lower ture. Even many of the Kshatriya ruling clans early period had sky with their sacrifices, and propagated the claim through art litera- ority as the kill each other and peace. How strange, how sad, that they literally 'fight for love' wars and hatred, though the religious people pray for preach harmony the love of God and for children have often brought still divide the peoples of world and inspire violence. Paradoxically and wars among the three Semitic creeds in W and in side the purview of V practices. The majority of people including the ruling classes were out- small fraction of the community were in a very small though vocal minority large number of lower castes and outcastes. Only the Brahmins who stituted the religion of great majority people India including W estern writers who took the cue from them, V s of V tolerance. This was an important factor in the long-term rivalries They have t India had a dif Contrary to the general belief, sponsored by Brahmin writers, and Bhudevas aisyas (traders) and Sudras (manual labourers). This variety exist , and never find their goal through centuries of warfare! e do not hear about any religious wars in the ancient aken dif ferent experience. Geographical conditions, ethnic or gods of the earth, who placated edic religion. ferent forms and political expressions, s even today , were familiar with the V These Brahmins claimed superi- , and even among them a very ary , though many of the icons , ethnic, political etc. - they est s, V edic creed never con- Asia and Europe. edic or otherwise. M. G. S. Narayanan edic rituals and The e

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Xm]kw Xm]kw 2006 G{]n¬ 2006 792 TAPASAM, April 2006 rituals. tradition, or way of life, flexible and accommodative in faith, customs lation. Dif and refused to acknowledge others except in a subordinate position. eral other deities, who owed exclusive allegiance to their favourite deity were among the Brahmins, devotees of V persuade others to t cept the authority of Brahmins or V than three hundred Acharyas who lived in their time had refused to ac- themselves. The followers of Gautama Buddha and Mahavira more occurred serious questioning of the V some great saint, Brahmins there were those who followed the cult the absence of a monopoly V pressed in many ways ( dispensed with the concept of God or even worship a deity not related to the Brahmanical V is no monopoly testify to the continuity of worship the sculptures of Mauryan, Sunga and Kushan periods in granite years before Christ or even more. Innumerable terra costa figures and composition of the V before Mahavira, and this would take us roughly to the period of Christian era. According to the Jains, there were 24 forms of Mahavira's Jainism, established in the 6 and practice. the final authority to decide what kind of religion, if any basic dignity and independence of the individual human being who was age. At the same time it can also be viewed as recognition of ety until other secular forces like nationalism emerged in the modem detrimental in certain ways to the promotion of unity and strength soci- Semitic Creeds and the Concept of Religion in Kerala his philosophy on own insight and experience. He asked people to claim any divinity; saw himself only as a teacher and preacher who based told his disciples that he was not interested in the idea of God. He did of the greatest personalities who shaped Indian life and thought, clearly was not central to the concept of religion in India. Gautama Buddha, one rikshadevat ferent deities and systems of faith coexisted among the 'Hindu' popu- In reality there was no Hindu religion as such other than a broad In the period of Aranyakas, Brahmanas and Upanishads there The trading and agricultural groups appear to have had the proto- Historically speaking, the idea of God or authority V The Up as anishads themselves declared that , , there is no heresy either Nagadevat avatara edic literature, i. e. two thousand or three ake up the study of V Ekom Satyam, V or prophet in the native creeds of India. If there as etc. throughout ancient times. T edic religion. ruth in the revelations or teachings of edic ideas among the Brahmins ipr . This philosophical position was edas. Nor did the Brahmanas ã edic literature. Even among bahudh ishnu, Siva, Kali and sev- Y akshas s like V th T ã century before the ruth is one; it ex- vadanti , he should accept and Theerthankaras edant These were ). It implies Y akshinis a which . There eda , , incorporating the right to free exercise of religion as a fundamental larism has been declared as a basic character of the written constitution, view of religion has survived, and even triumphed in India, where secu- under the British rule. In spite of all these problems, open pluralistic conquest also, with the result that Christian missionaries had a heyday conversion to Islam. The same thing happened in the period of British the Muslim conquest gave an opportunity for improving their status through state in times of invasion. For the low caste subjects Hindu rulers, people were indif of their low caste brothers and sisters. As a result, the great majority in India was the Brahmin indif of the people. imitation, but that did not alter the basic attributes of religious outlook Hindus began to imbibe some of the Semitic features Islam through and Commanders in the Mughal Empire. However tioned. Many Hindus, including Rajputs, were employed as Ministers Even then the right to follow one's own religious order was not ques- into wars and politics by the Muslim rulers their Rajput Adversaries. issue in some of the disputes, and name faith was dragged that non-Muslims had to pay a special tax called Jeziya. Religion was an the of result, there were no religious wars in the early history of India. or a st was no claim for the monopoly of truth, and there idea heresy action ( dif vardhana of the 7 also criticised the concept of God and authority V Brahmanas and Sramanas alike. Mahavira, his great contemporary ways of life. Ashoka appealed to his subjects show reverence towards enced by the Buddha, they did not reject other ancestral Gods and acknowledged. himself was a God to be worshipped, and many other Gods were also followers created a whole system of thought in which Gautama Buddha but only a monkish order with the prescription for happy life. Later on, his corner stone of his philosophy life. In fact he never founded a religion, through several births, i.e. the law of rebirth ( seems to have shared the general beliefs in evolution of spirit accept his way of thinking if they found it useful and reasonable. He ferent days of the grand festival on banks Ganges. ficial religion of the Sult The great weakness of the pluralistic view religion followed In medieval times when Islam, one of the Semitic creeds, became Even though great rulers like Asoka and Harsha were much influ- ate religion that everybody in the kingdom had to follow karma ). Nevertheless, it is reason and not faith that formed the ferent towards the problems faced by society and th century worshipped Siva, Aditya and the Buddha on ference towards the poverty and suf ans of Delhi, some the rulers decreed punarjanma , in this period, the M. G. S. Narayanan ) and the law of eda. Harsha . ferings There As a

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Xm]kw Xm]kw 2006 G{]n¬ 2006 794 TAPASAM, April 2006 royal family groups like the Jains, Buddhists, Jews, Parsis etc. Members of same construction and maintenance of places for worship non-Brahmanical in all walks of life course time most parts India. Brahmanical faith even though the Brahmins established their hegemony that dif without ill-will. This could happen in India because of the firm conviction W ancient China rather than that of Israel or medieval Europe and to that of ancient Greece or Rome, Mesopotamia Persia ers and peoples of India. The Hindu notion religion may be compared words, the equality of religions became a basic assumption for rul- city and the kingdom of Zamorins adopted even matriliny In Calicut the Mappila Muslims who were partners in developing, like untouchability and pollution, even worshipping images at home. lamenting about the Christians adopting Hindu names and practices which was modified to some extent in practice. monopoly of truth and the theoretical superiority one's own religion, of the native Hindu rulers even though their own religion emphasised down in the coastal cities of Kerala and prosper trade with support dices. This enabled the Christian, Jewish and Muslim traders to settle people. Economic and political interests prevailed over religious preju- view of religion was not deep-rooted in the minds rulers and functional freedom would not have been possible if the open pluralistic their conflicts and rivalries exhibited so openly in other countries. This Kozhikode. They were often handling matters of state jointly in spite fessing Christianity in Kollam, Judaism Kodungallur and measures the royal seals were left in hands of traders pro- oligarchy had full control over the rulers of Kerala. The custody weights thing is that all this was carried out in a period when strong Brahmin temples without political interference by the Hindu rulers. The important well as the freedom granted to Jains and Buddhists promote their tians of Kollam, the Jews Kodungallur Kerala also. It is illustrated by the royal charters given to Syrian Chris- There was no large scale ef occasions when Jains or Sikhs were persecuted in the name of religion. out the long history of civilization in India, there were only some rare nation on the basis of faith among citizens India. In fact, through- right of every citizen. Semitic Creeds and the Concept of Religion in Kerala est Asia. In several cases we find kings donating land and money for the Thus we have the Synod of Diamper (Sunahados Udayamperur) This open, pluralistic view of religion is exemplified in the history ferent p , queens and princes, of aths for spiritual development are equally valid. In other According to law fort to bring all subject ten p , there should not be any discrimi- atronised dif , and the Muslims of Calicut as s under the flag of ferent religious group , and Islam in s islands harboured there. He says: in Kolattunadu the northern part of Kerala. Sailing vessels from distant kavya work of regional history in Sanskrit language named in his account of the history Calicut: journal of Pyrard de Laval, which K. V and mutual acceptance. could co-exist and compete peacefully provide a model of tolerance Hindus, Jains, Buddhists, Jews, Syrian Christians and Mappila Muslims sions Kerala became the cradle of religious harmony where Brahmanical occupation had resulted in disturbances. In the absence of such inva- of the township the same sentiment in verse beautifully context of foundation ety product of the long pluralistic tradition in religion cherished Indian soci- This healthy atmosphere was most conspicuous in Kerala, but it the show that religious status was not made a bone of contention in Kerala. murmured that he would pray to God instead of the devil. All these Christ, but one who observed the eight hands and long teeth of image of temple on the way from Kappad to Kozhikode. The devout Christians visited Calicut in 1498, he and his companions were taken to a Bhagavati religious festival of the Mamankam at Christian and Muslim allies to stand by his side during the twelve-yearly system of visiting husbands. The Zamorin permitted the chiefs his fered worship there, assuming that it was a temple of the mother , although in several other p , about a century before Kalhana's A Kerala poet named Atula who composed the earliest known The secret of this religious harmony is found in a passage from the kavya / Sahaakhilaa yatra vasanti deevataah" ( Atula, siddhimataam ivaasrame / Jagat prateetaati viruddha vrittayah " Krit great intercourse." (The Zamorins of Calicut, 1938. p.94) government with a view to making his kingdom very rich and of authority of the king who holds that to be a cardinal maxim everyone living in great liberty of conscience under the favour or the subject, so that there never arises any contention on score, religion, and it is strictly forbidden to talk, dispute, or quarrel on corded to them there; for the king permits exercise of every all nations and religions by reason of the liberty security ac- whole of India, it has merchants from all parts the world, and "Calicut is the busiest and most full of traf , Sarga 12, sloka 1 aasp s of Marahi (Madayi) and V adah kaanana satva jaat art 12.) s of the country foreign conquest and T . Krishna T .A.S. II. I. P irunavaye. When V alabha Patt Rajatarangini A ayah / yyar proudly reproduced fic and commerce in the . 94) ana (V Mushakavamsa T M. G. S. Narayanan , has expressed Mushakavamsa apoobhrit asco da Gama alarp att anam) aam

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Xm]kw Xm]kw 2006 G{]n¬ 2006 796 TAPASAM, April 2006 [Dif Semitic Creeds and the Concept of Religion in Kerala Kulasekhara - 1089-1 1972. pp.56-57) to religion that prevailed in Kerala. without any ill will is in itself the greatest testimonial to open approach chronicle of Keralolpatti and the palace chronicles successor states kingdom and journey to Mecca, is described in detail the Brahmanical and the Manigramam of Christians were to manage af quarters of the province. It is mentioned that Anjuvannam Jews Sapir Iso, leader of Manigramam to set up a church in Kollam, the head- Atikal, Governor of V church jointly T animosity in the vicinity of a holy hermitage.] brew script. (M.G Kufic script, and four Jews who signed with their names written in He- Pahlavi script, eleven Muslims who signed with their names written in signed as witnesses by ten Christians who with names written in arsapp ferent deities co-existed in peace like wild beast The fact that the conversion of last Ceraman Perumal (Rama The earliest example of the open spirit is manifested in ailli Copper Plates of S , in collaboration with the of .S. Narayanan, enad grant 124 A D.) to Islam, followed by his p s land and privileges servant thanu Ravi, dated 849 Cultural Symbiosis in Kerala ficials of the st s forgetting their natural ate. A.D. where The charter is artition of the , T rivandrum, fairs of the s to Mar A yyan How to make sense of these data, how interpret the Jews, historical little is objectively known, yet the data available are rich and suggestive. south-west India, issues of methodology immediately rise to the top. So truth. In the course of learning about Jewish community at Kochi in formulation is too simple to be sure, but it also contains an element of interested in facts, while religionists are meanings. Such a ‘the history of religions’ (religionswissenschaft) and proper What is the overlap between what in American academic circles called historians? What does a scholar of religions have to say group distinguished Nathan Katz of the Jews Kochi The Historical T Indian and Jewish values, themes motifs. create an identity that resonates exceptionally well with both the social framework of Kerala. In sum, in their narrations they they chart the community’ history together community presents itself to the outside world. Even taken women. Finally folklore, especially the intriguing Malayalam songs of Jewish Hebrew tombstone. There are numerous motifs from Kochini century royal charter engraved on copperplates, a twelfth-century p of Kochi in Kerala. There are scant historical, a third-century attempt at constructing a history of the ancient Jewish community Three very dif atristic letter Perhaps it would be too facile to say that historians are . But what they do reveal is perhap , these three types of dat , a ninth-century Muslim travelogue, an eleventh- ferent types of dat , there are indigenous narrations by which the raditions s craf ting for themselves a niche within a do not yield comprehensive a must be considered in any s more significant; ?

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Xm]kw Xm]kw 2006 G{]n¬ 2006 798 TAPASAM, April 2006 3. which, though not without it extreme . [These accounts] have led to a picture of the Indic period hands of philologists, has been . sociologically unrealistic in the presented; but the mode of interpreting them, a matter largely in Not only are the data scattered, equivocal, and all too often poorly in his study of Bali: overwhelming. Clif in an attempt at reconstructing a history of the Cochin Jews are 2. self-underst The Historical 1. There are, in essence, three types of data to be considered: any systematic interpretation of the Kochi Jews’ historical traditions. foursquare in one’ And finally there are dat India, this despite the indigenous claim to a unilateral arrival. tend to argue for a number of migratory waves Jews south in textured interpretation of these songs. In general, scholars Jussay (1986) and Barbara C. Johnson (2001) are especially rich into the focus of contemporary observers. long-standing tradition of presenting themselves to outsiders came dignitaries and scholars. Occupying a media centre stage, the community attracted international attention from politicians, the synagogue’ vestibule in the Kochi Synagogue, especially commissioned for narration was crystallized in a series of paintings that hang few Jews of Kochi tell about themselves and to themselves. This Second have arrived at Cranganore in 72 C.E. the destruction of Purely historical data The works of Folkloric dat this claim becomes entirely plausible. And with archaeological and philological evidence (Rabin 1971), by Ashin Dasgupta and developed Ranabir Chakravarti (2002). know of commercial patterns the time, an approach pioneered attitudes embodied in texts from that period (Katz 1999), what we 128 / NA ancient Israel and its links to India as portrayed in the view In picking these very dif , this claim can be evaluated by examining what we know of T anding in p raditions of the Jews Kochi T THAN KA emple in Jerusalem. From a purely historical point of s p ford Geertz (1980: 5) noted some of these dif a, in p Albrecht Frenz and Scaria Zacharia (2000), P ath and must be addressed as a prolegomena to s 1968 quarter-centenary celebrations when the articular TZ articular Malayalam Jewish women’ s element . For example, the Jews of Kochi claim to ferent types of dat a of testimony , is an intellectual riddle that st s of plausibility , the story remaining a, the problems inherent , perhap s even truth, s songs. ficulties ands . M. T Kerala’ experience there. The most significant set of legends emerge from Christians, Muslims and Hindus, especially as they reflect upon Jewish appropriate to consider the legendary accounts of Kerala inferences, an occasional medieval merchant’ legend, folk song, memory might ‘come in handy’ to impose an order on the chaotic fragments of Cranganore, linguistic and literary evidence, traveller from attempting to know what one has no way of knowing. has about it the unmistakable air of fantasy systematized which derives The out best. Large gaps exist in our knowledge of ancient and medieval Kerala. bricoleur The historical traditions of the Jews Kochi like Claude Lévi-Strauss. others entirely speculative, the student of Cochin myths and history is and Cranganore, generated yichus (lineage). times the claim of a continuous, recorded history the ten lost tribes mythology af the time. During one historical period, for example, being grafted onto through whatever intellectual-mythical framework dominated Europe at centuries af often wildly exaggerated, folk songs, indigenous histories written handyman, a ‘ragpicker and uses devious means compared to those of a craftsman’, an academic years ago when they were proudly displayed for the entire world to see. synagogue, soon to be forgotten, like the once-proud moment twenty (1985). world, as was first observed by anthropologist Barbara C. Johnson These depictions cryst a focal point for the exhibition and seminar planned anniversary History in T community’ almudic and historical references. s ancient Christian community Before picking over the fragment Historical data that exists, the meagre archaeological findings at Confronting such varied sources, some more or less reliable and Local artist S.S. Krishna was commissioned to emblazon the side world’ , the intellectual ‘Jack of all trades’ T oday the captioned p s history onto ten large canvases, p ter the account en Images s encounters with Cochin Jews were mediated ’ (Lévi-S allized the community’ s they narrate, of , archaeological remains, philological trauss 1955) who collect forded them st aintings hang in a storeroom of the . who ‘works with his hands s of history fer us a sketchy portrait at s letter / 129 aintings that were to be , anchored in Jerusalem s identity before the atus. In more recent , and a few scattered ’ s t s whatever dat , it would be ales that were Nathan Katz a

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Xm]kw Xm]kw 2006 G{]n¬ 2006 800 TAPASAM, April 2006 The Historical hospit caption simply proclaims. beating royal drums. ‘The raja of Cranganore receives the Jews,’ idealized Nayar maharaja, his retinue holding the royal parasol and canvas depicts a king greeting the Jews. The is attired like an coast. was trade between King Solomon’ Cranganore, and as Muziris to the Romans. The caption reads: ‘There shipping entrepôt of the ancient world. It is Shingly established. Cochin community and peacocks were exported to Palestine. Long before the birth of earlier traditions. individual ruler (today’ name ‘Cheraman Perumal’ refers to the Chera dynasty and not an less than accurate, the term ‘kingdom’ may be an exaggeration, and kingdom was established at Cranganore in 379 A.D.’ The date may be Cheramperumal. He was made prince of Anjuvanam and thus a Jewish ‘Joseph Rabban, leader of the Jews, receiving copper plates from the patron of Jews. The maharaja hands something to Rabban: bring to mind the Mattancheri ‘Dutch’ Palace of Maharaja Cochin, learns, is in the audience hall of maharaja, a room whose murals of glory for the Jewish princes Shingly home, known in Malayalam as Kodungallur immigrant groups, the Christians and Muslims, Jews were accorded syllables of this dynasty), but the basic idea is accurate. Like other of Indian Jewry The moment of the birth Diaspora is also fleeing in all directions. In the lower right is a ship sailing east, to Shingly Shingly (Cranganore) in 72 A.D’. Amidst graceful palm map of India, an arrow pointing towards Shingly: ‘Landing the Jews at 130 / NA right corner displays land on a verdant, hospitable coast. Lest there be any doubt, the lower to the four corners of earth from Palestine’. Romans,’ the caption reads, ‘and consequent dispersal of Jews able reception in India. The Biblical name for India was ‘Odhu’ The fifth painting embellishes upon the theme of Jews’ The first p The second p In the third painting is a ship full of Biblical-looking Jews about to THAN KA T 1 raditions of the Jews Kochi The entire history of the community was grafted on to yet . ‘Destruction of the Second ainting shows a bazaar filled with spices and ivory The splendor of Solomon’ TZ , the linkage between India and Israel was ainting depict s st ate of Kerala t A Jew s Palestine (992.952 B.C.) and Malabar s the Second , their leader Joseph Rabban, one akes it . s reign became the t [Hodu]. T s name from the first two emple in 70 , in T emple ablaze, Jews , the Jews’ Anglo-Indian as T eak, ivory tress A.D. by the ancestral , a fourth ap root , spice , a . ‘Dutch’ Palace in Mattancheri (which was actually built for him by the the Cochin Synagogue in 1568 next door to Maharaja of Cochin’ ‘symbiosis’ in Kerala. The seventh painting depicts the construction of royal patronage and hospitality is the guiding metaphor for Hindu, Jewish Cochin. As the subject of so much attention, this theme welcome, the Jews being welcomed by Hindu kings’ of Shingly first and later there. Fully six out of the ten paintings, then, touch upon theme The historical traditions of the Jews Kochi /131 Cochin and the re-establishment of community abandonment of Shingly and the welcome af it was no longer displayed. Both paintings, as the sixth, depict and in any case the eighth had been so badly eaten by white ants that destroyed.’ their privilege and in the resulting quarrel, trumpets were unfortunately Sabbath. Once the Levites were late and laity (non-Levites) usurped brought to Cranganore and were blown by Levites on the eve of trumpet may be the subject of this legendary allusion. The destruction although the struggle between Malabari and Paradesi communities lies behind this legend of a quarrel between the Levites and ‘laity’, Israel is referred to as ‘Little Jerusalem’. W today the Cochin of ‘the good old days’ before mass emigration to Cranganore obviously connects Shingly with Jerusalem; indeed, even of the Cochin Jews’ connections with the royalty of ancient Israel in days T Shingly understanding (Johnson 1986). Hindus and Jews in Kerala, an important motif the Cochin Jews’ self- and Joseph Rabban, became archetypes of the relationship between for each and every Jewish bridegroom. The two, Cheraman Perumal ‘merchant princes’ in service to the maharajas and Dutch, as well became the ideal Jewish leader the model for beloved Cochin maharajas. So, too, Joseph Rabban (Narayanan 1972: 23.30), remain in the ark of Cochin Synagogue. The copperplates, which are more likely from the tenth or eleventh century autonomy and respect by the rulers of ancient medieval Kerala. emple at Jerusalem, with the inef T The sixth painting depicts discord, the loss of paradisiacal T . emple. ’T s may be an allegory for the destruction of Shingly o the Jews, Cheraman Perumal was idealized Kerala king, At the same time, it continues theme of est The seventh and eighth p

T o say that the trumpet wo of the original silver trumpet , the model for a succession of Jewish aintings were out of chronology fable name carved on them, were s of the e do not know what history forded by the Maharaja of T emple were brought to s, used in the Second ablishing the Nathan Katz . s

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Xm]kw Xm]kw 2006 G{]n¬ 2006 802 TAPASAM, April 2006 Eastern dress. W inside the Cochin Synagogue. The ninth shows Jews of in Middle relationship with the maharaja enjoyed by Jews. Both are set coincidence. and Cochin, perhaps this similarity of names was more than a T prominent in the open Ark. They bear caption: ‘The Maharaja of North Parur was the neighbouring princely state which had a Jewish community in of the Cochin Synagogue next to Maharaja’ Portuguese) and the maharaja’ The Historical sust Himyar in the Rabban. He bears the same family name as last Jewish kings of Maharaja of Cochin.’ Joseph Azar was the last in line shoulders. The Jews placed themselves under the protection of Azar ‘Destruction of Cranganore by the Moors and Portuguese in 1524. Joseph 1568.’ The eighth painting depicts the sack of Shingly in 1524: t The them identifiable, meet in the synagogue with Maharaja of Cochin. at the time, although Sattu Koder wrote of occasion: The the Jews realized significance of maharaja’ them well in their newly regained homeland (Koder 1951: 34). Not all of 132 / NA they had just received from Great Britain in Israel, and wished March 1949 he congratulated his loyal subjects on the independence address to the community position. The situation was appreciated by the maharaja in his farewell of 350 million, they would become too infinitesimal to maintain their high state could exert considerable influence. But in the context of a republic reason than demographics. A few thousand Jews in a small, princely their position in Indian society was bound to deteriorate for no other Although they were patriotic citizens of India, the Jews realized that until its amalgamation into the Union of India shortly after independence. properly part of British India and enjoyed at least nominal sovereignty relinquishing his throne in 1949,’ the caption reads. Cochin was not Maharaja of Cochin addressing Jewish subjects in the synagogue before angible symbol of Hindu, Jewish amity ravancore presenting a gold crown for the ained maritime traf T , the last Jewish prince, swam to Cochin with his wife on orah scrolls are again prominent in the open THAN KA The ninth and tenth paintings continue the theme of special The final p . T 2 raditions of the Jews Kochi The gif Y emen (Goitein 1975: 47); as there had been so much ith them is a stylized maharaja. TZ ainting is poignant, Jews in W ted 22-carat, jewel-encrusted Keter fic and religious influence between the , well remembered by all elderly Jews. On 24 s private Krishna temple: ‘Construction . T orah in 1805.’ s p estern dress, many of Ark. ‘The last reigning The s words about Israel alace and temple in T orah scrolls are T orah is a very T ravancore Y emen Christians, Muslims and Nambudiri Brahmins. return to the former Abbanes, and Thomas had no choice but t as magnificent Solomon’ a carpenter slave on behalf of the king who wanted to construct temple in Kerala Christian wedding folk songs, Abbanes was looking to purchase ruler of Bactria, in northwest India. arrived. In a story that remains popular the Indian king Gundaphorus, judging from his name, a Graeco-Indian will not go. (James 1924: 365). thou wouldst send me, but elsewhere, for unto the Indians I the word there, for my grace is with thee’. Still Thomas resisted: .Whither but Jesus insisted: ‘Fear not, Thomas, go thou unto India and preach and India ‘fell unto Judas him and unto the nations where Lord sent him’. They drew lots, of the world, that every one us should go unto region fell to It begins in Jerusalem, where Jesus and his apostles ‘divided the regions a Greek version may have appeared earlier (James 1924: 364). and composed in Syriac (a language closely akin to Aramaic), although compilation from various sources that are part midrash, gospel, Christian Legends traditions of other identity generation; and we can (b) view it in the context of historical essence, we can do two things. W narrative inform our attempt at doing history? What do we with this legend? How can such a selective, constructed highlighted in the paintings. of Cochin chartered its demise in his 1949 address. Both events are Jewish community by giving them the copperplates, then Maharaja prophetic. If a Cheraman Perumal chartered the establishment of (ibid.: 35). after a few years the story of Jews Cochin . will come to an end. forefathers and many more are waiting their turn, it may be that community establishment of the State Israel has created a general stir in Just then, an Indian merchant named Abbanes, emissary of The First Act contains the relevant passages for our discussion. The Acts of Thomas is a curious second- to fourth-century Making sense of it requires methodological creativity In retrospect, both Koder and the maharaja were indeed . Hundreds have already lef , neighboring communities, namely . Thomas’, much to his dismay s had been. Jesus then sold e can (a) interpret it as a method of t to build the Land of their o acquiesce. The two set sail Af ter the latter , Kerala’ . He protested, Thomas to Nathan Katz , we will s Syrian . In

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Xm]kw Xm]kw 2006 G{]n¬ 2006 804 TAPASAM, April 2006 day of the king’ The historical traditions of the Jews Kochi Cranganore (W for the city of Andrapolis in India, which local Christians identify with The Historical race a Hebrew’, happened to be nearby conversion of both the Jewish flute-player and king’ (sexual continence was Thomas’ preeminent teaching), leading to the The apostle rebuked her with discourses about the virtue of chastity poems in Hebrew understood only by the girl, who fell love with him. Christians’ them, they are close kin to the Jews, having originated from ‘Jewish- their own, and has even led some to reconvert Judaism. According names by which they are known, to claim Indian Jewish heritage as mission by converting a Jew already there. apocryphal text: Thomas was sent to India by Jesus and began his 367.68). The Kerala Christians’ basic origin legend is found in the decided to eschew sexual relations with her new husband (James 1924: crosses; Christians they claimed but steeped in idolatry in Malayalam, came to India and encountered .people wearing wooden merchant. According to their narrative, Knayi Thommen, as he is known some translate as ‘Canaanite’) Christians, named after this fourth-century the Christian Nazaranee Mâpillas (Logan 1981: 225). are also known as Mâpillas, or Jonaka Mâpillas to distinguish them from or bridegroom, the royal connotation being secondary at best. Muslims 1.2) In colloquial Malayalam, mâpilla is a respectful term for son-in-law Cheraman Perumal, the old renowned Emperor of Kerala. (A fourth-century Christian merchant and missionary] his followers by ‘royal son’, which were the honorary titles granted to Thomas Cana [a is a compound [of ] . maha (great) and pilla (son), signifying ‘prince’ or had originally designated the primitive Christians . The term Mâpilla ‘sep before. (Swiderski 1988: 51). Returning to his native Edessa, Syria, natives whom St Thomas the Apostle to East had converted centuries concluded that these people were the remaining descendants of those anthropologist L.K. as Nazaranee Mâpillas. According to Indian civil servant and conversion of the Jewish girl. Thus, they are often known in Malayalam aratist Upon arrival they found the city in merriment. It was wedding This has led many of the ‘St Thomas Christians’, one The oldest group of Christians is also known as Knani (which s’, from the Hebrew ‘nazar among them, following the p T raditions of the Jews Kochi s daughter eil 1986: 185). Anant . akrishna Amidst food and drink, a flute-player girl, ‘by A ’] was a name by which the Jews yyar: . Thomas began reciting mystical The ‘Nazaranee’ / 133 aradigmof S s daughter t yyar 1926: Thomas’ [meaning . Thomas , who s velvet coat. pointed st kurava, Jews . the ululatory sounds uttered by Knani women known as . and the ‘Kiss of Peace’ ceremony which was copied from black velvet cap which is supposed to be similar the Jews. head gear bridal veil . burial of the dead to face Jerusalem priests. position of the bride standing on right bridegroom . parallels in Kerala, cited several other similar customs, including: The religion. Shalva W 104.5). washes his hands twice, as is done at a Passover Seder (V af vilakku; and they eat unleavened bread at a special, ritual meal held home observances are preceded by the ceremonial lighting of a lamp, as many customs, including t observances as those of the Jews, describing their arrival in India and referring to such kuli, similar to the Jewish miqveh; they sing folk songs very Jewish chupah; prior to the wedding bride immerses herself in a 2.3). They marry under a canopy known as pantal, analogous to the kohenite (priestly) origin, and has been used as evidence for both (ibid.: likely reflect their purported Hindu Brahmin pedigree as Jewish 1926: x.xii) and a hereditary priesthood, the latter of which could as Cochin and losses to the Muslims of north Malabar forced them move south, to the seventy-two privileges of royalty city of the Great God’, in Cranganore that granted sovereignty and rights Perumal and the bestowal of a copperplate at Mahadevapattanam, ‘the 134 / NA teach the true religion and stay loyal to Patriarch’ (ibid.: 52). ashes as memento. Before leaving all swore to maint they burned all their houses and personal belongings, carrying only some families, 400 persons all told, set sail aboard seven ships. ‘Before leaving ‘colonizing mission’ organize Christians from Edessa, Jerusalem and Baghdad into a with the approval of Bishop Antioch, commissioned Thomas to Thomas met with Bishop Joseph who, guided by prophetic dreams and ter night 3 They also eschewed any ef the unique Knani betrothal ceremony THAN KA Another intriguing custom of these Christians is the formula The Knani Christians share the Jews’ high-caste status as well The narrative continues with a royal welcome from Cheraman fall on Maundy ar which appears on the sleeve of bridegroom’ T ravancore (ibid.). Y om Kippur (Swiderski 1988: 37.50); virtually all of their TZ to purify Christianity in Malabar eil (1986: 186.88), who studied Christian-Jewish Thursday aboos about women in their menses (A , during which the father ceremonially fort . There they prospered until milit s at converting others to their , and the symbolic six- ain their racial purity . Some seventy-two ellian 1971: Nathan Katz s long yyar ary

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Xm]kw Xm]kw 2006 G{]n¬ 2006 806 TAPASAM, April 2006 1560, an Of century copperplate charter from Cheraman Perumal during the eighth or ninth the sixth to sixteenth centuries and, like Jews, received a They came under the influence of Nestorian Church Persia from Nazaranee Mâpillas, who claim to originate with the Apostle in 52 C.E. V closely related to the Aramaic of Apostle. of the Church Persia and Thomas Cana, in any case a tongue and a common sense of origin history (W legends, Malayalam folk songs, geographic patterns of settlements, 1971: 105) S The historical traditions of the Jews Kochi parents, And my parents gave that blessing to me. blessing to my fore-fathers, My fore-fathers gave that blessing to Isaac, Isaac gave that Jacob, Jacob grandchildren: God gave His blessing to Abraham, Abraham that the deathbed blessing passed on from parents to children or The Historical century broke of Zenzalus formulated at the Council of Ephesus in 430. The Kerala Church Jacobites because they follow the monophysite doctrines of Jacob rites, in Syriac, Latin and Malayalam. practices. The Roman Catholic Church in south India today has three to purge the Church of both Nestorian doctrines and vestigial Jewish Church and observing dif of Kerala, are split allegiances, belonging to several branches the Cheraman Perumal. or sthânam, engraved on copperplates, from the idealized Hindu emperor share with Jews the tradition of having received a royal charter the Bishop of Antioch. Just as Portuguese brought Roman Mar Thoma Syrian Church; and the Unreformed group continues under who follow the Malayalam-language Orthodox rite and are known as asco da Gama, who arrived at Cochin in 1498. Shortly thereaf t Francis Xavier . . In the nineteenth century they split into two sect They use the Syriac language in their rites. is f from the Syriac-rite Roman Catholics early in seventeenth Roman Catholicism came to India with the Portuguese explorer Beyond these ritualistic p Now There are also Orthodox Syrian Christians in Kerala, known as Christians, who today comprise 20 per cent of the population T fice of the Inquisition was est raditions of the Jews Kochi , dear son (daughter), I give that blessing to you. (V , Archbishop of Goa, convened the Synod Diamper fering rites. arallels, W The oldest group is that of the ablished at Goa, and in 1599 /135 eil 1986: 194). eil noted similarities in s: the Reformed , an âcâram They also ter ellian , in 4 observed on that day by Christians in Kerala (Thomas 1924: 216). 3 July 72 and buried on Calamina, or .Little Mount., in Madras; a fast is went to Mylapore, now a section of Madras, where he was martyred on prehistory Arabs, who had traded between Kerala and the Middle East since They were preceded by their ethnic, if not religious, ancestors, the Muslim Legends 136 / NA the female line. (ibid.: 2.3) hereditary in the two families . .for several centuries with inheritance for sacred orders and bishops. The priesthood has been practically [Sankarapuri and Pâlamattam] . families were ordained set apart Nambudiris [Brahmins] of thirty-two families . Of these, the held that: [He] converted the people of all castes among whom were Cranganore, is revered as (Thomas 1924: 214). For example, the island of Malankara, near Thômâ Rambâm in the 1601 Malayalam epic poem, Parvam in the Acts of Thomas were relocated explicitly Kerala by Maliekel Congregationalists, Lutherans and Presbyterians. The events described Church and the British their Anglicanism, later joined by Catholicism with them, so the Dutch brought their Reformed 189.90). at Parur western India. Three hundred years later Mahmud of Ghazni led periodic being created. As early as 712, Muslim armies had reached the Sind in as well by the inherent dynamic of new civilization which was to various west Indian ports, including Cranganore. overland silk route as well the monsoon-driven sea lanes from Aden rise of Islam, Arabs traded with China and India, pursuing both the centre for the spice trade (Lamotte 1953: 95f). For centuries before Alexandria, with its large Jewish population, became the chief western an expedition that wrested the spice trade monopolies from Arabs. As early as 25 B.C.E., Hellenized Jews, in alliance with the Romans, led twenty-fifth and nineteenth centuries B.C.E. (Wheeler 1968: 81, 134.37) the prehistoric Indus V Archaeological evidence from north-west India indicates trade between in Kerala ever since the second century (Segal 1967: 386). , and all are located near Jewish settlement THAN KA As early as the third century Muslims make up about 20 per cent of Kerala’ He is believed to have built seven churches in Kerala, the oldest The first century of Islam saw the new faith spread by sword . Some hold that there have been TZ alley Civilization of India and Sumer between the Thomas. landing site (A , Church fathers t Arab trading settlement s (Puthiakunnel 1970: yyar 1926: 13). It is aught that s population. Nathan Katz Thomas s

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Xm]kw Xm]kw 2006 G{]n¬ 2006 808 TAPASAM, April 2006 of Kushee, as al-Din calls him), while the Muslims aligned themselves powerful rulers and patron of the Jews, Maharaja Cochin (or Raja Portuguese entered into an alliance with one of Kerala’ inroads into Muslim- and Jewish-dominated trade monopolies. The the Muslims to resist ‘al-Afrunj’, Portuguese, who had made important of Kerala (Rowlandson 1833). It is an intriguing text, written to encourage al-Mabari Zain al-Din, in the sixteenth century Mujahideen, an Arabic historical work written by a Kerala Muslim, Shaikh The historical traditions of the Jews Kochi / 137 (Narayanan 1972: 39). into Kerala not like a conqueror but as an honoured guest in the house. Islam, like Judaism and Syrian Christianity in earlier centuries, came north was besieged, embattled and subjected to an unwelcome rule, eighteenth century Muslim invasions, a rule that lasted until the British replaced them in Ghuris and, ultimately plundering raids of the Ghaznavads, to dynasties established by Hindu interactions raid imp established by Babur of Kabul, which was to have the most transformative much of the India we know today is a consequence Mughal. majority of Muslims in India were native rather than foreign. Similarly est Cranganore’ dynasties that followed, for example; the first time (Thapar 1966: 238). Muslim rule over significant sections of India was established for the idealized history of the Muslims Kerala is found in Muslim sacred time, in accord with local legend. Our best source for the of the Prophet himself, thus connecting Kerala’ been established in 621. This would date the mosque from lifetime sign, proudly proclaiming the mosque to be oldest in India, having labourers in the Middle East) Cheraman Juma Masjid bears a painted to architecture music and cuisine. It was, however Lodis, led to Muslim.Hindu acculturation in all spheres, from mysticism The Historical ablished the Sult act upon India. Due to the Mughals’ s across no There can be no vouching for it From the arrival of Arabs in early eighth century to The interaction between the people of India with Muslim T s newly rebuilt (p raditions of the Jews Kochi rth India. . But this strife was unknown in Kerala. While the anate of Delhi at the end twelf , the Mughals, northern India was dominated by A nother aid for with ‘Dubai dollars’ T urko- T missionary ef Afghan, Muhammad of Ghur ughluqs, the Sayyids and s historical accuracy , the oldest historical record s community directly with , the Mughal dynasty earned by Kerala fort th century s, the large s two most T ohfut-ul- , and , but , , , maharajas. This legend established not only the identity of Muslims The apostate king remains the ‘uncle’ of succeeding generations structure for interreligious relationships in south India, a family structure. returns’ (Logan 1981: 269). The text and the custom reveal a basic will keep this sword until the uncle who has gone to Mecca [Makkah] used to recite, on receiving their sword of king 265). It records the conversion to Islam of last Cheraman Perumal ritual recompense for this familial apost Perumal, ‘the emperor who went to Makkah’ (Narayanan 1972: ix). As century 138 / NA to Islam. accompanied his party back to Arabia, where he apparently converted to Cranganore after making pilgrimage. This he did, and the king stealthily moon. The king became intrigued and commanded the sheikh to return of ishfak-ul-kumur leader) told the king about Prophet Muhammad, especially legend in Sufism to indicate a spiritual teacher; exoteric Islam, secular where they were warmly received by the king. The sheikh (a term used Muslims, Hindus, Buddhists and Christians alike. known to them as believed to have first set foot upon expulsion from Paradise, the mountain guidance of a Sheikh’, made pilgrimage to the spot where Adam is comp (Rowlandson 1833: 5) Their origin is traced to the year 710, when a of India, should evince a ready and willing acceptance this holy creed. mercifully ordained, that the people of Malabar means of its dissemination, in others preaching and exhortation. But he of the earth; in some countries making sword and compulsion of Islamism should flourish throughout the chief inhabited regions part of the local Muslims’ self-understanding: than strife is one of the assumptions al-Din’ 5). That the Muslims’ arrival in Malabar was marked by amity rather Arabic pronunciation of Samudri Raja, ‘king the seas’ (Dasgupta 1967: Kerala, or Malabar as it was then known. His title, ‘Zamorin’, an with the Zamorin of Calicut, another Hindu king who ruled northern 5 who left for Makkah and thereafter became known as Makkattupoya any of three poor , quasihistorical Malayalam text, the Keralolp THAN KA Local Hindus share the narrative, according to nineteenth- En route to The Lord most high hath willed, [wrote al-Din] . that the faith , an apocryphal miracle t Adam’ TZ Adam’ , pious Muslims from s Peak in Sri Lanka (ibid.: 48), a site sacred to s Peak, the pilgrims stopped at Cranganore, asy , the maharajas of ale about the division of Arabia, ‘under the spiritual , beyond the other nations fice at their coronation: ‘I s work, and an import atti (Logan 1981: T ravancore Nathan Katz ant

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Xm]kw Xm]kw 2006 G{]n¬ 2006 810 TAPASAM, April 2006 3. 2. All three communities made explicit reference to sea travel in their The historical traditions of the Jews Kochi 1. features of Kerala civilization: several points, similarities that help us appreciate the unique and salient Nevertheless, the three sets of legends bear striking similarities on periodically reconstructed to reflect the conditions of time. sojourns in south-western India. These legends are not fixed; they Christians, and Muslims -each developed legendary accounts of their Similarities in the Legends Nayar in p of Kerala, but it also defined their relationship with the dominant Hindu, The Historical the conversion of Brahmin families. Thus, three extant, high-caste a royal wedding feast, the song of Jewish flute-player girl, and to the outside world. The Thomas legend recounts his reception at six of the ten paintings selected by Jews to present themselves welcome received from Cheraman Perumal. This theme dominates The theme most often emphasized in each legend is the hospitable references to continuing sea contact with the site of origins. an obvious choice. Each legend embellished this point with community on maritime trade, arrival by the sea routes would be dependence of each legends.Land travel was possible at the time, but due to pilgrims. with the Prophet was conflated arrival of first Muslim the last Cheraman Perumal king’ community to Makkah and the time of Prophet. The story The Muslims, legend, at least one version of it, connected their community time and sacred place were the locus for origin of Kerala’ when he commissioned Thomas to voyage India. Again, sacred The Christians’ origin was put into the mouth of Jesus himself in local traditions of Shingly city of Jerusalem was connected with Kerala and became replicated and the Diaspora to ‘the four corners of earth’. Thus sacred The Jews’ Each community traces its origin to a sacred time and place. The three Abrahamic religious communities in Kerala - the Jews, articular T raditions of the Jews Kochi story begins with the destruction of Second . , community . . s voyage to Makkah and meeting / 139 s Syriac T emple appropriate that the very name of country reflected a symbiosis According to historian William Logan (1981: 1), it was especially 5. derived from mala, old 140 / NA 4. government of Middle East and Europe, as well large-scale cultivators, prosperity of Kerala, serving as ‘windows’ to the outside world, In exchange for royal patronage, each group contributed to the ethical standards. eventually problematic for the Jews since it contravened Jewish accommodation into Kerala.s highly structured society was status group considered ‘native’. This strategy for high-level status group claiming antique origins in Israel or Arabia, the lower traditions and in each group’ was reflected in ‘Hindu accretions’ their religious and ritual on any large scale. Their adaptation to Kerala social structures high-caste status in Kerala and generally eschewed missionizing facing west with its back to the rest of India. metres, and to the west by Arabian Sea. Kerala lies, as it were, W of the state. Kerala is bound to east by densely-forested origin of Kerala must be understood in the context topography cent of the population. Hindu Legends legends about traditions of Kerala’ images or counterparts, albeit imperfectly so, within the historical foreign settlements in Kerala. All of these themes have mirror prosperity theme is also found in the paradisiacal accounts of these symbiosis’ by historian M.G.S. Narayanan (1972: 1.8). The Muslim settlers on the other has been aptly termed ‘cultural between Hindu kings on the one hand, and Jewish, Christian of synagogues, churches or mosques. Similarly of autonomy one a stone inscription, which granted high privileges and degree Each community received royal charters, two on copperplates and converted to Islam. Peak. In one version, he accompanied them back to Makkah and Perumal king’ in receiving Thomas. The Muslim legend recounted the Cheraman communities ‘the rulers, the Jews and Brahmins’ all participated estern Ghat mount THAN KA The region was known to . s invit TZ These charters are of ficials and soldiers. ation to the pilgrims return af s Hindus, who today make up about sixty per T amil for ‘hill’, and the ains, ranging from 1,000 to more than 2,600 s proliferation of sub-castes, the higher Arab and Jewish traders as Malabar This unique set of arrangement ten associated with the erection Arabic barr , each group att ter visiting , ‘country’. Nathan Katz Adam’ ained s s

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1 Xm]kw 2006 G{]n¬ 2006 812 TAPASAM, April 2006 Sea bordering the W was once under water and at some time it emerged from the Arabian (Menon 1984: 10). was added on (to the already existing mountainous or hilly country)’ derives from chernta, ‘added’, and Cheralam would mean ‘the land which se ancient dynasty of Chera kings, the Cheraman Perumals. There are September 1989). Its alternate name, Kerala, shares a root with the Richardson and Sumathi Freeman, personal communication,9 more plausible etymology would connect mala with vâram or slope (J Hindu and Middle Eastern language and, therefore, culture. However The Historical of the ten incarnations (avat story of Parashurama, ‘Rama who Wields the Battleaxe’, sixth legend, the land was ‘added on’ by divine rather than natural forces: lagoons which are so typical of Kerala today (ibid.: 9). According to elevated the coastal planes, creating numerous rivers and backwater patron god in south India, where many shrines are dedicated to him. the gods themselves’ (Goldman 1977: 5). Parashurama is a special class-roles . intermarriage with other varnas and open hostility to concerns included ‘death, violence, sorcery paradoxically militant leader of an ‘aberrant’ caste priests whose the ‘high tradition’. (Beck et al. 1987: 85.87). Parashurama is much emphasis in Indian folktales as it does the literature of usurp that place,’ (ibid.: 139.40) and this anti-Kshatriya role receives as in their place, he must, by clearing the earth of them and heirs, [the kshatriyas] . with their own weapons. He must not only put them [asceticism] is not enough . Rama must humiliate and even annihilate 101; ‘ksatravrttir brahmanah’, p. 104) for whom ‘the power of tapas 1977: 85). scholar called ‘a genocidal crusade against the ksatriyas’. (Goldman ‘arrogant’ Kshatriya usurpers (Gail 1977, 35.39), and what another one scholar called the defence of their social and ritual leadership against Brahmins, the Mahabharata, Parashurama led Brahmin armies in what Brahmins and Kshatriyas. According to the epic compiled by Kshatriyas, a dispute representative of the great power struggles between The Bhargavas feuded with the Haihaya caste of noble-warrior in Sanskrit literature’ (Goldman 1977: 85). veral etymological possibilities to account for that term, one of which Both etymologies square with geology and legend. The land Parashurama is ‘a brahmin who behaves like a ksatriya,’ (ibid.: Rama was a member of the Bhargava caste Brahmin priests. T raditions of the Jews Kochi estern Ghat ara) of V s. V ishnu, ‘the most violent character olcanic or seismological forces , confusion and violation of , a Shudra rule of the Cheras. Since religion V of the Kshatriyas was a necessary step toward legitimation divinely-ordained leadership of society they challenged; the divine defeat champion of the Nayars because he was against Kshatriyas, whose Bhagavatism, were connected; Parashurama the Brahmin became Thus, the rise of Nayars and V among the ruling class, who in Kerala were Shudras and not Kshatriyas. indicate the ascendancy of worship V gramams [villages] as a poured-out gift’ (ibid.: 260). actions, and bestowed the same upon Brahmans of sixty-four Karmabhumi, or country where salvation depends entirely upon good Keralolp matrilineality so characteristic of Kerala (ibid.: 259.60). ‘Thus,’the est continues to say that Parashurama then brought more Brahmins the leader of all Kerala’ sons, the eldest settling at Gokarnam, some say Mahatmyam, Parashurama then invited a poor Brahmin who had eight of Parashurama]. (Menon 1984: 8) Bhargavakshetram [land of the Bhargavas] or Parasuramakshetram said to have constituted the land of Kerala, otherwise called receded up to the spot where it fell. The tract of territory so thrown is Kanyakumari to Gokarnam according another version) and water Karnataka] to Kanyakumari [at the southern tip of India] (or from Parasurama threw his parasu or ax across the sea from Gokarnam [in is found in the Keralolpatti: 215.18). reached only as far Malabar gnawed Parashurama’ The historical traditions of the Jews Kochi the wish-fulfilling Cow of Plenty The Agni Purana tells of his battles with the Kshatriyas over Kamadhenu, he transformed time, V all the land he could cover with one toss of his battleaxe. At same Parashurama was told by V the ground became too crowded with their corpses for him to move, ablish Kerala’ aruna was cautious lest Parashurama become too powerful, so atti says, ‘Parasu Raman created the land of Malabar As Rama was to become associated with V According to the local, mixed-Sanskrit Purana, Kerala Another version of this legend Brahmin ascendancy in Kerala Y s villages, and finally various castes the system of ama, lord of the dead, into an ant that s bowstring, weakening it. When he shot, the arrow s Brahmins (Logan 1984: 258). aruna, the god of order . , which became his home (Gail 1977: Af ter slaying so many Kshatriyas that ishnu in Kerala, especially / 141 ishnu and his religion, T ishnu, Bhagavatism, ishnu, these legends , that he could have richur The Keralolp , who became Nathan Katz , the atti

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Xm]kw Xm]kw 2006 G{]n¬ 2006 814 TAPASAM, April 2006 and Paul Ricoeur with their history of texts, provided a clue to the significance Cochin Jews’ obsession process of identity formation. It also prepares us for some reflections as to the role of narration in as well about the adaptive modalities of extrinsic communities there. or extrinsic, tells us much about the salient features of Kerala’ narratives of other religious communities Kerala, whether indigenous Identity as a Narrative i The Historical of self function of narrative interpret experience in order to exist as a meaningful human subject, and the narrative construct’, and it points to ‘the continuous need for narrating Jerusalem with Cranganore, which emphasized their high status and an Indian Jewish identity through narrating a story which interwove self orders the data of past experiences, so Cochin Jews constructed country (Logan 1984: 274). Cheraman Perumal invited these foreign merchants to settle in his foreigners into the very fabric of Keralan society villages and social institutions, does not neglect the absorption of to legitimate their ‘unnatural’ rule. about which there is much more to say kingdom; and perhaps (d) the much-discussed ‘tolerance’ of Hinduism, knowledge of those very skills needed to assure the prosperity and open it to the Arabian Sea; (c) foreigners. relatively advanced the geography of Kerala, which tends to seal it ‘vulgar prejudice against trade and navigation . induced them to leave such 142 / NA Kshatriya termed ‘cultural symbiosis’. This hospitality was due to: (a) ‘the Brahmin’ relationship between Hindu kings and foreign traders, which he aptly M.G.S. Narayanan, it was a combination of factors that led to this unique occasion. s open to all castes, it ’ (Kerby 1988: 232, 234). ’ af THAN KA Recent theory in hermeneutics, the philosophical interpretation Placing the narrative of Cochin Jews in context parallel The Keralolpatti goes on to discuss the establishment of various fairs in the hands of foreigners. (Narayanan 1972: 5); (b) T raditions of the Jews Kochi . Borrowing from the thought of Hans-Georg Gadamer , such theory underst TZ s adoption by Kerala’ According to Kerala’ ation in generating a continuity of identity As an individual.s narrative constructionof 6 ands a person’ , but that will be lef s ruling Nayar families served s most eminent historian, f from the rest of India . It is said that the s identity to be ‘a t for another s society , , former are presumed to have actually taken place. What unites history . What distinguishes history fro narration, falls into that intermediary realm between fact and fiction . closure. As Kerby (ibid.: 241) argues: Historical discourse, like self- and possibilities of history are like empty spaces that invite narrative whom cert background of data, such as they are, and one must bear in mind to myth. The narrative becomes intelligible by setting it against the weft of a tapestry meaning, which is to say an identity-generating artifacts and the narrative, treating one as warp other 237). Therefore, to tell the Cochin Jews’ story is indicate both our stories, and this is, of course, very much a social demand’ (ibid.: consistent (to ourselves and others) . causes us to embellish or change narratives in varying circumstances, largely because ‘the desire to appear justify other narratives as well. Indeed, Cochin Jews have of While the data are used to justify narration, they could be artifacts, and the narration, which partially depends upon those data. lord who is the Bhagavan’ synthesis that yields a satisfactory Bhagavata title meaning ‘the Cera narration takes its lead from artifacts but must aim beyond them to a information or dat 239): historical data was argued by philosopher Anthony Paul Kerby (1988: That narrative meaning is more significant in generating identity than what matters is the meaning Jews elicited out of such scant data. data. It does not matter that the history of Kerala is very sketchily known; narrative, their story must be viewed against the background of historical stage. mere cataloging or dating and could not hope to rise beyond the chronicle coherence, directionality The historical traditions of the Jews Kochi through initiation according to Bhagavata liturgies... dynasty was ‘purified’ by the ‘axe of detachment’ that Parasurama wielded in Kerala; the Parasurama story appears to mean that ‘Sudra’ Cera af proximity to the maharajas, a th fection, of spices and piety Narrative expression is not the mere communication of T There is a complex relationship between the dat o approach the identity-generating nature of Cochin Jews’ ain narratives were addressed. Moreover a, but is a sense-giving and synthetic activity , and intelligibility; otherwise history would be a (or Maha-V . m fiction is that the events related in oroughly charming tale of honour and isnu) . / 143 There were no Ksatriyas , the plausibilities a of history fered varying . Historical Nathan Katz , or

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Xm]kw Xm]kw 2006 G{]n¬ 2006 816 TAPASAM, April 2006 study of religion. Religionswissenschaf such a truly interdisciplinary approach that characterizes the modern from other disciplines. Neither is it separable them, and just is a sui generis phenomenon, not reducible to modes of enquiry borrowed by the complexity of subject matter historian of religions is indeed a ragpicker essay: What does a historian of religions have to say historians? The Conclusions in the events of past. structure of narrative; which then implies ‘discovering’ such teleologies through selection and by applying the formal beginning ‘middle’ end history seeks both closure and completeness, but can attain this only synthesis in order that events have meaning. As with traditional fiction, with fiction is its dependence on narrative discourse and creative p neither is it properly understood by relying entirely on anthropology or literature, philosophy study economics and, yes, even theology 2 1. Notes : 144 / NA what it is that we wish to understand. the data rather than other way around, lest one utterly lose sight of The Historical sychology Kurumbas. story Nilgiri Hills, just beyond the W community of sorcerers relied upon the dominant Badaga farmers benevolent ruler upon whom they became dependent. The Kurumba It was not only foreign communities who evolved tales of welcome from a and priests, came to the land of Melibara. (Lesley 2000: 9). reported that before the destruction of First Cranganore. A 1503 letter written by a European Jew who lived in Shingly Ther T exiles from Israel, 800 years later: .After the destruction of Second Judah and Benjamin.. The letter goes on to describe a second arrival of until this day Jeroboam the son of Nebat, nine and a half tribes went settled in Cush . emple, our revered master and teacher At the same time, methodology THAN KA T e are other o return to the question introduced at beginning of this . T raditions of the Jews Kochi As a ragpicker . W TZ e who live in the land of Shingly are from tribes , very old Cochin traditions regarding their arrival at , because of a drought they migrated to the Badaga- , anthropology , the historian of religion borrows from estern Ghat , to elucidate the object of his or her , religion. In many senses, religion ,history , however complex, must serve t is not theology , a characterization mandated , Samuel Halevi, and Israelites s from Kerala. , sociology T emple, in the days of , of course, but According to the , p sychology , Dasgupta, A. Chakravarti, R. P Beck, B.E.F A R 6 5 4 3 . . Goswami and J. Handoo, eds, yyar eference name is probably maharaja and probably by the Cheraman Perumals at Cranganore, [whose] avatar of the Bhagavan [God]. That tradition is followed by Cochin Kerala by the Bhagavata tradition that has Krsna at its center as full Parasurama story in the history of Kerala . symbolizes .conquest. According to Dennis Hudson (personal communication, 1991), .The end. (Swiderski 1988: 64). India by welcoming its proselytes and himself becoming a convert in the audience of the faithful. He legitimates one or another foreign religion in Perumal is a good empty name to fill with whatever events satisfy the he died and was buried alongside the Apostle. .It seems that Cheraman made pilgrimage to the tomb of St Thomas Apostle in Mylapore. There who welcomed Thomas of Cana in 345 C.E. converted to Christianity and Similarly conflated with the Apostle at some later date. Nazaranees hold, or whether he was India.s first missionary who became Cana built upon and .purified. the earlier mission of Apostle, as arrived from Jerusalem in 345. W Most scholars claim they more likely began with Thomas of Cana who the Jews of Kochi / 135 of coconut p the inverse case of birth a girl, ground is beaten with branches of auspicious events, which a typical example is the birth boy . in The cry kurava . shrill and high pitched, is raised by women at the time 1987: 125.29). dominated region, where they received hospitality and settled (Beck et al. , R.B.L.K.A. ., P , the Knani Christians narrate how Cheraman Perumal king .J. Claus, alms. (T arabout 1986: 1 1967 2002 1987 1926 e simply do not know whether 12, fn. 6). Malabar in London. Hebrew and Jewish S Judaic Studies, Oxford Centre for Margin: The State of the Art Indo- research conference. C.E)’, paper read at an international Judaic trade contacts (up to 1300 ‘Reaching out to distant shores: Indo- London. Folktales of India, Chicago and Ernakulam. Anthropology of the Syrian Christians, The historical traditions of Asian T rade, 1740.1800, tudies, 1.4 July A V iew from the Nathan Katz Thomas of

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Xm]kw Xm]kw 2006 G{]n¬ 2006 818 TAPASAM, April 2006 Frenz, A., and S. Zacharia Geertz, C. Gail, A. Goitein, S.D.F Goldman, R.P James, M.R. trans. Johnson, B.C...... Jussay Katz, N. The Historical , P .M. T . . raditions of the Jews Kochi 2000 1975 1980 1977, 1977 1924 1985 1986 2001 1986 1999 Kulturen und Religionen.T Völker: Baustein ze Einem Dialog der In Meinem Land Leben V Südindien,Ost Judischer Lieder aus Kerala, T in ‘Y Nineteenth-Century Bali, Princeton. Negara: The Theater State in Literatur und Bhakta Sivas über indischen Entwicklung eines Untersuchung über Ursprung und Parasurama, Brahmane und Krieger: Gods, Priest of the Mahabharat Apocalypses, Oxford, pp. 364.438. Gospels, Acts, Epistles, and NewT ‘The Acts of Thomas’, in The Apocryphal chronicles’, M.A. thesis, Smith College, with an appendix on the CochinJewish traditions of the Cochin Jews India, ‘Shingli or Jewish Cranganore in the 161.76. ‘The emperor India, New Delhi and folklore., in ions of an origin theme in Cochin Jewish V Songs., Journal of Indo-Judaic Studies, Overview of Cochin W ‘T and New T ‘The song of Evarayi., in Thomas A. S Interdisciplinary Journal of Jewish in the ancient world’, Shofar: An ‘From legend to history: India and Israel Northampton,Massachusetts. eman, Jerusalem. imberg, ed., Jews ol. 4, pp. 7.22. tudies, V ahudat teman u.shar hodu ha.yehudi’, ill the women finish singing’: Historical Y . Y est eshayahu and , W ament: Y ol. 17:3, pp. 7.22. ork, pp. 145.60. iesbaden. T s, and W .A. ’ s welcome: Reconsiderat- fildern, Germany Beingthe T imberg, ed., a, New A Y vat in India, New Delhi arriors: . T omen.s Jewish obi, eds, ara V Apocryphal erschiedene exte Y Y ork. ork, pp. The Bhrgus ishnus Jews in Alter . Y ahadut Lévi-Strauss, C. Lamotte, É. Menon, A.S. Narayanan, M.G.S. Logan, W Koder Rabin, C. Rowlandson, Lt. M.J. trans. Lesley Segal, J.B. Kerby Puthiakunnel, Thap Swiderski, M. T arabout, G ar , . S.S. , , R. A.P Arthur M. . . . T. 1984 1955 2000 1953 1951 1984 1988 1970 1972 1971 1966 1983 1967 1986 1988 Malabar ‘The structural study of myth’, in Judaic S in eyewitness accounts’, Journal of Indo- ‘Shingly in Cochin Jewish memory and l.Occident’, Novelle Clio, V ‘Les premieres relations entre l.Inde et Bombay ‘The Jews of Malabar A Bloomington. Sebeok, ed., Myth:A Symposium, Literature, V hermeneutical approach’, Philosophy and ‘The adequacy of self-narration: A Malabar Church. for S ‘Jewish colonies of India paved the way Cultural Symbiosis in Kerala, 432.40. Seminar of Proceedings of the Second International Palestine in the first millennium B.C., for trade ‘Loanword evidence in Biblical Hebrew England. A History of India, Hamondsworth, (Zeen-ul-deen), London. in the Arabic Language,by Zain al-Din T Occasion Chief Rabbi Israel Brodie on the Finestein, eds, Essays Presented to in H. J. Zimmels, Rabinowitz and I. ‘The Jews of Cochin and their neighbors., London. Malabar Sacrificier et Donner a V Blood W Christians of Kerala, Madras. ohfut-ul-Mujahideen, an Historical W Survey of Kerala History t Thomas’, in J. V , V , Paris. . eddings: tudies, V between of his Seventieth Birthday ol. 1, T ol. 12:2, pp. 232.44. amil S T ol. 3, pp. 7.21. rivandrum. The Knanaya tudies, Madras, pp. T ’, in India and Israel, amilnad and ellian, ed.,The oir en Pays , Madras. ol. 5. T Nathan Katz rivandrum. T .A. , ork

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Xm]kw Xm]kw 2006 G{]n¬ 2006 820 TAPASAM, April 2006 Thomas, P The Historical V W Wheeler ellian, J. eil, S. , M. .J. T raditions of the Jews Kochi 1924 1971 1986 1968 October Society of Great Britain and Ireland, Thomas’, ‘The South Indian India’, Judaism, V ‘The Jewish Christian community of in India’, ‘Symmetry between Christians and Jews India, New Delhi and The Indus Civilization, Cambridge. , pp. 213.23. Journal of the Royal Asiatic T .A. T T imberg, ed., Jews in ol. 20:1, pp. 104.7. radition of the Y ork. Apostle elite. the classification will allow classical art forms to remain ‘pure’ and same folk tradition through the methods of stylization or standardization, tradition, even the classical art forms themselves were derived from of some these art forms by dif Unless the adjective ‘folk’ helps to announce existence and identity denounce the conventional classification of rhythms into classical/folk. traditional art form. A cultural study of these rhythms will strongly dominant factor among the artistic devices used in each and every numerous varieties of rhythms ( important to note that these art forms are marked by the presence of genres i.e. Classical and folk. Classification of Rhythms formulation of most these art forms. that compels us to refrain from making objective statements about the used in these art forms. The lack of historical evidence is a real hazard hybridity of cultures had its reflection in the literature and artistic devices to this land through several centuries for various historical reasons. This and conflicts of various religions, castes races that have immigrated hundreds of traditional art forms. It may be the result convergence Manoj K Ekachuzhati Rhythms A Cultural Study with Special Reference to THE RHYTHMS OF KERALA Sanghakkali Poorakkali, Kanyarkali, Kummattikkali, Margamkali, Dufmuttu, belong to the classical genre In a conventional manner In spite of being a small geographical area, Kerala is enriched by etc. are grouped as folk. uroor Kathakali 1 while , these art forms are divided into two tala ferentiating them from the classical s). In other words, rhythm is the Theyyam, Padayani, Mudiyettu, , 2 Koodiyattam In a cultural perspective, it is and Krishnanattam

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Xm]kw Xm]kw 2006 G{]n¬ 2006 822 TAPASAM, April 2006 120 music, has been practising systems of rhythms. examples. into classical/folk. A scholar and practitioner of these rhythms, the famous rhythm are practised in one art form despite the conventional division used in various art forms and rhythms belonging to dif forms demarcated as Arjunanritham The Rhythms of Kerala total number of This st conversation: “There are no classical rhythms; all rhythms folk.” Champ system consists of seven main talas. Thryasram, Chaturasram, Khandam, by these rhythms for the eminent scholar-writers like Purandaradasa, made by Edward W foot analyzing the techniques or devices - like rhythms, tunes, gestures and arts are not so visible on the surface, it is possible to elucidate them by these art forms. Though sometimes the cultural factors inherent in region while the regional culture is being nourished by presence of and cultures very much in mind.” one thing it is being constructed with non-western, non classical musics coherent or monolithic and that when it is talked about as if meant only although at a later occasion perhaps I’d like to show that it is far from existence of a relatively distinct entity called ‘W poet and exponent of the art form in dif belonging to a p generally music - into two categories. They regarded the rhythms criterion of classical music. of rhythm and defined some them, even though he employed the regional cultures. many p Deva that were in practice, whether step tala ferent regions as s, the deities and Carnatic music, the most dominant form of South Indian classical As far as the presence of rhythm is concerned, same atement of a, T art s - used in them. In the works of Kunjan Nambiar s, 101 Every art form flourishes in the cultural continuum of its own The ancient books on Indian music had divided the rhythms - s of Kerala, we can see the rhythms belonging to dif 8 riput Even the classical music and dance use these tala artist, late Kurichi P a, an-Indian tradition as tala 5 fers the possibility of comp At He used the rhythms that consist of various systems s, 108 s is 7x5=35. . Said on W a and Desi T Desi Gandharva tala Eka ! So many Suladi ala s, and

. Each of them has five divisions ( classical or folk, belonged to ‘human’ art 9 estern classical music: “. . I accept the s. All other ancient rhythms are replaced 4 6 s, the semi Gods. Thullal

system since the 16th century But Suladi Marga T

Misram . S. Kumaran said in a private Desi Marga Dhruvam, Matyam, Roopakam, , who had traveled and lived in system of 35 talas are some systems of rhythms such as arison with the observation ala and is divine and only used by estern classical music,’ s and rhythms practised Sankirnam 7

Still all the rhythms ferent systems of , the 18th century . Then the Jaties ferent . This ): 3 Balyutbhavam Sitankan Thullal Roop amount of orally rendered rhythms (used in appropriate for the aesthetic or cultural need of that art form. absorbed by an art form, it transforms its structure, so that could be performed in them. the rhythm for Lakshmi, Kundanachi, Mutakkutalam understand the relatively simple structure of into the complicated realm of these rhythms, it will be helpful to several rhythms that belong to none of these systems (e.g. Sastampattu and ( ( Chendamelam Chachatputam Garudanthukkam to various systems such as 5 rhythms described in groups as well rhythm structures. The presence of rhythms belonging resisted for Kerala has been a land of diversity- the diversity social to a cultural domination of any aesthetic ideas or ideologies must be in their cultural context and the conventional approaches that could lead irrespective of the dif music may identify the have the same duration of 14 jathi dhruva t systems, have the same number of them. For example, some rhythms, even if they belong to dif the dominant rhythm by means of some peripheral similarities between rhythm and determines the other rhythms as synonyms or parodies of but also a question of cultural power as the rhythms belonging to ancient systems. put aside other rhythms practised in several regional art forms as well scholars to measure all other rhythms by using the criterion of this system and rhythms in the modern age tendency among traditional compositions in these talas. The wide acceptance of Thyagaraja, Muthuswami Dikshitar and Syama Sastri had written several T Karika riput Ekachuzhati am, Champ The rhythms of every art form must be analyzed by placing them a used in used in Ekachuzhati The domination of a single system is not only technical fallacy ala ) is evident in the art forms of Kerala. In addition to them and etuthukalasam and Sastampattu of Kathakali, Thullal, Koodiyatt rhythms (used in at Suladi system 10 ), 120 rhythms ( a, Karika, Panchari, Marmam Mallatala When a rhythm belonging to particular system is ferences between them. system consists of seven main rhythms i.e. Shatpitaputrakam Marma t and practised in of matra of Kunchan Nambiar refers to the first and ala V Thullal matra ishnumurti Mudiyettu, Padayani, Theyyam as Marma T s. A traditional scholar of classical ), various unnamed rhythms (e.g. . It gives a universal definition to V s or same duration. ), 35 rhythms of ishamam Chathurasrajathi Dhruva T used in Koodiyattam Ekachuzhati in ala am Poorakkali Theyyam of and Krishnanatt used in Arjunanritham Ekachuzhati system and Natyasastra ), 108 rhythms Suladi rhythms. ) and a large Kumbham Chathurasra ) are being Ganap Manoj Kuroor Thekkan T o enter system Ekam, ferent (e.g. and athy am), and ala . 1 1

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Xm]kw Xm]kw 2006 G{]n¬ 2006 824 TAPASAM, April 2006 same poet has given the examples of 4. 2 1 so that. X-Gap 3. (Digit Ekachuzhati Definitions and applications two of them, The Rhythms of Kerala 5. realm of various rhythms as well their formulations and combinations In a way time taken for a sounded action is similar to that of an unsounded action. 7. 6. one gap (unsounded action). When the rhythm repeats, is taking to raise some questions in relation with rhythm and culture. the contemporary cultural scenario, will be helpful to an eager student an order in position and they are unified a simple method, unknown to same. But the fact that these rhythms used in dif system, even though the names and structures of rhythms are almost various artistic contexts by the artists who are often unaware of this performances of Eka T measurement of time through the indicating the time taken for each action. In using two basic actions: sounded and unsounded. them as unique entities. Here I am trying to define these rhythms by way of analysis, the dif may be performed through these dif devices are important for defining a particular rhythm. The same rhythm variations made either on a percussion instrument or symbol. These viz. actions by hand like slapping and fingering, oral rendering tonal unsounding) actions.” Marma T Karika T Panchari T Kumbha T Roop Champ Eka T -Number of beats. ala a T The practice of Sangitachudamani Eka T ala Ekachuzhati at ala ala ala a T Ekam ala ala Rhythms ala ) ala is a simple rhythm of one beat (sounded action) and Arjunanritham and 14 rhythm system is a threshold to the perplexed ferences may compel us to consider each form of Roopam There are various methods to perform rhythm ‘1’ Ekachuzhati indicates first beat, 123x 1x 12x 1234x 1x12x123x1234x 12345x 123451/2x1231\2x1x1x12x defines rhythm ( . nor 12 Harineeswayamvaram Thullal matra ferent devices, though, in a subtle Karika, Kumbham rhythms is limited neither to the Thullal s produced by (sounding and . They are being used in Ekachuzhati ‘2’ tala indicates second beat- ferent art forms have ) as “ Matra and tala System, the Marmam is a term signifies of the . 13 . other patterns are used. example, in Kathakali, addition to the form mentioned above, some patterns used even in a single art form, though the name is same. For Arjunanritham, Mudiyettu and Mudiyeduppu. Theeyattu, Padayani, Sastampattu, Maranpattu, Garudanthukkam, Krishnanattam, Koodiyattam, Chendamelam, Thullal, Theyyam, This is a popular rhythm for it used in several art forms like Kathakali, Champata T Lakhu rhythm is used in V and 8 Chaturasrajathi Rup contemporary Carnatic Music, this rhythm is practised instead of the variation of speed i.e.twice that other Roopa T rhythm system. Kathakali Theeyattu, Theyyam, Thitampunritham, Koodiyattam, Krishnanattam of Kerala such as place between two beats. This rhythm is used almost in every art form aithari Second tempo: 1xxx1x12345xxx12x12x12 First tempo: 1 x 2 3 4 5 Fourth tempo: Third tempo: . matra (oral rendering) form as under: Champata is a pattern of three beats succeeded by one gap. Roop In . ala This rhythm has some similarities with the Chendamelam s respectively ala a T ala T parts T T T T T a x ka t a x ka ta x ka t a x ka ta x ka ta x ka t a x ka t a x ka t a x ka t Garudanthukkam, Arjunanritham aka T Arjunanritham, Garudanthukkam, Thayampaka, has a form of two beat ala , this rhythm has four tempos with 64, 32, 16 . 123x 1234567x .) This rhythm is used in a x ka a x ka a x ka a x ka , which has a form of one kit kit kit kit a x dhim at at at at akit akit akit akit There are so many dif 2 x 1 arikit arikit arikit arikit ( 8 (16 s followed by a gap. a x ka ( kit at at at at underline indicates at a a a a Mudiyeduppu and x x x x akit (32 ( 4 Drutham Eka T arikit Theyyam Manoj Kuroor ala at matra and one matra matra matra a x of 108 ferent in a This s.) and . In s) s) s)

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Xm]kw Xm]kw 2006 G{]n¬ 2006 826 TAPASAM, April 2006 other parts translate Karika T is dif gap. There is a rhythm with the same name in 108 system but it Lakhu, Lakhu terms of classical music and in that manner the rhythmic pattern is gives the definition of this rhythm in percussion instrument with a tumultuous sound. Thitampunritham Thullal, Mudiyettu, Mudiyeduppu, Theeyattu, Arjunanritham, This rhythm is practised in Panchari T in contexts of performance. artists on various musical instruments, prominently tempos have 48, 24 and 12 matras respectively of 96 in it with five tempos by progressively accelerating from the first tempo for is given below: rhythm. The rhythm pattern of five tempos performed in represents the standardization that could have happened to a simple The Rhythms of Kerala Sastampattu, Thullal, Padayani Panchari Melam ferent in matra ( Karika T In this manner Panchari T First tempo: Lakhu underline in ala .) s to the fifth tempo of 6 ala and matra 16 as one beat and and ala Guru s as well in structure. ala , a collective performance by more than hundred is a p dicatesthe variation of speed i.e. twice that the Theyyam is in the form of five beat . 15 , Champ attern of four beat If it is compared to the existing form, we can Chendamelam, Kathakali, Krishnanattam, . This rhythm is very popular in Kerala and at Guru matra a 1 1 x 1 x 1 x 1 x 1 x 1 x x 1 x 1 x 1 x 1 x x has dif Arjunanritham Harineeswayamvaram Thullal 1 as a unit of one beat and x s. The second, third and fourth 1 1 x x s and one gap is used ferent forms in dif 1 Panchari T x s followed by one gap. 1 1 1 1 1 1 x x x x x x . Kunchan Nambiar . 1 Panchari Melam 1 1 1 1 Panchari Melam x x x x x 1 1 ala 1 1 1 1 x x x x x x Chenda performed 1 Lakhu, ferent , a in ( below: rendered form of this rhythm, which is used in Padayani, Arjunanritham, Garudanthukkam more complicated in their structure. This rhythm is used some notions about the formulation of rhythm system which becomes from the above mentioned rhythms in form and order: therefore it gives Kumbha T and Sastampattu rhythms. This rhythm is used in rhythms themselves are as well the units of creating new a new idea about the combination of rhythms; hence and four beats, one gap. The exclusive structure of this rhythm gives us rhythm is one beat, gap; two beats, three Marma T to keep the rhythm patterns and tempo represent stifled beat V aithari Karika ) rhythms which are huge in number This rhythm of Thi thi thithei x thei Kumbha T Marma T The bold digits indicate the open beats and normal Fifth tempo: Fourth tempo: Third tempo: Second tempo: ala , the first four rhythms of this system. The pattern ala and Theyyam. ala ala is a combination of s on a V , the last one of fers a way to enter field of orally rendered alanthala, a percussion instrument used Arjunanritham, Padayani, Thullal, 1 1 1 x x 1 x 1 x 1 x 1 x x 1 1 x 1 x x x x Ekachuzhati . 1 1 1 1 x x x x 1 and 1 1 1 1 1 Ekam, Roop x x x x x x . 1 1 1 1 Sastampattu x x x x Sastampattu 1 1 1 1 1 1 1 1 1 1 1 system, is dif x x x x x x x x x x x 1 1 1 1 1 1 1 1 x x x x x x x x am, Champ 1 1 1 1 1 1 1 1 x x x x Ekachuzhati x x x x . The orally Manoj Kuroor , is given 1 1 Thullal, ferent at a

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Xm]kw Xm]kw 2006 G{]n¬ 2006 828 TAPASAM, April 2006 common name beat, one gap (1234x1234x1x1x). Dif four beats, one gap; beat, gap and in Lakshmi T name Ganapathy T especially in southern parts of Kerala. x tha dhim dha form as under: Thitampunritham, Padayani Kathakali, Jeevithanritham, Chendamelam, Sastampattu, Theyyam, but it is rarely used in contemporary performances. It has a Thullal, Atantha T Kundanachi T thei x this rhythm in two beats, one gap and beat, (1234x12x1x). The pattern of Chendamelam, Kathakali various patterns in art forms. This rhythm is used and Each of these forms has the similarity in number the form of five beats, one gap and three (12345x123x). performed in the far northern parts of Kerala employed this rhythm gap and four beat Champa T Some other rhythms The Rhythms of Kerala Padayani Garudanthukkam Ganap Arjunanritham, Lakshmi Many rhythms are used in various art forms under the common This rhythm is used for Tha dhim x tha At Kunchan Nambiar has given a definition to Thi thi thei x Despite of a common name antha T ala . ala ala 18 athy Padayani ala At ala is a . antha s, one gap (1x12x1234) ala This is used in the beginning of a performance as is used in many art forms of Kerala, like . The form of this rhythm is shown below: thiki V like A aithari is dif yyapp and tha thei x thi V and alyat ferent: one beat, gap; two beat Thullal rhythm which is practised in antheeyattu, Koodiyatt Koodiyattam antha Jeevithanritham in the form of four beats, one gap; Champa ferent rhythms which share the and 17 . thiki Chatt Y akshaganam , this rhythm is used with . One form of rhythm is thei at and antha thitheyitha am, Sast Kundanachi T Chendamelam Matra are practised , an art form Padayani, s i.e. ten. amp

V Thullal, thiki aithari s, one attu tha ala 5. 4. 3. 2. 1. Notes conventional methodologies of aesthetics. the regions of their performance urges one to rethink about various rhythms. The awareness of the association rhythms with conventional classifications as well the interconnections between rhythms. (12345x1234x1234x1x1x) are present in the vast area of systems (12345x1234x12x1x) and some other rhythms like 1x12x123x1234x12345x). The combination of (1234x12345x12x1x) or and in T T southern Kerala. thi mmi thei x thim x tham Sastampattu mythology as the deity of impediment. The form this rhythm in ritual for an unbroken conclusion since rhythms. art forms which may perhaps identified as the combination of to create new rhythms. Combined rhythms ala ala is practised in (12x123x) is used in (T See 1992): xiv Edward W (Unpublished audio Cassette). An Interview with Kurichi P 240, 224. Kerala Sangeetha Nat See Keralathile Natankalakal See, for example, richur: Kerala Sahithya Chendamelam The study of these rhythms arises some questions about the Dhi x dhi dhim ga ne ka dan tham ki ta tha kkam Thei x thei ki ta tha ku thi ka As mentioned earlier Roop Folk Kunchan Nambiarute Thullalkathakal is given below: Art . . Said, “Introduction”, amchamp s Directory Marmamp Jeevithanritham A. K. Nambiar There are some rhythms performed in dif at Panchari-Champa aka , ed. Kerala Sangeetha Nat a Panchari-Atantha (Kottayam: National Book Stall, 1989):23. anchari , a combination of Sast of southern Kerala (in the pattern Academi, 1976). Akademi, 1986): 1 Champa-Panchari , . S. Kumaran on 19. 06. 1995, Manoj Kuroor Ekachuzhati amp , a blend of Musical Elaborations (in the form 1x12x123x12345x1234) attu , “Nat Ganapathy and in the rhythms can be used as unit of southern of Southern anKalakalkku Oramukham”, , ed. P 13, 135,200,170, 42, 61, 196, Roop Ekachuzhati Marma T is considered in Hindu . K. Sivasankara Pillai of a T aka ala Jeevithanritham Chendamelam (London: V ala Akademi (T and Chendamelam Chendamelam and rhythms with Ekachuzhati Manoj Kuroor Champ Panchari richur: int ferent age, at of a s

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Xm]kw Xm]kw 2006 G{]n¬ 2006 830 TAPASAM, April 2006 1 14. 13. 12. 7. 9. 8. 16. 6. The Rhythms of Kerala 15. 10. 17. 18. 1. Cheruvathoor Rajan Panikkar: Kasaragod Gopalakrishna Bhatt: Kanjangad Jayan: an The primary notions of these rhythms are given by Kurichi P Haripp Kanathoor K. V Kannan Peruvannan: M. R. Gaut 76-78. Kunchan Nambiar Press, 1958): 105. Narayana pillai, Chepp Kunchan Nambiar artists helped me to get a lucid idea about these rhythms. V Keezhillam Gopalakrishna Marar: Bakel Sreerama Aggithaya: Kandalloor Unnikrishnan: Kaviyoor Sadasivan: Balussery P Kuroor V N Publishers, 1994): 59-60, 1 Kunchan Nambiar M. R. Gaut The Adyar Library and Research Centre, 1992):17. Harippad S. Sivadasan: A. K. Raveendranadh, Arun Kumar Sen, Munshiram Manoharlal Publishers, 1993): 35-37,221-22. See P Sarngadeva, Kat Kuravilangad M. N. Bhaskaran Nair: Kurchi P The rhythms mentioned in this essay were collected from these artists: D. C. P A. S. N. Nambisan, “Pancharimelam”, (Thiruvananthapuram: D. C. P Kat (Thrissur: Kerala Sahitya Academi, 2000): 155-56. Kat (Thiruvananthapuram: State Institute of Languages, 1997): 105. azhapp eelamperoor P Arjunanritham ammanitt ammanitt ammanitt . S. W ad K. V ., Govt. of Kerala, 2004): 56. . S. Kumaran: ally Krishna Pillai: asudevan Nampoothiry: am, am, . Janaki arrier a V a V a V Samgit ishnu Nampoothiry: . Kannan V Evolution of Raga and T asudevan Pillai, asudevan Pillai: asudevan Pillai, Evolution of Raga and T . Ramakrishnan: , “Harineeswayamvaram”, , “Pancharimelam”, artist. Interviews and performances of some other , “Balyutbhavam”, , “Harineeswayamvaram”, Indian Concept of Rhythm aratnakara V Amma: Dakshinendian Sangeetham attu aidyar: 15-19, 141-64. Achyutha W ., Govt of Kerala, 1992): 45-99. Padeniyute Jeevathalam Padeniyute Jeevathalam ol.I , ed. S. Subrahmanya Sastri (Madras: Arup Keraleeyamelakala Thalangal Thalavadyangal arrier (Kollam: Sreeramavilasam ala in Indian Music athu Thullalkkadhakal ala in Indian Music Arup Theyyam Theyyam Y Poorakkali Mudiyeduppu Theyyam Kathakali Maranpattu Mudiyettu Thidampunritham Thekkan Chendamelam Thekkan Chendamelam Padayani Garudanthukkam Arjunanritham Jeevithanritham Jeevithanritham Sastampattu Arup akshaganam athu Thullalkkadhakal (New Delhi: Kanishka athu Thullalkkadhakal (Thiruvananthapuram: percussion Percussion : 107-13. . : 228 .S. Kumaran, (New Delhi: percussion percussion , ed. P :

. K. 77. : 12345678901234 12345678901234 12345678901234 12345678901234 12345678901234 12345678901234 12345678901234 12345678901234 12345678901234 12345678901234 12345678901234 12345678901234 12345678901234 12345678901234 12345678901234 lated into English. The song here given is exactly as it exist, so far can be trans- word of which is here and there brought in for some special use. T is a curious polyglot patois of Malayalam, the local vernacular The songs are written in the nary conflicts, and the one which is given here not in this style. part. But their songs are not confined to descriptions of sangui- gious, about the Prophet’ hammadans as they are, are much devoted to songs, mostly reli- M Uni Mammad medicine-man, converted to Islam (became a Mopla) and called tcJm-ti-J-c-Øn¬\n∂v amil, ô yankutti methodologies. modern context making use of the contemporary theories and Mappila community ar literatur community and their valuable songs. His inter lice officer of Malabar Fawcett had dir quary 1901; pp 499-508, 528-537. Being a colonial po- dices. W (2) Popular Mopla Song for the critical evaluation of scholars and r W The Moplas (M T e ar elugu, Hindustani, W 1. A Popular Mopla Song ar Songs of the Mappilas Malabar e r eprinting two ar e is admirable but his views and judgements of the e hope that r V V ƒ ƒ idi idi ƒ ƒ ƒ r 1 r . Its author was one pillas) of Malabar after his conversion. The profession of the His grandfather was a Hindu, s battles and also their own for the most F esear , The Indian Antiquary 1899; pp 64-71 Arabic, and of many another tongue, a . Fawcett e colour Arabic character ticles on Mappila songs by F chers shall r / F rom the Archives ed by western colonial pr , ardent and fanatical Mu- ect access to Mappila eexamine them in the , and their language (1899) Alungal Kandi esear , The Indian est in Mappila chers - (1) - . Fawcett V Editors ˆ lan or Anti- eju- A

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Xm]kw Xm]kw 2006 G{]n¬ 2006 832 TAPASAM, April 2006 an adaptation from “The slight acquaintance with Persian literature. His story seems to be works into the vernacular Miah, reputed as a Persian scholar who translated several village, Kondotti, a man by name Puthan Maliyakal Nilamudin moulded it into what they have left us. It seems there was in one and Shakespeare, to go no further how older stories are used, adapted and passed on, just as Boccaccio did he get his ideas? poesy backward class in India than the Moplas. him; and, let it be said, in matters educational there is no more just as the ordinary poor and ignorant people of his class around very popular whom it is not readily available. an outline of this one will be given, as there are doubtless many to Lancers, 1871). carries him of Naz with V family was medicine; hence tcJm-ti-JcØn¬\n∂v glish translation (by C. as that of the prince in story told by our Mopla poet. heroine whose father is king; and the heroine’ “Ceylon”. but it transpires (page 101) that the city of king is called amination in Urdu”. It is not said at first where the scene laid, gentlemen.” In fact it is a “text-book for the High Proficiency Ex- conformity with the language of high and low name Hasan,” of Delhi, written about 1802, “ in an easy style, version “of the poetry by late Mir Hasan, with poetical to a prefatory note by the Urdu writer story he relates is prose î r), an eastern Fairy-T , such as it was amongst the uncultivated Moplas, - but whence He was distinctly imaginative, and he had studied the art of It is the story of As the transmission of tales is always a subject interest, M ˆ lan. The poet died six years ago, aged 45. His songs were ƒ h Rukh, a Fairy (Peri) Queen, finds the prince asleep and The hero is the king’ . Not at all a cultivated man, he was circumstanced f. She gives him a mechanical horse to ride for The poem seems to of Be-Naz W . Nasr-i-Be-Naz . Bowdler Bell, Lieut., 5th Royal Irish Through him he was able to have some ale,” known generally through its En- V ƒ î s son, - in the Mopla poem it is idi r and Badar ƒ r , handled older material and , a term which is synonymous î r (a story of Prince Be- fer but an instance of -i-Mun s name is the same , for newly taught î r . According the cause of her sorrow; he sends to M fell from his eyes.” He carries her of it applies this fire to that grass.” As she played, “pieces of his liver connection between love and beauty “It is true that love as grass and beauty fire. There always a who arranged the Qur who separates truth and falsehood. I pray to the third minister knew more or less correctly nances of the Qur are married, and lease the hero. Through instrumentality of Feroze shah they ter sic has wonderful ef wanders as a amour and puts him down a well. The heroine is disconsolate period daily hand with sorrow of lovers.” “If an angel saw her jewelled bodice he would rub his calamity without remedy spotted on seeing it” “Her glance was destruction and her look a aged 14 or 15. “Her face was so beautiful the moon would become Qur ter (of the Prophet) who adhered closely to precepts of tongue might be free from useless talk. I pray to the second minis- the toe of his foot; and who kept pebbles in mouth so that minister who saved the Prophet by allowing a serpent to swallow May the Prophet's mercy be upon me ! I pray to chief ency to my tongue, so that song may be excellent! Oh God ! Complete this song without errors. Oh Lord ! give force and flu- isters and to the relations of Prophet. Oh God ! help me from time to sent the world of men, and I pray min- invoke the blessings of Prophets whom God in His mercy has .” Ferozshah, son of the king jinns, meets her The stor ƒ n, who put to death his own son in accordance with the ordi- Such is the story which our Mopla poet in all probability I sing the praise of God before begin this poem ; also . In one of his excursions he sees Badar jogin y of Hasanu’l-Jam then .” M ƒ . n, and whom God himself called F Á fect, as it makes the liver of hard stones wa- pr they go to the prince’ ƒ ƒ n, whom the Prophet acknowl opos h Rukh is told by a devil of the prince’ .” “Her eye-lashes would overturn a row . of her playing the author says:- “Mu- W e will now see how he has used it. ƒ f, and eventually she tells him l and Badaru’l-Mun . And music is like the wind; ƒ h Rukh and demons re- s father tcJm-ti-JcØn¬\n∂v -i- Mun ’ s kingdom. edged from , and says:- ƒ r û k - one î r î , then r .

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Xm]kw Xm]kw 2006 G{]n¬ 2006 834 TAPASAM, April 2006 mayst possess none of the educational qualifications proper to a poet; existed before all created things, whose existence knows no end, I wards me the blessings of all these illustrious men. Oh God, Who the Prophet. May everlasting and changeless God direct to- lived a great king, Mah called Mas omitted. particulars of the kind would make my story too long, so they are fortresses and strongholds were innumerable. But mention of all kings were tributary to him, and he had countless subjects; his learned in “Hanur”. ous Sh W and to the two grandsons of Prophet who are Princes Gate of the Hall knowledge.’ I pray also to other six ministers, Prophet’ most powerful monarchs, who married the beloved of Paradises. I pray to the fourth minister Heaven to be his friend, and whom the Prophet met in all seven tcJm-ti-JcØn¬\n∂v a happy king over many countries. your anxiety and rejoice, for the son to be born you will become before long God will bless you with a beautiful son; put away said :- “Oh most gracious minister! There is not any doubt that which the minister was born and, having examined his horoscope, T will inherit our property? Thought of this makes my heart burn. Death may overtake us at any time, and if we have no child, who because of my childlessness. My wife and I have had no issue. him thus:- “Oh astrologer! tell me my fortune. I suf childless. One day an astrologer came before him, and he addressed daughter , of all the Prophets, Shah ell me whether we are destined to have a child or not.” atchmen in Heaven. May I obtain the blessing of Prophet’ The author of this poem is the celebrated Now the king had a faithful minister of wide-world fame, In the country of The astrologer asked the name of star (planet?) under Thou enlar ˆ khs in Baghdad and s daughters, and whom the Prophet pronounced to be ‘the Am î r , who was in great sorrow because that he ge my narrow intellectual vision! ƒ s Ajm î l, 3 by name. He was very powerful, many Ajmer ˆ r , in the north-west of India, there , and of all the true followers Y ou must call him Badaru’l- , who killed in battle the î ds, of all the illustri- Nizamu’dd fer terribly î n s , Hasanu’l-Jam every grace, accomplishment, and everyone called her legs were like the plantain tree. waist was very slender without flaw knobs on the head of a caprisoned elephant; they were full size, blossoms of the jasmine. They were like two golden cups, as graceful than the deer lotus. She was the first fruit of tree gold. Her neck more her lips were of the colour red coral: face was like pomegranate; her tongue was like the petals of red water-lilly; eye-salve; her teeth were small, and white like the seeds of and intelligent boy bow or the half moon; forehead was arched and narrow; her eyebrows were like the rain- the sole of her foot; when tied up it was wonderful beauty more shining than the wings of beetle, and when untied reached not be described. Her hair was darker than the black clouds and company love for each other advanced in years and knowledge, at length began to feel The minister the child was called Badru’l-Mun struck with wonder at its loveliness. As advised by the astrologer said, and gave him lar them all, and obtain as his wives the most beautiful women.” misfortunes and fall into great dangers, but he will get free from Mun played together parts of her physical beauty was called Hasanu’l-Jam ful and so lovely years old a daughter was born to the king. She grew up so beauti- departed. The child grew up the delight of all. When he was three î r In course of time the minister The minister was much pleased to hear what the astrologer , which means “the full moon.” He will be victim to many . The beauty of the girl when she was ten years old can- , of never ’ s son and the king’ ƒ l. Her morals and disposition were exact counter- , and they were taught by the same teachers. , that she was a wonder to all beholders, and . King Mah . By day and by night they were in each others -fading beauty ; and yet, only a handful. Her ’ ge presents. 4 s; her breasts, round at their base were like her eyes were black , about her thighs she was fleshy ƒ . l, which means “The most beautiful.” This beloved daughter of king Mah ƒ 5 s s daughter grew up together; they Her feet were like gold. She had î l came to see the child, and was î r ’ . s wife gave birth to handsome Then the king and his retinue — as if blackened by tcJm-ti-JcØn¬\n∂v , and her They . Her ƒ s î

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Xm]kw Xm]kw 2006 G{]n¬ 2006 836 TAPASAM, April 2006 river of honey: even the flower to shame; his taIk would have stopped the course of him his liberty and a present of four hundred silver coins. the slave had carried out her orders, princess immediately gave the same night. Delighted beyond measure by way in which sage to the minister's son. He was elated, and arranged meet her T her presence unknown, to anyone, the full moon of af munication; waking, they were undeceived, and wept bitterly eagle eyes the princess looked out for her beloved Badaru'l-Mun fully who, like the beetle seeking lotus flower other without food or sleep and with aching hearts they thought of each the king's displeasure, did not go to palace. Day and night, with quivering e with wavy side She dressed in the most beautiful silk. walked like an elephant, set with the most precious stones. She slept in fairest of beds. laid beautiful jewels in abundance. She wore golden ornaments tcJm-ti-JcØn¬\n∂v our happiness is gone : do you propose any remedy?” abruptly :- “My father lies between our meeting; the full moon of the minister's son to come palace. Badaru'l-Mun even the ear of king, who issued stringent orders forbidding last the people began to whisper tales of sin. Rumours reached youths meeting each other; day by their love increased, till at Not a day passed without this beautiful princess and fairest of tured with the music of his voice, sweetness words. comparable to Badaru'l-Mun changed. There did not live in that age one who was any way would be smitten instantly with love; nay Any one, man or angel, who saw her smile with coral like lips, wits and go mad. This fine coloured parrot Badaru'l-Mun rue to his mission the servant conveyed secretly joyful mes- . . The princess called a faithful slave, and told him to bring The princess of resplendent beauty thus addressed him Their dreams were their only means of sympathetic com- î r with all her heart ; feelings towards him never to side motion, her head slightly bent. She looked ye which resembled the bee that has seen honey hur î s î of Paradise would have been enrap- r . His face would have put the lotus , more, he would lose his 6 , kept his tryst faith- of a princess loved î r fearing fections. W . ith î r . of the palace in which princess lived. A fisherman by name of my father must be here then. By daybreak we will beyond the dominions speed of the wind; I will have everything ready by midnight: you the fleetest of horses that will gallop through forest with The princess then said to him with bated breath :-"I will get ready wish and bidding at all hazard. I accept entirely what you say with joy lets would suf ornaments set with precious stones of great value: one my brace- I am ready to quit my father's realm and go elsewhere. have golden waves, and we shall go mad; 1 see no way for our remaining here. least once a day the ocean of our love will be tossed with violent king we cannot live together in this country; if meet at wish to be done I will do it at all risks." deathblow to us. Oh fairest flower of humanity! Whatever you Ab ful ring.” No sooner had the son entered room but his father shut “Oh my son, go to room, open box, and bring me slave will explain fully when the day is done." ister:- "What is your reason for saying this?” Fisherman: - “Y and not only yours but the heads of many innocent persons." Min- and let your son go out to-day the king will surely have head, lord, take good care of your beloved son this day; if you doubt me at daybreak he went to the minister and said as follows:- "Oh my said. He was astounded, and, hastily leaving the palace, went home; awoke and listened attentively understood what the lovers had near the foot of staircase. Hearing a voice û ma Sayyid

Now this conversation took place at the foot of staircase Having so resolved, they embraced and parted. As these words came out of her coral-like lips he blushed The princess said:-"Oh my beloved! So long as father is The minister was perplexed, and, calling his son, said to him:- Badaru'l-Mun õ ikam , and said:-"Oh sweetest flower I am ready to do your ." 7 who used to bring fish the palace was sleeping ! Oh rising moon fice to maintain us for a life-time." î r replied:-" Oh my dear one! most beauti- Y our father's cruel order is a 8 above his head he tcJm-ti-JcØn¬\n∂v our ."

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Xm]kw Xm]kw 2006 G{]n¬ 2006 838 TAPASAM, April 2006 and silken garments for Badaru'1-Mun ing with her all jewels and beautiful clothes, also laced coat my home and all its pleasures pursuing a shadow misery has befallen me ! How have I been deceived! left her hands and to roll in the dust as she wailed :- "Oh God! what Soon she recovered her senses, and began to beat breast with with fear cried and fell senseless from the horse. The fisherman trembled he was stricken with grief. the door tcJm-ti-JcØn¬\n∂v fisherman! "Oh! where is my most beloved Badaru'l-Mun seated behind her last they halted on an open plain, and turning back to see her lover they neither looked at each other nor exchanged a single word. At left many miles of country behind them, and during all this time wind. Before daybreak they had crossed hills, forests, plains, and the horse and were soon out of town with speed for “Let us go." In a low voice the fisherman said:- "Y I went out to fish, but caught none. As was going home saw a tect me! I will tell you the whole truth and nothing else. Last night friend? "Oh princess” said the fisherman, "do not be angry will cut of wards the fisherman. “Miserable fisherman! answer me truly or I became bloodshot; drawing her sword she leapt like a lioness to- saying she wept bitterly have failed me but that some great danger has come over him." So and prevented him meeting me as we arranged? He would never in disguise at the spot appointed hour fortune which had overtaken him. The wicked fisherman appeared she, unfortunate lady finely caparisoned. Thus she awaited her beloved at midnight, - palace. store for me? So long as I live will not return to my father's of this pit misfortune? Oh God! what further dangers are in get this separation from my beloved ? Hassanu'I-Jam What misfortune has overtaken my beloved Badaru'l-Mun . Badaru'l-Mu , and, folding his hands, stood at a respectful distance. f your head this instant. Have you killed my beloved , she was astounded to see instead of him- the ƒ , not having the slightest suspicion of mis- n l made all arrangements for departure, tak- î r was surprised by what his father had done; . Suddenly her features changed, eyes î What shall I do to get out r , and a beautiful horse . The princess said es.' . They mounted When shall I î r?" she . Pro- î r , to him his wife. The fisherman asked respectfully what was the good obeyed. She told him, if people asked who she was, to say was fisherman she told him to go and buy provisions. The it was the residence of a king; so giving two gold coins to town in which were upstair buildings. She understood at once that tent under a tree, and, looking round saw palace and fort feet, cried for mercy you love your life?” The fisherman trembled, and, falling at her fury of a tigress addressed him thus:- “Senseless fisherman! Do brought clothes for Badaru’l-Mun the name of Badaru'l-Mun and kissed them. She was overpowered with grief, called aloud she had brou-ht. She took up the sandals, placed them on her head, coat and a pair of sandals. She examined carefully all the jewels T her father So they travelled for a month, and passed out of the dominions Again she mounted the horse and told fisherman to mount also. fisherman began to weep. The Princess believed and was pacified. you. It is in your power to protect or destroy in your hand terrifies me. Do what you please; I will not prevent also to get up. This is all. I knew nothing beforehand. The sword other as to who he was. He answered that came from with amazement at the costliness of his dress, and questioned each on a chair and the king's minister and went to mingle in it. There were several foreign merchants, along the street, seeing many curious things. He saw a lar them on. He did so, and, taking leave from the princess, strutted threw the clothes and sandals to fisherman told him put ings;" and beat her breast with hands. After some time she face again? I am unable to suppress my love and control rny feel- ‘Let us go.' I said - 'Y big horse and a woman stand by er esa As soon as they had crossed the boundary , his name was — of so saying? The princess changed colour and with the . . When they saw the fisherman coming were struck . es.' , dressed in beautiful silken garments, seated Then she opened the box in which had Ab Then you mounted the horse and told me û Sayyid, and he was a celebrated trader î r , and said:- "When shall I see your . As I came near the woman said:- î r , and took out of it a cloth, ." Having said this the tcJm-ti-JcØn¬\n∂v , she pitched her

ge crowd, Muskan- —

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Xm]kw Xm]kw 2006 G{]n¬ 2006 840 TAPASAM, April 2006 wrong. of the pearl if it were broken and his opinion was found to be who asked whether Abu Sayyid would give, security for the loss what she said was true. The minister reported all this to the king, ashes and water; if it were broken would be seen at once that seaports to whomsoever discovers the flaw him ; but if any flaw is found in it, then he will give 40 of his chief it. If found to be flawless 40 important seaports are given worth 64 lakhs of gold, and challenging any one to find a flaw in the king. The king of Sham has sent a pearl to our king, saying it is the reason for this lar between the minister and fisherman. The latter said :- What is wife's permission, so promised to return the next day he chose to ask. But Ab found to be just what the princess had said. Then the pearl was broken in presence of witnesses, and it woman Sayyid brought the minister with this pearl to his house. The and she would give a correct opinion on it. So, the next day Abu and as she cannot leave her house the pearl should be sent to the minister that his wife is a better judge of pearls than himself, her his adventure. She told him to be of good cheer; he should tell minister agreed. Ab for me; to-morrow I will come and give you my opinion." The Sayyid said:-"I came to the bazaar buy provision; my wife waits of The king's Minister was much pleased, and with respect in precious stones; the course of his travel he came to this place. tcJm-ti-JcØn¬\n∂v day he came, and the king asked him what presents would satisfy admiration were boundless; he would give Ab and honours horses titles. Have no doubt about this." Ab about this pearl, our king will reward you with immense wealth to this opinion you appeared. Now dilemma, for in our opinion there is no flaw it. Just as we came merchants and myself are examining the pearl, we in a letter our king ordered me to write letters all interested. These fered him a seat. Ab 10 examined the pearl, and said it was nothing but chunam, û Sayyid of û The following conversation then took place ge crowd?" fered to give any security that was demanded. Sayyid returned to his wife, û Sayyid would do nothing without his The minister said :- “By order of , if you will give your opinion . When he received the The king’ û Sayyid anything 9 and related to . s joy and The next û , mind the loss of her lover of its furniture she was drowned in grief, for they recalled to her sion. When she saw the grandeur of mansion and splendour prise. The fisherman and the princess moved quiet into man- the mansion, thus confounding king and his minister with sur- single pearl from one of her rings, the princess paid price his wealth is, at your feet." Hasanu'I-Jam and has sent me to take you him. Daughter! if he sees you, all Prosperity and greatness are yours, for the king wishes to see you, woman. "I am an old woman, named Kunsath, oh beautiful parrot! lost in dreams of her lover woman reached her house the princess was lying as in a trance, come." The old woman said:- "Daughter! He has divorced you; he in the palace; if he comes back and gives me permission, I will true, but how can I come without my husband's permission? He is Sayyid to be his successor agreed to the king's proposal. Accordingly king appointed Abu This temptation was too strong for the poor fisherman, and he over to him his kingdom and wealth if he would divorce her all his happiness was due to her wife - the princess. Ab him his daughter in marriage, and asked to divorce first that fashion. sought her a pardon, and promised never more to speak in the face with her shoes, kicked him, and spat in his face. He be- rise in the west by thinking over it? "Hearing this she struck him mansion to be selected, and double price char The king was astonished, and, to test him, ordered the costliest a house in suitable locality him. He said:- “My wife would accept no presents. All we want is of the princess, sent an old woman to tempt her "Oh my benefactress! why weep over the inevitable ? Now the king was so pleased with Ab The king who had heard from his minister of the great beauty Ab û Sayyid tried to console her with sweet words. He said:- û Sayyid said he would not, for his life as , and she wept bitterly , and made him king. , and for this we will pay the price." . . “What is it?" she said to the old Then the king said he would hand ƒ l said:-"What you say is û Sayyid that he gave . tcJm-ti-JcØn¬\n∂v . When the old ged. W ill the sun W ith a

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Xm]kw Xm]kw 2006 G{]n¬ 2006 842 TAPASAM, April 2006 quickly the old woman spoke again:-"Beloved daughter! Follow me Obey me." Thus insulted Hasanu’l-Jam top of a hill and placed her therein. and carried of After all this she rested under a tree. the king's palace: to evade her pursuit they fled into jungle. elephant In the course of his wanderings he met and fled to unknown lands. For six months he roamed the forests. the night, fall into the hands of king. She fought desperately until late in her to surrender her before him. The soldiers surrounded the house and called upon his soldiers to besiege her house, bind hand and foot, bring the king and told him what had happened. He was angry sent She drew her sword and killed two of them. The other fled to soldiers were startled by her beauty are you to come my house without permission'? Go away The soldiers entered the house. Hassanu'I-Jam shall I do!” king and the fisherman had conspired to ruin her not fear nobody need think of me. Nobody shall touch Combat, I do king- ‘So long as the sun rises in east and sets west to grief. The woman kicked me hard and told say the from head to foot, and said:-"Oh king, I have obeyed you come the old woman out of house. She went to king, trembling danger will befall you." Then Hasanu’l-Jam has married the king's daughter tcJm-ti-JcØn¬\n∂v bear his pain and shame, Badaru'I-Mun spread all over the country days he shut himself up without food or rest. News of the af four soldiers to seize Hasanu'l-Jam all you possess will be lost to you. W . Do not hesitate. .' I escaped with my life." e must now return to the story of Badaru'I-Mun 11 12 in a pit. If killed several of the soldiers, and drove rest back to Thus she mused in deep sorrow f to a deep forest, raised beautiful mansion on the . She prayed to God, resolving die rather than Y ou refuse to follow me your mansion, and Y , and huge crowds gathered.Unable to ou are helpless here. , and is happy there. Listen to me, a The king was angry and ordered Y The king of the Jinns saw her ƒ , but approached to seize her ou will be in endless sorrow l and bring her before him. ƒ î r left the town stealthily Fairy Queen l rose angrily and kicked , and while so absorbed ƒ l thought perhaps the ƒ . "Oh l asked :-"Who Y ou are î

Kamarba God! what r . For three like an . "The fair . , . , . terrible giant, whom she feared, so Badaru'I-Mun her in the twinkling of an eye. cious stones to be constructed for him; her genii attendants obeyed the fourteenth sea, and there she ordered a palace of gold pre- left the place. Thus she took him to top of a hill on an island in the youth, placed him in her chariot, and with speed of lighting sight dazzled her eyes and stupefied senses. Quickly she took embrace, a shawl over them. Quietly she removed the shawl. The and found a lovely youth beautiful girl sleeping in warm ever it be, let us alight here and see what is." They came near under it, - was it the moon or a star dropped from skies? “What- When she came near the tree asked her maids what they saw wit of Mustak, who had carried palace and wandered here there, until she came to the was filled with anxiety the king's palace in disguise and carried him of with him, detained him seven days. But the Fairy Queen came to of a king whose daughter at night. she told him he might go where liked the day but must return one night carry him as far could travel in forty years; and endure his imprisonment; so she gave him a chariot that would in passed seven years, until one day when he said could no longer quiet in the house by day ter of the king Jinns; celebrated the woman. But woman consoled him; said she was daugh- place and was very uneasy Just then many countries, until at last, resting under a tree, they fell asleep. aerial drive. They passed over seas and mountains visited months. One day the Peri Queen and Badaru'I-Mun beautiful crystal palace; and there he lived for two years ten She took him of h her forty maids, was roving the skies in beautiful chariot. When Badaru'I-Mun In one of his flights he travelled far and came to the garden

Sufayi-rath, daughter of Shihah f to the land of peris and shut him up in her , and, unknown to any one, fled from the , and she would visit him at night. Jumailath î . His wonder was greater when he saw r awoke he found himself in a strange f Hasanu'l-Jam , met him, and, falling in love Mustak , king of the Jinns ƒ f. l. The king's daughter , her brother The Jinn, Mustak, tcJm-ti-JcØn¬\n∂v î r should remain î r went for an , was a Thus

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Xm]kw Xm]kw 2006 G{]n¬ 2006 844 TAPASAM, April 2006 wonder when they saw Hasanu'l-Jam the people flocked to see this wonderful sight, but what was their when he awoke, to find a shining palace in front of his own. All the king's palace in dead of night. The king was surprised, pleased to see their children after ten years' absence, and all the mistress and master of it! The king his minister were much hind the door manner Jinns then bethought him of the story Hasanu'I-Jam related all his misfortunes and the story of wanderings. The how he had fallen into the hands of genii, and Badaru'I-Mun Jam others went on and reached the palace of father Hasanu’l- they dropped the king's daughter in her father's palace; then hands and entered the room. the very beginning. The Jinns and king's daughter clapped their nized each other each wondered who was their bed-companion. At last they recog- beside that of Hasanu'l-Jam the Jinns and king's daughter placed cot of Badaru-l-Munir cious jewels. Badaru’l-Mun she be dressed in the finest robes and adorned with most pre- pecting that she might be the sad cause for all these, ordered search of her lov Jinns. Then she related her adventures, and said had come in from all human habitations, and had trespassed into the land of Hassanu’1-Jam led her to an apartment of his palace in which he had confined tcJm-ti-JcØn¬\n∂v ordered them to find out which of had concealed a man. did so. his sister man in her custody and was glad indeed to see him. Mustak asked Badaru’l-Mun ƒ l. The Jinns caused a golden palace to be created in front of Then all four entered a car and ascended to the skies. First One of the maids told him his own sister , as if for his wedding. The king’ , and commanded her to produce the man. She . When Badaru’l-Mun ƒ , embraced, wept, and related their adventures from er l, and asked her why she had wandered so far away s daughter at once recognized Badaru’l-Mun . , and she visited him every night. So he sent for The genii at once summoned all his maids, and ƒ î l, and they concealed themselves be- r was dressed and decorated in like At night, when both were fast asleep, î r and Hasanu'l-Jam ƒ l and Badaru'l-Mun , Sufayirat, had a ƒ l, and sus- ƒ l awoke, î r the î î î r r r , 12 in favour of Badaru'l-Mun 11 10 9 8 7 6 5 4 2. 1. Notes : queen. Jinns attended the ceremony people rejoiced. Their wedding was duly celebrated, and all the 3 Badaru’l- Lit., until 10 o’clock. pit the elephant is, of course, entirely at mercy its captors. Hasanu’l-Jamal -E Catching elephants in pits is very common Malabar The princess. The princess is meant: not his wife. In the original - “human voice”. the serpent Mahasesa, but applied generally to any precious stone. A precious stone. Lit., the stone which is within head of A T A favourite simile. Perhaps “the waning moon,” a favourite simile is meant. and Be-Naz Dic. s.v had read the Arabian Nights. [According to Beale, for his tale cannot be pursued here, but it is safe to say likely he Whence Mir Hasan “with the poetical name Hasan” received ideas Police, Calicut. owe everything to Mr In the dif Mah Mir-Hasan otherwise the Saliru’l Bay sion of the sexes throughout in names Badaru’l-Mun amil simile of loveliness. ƒ Mun s î . l = Mah Hasan, Mir: Mir Hasan wrote the story of Badar ficult matter of translation from Malayalam into English I î r and Hasanu'I-Jam î r in 1785 and died 1790. It appeared the Masnavi- •÷ î la, a pure Hindu name. Observe also the subver- D .] . T . Kannan, B. î r . , and went on a long pilgrimage; After this the king vacated his throne ƒ l lived happily as king and A., Head Quarters Inspector of ƒ n-E D .] tcJm-ti-JcØn¬\n∂v Oriental Biog. . When in the -i-Mun î r and î

r

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Xm]kw Xm]kw 2006 G{]n¬ 2006 846 TAPASAM, April 2006 truly! next day ment on their fanatic fervour that a gang of seven started out the Malabar Nights and wonderful adventure in the fashion of a story Southern India, and the sea to west, has been scene of more which lies roughly between Ootacamund, the summer capital of ated on the summit of a small hill just outside village Manj number of They were described by the present writer in October (1897) doing, this something must be said of the M ably about nine-tenths of their literature - such as it is. But before late to war and stir up fanatic fervour tcJm-ti-JcØn¬\n∂v tion, “The story of Hasanu’l-Jam for some special use.” The song which was then given in transla- many another tongue, a word of which is here and there brought in their death near Manj after they had given proof of these qualities, when 92 them met in any other part of the world by race." This was not long tempt for death which is rarely paralleled and certainly unsurpassed who exhibit a courage which is absolutely dauntless, and con- the local acter own for the most part..... The songs are written in Arabic char- songs, mostly religious, about the Prophet’ and fanatical Muhammadans as they are, are much devoted to V ol.XXVIII, p.64), I wrote:- “The M 2. , and their language is a curious polyglot patois of Malayalam The Manj I will now consider those songs of the M When introducing a Popular Mopla (M . W . , having devoted themselves to death. And yet so little was the ef V ar ernacular The Imperial and Asiatic Quarterly Review songs of the Mappilas Malabar ˆ r î 1 T , emple, a shrine of the Hindu Bh T ˆ r amil, î , the chief town of Ern F . F A T WCETT elugu, Hindustani, ƒ l and Hadaru’l-Mun . In quantity they form prob- fect of this terrible punish- ƒ ppilas of Malabar s battles and also their ƒ ƒ ppilas themselves. ppila) Song ( ƒ A ppilas which re- strange people Arabic, and of ƒ The Arabian î ƒó r gavat ,” is of love

as “men

t ƒ , ardent l î û , situ- ante

k • ˆ

r of î , , by the M heroism of which a man is capable never for out to die and does not die, even though he seeks death with all the being taken unwounded has ever been known. The man who goes before a battle, but in the struggle of death no case flinching or tyrs of the faith. There may have been instances half-heartedness Of gallantly rose to 64, and a few days afterwards they were destroyed fighting vates and a European Of desecrated it, and routed two companies of sepoys, killing 4 Pri- Karunamalp than one little battle. In 1784, this temple and the palace of thousand strong, and were victorious, slaying M year during the Muhammadan-Ramaz The temple was restored in April, 1849, and August of the same cattle, in order to join a passing gang of strike at a soldier on the bayonet, if he can, and, covered with wounds, will try to troops, will rush on as if to the manner born; throw himself, quiet and inof dise. nets ere meeting what they sought: death and entrance into para- and the Police with Sniders, some of fanatics reached bayo- 1894, the British troops were armed with Lee-Metford rifle kind of warfare there has been much in Malabar times one to each hand, while madly rushing at their foes. Of this M venting one outburst succeeding another How is it that the severest of all punishments has no ef tender longing with fiendish fury is altogether incomprehensible. or the bayonet ends their existence. well as the young and lusty M and a Gurkh ƒ ƒ ƒ ficers and 6 Privates wounded. ppila has ever been taken unwounded? Men, old and feeble, as ppilas, and after three days’ fighting utterly destroyed. The rebel ppilas were attacked by some of T The temporary defeat of our well-armed troops was ef o the , by European troops, who lost 2 Privates killed and ƒ ppilas with war knives, in shape between a bill-hook W ƒ ƒ fensive until a few hours before he faces the British

estern mind this devotion to death, which combines d, its owner kuk

. Others will leave the plough or sickle, their ç î . They tie them to the hand and wrist, some- ficer , come on unflinchingly until the bullet , were besieged by a lar , Lieut. The lad, in his father ƒ W shah T n, a body of 30 M yse. ippu Sult , in none of which a î ds T Their number soon ippu’ , or intending mar- given, and his life tcJm-ti-JcØn¬\n∂v . Even when, in ƒ s commander n's troops, a ge body of fect in pre- ’ s house ƒ fected ppilas

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Xm]kw Xm]kw 2006 G{]n¬ 2006 848 TAPASAM, April 2006 been used for defence of the position taken up. some change in tactics, and the last few outbreaks guns have caught like rats in a trap. But of late there here has been, however most carefully be no chance of capture. The position taken up should chosen scotched the spirit of “shah armed some 15 years ago, but the operation has not in least clined (all are not so, but those of a certain tract only), was dis- ever lying in Hospital with bullets through his body me when telling how one dear to them a few days before, was mother would not be safe for a moment among his own people. Father tcJm-ti-JcØn¬\n∂v would-be- wounded!” to say indignantly: “If I were a man, would not come back wounded in the leg - mother of one survivors was heard survived - one a convert shot through the spleen, and boy of 15 the outbreak in 1894 when 32 fanatics were shot, of whom but 2 such a case: or else, “He is gone ; he nothing to us.” Just after war knife is prohibited by law as possible of these the country round is scoured by gang. The locality; these and swords are now used. almost identical in shape, is the common wood-chopper of shot dead by our men. The killing of M his throat and had severed the skin, when would-be slayer was fellows, went over to finish him. The keen knife was already on had also a few flesh wounds, was lying on his back. One of kill them. One survivor however military or Police rifle bullets, but not unto death; determined, had been slain by their comrades. They were wounded perhaps for it was plain that nearly one half of the dead were self-slain, or evinced with greater strength than ever during the last outbreak; ings no matter what the belief in a future existence may be, was , a new departure, and somewhat at variance with their ideas. The tract inhabited by the This longing for death, which is so opposed to , brothers, sisters and wife would not as much listen to , not to be taken wounded, they asked their comrades shah , as it must not be one in which the fighters can î d not die?” is all the notice that a family gives in , whose left humerus was smashed and who î dism.” In accordance with it there must , but a very ef M ƒ ppilas, who are fanatically in- ƒ ppila by M ficient substitute, and T o secure as many . “Why did this ƒ ppila is, how- W estern feel- , , “M throne only “until his uncle returns from Mecca." The word is believed to stand for tian M Jonaka or Ch lier Christian immigrants.... The Muhammadans are usually called the early Muhammadan immigrants and possible on still ear- T ‘Pillai’ (‘child,’ an honorary title; as amongst Nayars in consider how Islam was brought to Malabar Before discussing further this portion of the subject let us error phenomenon as the product of any single cause is and must be an are, fanatical too, to a considerable extent, but fixing on any social agrarian, or purely fanatical, have thereby arisen. Agrarian they Christians are termed M of an apostate. Confused ideas as to M has been invariably the murder of some landlord or land agent, Conolly known. divorced for fear of their intentions to fight and die becoming For example, the Mah often referred to in their songs. Ceremonies, too, perpetuate them. may madans to a man. It is only in Cochin and from Logan’ of the The above directions are not always and strictly followed, for many and finally to go out calmly in order seek death whilst fighting. body and soul to God, dressed in a long white coat cap, their worldly possessions; divorce wives, solemnly give up religious ecstasy of mind in which the ordinary functions brain are stayed by have, through continuous religious devotions, assumed an attitude ravancore), and it was probably a title of honour conferred on ƒ , M . ppila” is said to be a contraction of Mah The band which takes the initiative is composed of men who ƒ shah ƒ ppilas, who are also called Nasar , District Magistrate of Malabar in 1855, the first overt act The following account of the conversion to Islam is taken W ppilas of the tract subject to fanatic outbreak are Muham- ith the exception of unfortunate murder Mr î ds s ƒ Manual of the Malabar District possess nothing but their wives, and these are not naka M . The orthodox procedure then is to dispose of all ƒ ƒ ppilas to distinguish them from the Chris- r Y ƒ ƒ avanaka = Ionian + Greek.” Be that as it ja of ppilas. T ravancore takes possession of the ƒ ppila outbreaks being purely ƒ ni T 2 ravancore that certain M — : ƒ — events which are tcJm-ti-JcØn¬\n∂v ppilas. Jonaka .... ƒ (great) and

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Xm]kw Xm]kw 2006 G{]n¬ 2006 850 TAPASAM, April 2006 ber of unbelievers.” the miracle about which Perumal had dreamt, converted a num- lated to Perumal the apocryphal story of Muhammad having, by in their country and treated most hospitably ters. The Perum one Cheram the following facts: he surrendered his soul to the unbounded mercy of God." gave them letters to the various chiefs of Malabar companions to do that which he had intended himself, and was being built he fell ill, and, feeling death at hand, implored his the new religion and build places of worship, but while ship from K had been of the party pilgrims with whom he originally set out the prisoners of Islam in Malabar came for the first time into contact with persons who were to be to visit the Perum their way to the foot-print shrine at Adam's Peak in Ceylon chanced set. Sometime afterwards a party of Muhammadan pilgrims on foot of a hill called Ahi Kubais, when the two halves joined and into two, moon at Mecca in Arabia, and that when the meridian, she split He dreamed that the full moon appeared on night of new the Mouziriz of Greeks, Muyiri-Kodu Cochin Jews). said to appear on his tomb, namely eventually at Shahr on the Arabian Coast. himself to them. A vessel was made ready and the Perum tcJm-ti-JcØn¬\n∂v Hab Din persons have been handed down by tradition as (1) Malik-ibn- ƒ î b and his wife Kumarieth with their ten sons five daugh- r , (2) Hab ô And so it came about that the Perum After some time he wished to return Malabar spread “It is uncertain whether it was here (Shahr) that the Perum "All Malay ó 3 one half remaining and the other descending to ungall ƒ n Perum î , one, by name Sheikh Sekke-ud-din, it is said, re- b-ibn-Malik, (3) Sherf-ibn-Malik, (4) Malik-ibn- ƒ û l apparently changed his name to that which is r ƒ . But, however this may be, the names of l’ ƒ — s capital, and were admitted to an audience li accounts are substantially in accord as to ƒ The last king or emperor of Malabar was l who reigned at K . On being asked if there was any news , or whether they some of them , 'Abd-u’r ô ó ungall -Rahm ƒ l wished to unite . “And after this û r (Cranganore, ƒ n Samiri.” ƒ l landed 5 4 ƒ l ing smiles. gious enthusiasm is aroused, death has no terrors, but only allur- for the site is sacred ever afterwards. Every M community can make it, and once built it never be removed, be little better than a hovel, is, however resident near the spot, that tomb of Perum whom are M the Census of 1891 Muhammadans in Malabar gion from the fountain head. the case of Malappuram his blood rather than suf be dif picturesqueness disappearing altogether in the architecture of Hindu temples and M man Mission-made tiles is bringing about, alas! A metamorphosis M Nepaul; Nothing like it exists between the two places. And architecture of Malabar was noticed by Fer any other Muhammadans. Here one sees no minarets. The temple population. Malabar K 216. These dates correspond with the years 827-832 A. D." The Zaph bin he spent two years at Shahr before proceeding to Zaph in 825 A. D. The current year 1901 is 1071 M. E. It likely inscription runs : Arrived at Zaph be authoritatively verified, but it is stated that on his tomb the (Shahr) where he is reported to have landed. The facts still peculiar to the temples of adoption of the turret-like edifice which, among Hindus, is here T angal of Pon ƒ ppila mosque is much in the style of Hindu temple, even to Abdu’r ƒ ficult to find one of the old style. r on the Arabian Coast, at some distance from place The M “It has come to notice from the information of an Arab The Muhammadan Faith has since greatly spread, and at The mosques of the M ô -Rahm 6 llam Era dates from the departure of Perumal to Arabia And the population increases rapidly ƒ ppilas, numbered 769,857 or over 29 per cent of the ƒ ƒ ni, styles himself ppilas are Sunnis, and claim to have had their reli- ƒ n V ali fer any indignity to a mosque. It would be T ø angal Pon iva. The general use nowadays of Ger- The chief priest in Malabar shah ƒ ppilas are quite unlike those of î ds ƒ V r A. H. 212. Died there aliya Zarathingal all over again: for ƒ ni, is a pure The mosque, though it may , and in a few years it may , always as grand the ƒ guson to be that of ppila mosques, the ƒ tcJm-ti-JcØn¬\n∂v ppila would shed . ƒ Arab by blood, , almost all of l still exists at 7 Sayid ‘Ali , the , once reli- ƒ r . V aliya

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Xm]kw Xm]kw 2006 G{]n¬ 2006 852 TAPASAM, April 2006 best, and what is more, every M of him, he can walk where will and hold his head as high the of his very presence carrying pollution to people within 100 yards like Cheruman is changed at once when he enters Islam; instead often induced towards the latter creased over 15 per cent. No wonder the man of inferior caste is increased by less than 8 per cent, while the Muhammadans in- from the inferior races. In decade preceding 1891 Hindus lar thick and thin. (among M herited in the same manner; while, as all over South Malabar tive of learning, who confers religious titles and degrees, are in- priestly of ily property passes according to Muhammadan law South they are very poor respect of property priestly of of South Malabar have followed this custom as regards certain the preservation of family and property through the female line, is most stable of all arrangements for sixth of the whole; daughters, half a son’ widow with sons, an eighth of the whole; a without ters, and widows receiving certain shares: sons an equal share; a son is the successor - after custom of Malabar herits his sacred of claims direct descent from the Prophet. Curiously enough he in- tcJm-ti-JcØn¬\n∂v M destroy the most capable people in world, situated as sible. Their prolificness and mode of inheritance are enough to divide up their property in such a way that prosperity is impos- circumstance of the custom of inheritance. In the North they are well ƒ gely every year by fresh adherents from the Hindus, as well ppilas are. Not only are they prolific, but their numbers increased The Nair tarw ƒ fices, even that of the Mah fices, but the M ppilas) property devolves in the usual way fice in the female line - his nephew and not . tarw They have changed their creed, but not ƒó

, for they are extremely prolific, ƒó , in which the devolution of property is ƒ tends towards aggrandizement. In the ppilas of North Malabar follow it in . ƒ The position of even the slave- ppila will stick to him through ƒ d û s share. m, the chief representa- , while his fam- . Other M . The M , sons, daugh- f, as every 8 and they ƒ ƒ ppilas ppila M kind.... Its name is K says his song is “A Hymn of Praise for the benefit all man- ideas as to how the dead may aid living. It is entitled, “Shah and we will begin appropriately with one which illustrates their form no class with a fine literature of their own, but that they are here for the sake of better appreciation these that Mappilas in the Mappilas’ songs, and it will not be out of place to mention for anything on behalf of those earth. the privilege of obtaining assent from God whenever they ask Him given body and soul to God while in this world, they have earned glorious death they have been invested with much power nothing which these cannot do for man, by mean's of their fused with God. "There is no God but God;" nevertheless there it must not be supposed that these mighty beings are ever con- cholera driven away simply by invoking the Malapuram shah want may be supplied, any disease cured, wells filled, and even to be repeated amidst vows in times of sickness. Although any God,"' and that he too may die a shah the great men who attend to wants and defects of house to no harm. He goes the length of asking that he may be “One man, asks that for the sake of same intercessors he may come shah to for praying to God bless those who repeat this song." He asks rewarded by God hereafter with a necklace of gold. I am always have I composed it. Those who wear this necklace here will be of defence the Malapuram. * Here we leave out 9 paragraphs (The Indian Antiquary November 1901 : 502- ƒ the article. 505) from the original article. They are not directly related to main theme of la P î ds, give orthographical errors for the sake of Malapuram ƒ W ...... The poet's modest apology for his errors is not uncommon and then, naming every ill misfortune possible to ttu" ith this introduction we may examine their war songs, — a Garland of Songs about the Shah ƒ liyath Shifa . As a necklace for kings ...... 1 1 Mosque being indicated. î d ! The song is also intended ...... * ...... tcJm-ti-JcØn¬\n∂v î ds, the heroes The poet . Having î î ds, du

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Xm]kw Xm]kw 2006 G{]n¬ 2006 854 TAPASAM, April 2006 dous fighter! “His name is written ‘T always pervaded his body transformed to musk by the Most High, and odour of that than all his wealth and children. The dust in hand was until his death. May God always bless him." He was a true man and he never exposed his person to anyone him." .... “He is the gate of hall wisdom. May God I always bless the Prophet’ brother Ul-Issa. The angels of death fear him. He was the son Abdulla's the Prophet’ most celebrated man in heaven or earth; and he married two of visits every place like the lightning of heaven. He is Prophet's permission to admit anyone he pleased heaven. He first true shah relatives and to the the Prophet who is cause of all created things. I pray also to his which is maintained until the present day no doubt, from the regular stream of communication with Arabia have woven so strangely into their songs, from tradition and, partly Schools; and they have woven the facts legends, which even pass a Lower Primary examination in the Governme cation. The poets are illiterate men in the sense that they could not the most backward in Madras Presidency matter of edu- tcJm-ti-JcØn¬\n∂v , the most beloved of Prophet and husband Fatima "Usman Bin Alv Omar Bin Kanab is the next. He “held Faith dearer Isman Ali is the fourth. “He described as a tiger in Bait- The poet goes on to say that “Abu Betir Siddik was the “In the name of God I begin this song. pray to Muhammad The Song of the Malapuram Shah s daughters." s daughter î d. Even the angels of God hold him in high respect. Ashabi army The , dearer to him than eyesight." ƒ ." n is the third great shah 12 W No. I ar Songs . I pray to all Mussalmans." iger' on the cot in . î ds. î d. He had the A tremen- Aesh” nt time, ascend the zenith, divide, and each half pass through his mission when the Prophet made moon rise at wrong and tells how the king of Damascus was convinced truth tary Hindu physician. The poem begins with extolling Mohammad, poet none are more honoured than these shah God than sacrficing one’ them will suf sing their praise obtain salvation from God. Those who slight- Mosque, when 44 M then told. Then we come to the destruction of Malapuram from Hinduism, of the stock old come shah and bhutas fear them. and then they can bless aid their families. only by dying for the glory of God they can obtain heavenly bliss; permit sacrilege to their mosque all pains of hell await them: it is the balance who but God will help us? Can one's parents? If men a man in the grave think of his parents? When we are weighed ished in the womb? Is it reasonable that you will be helpless? Does deep recess of the rock, chicken in egg, and child “Do you not see the sky sustained without a pillar death in glory obtain salvation. But what about the present? no purpose. The wives were told they would by their husbands' to death : parents, wives, children, tried dissuade them, but Malabar crown in tion; therefore God gave them a special place in heaven and special care of them." Alungal Kandi M The story of the Perum “Ho! ye brethren ! The shah Another of the songs was written by popular M , and his voyage to T î aj-il-Okar ds under compulsion but of their own faith and convic- fer untold misery”.... “Nothing is more pleasing to The Song of Alungal Kandi . Their bodies are always fragrant. God takes The wicked Eblis is their enemy ƒ ô ppilas, the bravest of brave, fought yankutti s body and soul in defence of God, Arabia where he met the Prophet are No. II ƒ l, the last king among kinglets of V ƒ idi î ds are most mighty ghosts V ƒ î ˆ r ds”..... “They did not be- , grandson of a convert lan or V tcJm-ti-JcØn¬\n∂v .... the frog in ƒ idi . ƒ Those who r , a heredi- ƒ nour- ppila

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Xm]kw Xm]kw 2006 G{]n¬ 2006 856 TAPASAM, April 2006 at Malapuram. brought to Kerala then bringing to men from over the sea. pardoned if he accepted “the new to heaven telling the king who suspected him that he would be Joseph and Potiphar sleeves of his coat. Then follows a version the tale tcJm-ti-JcØn¬\n∂v for it, and they are glad of the opportunity caadjan incomparably lovely shoulders. Their cheeks, eyes, face, eyebrows, forehead, head are compared with the beauty of their hair which hangs over splendour of the sun, moon, and lightning is darkness in this world to compare with the beauty of houris. The see the houris who will come to witness fight. There is nothing most venerable Prophet has said that those who die in battle can or family of such a vessel that we should pray?.... The pleasures wealth, will bear you to the broad gates of heaven. Is it not for arrival fore, embark! How well for you that such a vessel has come! It which has come to bear the believer shores of bliss. There- sion to fight and die for the faith is like unto embarking in a vessel is the house of God, we shall obtain complete salvation. The occa- wicked men who attempt forcibly to burn this holy mosque, which so determine earnestly to fight and die. If we die fighting with the will have no excuse when we are brought before Him after death; but God alone will not. Such being the commandment of we for ever in this world? Must we not die once? Everything will die, like the seeds of sun, moon and stars would be eclipsed. Mortals die if they fragrant as attar ders.... If they wash in the sea salt becomes like honey for the mind to conceive loveliness of their breasts and shoul- the pomegranate, or like beautiful flowers. It is not possible roof of the mosque to be burnt. They will fight death Regardless of chronology “The soul in our body is the hand of God. Can we live , are not equal to an atom of celestial happiness. Our 14 . If they were to come down earth and smile, the M 13 and how eventually a grand mosque was built ’ thalimathalam ƒ s wife, and how the innocent minister ascended ppilas will not allow even an atom of the . Their lips are like corals; their teeth , the poet tells how Islam was ; their breasts like cups of gold,

V ˆ da !” which a prophet was . The poem continues:- , and as Musaliars who now hold this knowledge." to Muhammad “who in his turn taught disciples. It is the learned The pleasures of heaven and the pains hell have been revealed ons, snakes and frightful dragons. It is a pit of everlasting fire." torture will be given him. In hell are countless myriads of scorpi- He, will die a sinner and be thrown into hell where fresh kinds of ten down a renegade in the book of God. His prayers are vain. actions are ignored. He incurs the wrath of God. will be writ- their prayers.” flinching. the pleasures which await those who die fighting bravely without elephant, and enjoy supreme happiness. It is impossible to describe pearls and crowns of gold; they will sit on the tusk Muhammad's marriage of Muhammad. They will be decorated with bunches ning over the bridge across hell. In Heaven they will attend bravely ...... unbounded joy and leap take them away to heaven, where they will live in on their heads; they mount the beautiful horses which will dance with celestial houries.' Then the coverings will be placed brought, and a voice will say:- ‘Let my men mount; let them dance horse caparisoned with carpets set precious stones will be drink of the sweet water heaven and gratify their every wish. A cure the pain; they kiss and embrace martyrs, give them to wounds of those who die in battle, they rub away the blood and he would die (with longing) on the spot. Gently they touch If a human being were to see their beauty and dance sing as they come like swans to the battle-field. be heard at a distance of 500 years' journey their body and muscles can be seen through them. Such is the splendour of ments bordered with green lace of seventy folds, their skin, bones, but heard the music of their voice. When they wear red silk gar- . Far otherwise is it with the coward. “All his virtuous “Such is the fate which awaits those who die fighting At the dissolution of world they will be sped like light- All their sins will be for . If they clap their hands, the clang of jewels will .” given and God will listen to all , their smile or dance, . They clap their hands tcJm-ti-JcØn¬\n∂v

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Xm]kw Xm]kw 2006 G{]n¬ 2006 858 TAPASAM, April 2006 the 17th Ramaz less interest to M Battle of Bedr The twelfth day of Ramaz Prophet according to his lights, chooses go out fight and die. of the courage. The imagery is not quite so happy as before, for the necks petals of the young shoe-flower whose cheeks are like the plantain’ and be met by the houris “whose eyes are like waxing moon, fidel. The Prophet then tells them how they could gain Paradise that bliss awaited those of his followers who died fighting the in- start out under devotion to death and it was selected in a last rising. the very one in which M during which it is enjoined not to fight unless forced do so, which to die fighting. Curiously enough, the month of fasting, has had a strong ef sensual and erotic. On the contrary Mappila’ tcJm-ti-JcØn¬\n∂v battle and strive with each other saying,”I will take him “They come like sporting elephants to bear away those who die in flowers ,and they are always 16 years old and very amorous”.... rutting elephant.” But their “breast is like a lake where in are lotus a flock of sheep, killed many and died fighting; he met the death use my time for fighting;” and so saying he rushed like a lion among replied that he wished to waste no time in eating dates: “I wish when he heard this cast them away be theirs if they died fighting bravely take him.’ The Prophet swore to his army that such happiness would huris Another song by the same poet is Muhammad’ The poet describes how the Angel Gabriel told Prophet Let it not be supposed that the above feelings are entirely when they walk “wave to and fro like the neck of a , where he routed the Koreish; also a subject of end- ƒ ƒ n in the 2nd year of Hijra, it is a good day on ppilas. They say that as the battle was fought on fect for good on his life and morality The Battle of Bedr ƒ n is with them a good day on which to ƒ No. III ppila, the ultra strict follower of ,” by way of inspiring them with s leaves who are soft as the . The Prophet asked why . “Omar was eating dates; s version of Islam . s famous — I will . He kindly and then slain mercilessly T the treacherous Koreish broke it, so prophet took up sword. mally by both sides: no mercy to be given those violating it. But remove from Mecca. A treaty was then drawn up and signed for- army dels and was always successful. He came to Mecca with a lar the true fiath.” So prophet took up sword against infi- aliens. If you are resisted, use the sword and make them embrace he wished for fought on the side of Prophet and Koreish were defeated. the faith is stronger than bond of blood. The angels death of Muhammad have forced their way into the sacred temples and warned by God, fled to Med stroy their religion; and they resolved to kill him. But Muhammad, gan to speak of him as an imposter Queen of cities, the centre globe. The heathen Koreish be- born unto Amina by Abdulla. He was brought up at Mecca, the greatest of all the 123,999 prophets since time Adam, was tragedy to the prophet, who, calling his followers, said: and prevent the spread of his religion. Eblis is minister Lord of the monarchs earth, saying, “he will defeat prophet who thereupon drew up a document as follows: went to Nazareth, near Missea, where the king was, and saw Eblis, Imam Koreish defeated and their idols destroyed, by the fourth minister is broken, we must capture Mecca.” Mecca was captured, the wo hundred pilgrims taking shelter with the Koreish were treated . Ali, the prophet’ The Koreish begged for peace 20 months in order to And God said: The Koreish resolved to seek the aid of Malik Bin M UHAMMAD .” The father fought against the son, for bond of

The Battle of Hunain THE — s son-in-law and his father P “Convert your own people first, then the ROPHET î na. No. IV . , the founder of Islam and The , for they feared he would de- Angel Gabriel related the tcJm-ti-JcØn¬\n∂v — ’ s brother “The followers - “Our treaty A .” ’ wauli, s son. They 15 ge

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Xm]kw Xm]kw 2006 G{]n¬ 2006 860 TAPASAM, April 2006 King Urubath was equal to 10,000 gods was too distressful. The other king consoled him saying that the cause and was told that thought of destruction all had assembled the king burst into tears. Another enquired with 90,000 men. Many others were sent for in like manner pleased. The second letter was to Banihilan, who at once marched [Banitha] came with 10,000 armed men before the king, who was, Mecca and defiled it : we must wage war on him come soon." He “Muhammad the Nebi and his son-in-law Imam Ali have seized call his warriors. The first letter was to Banitha Mimu: never diminished.” him not. your highness to protect us. highness. clever in witchcraft and all magic. He would be win over your mouthed would be calmed by the sweet honey of his words. He is resplendent than the full moon. A lion approaching him open- one in the world. Muhammad is man for that. His face more does not extirpate the Mussalmans, their religion will be only to pieces. All persons young and old know this. If your highness height. with gems. Chief of these was Br destroyed all images, presented to us by kings of old and adorned tcJm-ti-JcØn¬\n∂v if we fail, must accept their religion.” The king said: said “if we kill Muhammad and Imam Ali will be famous, but world began,” he called his ministers to plan vengeance. They end. Saying, “there never was done us such a wrong since the bit his finger in rage. He changed colour and hair stood on for an hour; then he roared like thunder the dust, and wept. When he heard them, king was speechless in might.” mutilated and thrown down? It is said by king that he has no equal patient : we will see if he is so powerful.” They answered 16 Then the king wished to subdue him in war So saying they threw of . These have been our salvation, and now they are hacked A There is not his like among men or angels. glance of his eye was suf 17 Who can endure to see their gods f their coats and caps lay in ƒ T ficient to fill a well, which has hma, more than 4,000 urks. So Urubath was called, , flung aside his crown, and , and wrote to W — e implore “Slight . — k When ô “Be ls in — King Urubath recited a and he came with 20,000 men. Refreshments were served, ce. He beat his breast and wept: cetic, appeared to them as an old Brahman (!). They asked his advi other like lunatics, for men drank more than they could contain and fought with each male and female, so that you may think of them”. you your wives and children, all relatives young old, warriors,” said he, “but when you go to fight should take with fight. was Negith, a despicable Hell. They thanked him, and set out to was (in Arabic) “The father of evil speakers” and his native place breast again and wept. The army enquired who he was. He said vantage, has enticed some people from our side.” Then he beat his have most shamefully indulged in liquor shameful cowards. but their divine spirit remains. to draw blood from Muhammad and his son-in-law cooling shower than the pupil of my eye, your charity has pervaded world as a open your mouth to speak nonsense. Go away them back.” Then spoke Kola Baith: as the Arabs? If our women fall into their hands we cannot receive will capture our women and kinsmen. Who are so hot after king ordered his prime minister to open a barrel of liquor burnt with hot irons. The army replied they would do so. Then the be brought in alive with handcuf Muhammad and his son-in law to be cut of saying, the king went to camp and ordered heads of favour us rather than our enemies who have desecrated them.” So of heed you. Ashin prevail against us? The ascetic clapped his hands and laughed. “Y The king was pleased, and said: Rebiath, a brave young warrior Y ou would tell us , and tears have been shed by you, so I am prepared Y ou come to fight with Muhammad but you getting their great purpose. Imish, an as- sloka W [!] which meant: — e will kill him as timber — If we are defeated, Muhammad W f so that they might be flayed or “Oh warriors, you have became e propitiated them. — “What ? Is Rebiath mad? — , said : . Muhammad, taking ad- "Our gods are cut down, f, and their followers to . — A — tcJm-ti-JcØn¬\n∂v child would not “O king, dearer “Y . W ou are brave ou need not ill the brass .” They will . The

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Xm]kw Xm]kw 2006 G{]n¬ 2006 862 TAPASAM, April 2006 people with sticks in their hands. with crying babies, children carried on the necks of adults, old the families to be brought. They spread like an ocean. Mothers battle without them.” The army consented, and the king ordered will feel vigorous and courageous. What the ascetic says is true. If we have our women with us tcJm-ti-JcØn¬\n∂v seated in their midst. He was a stout blind Kaf They reached a mountain and pitched their tents under it. blowing instruments, noisy bells, 14 kinds of arrows, and swords. came camels, mules, conveyances, and the infantry armed with golden crowns on horseback, having 18 kinds of weapons. Then played, the trumpets also. In van of army were kings with was confusion everywhere. infants, and beat them; the bigger children cried for food ; there ognomy and other sciences. He asked: found spiritual knowledge, adept in witchcraft, astronomy Duraita by name, the terror of his age, well versed in war; pro- w told that King Malik had encamped there with his army babies and mothers in the midst of sounds like thunder?” He was than 1,000 men. Then Duraita spoke in anger : ence and whispered in the king's ear that Muhammad had not more be at least five lakhs of men. Malik's ministers displayed indif overcome him. Duraita said the number was too small : there must had defiled their gods, so he come with his army of 250,000 to asked why he had come. He said Muhammad and his son-in-law The king then told his name and was asked to be seated. Duraita king. The king came and salamed. Duraita asked who he was. hands and pacified him: you beat them, can Muhammad." King Malik caught his deceives you. Come ; try a fight with my men, 100 in number you are not fit to engage Muhammad. Oh king ! collect as many men you want.” ome n and relatives. Thereupon he expressed a desire to see the They saw other warriors encamped on the hill, their leader The king paused a moment ; then ordered the band to be — “ Oh great man : be not angry; I will W W omen could not suckle their e can never withstand a long — “What is that noise of fir — , 800 years old, "Believe, me, Y our minister , and their , physi- fer . If - row father skies. split it in two, joined the halves together and sent them back to the full moon to rise on new night, taken hold of it and p Y ated you and have traversed the seven skies above them. here.” He said to Muhammad, who approached him :- “God cre- “we must know why he has forsaken his evil companions and come he said that Shaikhuvan should not be killed, although is wicked: to be killed, and touched their swords. When Muhammad saw this was one who had fled at the battle of Mecca and been ordered dismounted, and said respectfully : Muhammad who has no shadow of self on earth, the young man more handsome than white pearls was seated. When he saw bow the magnanimous, nearest thing to God as string my respects.” A quired why he wanted to know tor of the world, with his ten beautiful colours ? Imam Ali en- guard. The youngman asked : gems approaching on horseback accompanied by 2 men as a body- mosque, he saw a young man clad in silk and wearing priceless lutions and other religious services; seated at noon in the chief and remained at the foot of hills. is a traitor heed him not; I will help you." Duraita was encouraged, the prophet's army of the coming battle, and told him he would be slain by a soldier pitched their tents. Then Eblis appeared before Duraita and spoke then he continued his march. They reached the Honin hills and no fear but he consoled himself saying, "Oh god ! if this is my fate, I have roduced peacocks out of granite and borne the world on tip ou are a great favourite of God. .” , I long wished to see you, and now have the honour , I have fought against thee and beg for The prophet told him to speak. “Oh ! you have made Y ." ou have converted many who saw this. Oh prophet ! our Some of his disciples arose and told the prophet youth Now while the prophet was at Medina performing his ab- And he sent out messengers who brought 5 lakhs of men; The king heard this and was sorry; he said: sayyid , Rebiath by name. Duraita was horror struck, pointed out where the Lord of creation, — . “Where is, Muhammad, protec- The young man said : I have come to reveal my sor — “O Nebi ! ocean of charity giveness. tcJm-ti-JcØn¬\n∂v — Thou hast — “T .” “Eblis o pay

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Xm]kw Xm]kw 2006 G{]n¬ 2006 864 TAPASAM, April 2006 pure honey Their waists narrow filled with honey than the deer's, neat and well shaped. Their mouth is like a fruit any man and filling him with lust. Their necks are more graceful their heads are indescribable. Their eyes ravishing, fascinating beautiful than the cuckoo or wings of beetle. The jewels on and never will create their like. Their hair is blacker more rior gold ; in fact, they are so lovely that God has never created ting sun, or of the moon. Their bodies are more brilliant than supe- Shaikhuvan said: him prayer etics.” Muhammad stretched out his hand, held him and taught never fading beauty admirable shape, resemble two golden cups, are of full size and to go w lestial vir many pleasures in heaven, but something must be said of the ce- him would go to Heaven. He described Heaven thus:- “There are prophet explained God's message, saying those who fought for gence in Heaven and Earth. The drums were then beaten, the should at once fight King Malik, and he will have special indul- and saluting the prophet, told him news was true, that he thee. Muhammad was thunderstruck. Then the angel of God came, Malik with 5 lakhs of men has encamped on Mount Hunai to fight the feet of God for 14,000 years without raising thy head. King thy little finger tcJm-ti-JcØn¬\n∂v pages to describe their jewels, for they wear many are like the branches of plaintain tree. It would take up many farewell to their families partake the pleasures he had described.. He sent them home to bid have described, besides other enjoyments." fight along with me and die in battle, will have houris such as I menstruate, and they are unceasingly lustful. Those of you who The army asked Muhammad to lead on so that they might gins. ar , and he became a Mussulman. . . Their noses are like pointed arrows. They were in all 1,060 men, and they of The beauty of their faces defies the disc set- . I pray thee bless me that may fight against her . A . drop of their spittle will turn the ocean into , slender and charming. Their bodies are well formed and polished. — 18 "Oh prophet ! Thou hast been laying at and return at 6o'clock the next morning Their arms and legs Their breasts of fered prayers . They never - night their chief asked whether they knew the Arabs had met. enemies. He was filled with joy and thanked God. would be worked by him (Muhammad), and God will avenge his meaning: briefly ger appeared again before him and taught a prayer (?) of deep they hated. He then prayed and retired to rest. And God's messen- (sect) and they were going to fight a certain king whose subjects war his house, banners, arms, armour to God. Then Muhammad sent his private secretary bring from T a band of Kaf to be repeated by the whole army Gabriel appeared before Muhammad and taught him two prayers and he did not know what evil awaited them. Then the Angel Muhammad said the words of first minister were unsavoury elder brother Abbas came to him and asked the cause of his gloom. tinued, and after prayer when he had mounted his throne, father's the words of first minister can do anything. He was uneasy and had little sleep, thinking of mantram for the enemy's army of five lakhs men. one as their army was composed of heroes had more than a match tained permission, entered and said the expedition was a splendid ter Abu Bakr Siddik went to Muhammad's tent, and having ob- prayers, and then retired to their tents sleep. But the first Minis- his four ministers. When it was time to do so, they assembled for who had joined him in the plain. He set out for war together with his flag. Then there were with Muhammad, in all 12,000 warriers, Each of these ten men recited a verse in Arabic when he received Magdhathi-bini Aso Dhul Kathi, the fifth to Khalithi binal Holith.... to Muhammad gave the first banner to Suburi-bin alavan, second rubath...... Abitharklophar . This was done. Muhammad mounted on a horse called The Kaf Muhammad was displeased and repeated a religious [!], exhaustive and deep, meaning that none, but God fir soldiers, who said they were of the They started for Medina, and camped near it. , that throughout the Hunai fir soldiers hid behind the mountain and in , the third to . In the morning his uneasiness con- Abbas, his uncle, the fourth to . In the evening Muhammad saw , horses and other necessaries of W ar many wonders tcJm-ti-JcØn¬\n∂v V anibaya tribe

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Xm]kw Xm]kw 2006 G{]n¬ 2006 866 TAPASAM, April 2006 that way was a dif dif direct way there were hills, mountains, pits, trees, forests and many camp. A man called Raphi stood up and said he would go in the looking round, asked whether any one would spy in the enemies' had become of them. Behold! their corpses were found in the sea. the sea. The king and his army enquired in several countries what were going (to lie) to their king, a mighty wind swept them into likewise save them. He is answerable to God. without God's order The prophet said that God would arrange : he do nothing he begged leave to kill them twain and annihilate the whole army was told by the prophet what had happened. Seized with passion, them with everlasting hell. Ismanli, the lion, fourth minister raised them up and let go, telling God would punish lying on the ground. had finished his prayers he looked around and saw the two men the sword struck it, and stuck to it man's hand. When he head, and prayed to God. And a branch of the tree bent down at Muhammad's neck. But he saw them with the small eyes on his the sword thinking it was sharper than their own and aimed a blow the tree, and he was lying on his face praying. One of them took hollow of the tree. Muhammad's sword was left leaning against placed on his belly head. They saw him engaged in prayer under a tree, his hands went away saying that by the grace of God they would bring in his Muhammad's tent was in a lonely place; and two lion-like men was powerful, an athlete and of extraordinary prudence. They said arose in answer any one volunteer to bring in the head of Muhammad ? Some king of Mecca, who was waging war against their : would They did not. He said they had conversed with Muhammad, the tcJm-ti-JcØn¬\n∂v uncle of Muhammad, said that Raphi had sp Again he explain Muh ficulties, besides guards were posted. Muhammad said though ammad said to Raphi that God would take him unto Himself. Muhammad with his army encamped near the enemy , but their leader warned them saying Muhammad ficult one, Raphi should take it. ed what Heaven was. In it there were many , a mile distant from his army; and they hid in . God had saved him from them, and he should They begged for mercy , invoking his God. He As the two Kaf oken truthfully Then Abbas, the , and firs . , . mocked the old blind astrologer prising thing then happened. No one could see Raphi. Then they made. Raphi prayed to God and Muhammad save him. A sur- were informed that a spy was in their midst. Search at once tion of Muhammad, and ascertained the number their flags; they Raphi had heard the kings conversing together as to destruc- discovered his presence by means of astrology and the army surrounding them. The old blind man [Duraita ?] him to say that Raphi would not be killed. promised by God 14,000 years before. Moreover said to him that what he had promised Raphi already been Muhammad was deep in thought the Angel Gabriel appeared and he were killed would not be able to return with news (!). While confident of all this happiness, but he was grieved to think that if tial vir music, all sort of fruits, pure water; valuable, jewels for the celes- beautiful things, tables, chairs, mattresses, beds; dif said he was chief of the flagsmen. noise the astrologer held his hand and asked him who he was. He right, one on his left, and make the noise. When Raphi made had found him. He then asked the men to come in pairs, one on his swore by their gods that there had, and he would not eat until trologer not distinguish him. The king and his men again mocked the as- God and Muhammad made the noise so that astrologer did false name. He was told to make the noise. Again he prayed to- selves. He was taken before the astrologer to whom he gave a man asked him who he was, and answered was one of them- Raphi was in great anxiety and prayed to God Muhammad. A asked each man to come in front of him and make a certain noise. king told him to find the Arab or die on spot. The old man let of and that he was invisible through witchcraft. childish. The astrologer contended the Arab spy was among them, f. gins. “God will give you all these." The troops clapped their hands and said the old man was , and said no Raphi then started, and found the kings on their thrones Arab had entered the camp. , but he persisted was right. W as he sure? Then Raphi said he felt , and by the time tcJm-ti-JcØn¬\n∂v Y es. , God had sent The astrologer ferent kinds of Then he was The

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Xm]kw Xm]kw 2006 G{]n¬ 2006 868 TAPASAM, April 2006 gods of Mecca, or were they greater who enquired whether the gods in hill were equal to great in the temples. The first minister took priest before Muhammad rows to be behind these again. in four sections to be behind the cavalry each section to assist the others. Men with daggers, also formed valry armed with swords and formed in four sections to be front; army for battle. The attack was to be made in five companies. Ca- such great warriors. So the king ordered Duraita to prepare they could take up their arms : there was no other way to conquer of the hill and by a sudden rush fall on Muhammad's men before The king asked why not. He said they should hide under the slope was about to fall in for war when Daraita told them not march. carried it to where the mules were tied. After eating food this army with the flesh of sheep and camels to eat, toddy drink. He swer and Muhammad orderd hi those stones when he might worship the true God. He did not an- related to the gods of Mecca. Muhammad asked why he worshipped tcJm-ti-JcØn¬\n∂v trees, and some men from the king's army who were doing marched to the hill and found there some small temples big attack the enemy at foot of Mount Abuthasoli. The army had told him of this, and gave the order to mount prepare and children, were there. Muhammad said that God’ camels, mules, if the enemy stood ready should not be kept waiting for them. He ordered one to go and see least 5 lakhs of men ; and he ordered his to start the enemy that there were as a rule 250 men for each flag, so must be at were countless and they had 2,000 flags. Muhammad then said the Kaf Raphi returned to his camp, all the way invoking Divine help against were so far away men in front would not fight well if their women and children firs. He told Muhammad what he had seen. When the king’ Naratha Maharishi, that is, Eblis, then told the king etc , so these were placed behind the men in fornt. ., with twice their number of men, also women . Report was brought that the enemy s army partook of food Raphi was served W m away omen and children to be in rear . The priest replied they were . Some one said the priest . Men with bows and ar s angel Dubri The Kaf , horses, puja firs [!] - . warrior brother king, “who are they?" One is Abbas, the prophet's father's elder Both are very clever green flag. All their turbans are green, and coats white. "One is white, and the other yellow chiefs on horse-back, each carrying a flag." "Of what colour?" king said:- “Who comes in front?" They come like lightning. Their horses are as if dancing." The climbed the tree and said :- “A man carrying a flag is in front. and tell me the number of enemy their equipments.He called his minister Musa, “Ho minister! Get up this tree "God will bless you. If they are 12,000, we 500,000." The king his gods and ordered army to pray Hunain, the enemy’ The prophet remained in the hill and next morning left for country this place and may God bless you." The serpent fled to another serpent, but a leader of the the ground, saying, “Oh prophet of worldwide renown, I am not a lowered its head and creeping towards him knocked on behind me." They did so. The prophet looked at the serpent, it sheep before the tiger with a few followers went to see it. The Arabs began run like knows its magnitude, and flames shot from mouth. The prophet up and said there was a snake on the hill, so huge that only God were living in the tree and now leaving it. Then Abbas came rose to the skies. He ran in fear prophet who said that 3 the top of hill. Imam Ali did so, and a column smoke at once was a Kaf said :- “W Give me leave and I will destroy the king's army we wander in the world : to bite and kill prophet’ Kaf firs and Mussalmans among the , the tiger of men ; a rich man. .” Looking again, the minister said :- “Oh king ! I see some- . Muhammad then orderd Imam Ali to cut down a tree on fir e do not need you now , and Muhammad said such was God's will. s camp. ." "Y . But the prophet said :- “Do not fear : stand ou know the people of Mecea," said The Kaf jinns . I am a Mussalman. There are . I will tell you if we do. Leave jinns The minister replied: - “T fir king was startled, invoked , and to get into battle array The other is Fakalu, a brave . Behind comes one with a . The prophet knows why ." tcJm-ti-JcØn¬\n∂v Then the prophet s enemies. jinns wo

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Xm]kw Xm]kw 2006 G{]n¬ 2006 870 TAPASAM, April 2006 him. His horse’ beyond description. The sun and moon cannot be compared to shine like the sun at noon. He rides a huge horse. His beauty is : my eyes become dim. He will confound your army king, I see one whom am powerless to describe : my tongue fails he promised lar Muhammad's army :- “Imam Ali, the fourth minister ; there, is none so brave in he will kill us all." The king asked his name. minister replied eagle and he comes like a lion that has seen deer thing very wonderful : a great warrior comes. His horse is like an tcJm-ti-JcØn¬\n∂v said:- “Fe army drank, and taking their gods placed them in front. The king seized his army the king ordered liquor to be brought. The whole their names and pray not! sorcerers ; we are not able to fight them." An angel said:-"Fear army minister then went to their tent. they see him, my army will not be able to fight." The king and the the prophet." Then king said sorrowfully :- “Ah God ! when head." The king asked: - “Who is it ?" “Oh king! Muhammad fills the earth and skies. The clouds are as an umbrella over his was this:- gels and joined the prophet's army Then the Angels Gabriel and Michael came with a thousand an- said :-"The enemy deceives us. They are in ambush by the hill." “W but 12,000. from the sky on aereal horses. the prophet prayed to God who sent his angels descended was in fear W e will go in front ; you come behind us. e should not have brought so many Adron your god’ . Fear not. Be firm.” By this time the prophet’ The king cried out: - “The prophet has come with his ar not in battle: if you have any fear The Kaf , saying “W The Kaf s hoofs touch the ground like thunder ge rewards. firs numbered 5 lakhs and the Prophet’ ." The king ordered him to look again. “Great , and you will succeed." Seeing that panic s and hold them before the army ; call out firs looked at them and laughed, saying e are but a few The army answered.:- They said:- “The Kaf s army came in sight. . The reason for their coming , and they mock us.” ." So the prophet’ W e can see them as fish , you will lose." . He looks as if They are great . His splendour firs lie in wait. . His clothes The prophet s army s army Then And killed. praised God. minister cut to pieces his 18 weapons and killed him. The prophet There is no other help.” was hard fight and the fourth was confounded, and said :- “Let the fourth minister meet him. were afraid to see him and prayed God. The prophet himself a human being. If he fell, 1,000 men would die at once. The Arabs tall as a cocoanut tree, and big hill. God never created such weighed 30 lbs. His sword was 14 cubits in length and he as horse in two with one blow you.” There was a desperate conflict. He cut Akubath and his prophet called out Jabagir and said:- “Fight him. God will bless said:- "I am Akubath. Let Muhammad's army come on." The army both went to the tent. drew his sword to kill him. But the king swore by all gods; and man said:- “W The blind man asked:- “Who are you?” “I am the king.” and fled. The king was thrown far fell on a blind man's neck. he too was slain. So the against angels.” “Who will help us if you run away ?” Eblis said :- I cannot fight come for the battle?” And he began to run. So king said :- came and took the king by hand as he said:- "Have angels also escaped and told the king on hill top what had happened. Eblis rushing at those who were concealed they killed them all. A few him in two. idols.” He touched the Kaf Ali, who went forward and said:- “I am Imam Ali ! I broke your ing he was a mighty warrior and called on his fourth minister Imam “Many wished to engage him, but the prophet prevented them say- in a bottle of water valiant Kaf tured, but the Arab mocked them, making his horse dance. A , armed with 18 weapons, rushed to the prophet's army and T Then the king called out his third minister The two armies, fought. A mounted warrior of the king's welve others were killed. fir Makmas said:-"W Another Kaf ill the king fall on a blind man's neck ? Liar!” and The king implored him, but Eblis shook him of . If you come with us they will perish." Arab killed 15 Kaf fir came and fought for ten hours was fir with his sword and as he fell, cut . Another Kaf retch! I will cleave your skull!" fir rushed forward and firs. More Kaf tcJm-ti-JcØn¬\n∂v . His helmet firs ven- Then

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Xm]kw Xm]kw 2006 G{]n¬ 2006 872 TAPASAM, April 2006 All fought bravely and the enemy began to fly alighted. They stood on 4 sides and ordered the minister to fight. white and their turbans were black. The earth shook as they prophet. They came, looking like young men; their coats were God commanded 2,000 angels to descend at once help the on his heaven, lifted his eyes and prayed. He put on armour rode What can we do?” Then the prophet raised his hands towards said:- “W and of these , four were the ministers. These ran to prophet The prophet’ but in flight. The prophet is killed. Is there battle without a king?” lives ! :- “W God said they had spoken the truth.The ministers of king said they would kill themselves if not pardoned. An angel from deceived them. Laying their swords to stomachs, the soldiers army Call them!” The sound was carried by the air to ears of a minister to recall his army form of the second minister they fought, but at last began to fly from Heaven said :- “Despair not! Let them be ten lakhs.” Again 4,000 while they are five lakhs: we will have to run.” But a voice 1,000 fought, the others merely looking on. One said :- “W prophet’ Siddik said:- “The enemy are numberless; whereupon 8,000 of the tcJm-ti-JcØn¬\n∂v there was another reason. which the Kaf when they were killed the Arabs began to rifle their gems, upon Arabs fled, for in the front rank of Kaf them with his hands and they were at one healed. Suddenly the minister and 130 Arabs were wounded. But the prophet touched their hero was killed. A general battle took place, and the fourth and then they said it was by witchcraft not in fair fight that , and they returned begged for pardon, saying Eblis had e cannot defeat the favourite vehicle. The four ministers stood beside him and Y ou are in a boundless ocean of sorrow The Kaf s army fled. Four thousand were left, and of these only e are but seven persons against more than four lakhs. s army fled, and there were but seven persons left, firs sent volleys of rockets [!] amongst them. firs were about to fly Arabs. The prophet’ . Patel said:- “Where can they be found? , said:- “Ho ye The four ministers of the prophet , but the king rallied them; s first minister . Then Eblis, assuming the Arabs ! Fly for your firs were kings, and . . There is no escape The prophet asked , Abu-Bakr e arfe And - fighting on the hill.” “Let 500 take his place and send him here.” took him by the leg and dashed to ground. where is your God!”An Arab, Athusamed, leaped forward but heart beats like the wave of ocean to fight Ali. Oh Muhammad! Bakr ? Where is Omar the world-renowned Ali My men? Suvar ? Sayid and was killed at once. efits to whoever kills the wretch. I guarantee it.” An Amir went beat the ground. The prophet said:- "God will give special ben- prophet ! send me your best man, or whole army;" and he the head of Ali.” He was furious, and rushed out calling, "Ho ye not approach or touch me : I will be your wife until you bring The king killed him and four others. Arabs. told the king to go back ; he would fight in his stead and kill 12,000 his horse in pieces the twinkling of an eye. One ministers wedding, and he was 16 years old. The king cut him together with the prophet’ Three lakhs of our army are slain.” ran over our heads like lightning. They killed forty to one. are invincible.” They caused our swords to fall, and their horses “May be so. will give it to you to-morrow tent, and his wife said, “Where is the head of Ali?” He replied:- “I he too was killed. No more Arabs ventured. Kaf blow he will kill 1,000 of us.” The prophet sent Abdulla, but the lenged the prophet. war horse, and dressed in his brightest gems went out chal- fathers and brothers are killed: send us home.” their heads on the ground and said to king:- “Our husbands, fir cut him in pieces. His brother The Then the prophet said: - “Where is Imam Ali?” “He Seeing no more coming to meet him, he returned his The king ordered them to be fed. Then he mounted his Arabs said:- “There is no devil equal to him. s permission went to meet him. It was the day after his There is no such warrior in the prophet’ The prophet sent a man Where is the brave The Kaf .” She asked : “Is ali 100 cubits high?” fir cried :- “Where are your brave A W Abdul Keriva went out, and young warrior Jaf omen and children dashed T alhat ? V azir to meet him. tcJm-ti-JcØn¬\n∂v Where is s army fari, withe W ith one .” “Do Abu

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Xm]kw Xm]kw 2006 G{]n¬ 2006 874 TAPASAM, April 2006 “Y youth, who are you ?” He replied:- “Imam He came. tcJm-ti-JcØn¬\n∂v faith or I kill you." fought for 3 days. On the 4th day Ali said:- “Embrace prophet's could have fought me for 3 days." found that 1,000 the sky On the seventh day Ali made a noise which shook earth and come near me again.” Then they fought desperately for six days. of fight from a hill and sent her head dress by slave, saying, “Cut, religion. At night Ali said:- “Oh king ! do not lose your life ; join the fourth they fought for 24 hours. At night separated. Again met. the king. The king wounded him, but Ali mounted his horse and the king killed him. Then prophet ordered Imam Ali to fight the bravest of prophet's men, A vassal asked permission and went to the battle-field calling for witchcraft." The king was sad, and threw his crown on the ground. gods have not helped us. They killed our brave men by they go to Heaven and do not fear death. Let us make peace. Our king :- "For one of them that we kill they 1,000. They believe standing still and the Kaf prophet asked what was the army doing, and Ali replied it wounds and healed them. There was a general battle neither Kaf ordered them to fight. They challenged the Arabs. A leader of the secret of his faith. Seeing this Kaf the prophet and merciful embraced him, told him he called out, “I am defeated : do not throw me.” Ali took him to Ali caught the king by his belt and was about to throw him when with our hands. If you are victorious I will join you." They wrestled. you defeat me, I will join your faith. Let us dismount and fight f the head of ou are his slave. Send him to me and save your life." firs wounded an . The prophet ordered the dead to be counted, and it was The king wrote and collected 30,000 more soldiers 20 The Kaf If you do, will gain Heaven." The king said : - “If The prophet prayed. Ali, and smear this cloth with his blood, or never fir was stunned, and Ashabis had been slain. The Kaf Arab, but the prophet gently touched his fir army had fled. fir said:- “Y The Kaf ... him. An Arab went out, and The Kaf fir asked:- “Oh beautiful Ali cut of ou are brave. No one else fir army fled. The Kaf Ali." fir's wife watched the The Kaf f his head. firs told their fir said:- They The soldiers. who carry out His commands. Give courage and strength to my without your command. It is said in the Koran that God helps those door of his tent prayed to God :- " Oh God, I never began anything lasted. The Arabs were nearly overcome, when the prophet at his men and a dreadful battle ensued. For five days nights it and the hills. minister made a sound which shook the earth and skies, sea battle lasted, and still the Kaf all the others strength of ... clouds.” God granted the strength of thousand lions to Ali, and spoil to be counted, and sent all the gold a fort there taken shelter in the fort of a friendly king. The prophet ordered he enquired where the Kaf ister said:- “God alone can say”. Ordering the corpses to be buried obtain paradise.” He then asked :- “How many Kaf replied:- “Three thousand” “Such is the will of God. They find the enemy’ they returned to camp. One Arab did not return for he had gone and after them their king. The Arabs pursued killed ... Then turban. was the cut of braced his faith, and at once fought against the Kaf before me." He came, and begged the prophet's mercy his prayers and smiled, saying:- “Ho king ! fear not, but come eagle carried of days and neither prevailed. The prophet prayed to God, an his fourth minister Ali. king was alarmed and sent a lar ing the prophet, and Kaf and raised his sword. In an instant, there was a wall of fire protect- mile distant to pray side prevailed. Meanwhile the prophet retired alone to a tree f his head. The Kaf Angel Gabriel who, in the form of an eagle, carried The prophet asked how many were killed. His minister There was a combat between Shaibath and Rabiyath for 2 W e cannot fight the Kaf The Kaf f the turban of Shaibath Kaf s hiding place. A fir army then fled in g magic square in his turban had protected him. It . A firs became deaf and blind. Kaf fir fir approached, stealthily to kill him, fir was aghast. ’ firs did not give way s army lay hidden. ger army to seize the prophet and to 40 lions. for seven days the firs who are coming like dark reat fear The prophet finished fir . tcJm-ti-JcØn¬\n∂v The Kaf The king rallied . The Kaf firs?” His min- Then Rabiyath . firs [sio]. Then the .... , and em- firs fled, firs had f his The

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Xm]kw Xm]kw 2006 G{]n¬ 2006 876 TAPASAM, April 2006 5 3 T watched; and he commanded his army to march against the fort tcJm-ti-JcØn¬\n∂v 4 of 2. 1. Notes : Calicut. 7 6 invaluable assistance in translation given me by Mr all his wealth and possessions. and embraced his religion. The prophet thereupon restored to him of mercy moved the king to tears. He fell at Muhammad’ chains removed and let him free to go where he pleased. This act said :- “He is a king, and must not be killed”. The prophet had his scorned, and he raised his sword to strike the king, when prophet 9 8 ayif. fered the captive king prophet’ Rowlandson’ Portuguese, makes the word Zamorin. coast, spoke of this potentate as the Samuri. Modern usage, through Qor V It will be remembered that the Portuguese grandees who visited Manual of the Malabar District N tioned. This and much of what follows is taken from the articles just men- V This includes the Laccadive Islands. average for the North Malabar The Cheruman, it may be said, is barely 5 ft. 2 in. in height (the children. wife; and I know of one, having 3 wives, who is blessed with 33 Much more so than Hindus. Many a man has 10 and 12 out of one and 14’6! and the width 13’6. Compare this with Aryan Nambudri, 19’2 and is cranial capacity much smaller: his head length 18'2 in. while the Nair is taller), much darker in colour aleaza-arathengal = belonging to the great shrine. ijayanagar early in the sixteenth century ƒ The fort was taken and the king captured. Imam

zr • Note: - n ƒ , chap. 54. n î , i.e., a Nazarene. In conclusion I acknowledge with gratitude the s Thahafat-ul-Mujahidin T . iyan being almost exactly 5 ft. in., s faith or death. His of , p.53, quoted in Logan’ , coming from the west , his nose is broader . T . Kannan of fer was s feet, Ali s , 15 14 13 18 17 16 10 12 11 20 19 Malayalam and then into English. Though nearly every M necessarily somewhat free. The songs were first of all put into The next song is given in full. Here as elsewhere the translation emperor years before Islam was brought to Malabar or the Perumal, last grimage while Muhammad was alive. dead 200 An absurdity is that the Perumal compelled to do The old name for Malabar M king with the petition prepared by Eblis. The poet has for to a yard. can be only alluded to in the briefest manner A The marked dif are done by M ing them in the vernacular derstands them more or less few among are capable of render- meagre outline of it, and the special characteristics Arab Extracts only are given of this song. I cannot give here more than a about 31 miles east of Calicut. Malapuram lies 18 miles north of Hindus never do. South India the best miners are said to be M the big rivers of Madras Presidency; and in goldmines iron bridges which the Madras Railway Company have thrown over and never troublesome while well treated, in the building of big earned the reputation of being best workmen, steady All the kinds of work requiring pluck, ener able in other ways than those where fanatic fervour comes view The M Chairs are very modern in Malabar! fore going out to die. kol ƒ ppila (Mopla) fanatics always bid farewell to their families be- is the carpenter ƒ ppila call their religion the “Fourth , went to ƒ ference between a M ppilas. M gotten to tell us that the suppliants went before Arabia. ’ s measure in Malabar; it corresponds, roughly . ƒ . ppilas have done the heaviest work and T ir û ƒ r on the Madras Railway and ppila and a Hindu is observ- gy V . ƒ eda.” , and sustained ef ppilas. They work as tcJm-ti-JcØn¬\n∂v Hajj , tractable, ƒ ppila un- shah or pil- fort î ds

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877

Xm]kw Xm]kw 2006 G{]n¬ 2006 878 TAPASAM, April 2006 (2005) Kth-j-W-t am¿§-Z¿in : tUm. kn. ]n. ANyp-X-\pÆn ]n. Fw Ddq-_v, Fw {Zm-hnUImhy-aow-amwk : kn≤m¥hpw { {]Xn-]m-Zn-°p∂ kmln-Xy-k-¶-ev]-ß-fmWv C {K-Ÿ-amWv Xan-gn-ep≈ sXm¬°m-∏n-bw. CXnse s]mcpfXnIm-c-Øn¬ [z\ym-tem-I-Øn\pw Xpey-amb ÿm\w \evIm-hp∂ Imhyao-amw-km- C {]mtbm-Kn-I-X-e-Ønepw ]cn-N-b-s∏-SpØnØcp∂ Kth-jW ]T-\-amWv hpw In´m-Xn-cp∂ {Zmhn-U-Im-hy-ao-amw-ksb ssk≤m-¥n-I-X-e-Ønepw ¥ambn hnI-kn-∏n-°p-∂-Xn¬ {]_-‘-I¿Ømhv hnP-bn-®n-´p-≠v. XnW- ß-fnepw {]tbm-Kn°m≥ Ign-bp-∂ kmln-Xy-kmw-kvIm-cnI kn≤m- \ho-I-c-W-ßfneqsS t\mh-ep-I-fnepw CXc B[p-\n-I-km-lnXy-cq]- k^-e{i-a-amWv {]_-‘-Øn¬ \SØn-bn-´p-≈-Xv. amb t\mh-ens\ ÿe-Im-e-kw-kvIm-c-]-›m-Ø-e-Øn¬ ]Tn-°m-\p≈ ´p-≠v. CXn¬\n∂pw Gsd apt∂m´p t]mbn, B[p-\nI kmln-Xy-cq-]- sXm¬°m-∏n-b-Øns‚ B[p-\nI ]T-\-km-[y-X-Iƒ Nq≠n-°m-Wn-®n- ≤m-¥n-I-Xew Hcp-°p-∂-Xv. tUm. Aø-∏-∏-Wn-°sc t]mep-≈-h¿ u {]_-‘w. auenINn¥m-]-≤-Xn-IƒsIm≠v \mSy-im-kv{X-Øn\pw . {io[-c≥ / `mc-XobImhy-im-kv{X-cw-KØv A¿ln-°p-∂{X {i≤bpw ÿm\ Imhy-kn-≤m¥{][m-\-amb XnWk¶-ev]sØ Xmc-X-ay-]-T-\˛ I-{µw: ae-bm-f-hn-`mKw, t .Sn. F∂n-h-cpsS { tUm. Fw. IrjvW≥ \ºq-Xncn ][m\ t\mh-ep-Isf Ah-ew-_-am-°n- Hcp ]T\w Imgn-t°mSv k¿h-I- Ipdn-∏p-Iƒ £Wn-°p-∂p. h-cpsS {]_-‘-ß-sf-°p-dn-®p≈ hn-j-b-ß-fn¬ _ncpZw e`n-°p-∂- h-Ip-∏p-I-fn¬\n∂p tIc-f-]-T-\- ]w‡n-bm-Wn-Xv. hnhn[ ]T-\- ‘-߃ ]cn-N-bs∏SpØp∂ _ncpZw e`n-°p-∂h-cpsS {]_- e-I-fn¬\n∂p tUmIvS¿ bßfn¬ hnhn[ k¿h-I-em-im- tIc-f-]-T-\-kw-_-‘-amb hnj- ]tbm-Khpw Kth-j-W-cwKw e m-ime u {]_-‘-Øn\v ssk bpw Xß-fpsS t\mh-ep-I-fn-eqsS sNbvXXv t I-cn-®v, \ΩpsS kmlnXy-Ir-Xn-Isf \n m-c-Im-cy-a√; ]m›m-Xy-km-ln-Xy-kn-≤m-¥-ßsf A‘-ambn A\p- X-sbbpw Iq´n-bn-W-°m\pw {]_-‘-Im-c\p Ign-™n-cn-°p-∂p. CXp K-£-a-am-Ipw-hn[w Ah-X-cn-∏n°pIhgn ]mc-ºcysØbpw B[p-\n-I- ¥-sa∂ \ne-bn¬ \ho-I-cn®v B[p-\nI kmln-Xy-Ir-Xn-I-fn¬ {]tbm- hnP-bn-°p-∂p. kwL-km-ln-Xy-Nn-¥-bnse XnW-k-¶ev-]sØ kn≤m- {]k‡n t_m[y-s∏-Sp-Øn-Ø-cp-∂-Xn¬ {io[-cs‚ Kth-j-W-{]-_‘w `m-k-ßsf hymI-cn-°p-∂-Xn¬ XnW-k-¶-ev]-Øn-\p≈ km¿∆-Im-enI hy‡nbpw Dƒs°m-≈-p∂ _mlyhpw B¥-cn-I-hp-amb Pohn-X-{]-Xn- \-X-e-amWv XnW-k-¶-ev]-Øn-ep-≈-Xv. {]Ir-Xnbpw kaq-lhpw I≥ \nco-£n-°p-∂p. Øn-s‚bpw a[y-h¿§-Øn-s‚bpw kmw-kvIm-cnI CS-ambn ∑mcpw hm-°p-I-bmWv bYm-{Iaw Ddq-_ns‚ ]-≤Xn F∂ \ne-bnepw XnWk¶-ev]-Øns‚ {]tbm-K-km-[yX shfn- ‘-Im-c≥ {i≤n-®n-´p-≠v. b-tØmsS hfsc hni-Z-am-bn-Øs∂ ]cn-N-b-s∏-Sp-Øp-∂-Xn¬ {]_- ev]sØ ]q¿∆-Im-e-]-T-\-ß-fp-sSbpw {]am-W-{K-Ÿ-ß-fp-sSbpw klm- hnI-kn-°p∂Xv. sXm¬°m-∏n-b-Øn¬ A¥¿eo-\-amb XnW-k-¶- H∂mw A[ym-b-Øn¬ aq∂p L´-ß-fn-em-bmWv ssk≤m¥nIN¿® ]-T-\-am-Xr-I-I-fp-am-Wv. XnW-k-¶-ev]-Øns‚ ssk≤m-¥nI`qanI F∂ Xv. H∂mw A[ymbw kn≤m-¥m-h-X-c-Whpw _m°n-bp-≈h {]tbm-K- ‘-I¿Øm-hv. Ncn{X kmaqly kmwkvIm-cnI LS-I-߃ A]-{K-Yn-°p-I-bmWv {]_- Ønse c≠p {]apJ t\mh-en-Ãp-I-fpsS cN-\-I-fnse `qan-imkv{X D≈p-c, sabv]mSv F∂n-h-sb√mw ChnsS hnhr-X-am-Ip-∂p \w, sF¥nW k¶ev]w, apX¬s∏m-cpƒ, Icp-s∏m-cpƒ, Dcn-s∏m-cpƒ, kn-≤m-¥-Øns‚ D≈-dn-hp-I-fn¬ \n∂psIm≠v A©pw A[ym-b-ß-fn¬ Fw.Sn.-bpsS ‘-Øns‚ c≠pw aq∂pw A[ym-b-ß-fn¬ sNbvXn-cn-°p-∂p. \mepw ≈-sX∂v {]_-‘-Im-c≥ ÿm]n-°p-∂p. Ddq_pw Fw.-Snbpw kz¥w tZi-amb s]m∂m-\n-sb-bmWv Fgp-Xn-bn-´p- t\mh-ep-Iƒ XnWk¶-ev]-Øns‚ shfn-®Øn¬ A]-{K-Yn-°-s∏-Sp-∂p. Ic-f-Øns‚ `q]-S-Øn¬ AS-bm-f-s∏-Sp-Øp-I-bmWv Ddq_pw Fw.-Sn- ' F∂o t\mh-ep-Isf Bkv]-Z-am-°n-bp≈ ]T-\w. CXv {]_- ]cn-ÿn-Xnbpw a\p-jyPohn-Xhpw ka-\z-bn-°p∂ Hcp Z¿i- kmln-Xy-kn-≤m-¥-sa∂ \ne-bnepw kmwkvIm-cn-Im-]-{K-Y-\- Bdv A[ym-b-ß-fn-emWv C " " \mep-sI´v AdpØp apdn-°p∂ u {]_‘w Xøm-dm-°n-bn-´p-≈- " DΩm®p " ' " ' s]m∂m-\nsb a[y-tI-c-f- (]pdw 273) F∂v Kth-j- ', ', "

- — "' Akp-c-hnØv kpµ-cn-Ifpw kpµ-c- AIw/]pdw hn`-P-

(cultural space) ' hnI-e-co-Xn- Kth-j-W-cwKw — ae-bm-f- ' F∂o

879

Xm]kw Xm]kw 2006 G{]n¬ 2006 880 TAPASAM, April 2006 Kth-j-W-cwKw t^mIvtemdpw kky-N-c-Xhpw XΩn-ep≈ _‘w hni-Zo-I-cn-°p-∂p. (accountability) " Ah-iyw-th≠ kpXm-cy-X \-Øns‚ hnj-b-kz-`mhw shfn-hm-Ip-∂p. samØ-Øn¬ Kth-j-W-Øn¬ kwkvImc]T-\-Øn-\p≈ D]m-Zm-\-ti-J-c-am-Wv. C{X-bpw-sIm≠v ]T- hcp∂ ]c-ky-am-Xr-I-Iƒ Dƒs∏-Sp∂ kNn{X A\p-_‘w P\-{]nb ‘-Øns‚ hkvXp-Xm-]-cX Dd-∏m-°p-∂p. sNSn-Iƒ {]Xo-I-ßfmbn Ø-\m-´nse kky-Pm-e-Øns‚ cq]-hn-h-c-Ww, tNmZym-hen F∂nh {]_- ta-bp≈ A\p-_-‘-߃ ˛ hninjy IS-Ø-\m-´nse kky-N-c-Xw, IS- b-{]-Xn-]m-Z-\hpw {]_‘kwhn-[m-\hpw. F´v A[ym-b-߃°p ]pd- \nco-£n-°m\pw hne-bn-cp-Øm\pw D]-I-cn-°p∂ Xc-Øn-emWv hnj- tbm-Kn-°p-∂p-≠v. {]_-‘-Ønse Xncn-®-dn-hp-Iƒ s]mXp-k-aq-l-Øn\p W-Øn\p tNmZym-h-enbpw k¿th-bpw) D]m-Zm\tiJ-c-W-Øn\p D]- ∂p. kmaq-lnIimkv{X-k-Ω-X-amb At\zjWam¿§-ßfpw (D-Zm-l-c- cn-°m\pw hymJym-\n-°m\pw t^mIvtem-dns‚ ]T-\-]-≤Xn D]-I-cn-°p- c-W-°m-cpsS \nXy-Po-hn-X-Ønse Adn-hp-Iƒ, hne-a-Xn-°m\pw tiJ- ÿm-\-am-°n-bmWp ]T-\w. Iq´m-bva-bnse Adn-hp-Iƒ ˛ AXpw km[m- a-bp-≈-XmWv. t^mIvtem-dns‚ kn≤m-¥-ßfpw coXn-im-kv{Xhpw ASn- b-I-c-ambn ]co-£n®p t\m°p-∂Xv. hnj-bhpw coXn-im-kv{Xhpw ]pXp- n-em-°mw. Cß-s\-sbmcp km[y-X-bmWv tUm. sI. Fw. `c-X≥ hnP- kky-N-c-X-Øns‚ hnj-bw.-k-ky-N-cXw ap≥\n-dpØn Iq´m-bvasb a\- sI. Fw IS-Ø-\m-Sns\ Bkv]Z-am-°n- Hcp t^mIvtem¿ ]T\w (2005) kkyN-cXw : a-\-t{Im-Uo-I-c-W-Ønse kw£n-]vX-Xbpw C h-c-W-Ønse {IanI-Xbpw hkvXp-Xm-]-{K-Y-\-Ønse kq£va-Xbpw \nK- hbv°p-∂p. Kth-j-W-co-Xn-im-kv{X-Øns‚ A\p- ]pXnb Znim-t_m[w \evIpw F∂ Xncn-®-dnhpw C \ΩpsS ]mc-ºcyØns‚ kzmwio-I-c-W-coXn kmlnXym-]-{K-Y-\-Øn\v K-th-j-W-\n-cq-]-W-cw-K-ß-fn¬ \ne\n¬°p∂ kml-N-cy-Øn¬ K-th-j-W-Øns‚ amXr-I-bm-°p-∂p-≠v. - Kth-j-W-t am¿§-Z¿in : tUm. cmL-h≥ ]ø-\mSv t^mIvtemdns‚ GsXmcp P\p- nepw {]Xy-£-s∏-Sp∂ kky-kw-_- {]_-‘-Øns‚ H∂mw-`m-KØp c≠v A[ym-b-ßfn-embn . `cX≥ / I-{µw: ae-bm-f-hn-`mKw, t Iq´m-bva tUm. kvIdn-bm- k-°-dnb hpw Dd-∏m-°p-∂-XmWv {]_-‘-L-S-\. (folk) bpw kky-Pm-e-ßfpw XΩn-ep≈ _‘-amWv Imgn-t°mSv k¿h-I-em-ime (transparency) u {]_-‘sØ DØ-a- bpw DØ-c-hm-ZnXz -k-c-Whpw Bi-b-hn- u {]_‘w apt∂m´p A\p-jvTm-\tam BNm-ctam F¥pw \m´-dn-hns‚ `mK-am-Imw. sNSnsb°pdn-®p≈ IS-¶-Ytbm ]g-s©mt√m \mS≥]mt´m hnizm-ktam ‘-amb temdp-I-fpsS BI-Øp-I-bmWv kky-N-c-Xw I-aqeyw D≠m-Ip-∂Xv kmwkvIm-cn-I-hp-amb {]h¿Ø-\ß-fn¬ IqSn-bmWv sNSnbpsS `uXn- D]-tbm-K-Øn-eqsS am{X-a√ AXns‚ ]nd-In-ep≈ kmaq-ln-Ihpw _‘-s∏-SpØn sNSn-I-sf-°p-dn®p hni-Z-]-cm-a-¿i-߃ ImWmw. sshZyw, Ae-¶m-cw, a‰p `uXnI Bh-iy߃ F∂o [¿Ω-ß-fp-ambn hnj-b-hn-i-I-e\w \n¿h-ln-®n-cn-°p∂ C tI-X-c-aqeyw, Iq´m-bvabpw kky-tem-Ihpw F∂o A[ym-b-ß-fp-≠v. chpw kky-tem-I-hpw, sNSn-I-fpsS `uXn-I-aq-eyw, `uXn- cnItaJ-e, kky-tem-Ihpw `uXn-I-Po-hn-X-hpw, `uXn-tI-Xc kwkvIm- ]T-\w. {]_-‘-Øn¬ hni-Z-]-c-ma¿i-ap-≠v. ]q¿h-]-T-\-߃ ap≥\n-dp-Øn-bmWv cn°pw IqSp-X¬ tbmPn-°p-I. tIc-f-Ønse hr£m-cm-[-\-sb-°p-dn®p AØcw kky-N-c-X-Øn\p kwkvImc]T-\-Øns‚ coX-n-im-kv{X-am-bn- \p≈ hnj-b-am-Wv. kaq-l-{]-{In-b-bp-ambn _‘-s∏-Sp-Øn-s°m-≠p≈ a-∏pdw kwth-Z\irwJ-e-bn-ep-≠m-Ip∂ aqeyw as‰mcp hni-Z-]-T-\-Øn- s∏-Sp-∂n-√. hnizm-k߃°pw BNm-c-߃°pw A\p-jvTm-\-߃°p- °p-∂n-√. F¶nepw AØcw {]Xo-I-aqeyw th≠pw-hÆw N¿® sNø- fn-eqsS sN-Sn-Iƒ°p-≠m-Ip∂ {]Xn-\n-[m\aqeyhpw Kth-j-I≥ ad- ]cn-K-Wn-°-s∏-Sp-∂-Xv. ka-Im-enI kwth-Z-\-k-aq-l-Øn¬ ]c-ky-ß- kaq-l-Øns‚ Adn-hp-Iƒ F∂ \ne-bn-emWv s]mXpth kky-N-cXw ∂p-≠v. hnizm-k-ßfpw A\p-jvTm-\-ßfpw ]n¥p-S-cp∂ ]c-º-cm-KX ]cn-K-Wn®v I-cn-°p-∂-Xv. F∂ Ae≥ U-≠-kns‚ \b-amWv Kth-j-I≥ ASn-ÿm-\-ambn AwKo- " °p∂ Iem-]-c-amb Bi-b-hn-\n-a-b- b-hn-\n-a-b-amWv t^mIvtem¿ ºcy-Øns‚ `mK-ambn \ne-\n¬°p-∂-Xp-amb F¥pw t^mIvtemdmWv Je F∂nh ap≥\n¿Øn sNSn-Isf h¿§o-I-cn°mw F∂ Xncn-®-dnhp jWw IuXp-I-I-c-am-Wv. temdp-I-fpsS P\p- v, FÆw, kzm[o-\-ta- fn¬ Iq´m-bvasb kzm[o-\n-°p∂p F∂ a´n¬ IrXy-X-bp≈ At\z- sNSnbpw F{X -P-\p- p-I-fn¬ temdp-I-fmbn GtXXp taJ-e-I- _mly-ta-Je F∂n-ßs\ Xncn®p ]Tn-°p-∂Xp {it≤-b-am-Wv. Hmtcm kmaq-lnI kmwkvIm-cnItaJ-e-Isf B¥-cn-I-ta-J-e, a≤y-ta-J-e, \-Øn-s‚bpw hym]vXn-bp-sSbpw ASn-ÿm-\-Øn¬ Ah hyh-l-cn-°p∂ samØ-Øn¬ ]pXpa ]I-cp∂p. temdpIƒ°p Iq´m-bva-bn-ep≈ kzm[o- t^m°ns‚ Iq´mb Pohn-X-Øn-eqsS Bhn-jvI-cn-°-s∏-Sp-∂Xpw ]mc- {]_-‘-Øns‚ c≠mw `mKØp IS-Ø-\mSv F∂ kmwkvIm- " Hcp sNdnb {Kq∏n-\-IØv kky-ßsf kw_-‘n®p \S- " sNdp-{Kq-∏p-Iƒ°n-S-bn¬ \S-°p∂ Iem-]-c-amb Bi- ' F∂ kp{]-[m-\-amb Xncn-®-dnhv ]T-\-Øn\p ' F∂ s_≥ Btam-kns‚ A`n-{]mbw ' ambpw kky-N-c-XsØ hnh-cn-°p- u A[ym-b-ß-fn¬ `£-Ww, Kth-j-W-cwKw ' " shdpw . Hcp

'

881

Xm]kw Xm]kw 2006 G{]n¬ 2006 882 TAPASAM, April 2006 Kth-j-W-cwKw {ioI Kth-j-W-t am¿§-Z¿in : tUm. tZi-aw-Kew cma-Ir-jvW≥ {ioIp-am¿ _n. tIc-f- k¿h-I-em-im-e-bn¬ ka¿∏n-®n-cn-°p-∂-X Icp-tX-≠-hbpw Nn´-bmbn ]d™phbv°p∂ Kth-j-W-{]-_-‘-amWv W-{]-_‘w ad-°p-∂n-√. A\p-{]-tbm-K-]-T-\-Øn¬ ImtW-≠-hbpw °p-∂p-≠v. imk-\-߃ apX¬ ka-Im-enI cN-\-Iƒ hsc-bp≈ `mjm- (aq∂mw A[ymbw CXn-\mbn \o°nh®n-cn-°p-∂p) C°mcyw hy‡-am- [m-\-am-sW∂p Xncn-®-dn-bp-∂p. ]q¿h-]-T-\-ß-fpsS hne-bn-cp-Ø-en-eqsS B¿∞n-I-hp-amb am\-Z-WvU-߃ A\p-{]-tbmK\n¿-h-N-\-Øn¬ kp{]- KnI \n¿h-N-\-Øn-emWv {]_‘w Dd-∏n-®n-cn-°p-∂-Xv. LS-\m-]-chpw t®¿°-ep-Iƒ \S-Øp-∂-h-bmWv A\p-{]-tbm-K-߃ Auxiliary verbs in Malayalam (Annamalai University, 1990) samcp hymI-c-W-ta-J-e-bm-Wv. tUm. F≥. cmP-ti-J-c≥\mb-cpsS Iƒ Ah-tijn-°p-∂p. ae-bm-f-Ønse A\p-{]-tbm-K-߃ AØ-c- `mjm-]-T\w Gsd apt∂-dn-bn-cn-°p-∂p. F¶nepw Nne Ccp≠taJ-e- hIp-∏p-I-fnse hymI-cW]T\{]_-‘-߃ F∂n-h-bn-eqsS ae-bmf hnhn-[ -`m-jm-im-kv{X-h-Ip-∏p-I-fnse Kth-jW{]_-‘-߃, ae-bmf hn.- cm-a-kzm-an-A-ø¿, kn.- F¬. B‚Wn XpS-ßn-b-h-cpsS ]T-\-߃, [mcmfw ae-bmf hymI-cW]T-\-߃ \S-∂n-´p-≠v. tij-Kn-cn-{]-`p, F¬ {KŸw D≠m-bn-´n√ F∂p kΩ-Xn-°mw. F∂m¬ AXn-\p-tijw ae-bm-f-Ønse A\p{ ad-t°-≠. AXnse Nn´bpw Hgp°pw Kth-j-W-Øn-\p-≠m-I-Ww. X¬ {]k‡w. ae-bm-fn-bpsS cmK-hn-kvXm-c-Ønse hnkvX-c-Whpw A¿∞ßfpw ae-bm-f-Øn-ep-≠v. Ah-bmWv Kth-j-W-Im-cy-Øn¬ IqSp- sNøp-I, sXfn-sh-Sp-°p-I, \ymbw Is≠-ØpI F∂n-ß-s\-bp≈ s\-am-{X-a√ `mj-bn¬ A¿∞w. At\z-jn-°p-I, \ncq-]n-°p-I, tNmZyw cn-°pI F∂-Xn-\p- ]-c-ØpI, hn]p-eo-I-cn-°p-I, hnS¿ØpI F∂n-ß- {]kvXm-h-ß-fm-°p∂ tXm∂n-tb-°mw. kmam-\y-_p-≤nsb hnhn-[-Xcw D]-]m-Z-\-ß-fn-eqsS ߃ am{Xw hmbn-°p-∂-h¿°v CXp shdpw kmam-\y-_p≤n F∂p Xs∂ {][m-\-am-Wv. \n¬°p∂ sNSn-Iƒ amhpw sXß-pam-Wv. ÿm-\Øp \n¬°p∂ sNSn s\√m-Wv. C°m-cyØn¬ sXm´-Sp-Øp- p-am¿ _n. / I-{µw: ae-bm-f-hn-`mKw, t " tIc-f-]m-Wn-\o-b-Øn-\p-tijw \s√mcp ae-bmf hymI-cW {Inbm-]Zkwln-X-bn¬ B¿∞n-Ihpw LS-\m-]-c-hp-amb Iq´n- tUm. kvIdn-bm- k-°-dnb ]-tbm-K-߃ : " IS-Ø-\m-´nse kmaqlyPohn-XØns‚ tI{µ- " _p≤n-hn- Icf k¿h-I-em-ime -kvXmc `mjm-im-kv{X-]-c-am ' amWt√m Kth-j-Ww. hnkvX- ' F∂n-ß-s\-bp≈ \nK-a-\- b Hcp ]T\w (2004) ' F∂ {]mtbm-

F∂ Kth-j- v. {]-tbm-K-߃ {]Xy-£-s∏-Sp-∂-Xv. F∂m¬ A¿∞-X-e-Øn¬ apJym¿∞w timjn® \ne-bn-emWv A\p- Wn-Xv. hmsamgn ae-bm-f-sØ-°p-dn-®p≈ ]T-\-Øn¬ Ku\n-t°≠ hnj-b-am- hc-sam-gnbpw XΩn-ep≈ t`Zhpw Kth-j-I≥ \nco-£n-°p-∂p-≠v. Øns‚ {ia-am-Wv. A\p-{]-tbm-K-ß-fn-eqsS Imcy-Øn¬ hmsam-gnbpw \s√mcp `mKw A\y-`m-jm-ssi-en-Iƒ Dƒs°m-≈m-\p≈ ae-bm-f- cn-°m-hp∂ ]e-Xcw A\p-{]-tbm-K-߃ sXfn™p ImWmw. Ah-bn¬ {]Im-cw, {]tbm-Kw, \ntj-[w, ]qc-Ww, ssien F∂n-ßs\ h¿§o-I- j-Is‚ \nK-a-\w IuXp-I-P-\-I-am-Wv. C∂sØ ae-bm-f-Øn¬ Imew, ep-≠mb hf¿®bpw ]pcp-j-t`-Z-\n-cm-khpw XΩn¬ _‘-ap-s≠∂ Kth- Hc-[ym-bw (\memw A[ymbw). A\p-{]-tbm-K-ß-fpsS D]-tbm-K-Øn- am-Xr-I-Iƒ D]-tbm-Kn®p A\p-{]-tbm-K-ssh-hn[yw shfn-hm-°p-∂-XmWv °mw D]-tbm-Kn-°-s∏-Sp-tºmƒ Ah-sb, kZn-i-{In-b-Iƒ F∂p hnti-jn-∏n- tImim¿∞w XyPn®p as‰mcp {][m-\{In-bm¿∞sØ klm-bn-°m≥ ∂-Xns‚ AS-bm-f-ambn ]q¿h-]-£-°m¿ CXns\ \ymbo-I-cn-°m-w. ]mcºcyw hn´v Ata-cn-°≥ ssien-bn-te°p Kth-jWcN-\-Iƒ amdp- ∏p-Iƒ {]_-‘-Øns‚ imkv{Xob-Xbv°p IqSntb Xocq. bqtdm-]y≥ c-Øn¬ kpXm-cy-Xbpw kwhm-Zm-fl-I-Xbpw h¿[n-∏n-°p∂ ASn-°p-dn- jm-cq-]-߃ \¬Imt\m D]-tbm-Kn-°m-hp-∂-XmWv ASn-°p-dn∏v . CØ- £-߃ Ah-X-cn-∏n-°mt\m D≤-c-Wn-Iƒ X¿P-a-I-fm-sW-¶n¬ aqe-`m- D]-tbm-Kn-®m¬ aXn. ]mT-]-c-am¿i-߃ hni-Zo-I-cn-°mt\m ]q¿h-]- D]m-Zm-\-߃ kqNn-∏n-°m≥ ]mT-Øn-\p-≈n¬ he-b-ß-fn¬ A°-߃ j-W-{]-_-‘-Ønse ASn-°p-dn-∏p-I-fpsS [¿Ωw CXmtWm? A®-Sn® Iƒ ImWmw. ]t£ Ah-sb√mw teJ\/{KŸkqN-\-I-fm-Wv. Kth- {X-W-Ønepw {]k-‡-amWv {ioIp-am-dns‚ Kth-jW{]_-‘w. kam-]n-°p-∂p. Npcp-°-Øn¬, ae-bmf `mjm-]-T-\-Ønepw `mjm-kq- ß-fn¬ A\p-{]-tbm-K-߃°p \√ ]¶p≠v F∂p kqNn-∏n®p {]_‘w hc-sam-gn-bnepw hº≥ am‰-ß-fp-≠m-Ip-∂p. `mj-bnse CØcw am‰- Ign-bp∂p F∂-Xn\p sXfn-hmWv ka-Im-enI aebm-fw. hmsamgn-bnepw cn-®v `m-j-bpsS {]h¿Ø-\-X-Øz-ß-fn¬ am‰w hcp-Øm≥ ae-bm-f-Øn\p n-em-t°-≠-Xm-Wv. hnj-b-ssh-hn-[yhpw {]tbm-K-km-l-N-cy-hp-a-\p-k- ]pXnb {]I-S-\-X-{¥-߃ CØcw XØz-ßfpsS shfn-®-Øn¬ a\- amdp∂ ae-bmfw a\- n-em-Ip-∂n√ F∂p ]cm-Xn-s∏-Sp-∂-h¿ `mj-bpsS {]-tbm-K-߃ `mj-bpsS ]cn-h¿Ø\tijn-bmWv {]I-S-am-°p-∂-Xv. £-W-߃ Kth-j-W-{]-_-‘-Øns‚ \ne-hmcw h¿[n-∏n-°p-∂p. A\p- Wm-a-Øns‚ ]S-hn¬ A\p-{]-tbm-KsØ {]Xn-jvTn-°p∂ CØcw \nco- ' . kZn-i-{In-b-Iƒ F∂ k¶-e-]\w ]o‰¿ lyq°n-t‚-Xm-Wv. ]cn- HcpXcw klm-b-{In-b-Iƒ Xs∂-bmWv A\p-{]-tb-K-߃. {ioIp-am-dns‚ Kth-j-W-{]-_-‘-Øn¬ [mcmfw ASn-°p-dn-∏p- " {][m-\-{In-b-Iƒ AhbpsS Kth-j-W-cwKw

883

Xm]kw Xm]kw 2006 G{]n¬ 2006 884 TAPASAM, April 2006 hen-b -tXm-Xn¬ ]cn-lm-c-hp-am-Ip-∂p-≠v. I¿Øm-°-fpsS ]T-\-߃ ]c-kv]c]qc-I-ßfpw AXp-hgn ]cm-Xn-Iƒ°v c≠p hyXykvXkao-]-\-ß-fn-eqsS am∏n-f-∏m-´ns\ hne-bn-cp-Øp∂ {KŸ- ´ns\ ]cn-N-b-s∏-Sp-Øp∂ apJ-hpc {KŸØns‚ {]mcw-`-Øn¬ Im-Wmw. Da¿ Xd-taepw tN¿s∂-gp-Xnb "am∏n-f-∏m´v ]mThpw ]T-\-hpw'. \y-ambn ]cn-N-b-s∏-Sp-Øp-∂ ]pkvX-I- ]m´p-Isf am‰n-\n¿Øn-bm¬ am∏n-f-∏m-´nse an° hn`m-K-ß-tfbpw kmam- cn-°m≥Xs∂ ]ecpw hnap-JX ImWn-°p-∂p. Cß-s\-bp≈ G‰hpw ]pXnb kµnKv≤X-Ifp≠mhmw. As√-¶n¬ ]e-Xn-t\bpw am∏n-f-∏m-´mbn AwKo-I- ߃? ]pXn-b- am-∏n-f-∏m-´p-I-sf-°p-dn-®p≈ N¿®-bn¬ Cßs\ At\Iw bh H∏n-s®-gp-Xp∂ ]gb `mjmcoXn? ]mSp∂ kµ-¿`w? ]m´nse Zriy- Zm-bnI khn-ti-j-X-Iƒ Dƒs°m≈p∂ hcn-Iƒ? Iºn, Igp-Øv XpS-ßn- jwjmZv lpssk≥ am∏n-f-∏m´v ˛ ]mThpw ]T-\hpw A°m-Z-anIv ]T-\-߃ Gsd \S-∂n-´n-√mØ taJ-e-sb∂v am∏n-f-∏m- Hcp ]m´ns\ am∏n-f-∏m-´m-°p-∂-sX-¥mWv? AXns‚ C Un.kn. _pIvkv, tIm´-bw, 2006. hne:110 cq] tUm. _me-Ir-jvW≥ h≈n-°p∂v,

Da¿ Xd-ta¬ ]pkvX-I-]q-cWw ]w‡n-bn-te°p £Wn-°p-∂p. Xp∂ ]qc-W-°p-dn-∏p-Iƒ Cu \-°mtcm {KŸ-I¿Øm-°tfm Fgp- {]kn-≤o-I-c-W-ß-sf-°p-dn®p hmb- tIc-f-]-T-\-kw-_-‘-amb ]pXnb COMPLEMENTING THE BOOKS -amWv _me-Ir-jvW≥ h≈n-°p∂pw ˛ ]{Xm-[n-]¿ uWw? kmaq- cq]-s∏´p Ign-™n-cp-∂n-s√∂v Ct±lw Dd-∏n®p ]d-bp-∂p( sIm≠v Iƒ, BZy-Ime "tIc-fobkmln-Xy-am-Xr-I-Iƒ' Ch-sb√mw ]cn-tim-[n-®p- ba≥h-gn-bm-sW∂v Ct±lw \nco-£n-°p-∂p. e\w sNbvXp-sIm≠v (Z-£n-W)-C-¥y-bpsS BZy-Ime Ad_p_‘w temI-h-n-]-Wn-Iƒ°v C¥ybn-te-°p-≠m-bn-cp∂ hgn Ch-sb√mw hni-I- cpsS "hmNm-e-X-'sb am‰n-\n¿Øn-s°m-≠m-Wv. Jp¿ B\nse ]cm-a¿i-߃, Xs‚ \nco£-W߃ Ct±lw Ah-X-cn-∏n-°p-∂Xv ap…ow -]-WvUn-X-∑m- Iƒ' F∂ Bap-J-]-T-\w. tIc-f-Ønse Ad_v km∂n-≤y-sØ-°p-dn-®p≈ XmWv _me-Ir-jvW≥ h≈n-°p-∂ns‚ "am∏n-f-∏m-´v hnN-m-c-Øns‚ \mƒhgn- bva-bn-e-[n-jvTn-X-am-sW-¶nepw AXn-t\m-Sp≈ kv{XobpsS HXp-°hpw Ihn- bn-cp-Øp-∂p. C Øzw, kv{Xosb km¥z-\n-∏n-°p∂ Hcp ]£wtNc¬ Ds≠-∂n-t±lw hne- ]mSn-t°-´m¬ kpJ-{]-k-h-ap-≠m-Ip-sa∂ hnizm-k-Øn¬ kv{XobpsS al- \-I-fpsS khn-ti-j-X-Ifpw CXn¬ hne-bn-cp-Ø-s∏-Sp-∂p. \^o-k-Øp-ame hne-bn-cp-Øp-∂Xv CØ-c-Øn-em-Wv. am∏n-f-∏m-´nse kv{Xo/ kv{Xo]£ cN- °p-I-bpw sNbvXp. kmlnXyNcn-{X-ß-fnse {]Xn-\n-[m-\-ß-sfbpw At±lw [n-\n-th-ihpw Hcpt]mse am∏n-f-∏m-´ns\ {]m¥o-I-cn-°p-Ibpw Xa-kvIcn- \ysØ ÿm]n-°p-I-bm-Wn-Xn¬. sImtfm-Wn-b¬ aqey-t_m-[hpw Bcym- sa-∂-Xn-ep-]cn kmln-Xy-cq-]-sa∂ \nebv°pIqSn am∏n-f-∏m-´ns‚ {]m[m- chpw kwkvIm-c-]m-Thpw' F∂ ]T\w D [-Øns‚ {]Xy-b-imkv{Xhnh-£-I-fn-emWv Da¿ X-d-ta-ens‚ "]mT-kw-kvIm- \-ßfpw IqSn Dƒs°m-≈-p-∂-XmWo ]T-\w. W-ßfpw ]pXnb am∏n-f-∏m-´ns‚ sshhn-[y-sØ-°p-dn-®p≈ Nne ]cm-a¿i- fn-eqsS am∏n-f-∏m-´n-\p-≠mb hf¿®-sb-°p-dn-®p≈ Nne kmam\y\nco-£- ´mb samln- Ipw(9) F∂v am∏n-f-∏m-´p-I-tfbpw sXfn-hmbn ImWn-°p-∂p. W-hp-ambn _‘-s∏-SpØn ]cn-tim-[n-®m¬ C°mcyw IqSp-X¬ hy‡-am- sNbvX Ad-_v (-b-a-\o) cmK-{I-a-߃ am∏n-f-∏m-´p-I-fpsS kzc-ÿm-bo-I-c- ÿm-bo-I-c-W C Z am∏n-f-∏m-´ns\ Ncn-{X-]-c-am-sbmcp ]cn-t{]-jy-Øn¬ kao-]n-°p-∂- Ct∂mfw am∏n-f-∏m-´ns\ A{]-[m-\-am°n am‰n\n¿Ønb aqey-t_m- Ime-K-W-\-tbmsS Is≠-Sp-°-s∏-´-Xn¬ G‰hpw {]mNo\ am∏n-f-∏m- £n-tW-¥y≥ ap…oß-fpsS thj-`q-j-Ifn-epw, kwKo-X-Øns‚ kzc- 14 -˛mw \q‰m-≠n-\p-apºv Ad_nae-bm-f-Øn\v Hcp Imhy-kw-kvImcw -bp-±o≥ ame (sIm.-h. u cN-\-I-fpsS {]Xy-b-im-kv{X-[m-c-W-Iƒ ]pcp-j-ta¬t°m- u ba\okzm[o\w {]-I-Sw. Fw.- Fw. jntemln kzcm¶\w 782 ) bpsS `mjm-]-c-amb khn-ti-j-X- u∂p-∂-Xv. Hcp P\-IobImhy-cq-]- jwjmZv lpssk≥ 12 ). \q‰m-≠p-I-

885

Xm]kw Xm]kw 2006 G{]n¬ 2006 886 TAPASAM, April 2006 Xp-sIm≠v CXv A®-Sn-bn¬h∂ ]ni-Im-sW∂p Icp-Xmw. ASpØ Ci-en-ep≈ hcn-I-fp≠v (126). _m°n `mKw hn´p-I-f-bmsX tN¿Ø- bm-bn-Øs∂ as‰mcp `mKhpw tN¿Øn-cn-°p-∂p. CSbv°p \n∂p≈ hcn-Ifpw Nne JWvU-߃Xs∂ hn´p-If™v XpS¿®- ߃ hn´p-I-f-™-Xns‚ kqN-\-Iƒ sImSp-°p-∂n-√. Zo¿L-Im-hy-ßfpsS s∏-Sp-Øp-∂p. e`y-a-√. C cn-°p-∂-hcpw C°q-´-Øn-ep-≠m-hmw. AØcw hnh-c-ß-sfm∂pw CXn¬\n∂p IqSn hy‡-am-°p-∂n-√. Ihn-Isf kw_-‘n®pw CXp-Xs∂ C∂v Pohn-®n- ambn \evIp-tºmƒ Nne-Xn-t‚Xv cN-\m-Imew hy‡-amtWm A√tbm F∂p- ]m´p-I-fp-tSXv Fgp-X-s∏´ Imehpw BZyw A®-Sn® h¿j-hp-sa√mw IrXy- am{Xw ]cn-N-b-s∏-Sp-Øp-∂-Xp-sIm-≠mImw CXp kw`-hn-®-sX-¶nepw Nne {]m[m\yw sImSp-Øn-´n-√. hyXy-kvX-amb ]m´p-co-Xn-Iƒ F∂ \nebv°p Wn-t°-≠-Xp-≠v. \ne-bv°v CXns‚ hmb-\-bn¬ t\cn-Sp∂ Nne {]iv\-߃ IqSn Nq≠n-°m- ]pkvX-I-am-Wn-Xv. sshhn-[yw, kmln-Xy-aqeyw F∂n-h-sb√mw ]cn-N-b-s∏-Sm-\p-X-Ip∂ \√ fpsS Sn∏-Wnbpw tN¿Øn-´p-≠v. Cßs\ am∏n-f-∏m´p-I-fpsS _mlp-eyw, kz`mhw XpS-ßn-b-h-sb√mw an° Bap-J-ßfn-ep-ap≠v. A]-cn-NnX]Z-ß- ]-c-amb khn-ti-j-X-Iƒ, C th¿Xn-cn-®n-cn-°p-∂p. ]m´p-hn-`m-K-ß-fpsS Ncn-{Xw, KXn-]-cn-Wm-a-߃, cq]- AXn¬ \mtSm-Sn-h-g°wXs∂ sNm√p-h-g-°-sa∂pw kmlnXyhg-°-sa∂pw Iƒ, \mtSm-Sn-h-g°w F∂n-ß-s\-bmWv ]m´p-Isf hn`-Pn-®n-cn-°p-∂-Xv. t\¿®-∏m-´p-Iƒ, k¿°o´v ]m´p-Iƒ, Zm¿i-\nI Imhy-߃, Ieym-W-∏m-´p- In ]m´p-Iƒ, IØp-]m-´p-Iƒ, kv{Xo]£ cN-\-Iƒ, hnem-]-Im-hy-߃, I-fpsS amXr-IIfpw ASßn-b-XmWo IrXn. ame-∏m-´p-Iƒ, ]S-∏m-´p-Iƒ, kmam\y-ambn ]cn-N-b-s∏-Sp-Øp∂ Bap-Jhpw {]mXn-\n-[y-kz-`m-h-ap≈ ]m´p- ≠mWo ]pkvXIw kwhn-[m\w sNbvXn-cn-°p-∂-Xv. C bepw Iqe-¶-j-ambn ]Tn-°-s∏-tS-≠-Xp-s≠-∂m-Wn-t±-l-Øns‚ A`n-{]m-bw. am∏nf∏m´v ˛ ]mThpw ]T-\hpw "adn-b-°p-´n-bpsS IØv' F∂ ]m´n¬ Hcp Ci¬ Xocp-∂-Xn-\n-Sbv°v c≠v : ]m´ns‚ amXr-IIƒ \evIp-∂-Xn-\n-Sbv°v hcn-Iƒ/JWvU- H∂v : Ihn-I-fp-sStbm Ihn-X-I-fp-sStbm Ime-K-W-\°v th≠{X am∏n-f-∏m-´pIsf s]mXp-[m-c-bn¬ ]cn-N-b-s∏-Sp-Øp∂ IrXn-sb∂ am∏n-f-∏m-´p-Isf hyXy-kvX-]m-´p-hn-`m-K-ß-fmbn h¿§o-I-cn-®p-sIm- u cwKØv IqSp-X¬ At\z-j-W-Øn-\p≈ km[y-Xsb CXv XS- u coXn-bn-se-gp-X-s∏-Sp∂ ]pXnb ]m´p-I-fpsS u hn`m-K-ßsf sImSpØ AXns‚ I¿Ømhv s]m∂m\n Ckva-bn¬ BWv. C\n sNm√p-h-g-°-Øn¬ Ømb am∏n-f-km-ln-Xy-]m-c-ºcy-Øn¬ ]d-bp∂ tXßm-]m-´mWv CsX-¶n¬ I-fn¬ \mtSm-Sn-h-g°w F∂ kmam-\y-\m-a-amWv tN¿Øn-cn-°p-∂-Xv. al- tN¿Øn-´p-≠v. CXn-\n-Sbv°v tXßm-]m-´ns‚ Ihn-bpsS t]cn-√. AXn-\p-ap- ´n, sI. Sn. apl-ΩZv F∂n-ßs\ Fgp-Øp-Im-cpsS t]cp-Iƒ Ch-bn¬ Øn\v DZm-l-c-W-ambn IW°m-°mw. ImcWw ssIX-Ic kn. F. lk≥Ip- hcp-∂h Ipd-Øn-∏m´v/ ssaem-©n-∏m-´v, Ip∏n-∏m´v F∂nh kmln-Xy-h-g-°- tijw sNm√p-hg-°-Øn\v Nne DZm-l-c-W-ß-fpw \evIn-bn-cn-°p-∂p. ]n∂oSp (I) I-Øn¬ Cßs\ hni-Zo-I-cn-°p-∂p. ™n-´p≠,v AXns‚ kqN-\-Iƒ \evIm-sX-X-s∂. N-cn-{X-Øn¬ \ns∂-SpØp tN¿Ø D≤-c-Wn-bn¬t]mepw hcn-Iƒ hn´p-I-f- \mtSmSn hg-°sØ c≠mbn hn`-Pn-°p-∂-Xns‚ am\-ZWvUw ]pkvX- aq∂v : ]m´p-I-fpsS h¿§o-I-c-W-Ønepw Nne {]iv\-ßfp≠v. FUn-‰nßv am∏n-f-∏m-´n¬ am{X-ap≈ {]iv\-a√. D≈qcns‚ kmlnXy- X-bpsS tae-¶n-bp≠v F∂-XmWv {]tXy-I-X. (211) ]mS-hw-sIm≠v \nI-Ø-s∏-Sp-∂p. AX-n-\m¬ Chbv°v Imev]-\n-I- XmWv {]Xn-]m-Zy-h-kvXp-X. h¿Æy-h-kvXp-X-bpsS emfnXyw h¿Æ\m Wn-h-bn¬ {]I-S-am-Ip-∂-Xv. {]mtZ-inIPohn-X-hp-ambn _‘-s∏-´- t]cpw Xncn-®-dn-bm-hp∂ cN-\-Iƒ, {KmaoWkl-P-amb IuXp-I-am- b-am-hmw. hnt\m-Z-tam, Ipkr-Xn-tbm, ]cn-lm-ktam hnjm-Ztam Ahbv°v hnj- am‰-߃ kw`-hn-°mw. ss\an-jn-I-amb k¿§-kv^p-c-W-ß-fm-Wh; ap-d-Iƒ ssIam-dn-sb-Øp-tºmƒ Ah-bpsS cq]-L-S-\-bn¬t]mepw G®p-Iq-´-ep-Itfm hn´p-I-f-b-ep-Itfm D≠m-hpI kzm`m-hn-Iw. Xe- Ft∂m Xncn-®-dn-bm-\m-Im-Ø-h-bm-Wn-Xv. Imem-¥-c-Øn¬ Ah-bn¬ BZy-tØXv sNm√p-h-g°w; Bcp-≠m-°n-sbt∂m Ft∏m-gp-≠mbn c≠m-asØ hn`mKw kmln-Xy-h-g-°-am-Wv. cN-bn-Xm-hns‚ D ]‰n-®-Xm-sW-s∂ (212) Hcp aqØncw ]mØp∂ P¥p˛ s]‰v Rms\m∂v aq®n-∏n-cm-¥n-\mse aq∏cv ImWn®p Xs∂ apcn-ßm-°m-bn°v hs∂ jwjmZv lpssk≥ ucpw

887

Xm]kw Xm]kw 2006 G{]n¬ 2006 888 TAPASAM, April 2006 CXn¬\n∂p ]pd-Øm-bn. Sp-Øn-bn-cn-°p-∂-Xv. AXp-sIm≠pXs∂ ]pØq¿ Ban-\-bpsS IØp-]m´v I-tfmSv InSn-]n-Sn-°p∂ kv{Xoc-N-\-I-sf-bmWv kv{Xo]£ cN-\-I-fn¬ Dƒs∏- ∂-h-b√ kv{Xoc-N-\-Ifpw F∂-Xp-sIm≠v cN-\m-X-e-Øn¬ ]pcp-j-c-N-\- sfbpw CXn-epƒtN¿°p-I-bm-Wv. ]pcp-j-tI-{µnXaqey-ßsf \ncm-I-cn-°p- kao-]-\-tØmSv s]mcp-Ø-s∏-Sp-∂-h-bmWo cN-\-Iƒ F∂v kv{XocN-\-I- c-N-\-Ifpw kv{Xoc-N-\-I-fp-ap-≠v. am∏nfkmln-Xy-ho-£-W-Ønse s]mXp b-[nIw ]m´p-I-fpt≠m F∂v C sNøp-∂p-≠v. (K) (J) am∏nf∏m´v ˛ ]mThpw ]T-\hpw °m-°-s∏-Sp-∂-Xp-am-Wv. {iaw C Imev]-\nIkz`mhw IqSp-X-ep-≈-h-bm-Wv. AØ-c-Øn-ep≈ hni-Zo Ihn-X-Iƒ am{X-am-Wv. am∏n-f-∏m-´nse ]e hn`m-K-Øn¬s]´ Ihn-X-Ifpw kv{Xo]£cN-\-Iƒ F∂ \nebv°v h¿§o-I-cn-®n-´p-≈-h-bn¬ ]pcp-j- Imev]-\nIcN-\-Iƒ F∂ t]cn¬ ImWn-®n-cn-°p-∂Xv GXm\pw Nne u `mK-Øn-√. ]qXn ]Øn-\n-am¿°v Xocp-an-sX-s¥mcp tImfmw. t]mbn as‰mcp tXm∏v I≠v ]nSn°pw Aømfv ]pcp-j-sc˛ s]m´n-s∏m-cn-s™-¥n-\mfmw s]mcn-sh-bn-e-Øm-Ip-thmfw a°-f-ßp IW-°n-em-bm-e-Sp-°-tf-em°pw a‰p-tem-Knbw D‰n-Spw-t]mse N°-c-hm°pw Hcp ]Sn a´n¬In´pw htc°pw amt\-tXt\ hnfn°pw CØcw Nne ]cn-an-Xn-Iƒ Ds≠-¶nepw am∏nfkmln-Xy-Øn¬ C{X- F∂v ]pcp-j-tI{µnX-amb IpSpw-_-hy-h-ÿsb CXn¬ tNmZyw C u ]m´v ]pen-t°m-´n¬ sslZ-dn-t‚-Xm-sW∂v s]mXpsh IW- u ]pkvXIw \sΩ A¤p-X-s∏-Sp-Øpw. (124) -I-c-W- kuµ-cy-im-kv{Xw, ssieo-I-c-Ww, hn⁄m-\-tIm-i-߃, ÿe-\m-a-߃, WvUn-X-cmWv {]_-‘-I¿Øm-°ƒ. BJym-\-im-kv{Xw, kwkvIm-c-]-T-\w, Im-e-ambn C an-\m-dn¬ Ah-X-cn-∏n® {]_-‘-߃ CXn¬ kam-l-cn-®n-cn-°p-∂p. Zo¿L- `mjm-]-T-\-K-th-j-W-tI{µw Xncp-h-\-¥-]p-cØph®p \S-Ønb tZio-b- sk- ´n-t\mSv A\p-_-‘n®v {]h¿Øn-®p-t]m-cp∂ tUm. sI.-Fw. tPm¿Pv kvamcI `m-jm C≥Ãn-‰yq´v {]km-[\w sNbvXn-cn-°p-∂-Xv. tIcf `mjm- C≥Ãn-‰yq- amWv AXns‚ ka-Im-enI km≤y-X-I-fn-te°v hnc¬Nq-≠p-Ibpw sNøp∂ {KŸ- ]-T-\-Øns‚ e£yw. I-b-√, XΩn¬ ASp-°p-Ibpw ]c-kv]cw a\- n-em-°p-I-bp-amWv Xmc-X-ay- bpsS km[y-X-Iƒ hn]p-e-am-°p-∂p. Xmc-X-ay-]-T\w C\w-Xn-cn™v \n¬°p- XpSßn {]tXyIn®v H∂n-te°v HXp-°m≥ km[n-°m-Ø-hn[w ]mTy-co-Xn- c-Ww, {]mtZ-inI]T-\w, hymI-c-Ww, kmº-Øn-I-im-kv{Xw, kaq-l-]-T-\w N-cn-{Xw, Zm¿i-\n-I-X, {]IrXn˛]cn-ÿn-Xn-]-T-\w, kn\n-a, BtKm-f-h¬°- hn-cq-]-h¬°-c-Ww, kam-¥-c-I-e, `mjm-im-kv{Xw, ]{X-{]-h¿Ø-\w, Poh- IobtZio-b-X, sXmgn-emfnh¿§-kw-kvIm-cw, \mtSmSnkmln-Xyw, _p≤n-Po- ∏n-°p-Ibpw sNøp∂ GXp taJ-ebpw Xmc-X-ay-]-T-\-co-Xn°v A\y-a-√. P\- Itfm C√ F∂v ]d-bmw. kwkvIm-csØ cq]-h¬°-cn-°p-Ibpw ]cn-h¿Øn- lcn-Ip-am¿ Fkv. Xmc-X-ay-km-lnXyw ˛ ]pXnb ImgvN-∏m-Sp-Iƒ hne : 70 cq] `mjm-]-T\ Kth-j-W-tI-{µw, tIc-f- `mjm kºm-Z\w : tUm. sI. Fw. tPm¿Pv " Xmc-XaykmlnXyw ]pXnb ImgvN-∏m-Sp-Iƒ Xmc-Xay]T-\-Øns‚ hyXy-kvX-ta-J-e-Isf Ah-X-cn-∏n-°p-Ibpw Xmc-Xaykmln-Xy-]-T-\-Øn\v C∂v {]tXyI CS-ßtfm ]cn-an-Xn- C≥Ãn-‰yq´v, Xncp-h-\-¥-]pcw, 2005 u hnjbw ]Tn®pw ]Tn-∏n®pw ]co-£n®pw t]mcp∂ {]uV-]- ' F∂ t]cn¬ tIc-f-

889

Xm]kw Xm]kw 2006 G{]n¬ 2006 890 TAPASAM, April 2006 ‡n-bpamWv tUm. tZi-aw-Kew cma-Ir-jvW≥, sI. \m®n-ap-Øp, \n¿t±-i-ßfpw Hcp-°n-Ø-cp∂p C ]p-Ø≥ Adn-hp-Iƒ {]Zm\w sNøp-∂-tXm-sSm∏w hne-s∏´ H´-\-h[n am¿§- \-ambn Xmc-X-ay-km-lnXyw amdp-∂-Xv. kmwkvIm-cnI ]Tn-Xm-°ƒ°v ]pXp- C ]d-bp-∂p. ssk≤m-¥n-Ihpw coXn-im-kv{X-]-c-hp-amb henb am‰-am-Wn-Xv.' sshhn-≤y-ßsf sIm≠m-Sp-∂p. {]mtZ-in-I-X-I-fnse hyXn-cn-‡X FSpØp c-Xzhpw \msS-ßpw BtLm-jn-°-s∏-Sp-I-bm-Wv. Xmc-Xaykmln-Xy-]-≤Xn ambn amdp∂p ]pØ≥ ]mTyhyh-ÿ-Iƒ. " c-hn-π-h-ambn CXn¬ Z¿in-°p-∂p. At∏mƒ sshhn-≤y-ß-fpsS k¶-e-\- Xns\ P\m-[n-]Xy-h¬°-c-Whpw am[y-ao-I-c-Whpw km≤y-am-°nb hnNm- \yq\-]-£-߃ F∂n-h¿ ]pØ≥ hn-Nm-c-hn-π-h-Ønse IÆn-I-fm-Ip-∂- _vZ-cm-°-s∏´ {]mtZ-inIkwkvIr-Xn-bpsS h‡m-°ƒ, Iogm-f¿, kv{XoIƒ, F∂o htcWy˛]m›m-Xy-˛-]p-cpj]£-]m-X-߃°v {]Xn-tcm-[-ambn \n»- \-im-kv{X-hpw. GIm-fl-I-hm-Z-ß-fmb km¿∆-tZ-io-b-X, km¿∆-eu-InIX Øn-te-°p≈ al-Ømb c≠p ]mX-I-fmWv Xmc-Xaykmln-Xyhpw BJym- Øns‚ hnNm-c-ta-Je FØn\n¬°p∂ A¥¿hn-⁄m-\-]-c-amb kao-]-\- "Xmc-Xaykmln-Xyhpw BJym-\-im-kv{X-hpw'. ka-Ime kwkvImc]T\ Xpd∂pIn´p∂ hnim-e-`q-an-I-bmWv BZy-te-J-\w. kao-]n-°-W-sa∂pw At±lw CXn¬ Fgp-Xp-∂p. ]pXnb ]Tn-Xm-°ƒ°v ]d-bp-∂-tXm-sSm∏w Hcp `mj-bnse Hmtcm `mjm-t`-Z-sØbpw Kuc-h-]q¿∆w [m-\-{K-Ÿßƒ°v ]pd-Øp≈ ]Z-ß-fpsS A{]m-[m-\y-sØbpw FSpØv \p-≠v. \ne-hn¬ hmsam-gn-sb-°mƒ hc-sam-gn-°p≈ {]m[m-\y-sØbpw A`n- {]mtZ-in-I-P-\-X-bpsS Pohn-X-Øn\pw CSw A\p-h-Zn-°p∂ hnim-eX CXn- X-cn-∏n-°p-∂p. Ime-tZ-i-ß-fpsS AXn¿Øn-°-∏p-d-tØ°p IS∂v Hmtcm c\p hnSpI F∂ hfsc hnim-e-amb Xpd∂ kao-]\whsc At±lw Ah- ߃°-\p-k-cn®v Xt≈-≠Xpw sImt≈-≠Xpw kzoI-cn-°m≥ hmb-\-°m- sNøp∂ BZy-Ime ]T-\-co-Xn-ap-X¬ Imem-Im-e-ß-fn¬ A`n-cp-Nn-bpsS am‰- K-ß-fn-ep≈ kmln-Xy-Im-c-∑m-scbpw kmln-Xy-Ir-Xn-I-sfbpw Xmc-Xayw Aø-∏-∏-Wn°-cpsS {]_-‘-amWv CXn¬ BZy-tØ-Xv. hyXykvX `qhn-`m- Ø-s∏-Sp-∂p. Xaykmln-Xy-Øns‚ hnhn-[-h-i-߃ B[n-Im-cn-I-ambn ChnsS hne-bn-cp- ]cn-ÿnXn kv{Xo]-£-hm-Z-k-ao-]-\-߃, hnh¿Ø\w XpSßn Xmc- Xmc-X-ay-km-lnXyw u am‰-amWv {]mtZ-in-I-X-\n-a-I-fn-te-°p≈ At\z-j-W-ambn, taJ-em-]-T- Xmc-Xaykmln-Xy-Øn¬ hnh¿Ø-\-Øns‚ Bh-iy-I-Xbpw {]k- as‰mcp {it≤-b-amb {]_-‘-amWv tUm. kvIdn-bm- k-°-dn-bbpsS Xmc-Xaykmln-Xy-Ønse ]pXn-b-k-ao-]-\-ß-sf-°p-dn-®p≈ tUm. u {]_-‘w. "sshhn-[yhpw k¶-e-\hpw k¶- ' sa∂pw ]d-™p-sIm≠v `mc-Xob kwkvIm-c-Øns‚ A`n-am-\n-°m-\p≈ hI ap-´p-∂-sX∂pw AhnsS \mw KpW-tZm-j-\n-cq-]-W-Øn\v t{]cn-X-cm-I-W- I-fn¬ kmwkvIm-cnI sshPm-Xy-ß-sfbpw hncp-≤-am-Xr-I-I-sf-bp-amWv I≠p- l-c-W-Øn\v ]n. \mcm-b-W-°p-dp-∏ns‚ {]_-‘-Øn¬, ]m›m-Xy-X¿÷-a- hy‡n-ho-£-W-Øns‚ Zu¿_ey-߃ Nne {]_-‘-ß-fn¬ ImWmw. DZm- amdp-∂-Xn-s\bpw {]_-‘-Im-c≥ ImWm-Xn-cn-°p-∂n√. \ß-fn-eqsS ssieo-I-cWw cwK-th-Zn-bnse hnIr-X-amb sI´p-Im-gvN-bmbn {]_-‘-Øn¬ hnhr-X-am-°p-∂p. F∂m¬ A\p-I¿Øm-°-fpsS Bh¿Ø- \nI \mS-I-߃hsc-bp≈ hyXy-kvX-th-Zn-I-fpsS ssieo-I-c-WsØ C amWv C \mS-I-]-T-\sØ kw_-‘n®v a¿Ω{][m-\-amb Adn-hp-I-fpsS Ah-X-c-W- ssieo-I-c-W-sØ-bmWv tUm. kn. Pn. cmtP-{µ-_m_p shfn-hm-°p-∂-Xv. tation of an action’ ߃ ImWn®p Xcp-∂p. tKm]n-\m-Y-]n-≈-bpsS C C\nbpw th≠-Xp-t]mse ]Tn-Xm-°ƒ D]-tbm-Kn-®n-´n-√. tUm. F≥. B¿. kmwkvIm-cnINcn-{X-\n¿Ωn-Xn°v \m´pt]cp-Iƒ \¬Ip∂ klmbw Øns‚-bpw, Ncn-{X-]-T-\-Øns‚bpw `qan-im-kv{X-]-T-\-Øn-s‚bpw `mK-am-Wv. \m´p-t]-cp-I-fpsS ]T\w kwkvIm-c-]-T-\-Øns‚ `mK-am-Wv, `mjm-]-T-\- Xmc-Xay]T-\-Øns‚ {]k‡n shfn-hm-°p-∂Xpw ]pXp-a-bp-≈-Xp-am-Wv. F∂pIqSn C C¥ybnse hyXykvX {]tZ-i-ßsf tI{µo-I-cn-®p≈ ]T-\-ß-fm-bn-cn°pw \-Øn\pw kmwkvIm-cn-tIm-Zv{K-Y-\-Øn\pw G‰hpw i‡-amb am¿§w \-Ønepw C Ncn-{X-Øns‚ `mK-am-Wv. C¥y≥ tZio-b-Xsb kw_-‘n® GsXmcp ]T- [m-c-bn¬ FØn-t®¿∂-t∏mƒ D≠mb F{Xtbm P\-Iob{]iv\-߃ C∂v am-°m-sa-¶nepw a‰v C¥y≥ `mj-Isf ]pd-tºm-°n-te°v X≈n lnµn apJy- °m-°p-∂-Xp-hgn "Hscm-‰- C¥y Hscm‰ P\X' F∂ cmjv{So-b-e£yw km≤y- Zv{K-Y-\-Øn-\p≈ G‰hpw i‡-amb D]m-[n-bmbn Hscm‰ `mjsb IW- s\lvdp-hns‚ A`n-{]m-bsØ F√m-hcpw kzmKXw sNøp-∂p. tZio-tbm- amXr-`m-jbv°p ]pdta as‰mcp {]mtZ-in-I-`m-j-IqSn hi-Øm-°-W-sa∂ kZm-in-h≥ F∂n-h¿ Ah-X-cn-∏n-°p-∂-Xv. Hmtcm C¥ym-°m-c\pw Xs‚ Fk v. X¶-a-Wn-A-Ω, kn. -cm-L-h≥, tUm. Fw.- _-jo¿, Fw. ]n. u {]_-‘w. {Ko°v, kwkvIrX {]mNo\ \mS-I-߃ XpSßn B[p- C\n-bp-ap-≠v C "Ah-ÿm-\p-Ir-Xn¿ \mSyw' F∂ ]uc-kvXy-k-¶-ev]-Ønepw "ÿe-\maw ˛ Xmc-X-ay-km-ln-Xy-Øns‚ {]k‡n' F∂ {]_‘w u Ncn{Xw Ahiyw Dƒs°m-≈n-t°-≠-Xm-Wv. tZin-tbm-Zv{K-Y- u {]_-‘-߃ Hm¿Ωn-∏n-°p-∂p. F∂ ]m›mXyk¶-ev]-Ønepw A¥¿eo-\-amb u {KŸ-Øn¬ ]cm-a¿i-a¿ln-°p∂ {]_-‘-߃. u {]_‘w ]p\-c-t\z-j-W-Øn-\p≈ Hcp-]mSv CS- lcn-I p-am¿ Fkv. ’imi- u

891

Xm]kw Xm]kw 2006 G{]n¬ 2006 892 TAPASAM, April 2006 kmln-Xy-Øn\pw sNbvX tkh-\-߃ XnI®pw kvXpXy¿l-am-Wv. ae-bm- jo_ Fw. Ipcy≥ ]ufn-t\m-kns‚ ]g-s©m¬ame : ]mThpw ]T-\hpw lm-cw. °p∂ "Xmc-X-ay-kmlnXyw ]pXnb ImgvN-∏m-Sp-Iƒ' F∂ {]_-‘-k-am- CXn-te-°p≈ \S-∏m-X-bmWv tIc-f -`mjm C≥Ãn-‰yq-´v ]pd-Øn-d-°n-bn-cn- a\p-jy¿ XΩn¬ hf¿Øn-sb-Sp-°p-I-bp-amWv Xmc-X-ay-]T-\-Øns‚ e£yw. °p-∂p. CXv Is≠-Øp-Ibpw IqSp-X¬ kl-h¿Øn-Xzhpw klm-\p-`q-Xnbpw InS∂p IjvS-s∏-Sp∂p F∂√, Ah≥ F√m `mj-I-fnepw InS∂v \ne-hn-fn- apJ-hp-c-bn¬ kqNn-∏n-®n-cn-°p-∂-Xp-t]mse a\p-jy≥ F√m- cm-PyØpw ≤yhpw Hcp-hs‚ Nn¥m-a-WvU-esØ hnkvXr-X-am-°p-∂p. "]mh-ß-fp'sS hnhn-[-hp-am-Wv. CsXmcp henb Xncn-®-dn-hm-Wv. C \n¿Æ-bn-°p∂ `uXn-Ihpw Bflo-b-hp-amb kml-N-cy-߃ hn`n-∂hpw c-hn-Im-c-߃ temI-sØ-√m-bn-SØpw H∂p-t]m-se-bm-sW-¶nepw Ahsb sXfn-®hpw shfn-®hpwIqSn e`n-°p-∂p. ASn-ÿm-\-]-c-ambn a\pjys‚ hnNm- Bfl-hn-izm-khpw am{X-a√, apt∂m-´p-≈- bm-{X-bn¬ IqSp-X¬ Xy-Im-c\v/ hmb-\-°m-c\v Xs‚ kmwkvIm-cnI\ne-]m-Sn¬ IqSpX¬ Dd∏pw tZi-ßfnse kmwkvIm-cnI hn`n-∂-X-Isf a\- n-em-°p-∂-Xn-eqsS kmln- At±-l-Øns‚ \ne-]mSv Xmc-X-ay-]T-\-Øns‚ Xmt°m¬hmN-I-am-Wv. CXc At±lw D ]ufn-t\m-kns‚ ]g-s©m¬ame bmepw " hy‡nho£Ww hmb-\-°m-cs‚ta¬ ASn-t®-ev]n-t°-≠n-bn-cp-∂n-√. F¥m- [m¿Ωn-Ihpw {]Ir-Xn-k-l-P-hp-amb ]uc-kvXy-hgn' 123456789012345678901234 123456789012345678901234 123456789012345678901234 123456789012345678901234 123456789012345678901234 123456789012345678901234 123456789012345678901234 123456789012345678901234 123456789012345678901234 123456789012345678901234 123456789012345678901234 123456789012345678901234 123456789012345678901234 123456789012345678901234 123456789012345678901234 123456789012345678901234 123456789012345678901234 123456789012345678901234 123456789012345678901234 123456789012345678901234 123456789012345678901234 123456789012345678901234

]ufn-t\m-kns‚ ]g-s©m¬ame "kmwkvIm-cn-I-hn-`n-∂-X-bmWv Xmc-X-ay-Øns‚ D tUm. FΩm-\p-h¬ Bt´¬ 18, 19 \q‰m-≠p-I-fn¬ hntZ-ian-j-W-dn-am¿ tIc-f-Ønse `mjbv°pw u∂n-∏-d-bp-∂p. " ]mThpw ]T-\hpw "lnwkm-a-bhpw IpSn-e-hp-amb ]m›m-Xy-hgn; Im¿Ω¬ FΩm-\p-h¬ Bt´¬ 2006

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sk‚¿, u hn`n-∂-Xbpw sshhn- ' Fs∂-√m-ap≈

Xncp-h-\-¥-]pcw u¿÷w' ' F∂ hne : 70 cq] cpXv' X¿Pa A¿∞-am-°p-∂Xv " Xm°p-∂p. hp-amb cN-\-I-fpsS hni-Z-hn-h-c-ßfpw C cn-bpsS eLp-Po-h-N-cn{Xhpw At±-l-Øns‚ {]Im-in-Xhpw A{]-Im-in-X- em-Wv. {]mNo\ ae-bm-f-en]n ]T-\-Øn\pw D]-bp-‡-amWv C amb F√m Bcy-en-]n-Ifpw BZy-am-bn A®-Sn-bn-se-Øn-bXv C s\´mw \q‰m-≠nse `mjm-{]-tXy-I-X-I-fn-te°v shfn®w hoip-∂p. km[y- Xm-Wv. " `mjm-im-kv{X-⁄-cp-sSbpw `mjm-N-cn-{X-]-Tn-Xm-°-fp-sSbpw {i≤ t\tS-≠- ßs\ `mjm-N-cn-{X-Øn-te°v shfn®w hoip∂ hkvXp-X-Iƒ kmaq-lnI bm-f-]-Z-߃, {]tbm-K-ssi-en-Iƒ, hmsam-gn-bpsS {]tXy-I-X-Iƒ F∂n- ]pkvXIw hmb-\-°msc \bn-°p-∂p. hnhn[ h¿Æ-hn-Im-c-߃, ]gb ae- {X-Øn¬ A]q¿∆-ambn am{Xw e`n-°p∂ t\¿sX-fn-hp-I-fn-te°pw C amb {]iv\-߃ F∂n-h-b-S-ßp∂ Hcp {lkz-]-T-\hpw tN¿°p-∂p. j-X-Iƒ, hnh¿Ø-\-Ønse `mjm-]-chpw A¿∞-]-chpw kmwkvImcn-I-hp- \¬Ip-∂-tXm-sSm∏w {]mtZ-inIhyh-lm-c-]-Z-߃ `mjm-]-c-amb khn-ti- \ne-\n¿Øn-s°m≠v ae-bmf]g-s©m-√p-Ifpw AXns‚ eØo≥]cn-`m-jbpw ´p-≈-Xv. tUm. Bt´¬ en]n-hn-\ym-k-Øns‚ khn-ti-j-X-Iƒ ]c-am-h[n Bap-J-tØm-Sp-IqSn \qdp ]g-s©m-√pIfmWv aqe-{K-Ÿ-Øn¬ kam-l-cn-®n- \n-I-sf∂v hnfn-°-s∏-Sp-∂-h-cp-sSbpw CS-bn¬ {]Nm-c-Øn-ep-≈-h-bm-Wv' cn-°p∂ ]g-sam-gn-Iƒ ae-_m-dnse hnPm-Xo-b-cp-sSbpw am¿tØmam {InkvXym- ]g-s©m-√n\pw ]mXncn eØo≥ ]cn-`mj sImSp-Øn-cn-°p-∂p. " \hpw'. ]p\x-{]-kn-≤o-I-cn-®XmWv "]ufn-t\m-kns‚ ]g-s©m¬ame ]mThpw ]T- cn® IrXn tUm. FΩm-\p-h¬ Bt´¬ \S-Ønb {lkz-]-T-\-tØm-sSm∏w {]k-‡-amb H∂m-Wv. ]g-s©m-√p-Iƒ f-Øn¬ A®-Sn® BZysØ ]g-s©m¬k-am-lm-c-amb ae-_m-dnse \qdp ' F∂t{X! ]cn-`m-jm-]-Tn-Xm-°ƒ°pw apX¬°q-´mWv C Ah-Xm-cn-Ibv°v ]pdsa, apJ-sam-gn-bn¬ \¬Inb ]ufn-t\mkv ]mXn- hmsamgn kwkvIm-c-Øns‚ X\Xp ]mc-º-cy-Øn-te°pw `mjm-N-cn- Zzn`m-jm-Ir-Xn-bmWv ]ufn-t\m-kns‚ ]g-s©m¬ame. Hmtcm ae-bmf "B\ -sIm-Sp-°nepw Bi sImSp-°-cpXm' (Centum Adagia Malabarica) 1791- "B\ \ns∂ adn-®n-´mepw \ns‚ Bi shSn-b- ˛¬ ]ufn-t\mkv ]mXncn tdman¬ {]kn-≤o-I- u ]pkvX-IsØ hne-s∏-´- F∂ IrXnbpw CØ-c-Øn¬ ' F∂-Xns‚ eØo≥ jo_ Fw. I u IrXn. ]Xn- u ]pkvXIw. "ChnsS D≤- u IrXn-bn- ' F∂ pcy≥ u

893

Xm]kw Xm]kw 2006 G{]n¬ 2006