^v< V.? yiwiilcicb -
TjgjrcfT ^gH[K ^ ^. 5c5T?T I n?T t^Mt^ 3Tg^ 'Riddles In Hinduism' ^m\
^JJ^ 3g^n^ 'i^d^lri^H ^Sgn' ^ ^TM% ^ 3TT%. rH g^^PT ^?T 'What
Congress & Gandhi have done to the untouchables' W^ TO^ Sl^^n^
'#TO 3#^ Tjy^ ^ arW^TRTret ^bUJ ^?' ^ ^TRH ^ 3T[|. I ^P#?t ^?T
^^iRcb ( Hinduism' m ^^ng^ i^oicioi f^TTW W^ ^. ?T ^^T ^^trlRfd 3#. ^ Tjgjjn yiHlRHcb RltlK^I cSR?T #5% 3TT%rT. | f^raR 'TTT^r 'HiRlchiHI :3^:R?Icy cfT%T W^ ^Tr ^^fr ^TTSTT ag^nfer ^T]%^?TraT 3?«mT ^nr^^w^ ag^KM m^^*jRt ^5FT 3TTI F qr?^ ^'IMI qr^t^ f^^ f^^ ^^ m^ ^roft ^^^ TM^ 37TlrT, frf^T ^qfajT M(W ^MU'df ^ 'iTf%^ ^n^iRT f^f^ #3^ Wm\. Vim ^^rlR^RsId ^ 3s ^<;'J|cb^l PjcbRtd ?TT^^q7w gfer w^Mid i^ cn^JT^T^m^^TT 3TO w ^^M^y wm^t ^WM flHRHft ^(TW^ RRFT #3FT 5TFfMPM# ^ ^m'lirr ^^TFMT . ^^^ 3T^TT WR ^TTM 3fR ^^T^ '*TraT M^R^d 3TT%^ . 31FI^^ 'tfRrr ^^TRTET 3R^ 'tTM ^T^ff^qr ^ffTrTIrT. ^I^<:bl ^JIFT 3T^ cJMTJWeqT W^Mldt:! 3TT|rT • rijiri^iMcb) g^ -qmig^ ^JT^^ PiRdVi ?r^ ^^fFMt 3W. ^^ .^^m^, TT^^, 'JT^, ^^TFTrft ^. '^^ WS^mmr^ "HltiidRd H^HId^ ^J!f]Tm ^nS ?TMt '3^ . ^^foJ IT^ 'RT^ 5TR 3T^ 31T^JfEZTT afHoM 31% ^T?T ^. ^^ mX^?TT a^rTTXPsfRT m ^T^^cTTciT ^^ scfT 3TW. 5^-qT 'trm^ ^m^ ^^^ ^TTC[T% ^ ^ ycicbirii ^^ryi^ 5W7JRMT ^m^ 3#^ sn^iw m ciicjdid w^ ^m^\ '^m^ qR^RT ^^?R mm ^W^ 3#. H(l6ld"H TJU ^IT^Wrat ^ ^^cjld Ft 5WSIM Wm^ ?TT# 3#. $'J^1dN d-dHlTiH HTfl^?m^ TI^ 3T^^M 5^ c^H^'^ld^H TTTST ftf^clR it^ g-qif^ ?TMt FRTT . ^Ic^Htil ^TRT ^?lMt W^ 'TOcIT C^^J^JNI C^TR ^^To5#. ?<:K ^ ?^V9^ m cbM^i^ld ^^RTT 'm I^RdlMSTT "Hmi'dRd dl^HiJIdh l^fM 3tf^ ?TTMr 3TT^o5?r. HMdld^H ^^c||c^^ ^TT^ EIT^ipT % rR ^JJ^^HtJ 'HmidRd ^?W 3TTF • ^'F^ ^ ^^M^^^MT '"tfMcR 5^' 3#Fr ^F^ ^ . cbloiNI^Hd ?[M 3WM 3W H^dc^KH ^^ WT Z^m ^. ST^T^ZfT ^^TT^ZJT 'Hmid'M <^|[^rqNI 3TRfRT ^l^iJM RcjJJld f^^H ^^RTTSTT 'Hm^A ^FRMT q^THTr ^ ^^? ^^TW clT^ ^. ^?T[^ 3TR^i?TT 'mt|oqp|RcH 5?[T 'qiW 3TRmT cb'Ui||Tj| f^TsTRTT ^I^RHcbrj ^n^^ JMT ^ ^^^RJT JfJ^lKI^ ^F^^ ^[oM. ^'lldlH chl'JIr^l "MItJdM •RR^ ^R^cftWT 3TmTW*T 3W ^^ if^ ^?TT% ^m ^^TcTT ^ ^ ^m^ fcfW=Tt -^Jlld^l [^(Pldoiill hm^ MBdJHI JfR^ ^. ^^.f^R?^, inHPTT^ ^cicJl^HilNI m-m ^fFTMT qft^RT ^5^ 1^. m^ ^si[^\^^ iwM\ grgpT ^r^ ^w;^ ^g^n^ 3R1^, qrf^w IIM^ ^^^^ ^RMT . ^N^IC^^IH gfK^ 'HKdldln #ss gi^ fguM ^f^ ?TMT • 3^^ gT#T ^^ ^?^ 'qTT#lT y(<:^dWI 3TW ?;^. ^6<|oL|| ^IrRHrT ^Wf Rl^l^d ^ #T^HMdci,J?ld^l ^TMt 373^ ^. rilT ^g^fraw ^f^ ?i^ ^TTTM (McbH'J?! ^ H^r^<^<\ 3m^m\ oJRRTK yWNHI l^dM 3# . ^^Mt ^ yWlclHI gni lTc#t 3TTI 3#T 3TRTTW^ ? ^ ^TiRT^MT ^, 31R i^sT ^ riid HidchcbNMi ^^frar ag^TR: c[^d^ 'tfrmm 'nmi^H ?TM?fT arr^osm. w^ f^dwo ^^^ ^ 5|^§n Jg^n^M^ W\. ^^^Jp JT.^T.^TTT ^flfR Mlrlrflfinl W4Moi1 f^mW ?TM?f?7T HTTSt TTH cll^Hill^ ^14^ 'TO^ ^rarar ^^RT 31^RT1T' ^ ^ 3TT? . ^ chM^^'^ld f^RFT ?TM^ ^TT5W ^sPTrT: ^TM^T ^Rn^HRTT^ ^HIuilO 3^ Hfldid ^fFTHTTSTT mv^ ^l^oiTaUl fM^^T (lu^cb^lHl rn^^^ 3TW ?TT 31M [^(PKIoiill 1^ ^IKslidld to 51^ ^ ^ ar^ft ^rar ^TOFMIT ^ ^ f^ ^^TTTT ^#^ TO^I^ZJT ^M^irfcR^ M^ qz# 3T^. 3Fnf^ Rl^NldH W^^^] ^NHMI^H ^ #c[ M MWtrfEZTT M'f^dicb^H ^ ^5^ ^^5^ ^3^ 3^ ^WT^y ^5^^ fM • ^miil I^^ FRT^ ag^n^ f^»TFT ^^iTTH ^ ^ . vi ^fJ^ <'JiJiyiil Jf3^IM^ gfe^ 3#rT^smT 3TMt 3T^TT^. ^mfl^ MTTTeTT |^ wm ^. qrg 3g^n^ ^TM ?T STCRM w^vm^ q\w m^ njm C^FM . g^^mrRT ^ciiiMI ^TM ^ ^grWlcR dT^5lH, 3T?2TM, wf^ f. i^nWWT TOT ?TMr ^ 5TPMMW?r 3T3SIK ^^ ^HMM ?M • a^rEnrf^rarr, ^'^^ TTFSjr W^ yiJilMl ^^dorW ^TT^. FRI^T 'Hlt|id(|cb^ ^TT^ ^i^ ^fMT i?^ m%^ :?TT| . ^?TMT oLlM^lRlch ^ *<'JiiMi Trrjprrzt^ •TOrrrrat 3M^^I^XTT '»TRMt m ^^d^^rn ?F ^;TWT ^. pj^ $T^ Translation ?T Trans a#iT Lation ^^T #^ "MlMd^l ^ ^T^TcZTT y'i[MIM ?WR ?TMT sm • Trans ^ 3T?J 0# 'mi' 3#T Lation ^^^^R '^'JilNl 1%^'. Translation '^W^ qiT ^. ^^^^ i^ i^cbl'Jll^H ^-^] fe^^FTf T^. Translation TJ] §T^mT '*^fM?TT ^ >3#f^7?^zjT dhMMM 3T2t '3TTt. Translation J^^TRT ^^ "Hmdid 3Te^R^ f^raTTHT |^-^ "qj^ nr^ ^^ . ^.cfPT^ ^§R ^ wn iTrf $JJ>j?ldlH Translation wm ^K.midl 3TNTTT JRT^ ag^fR: 3#T ">TM?R 3T% ^ ^T^ Wm\. Mt 3g^[K ^ §T^ '^' ^My4^4d 'CR;' ^m ^i^Mi^H ^^rm^ 371%. 'aij-cf^' ^ ^^pm 3T?I ant. "To imitate in speaking, repeat after one." H(I6IH^ "mwr RlrJKMI ^J?T:gt 3T$?r 44*^1^4)1 ^. H^KIt^N^ 'tWrTT l^raF ^TT^^ W m p!?^ m^^STM 'mWR R|rJH|ril| armTTRW . ^^T^^ '^m # ^ cR jm^ •'wgt J^m. qr^ ^T^ '*Tm?r w^ wiM #^^?7f^rarr ^TMT awc^fr ^<^^ 'i^nwilxr W^ WRT. ^?^ H^ldldM '*TTWr tor ^ ^lir^ 'qrWfT ^ rR Wi/^M 'mwr [ci^KMi 3mm HT^M ^^TPM . ^P^ ^\ ^.#.Ezt.^^T^^ ^ '"qrwr' ITT TftrefT ^Tr^T ^ ?TT^ ^ SfT? . ^tyi, ^^^, HK^Md ?. ^T^HKdMI 3TT^ ^ '*1l'^id 'tfT^^ ^ffTWcHTT HTT, "'«Wrrr # IT^ ^'[^d^ tr^ 'mf^ -^iw^frlcb ^M('J||^H 5^-^ 'mf^ yi^Frlcb OTcrniTTrT ^«TRTTTT^ ^^TWrT ^-qrf^ g^T ^."^ ^ '*TTT?m^ ^TTRT "Hmi^l 3T#sn Tjrqr-ilMcJoi 3^5 37^. ^:W(IM4d ?f Gf^ ^ ^ I gi^ Hli]^N ^ ^^ Wl 3TOT T^^ ^^TcT cbfdid g^, "TT^^ 'ffT^T^ cbRld^ 5^-^ "Jc^Htill -iqfTi^ TtT^ JT:gj2FT ^T^TTT ij?T ^, T^ l^-ZTT '*TTW f[ f^TS^ -^clldc^lD ^?IT?q %?TWT ^frf^ ^i^" ^<^V9 ^2JFJy[ -qMrTT #3^ ^RxT ^ 3TOT H^l^iJWI Rl^rJHNl Tpg- f^^ . %^ ^^^ qWTJJ^ m^ fMt^ f^ ^ cbf^drill "MltiidiMi '3TtriJ^T' 3TVTr WT illf^dl 3W • chRlddl 3TT?^rK 3[#r cbRid^i m^idfHi'Iid '*fta ^ yw^^M g^ ^#r^ ^ 3TO?TT?T 3q% f^ ^ j?zH ^. 3gcn^^ didi^ ^^n ycbif-d arom r?jra^^ ftra" gW^ft 3TOrJMT ?^. ^ ^ C+JCTMI ^^THPm oqf^HTxJI^I FRT:iT?^ TOT ^TS^ ^W t ^^RR ddiil^l Wn >3Tt ^jj^ ^ OTI . g^^T 'TTef Jf^'JIdid - ""Hmi'df ^f^T -aT^t ^^ 'Hi^d)^ ^^* cTT 'JMHT^ q^R^TSJT §M1TT JR^ ^^^^M q^ -iTT^STT ^M^ Rit|iici(ti-^ S^-^ "''n^ ^^^^ • "^^te^ Hdiyni'^i g7:gf^mHMT ( Content - '3TT^T^) ^ f^mRTfT (Form - 3#cijcKi1) tjW: 3MfT ^fm '^J^ ^. ^?W^ aijan^M •ffM I ^ HI'JiyiHI'JWId^l f^raK f^lf^TTOT% (Communication) jm^ 3TT?. ?T f^rf^ ^^Trar mrrr? q^ ^^-^^MT 'T'TTf^ ^6vn\-m ^Hfter f^ Mcf^ TOTTclT f^ gfrlW^, ^m^ '^Wm\. ^\^ '*TM?1T W^ i^ 'Hlt|dM ?T^ f^ yfricbHi 5^-^ •qrwoT ^i^ f^ yfricbini ^g^ CF^ . qur 'qrwcM ^ice: 3#T '^ J|[^ldl^l TOTTair q^?J#cZfT 3TOrT ^n#fT. 'li^ldlTitl (iidl'^l 3TN^ ^ 3T5:i IIT^T^T f^^cITT ^ra rfra ^i\m UMT • T^ q^^M '^Wrf ^T^t% 3#T W% of^ R'<<: ^^TT^ 3#R) 3T?J WM . ^-^ •twsTT Tf^yM rTT ?^ 3TsrwgT m\ 3wmtw^ ^n^. w^ 3m^ ^w '•TT^rsrr TOIHT ^-^ '^]^^ '3d(Niiirii ^Moii gir^ ^7^1% to ^ i^m?f^ ^T^ 3Tl1% ^^ ^t^^ ^?JraT WfT ^ ;3TTf?r ^ ^4 ^T^RT^ 5CfT% dMIdId . 3^ ^HTT 'm^ 3g^TR ?!?T 3# ^ 'qTO?!^ Jo^T^Tt WcTT #^ 3#r ^^ ^t^^ W^ ^2Tm HMIdld. ^jcjlciMl 'yir1cbid(' ?T 3T2t f^^^TTCTRT ¥nTT ^IZ^ rTTt (Leonard Forster : 'Translation - An Introduction' in A.H.Smith (Ed) Aspects of Translation : Studies in Communication, Landon 1958. Page- 1) ^.Tf^ ^ 'The Linguistics of Translation' HMMi j%crym ^s^:>wm '^. "^° (Translation is a process by which a spoken or written utterance takes place in one language which is intended and presumed to convey the same meaning as a previously existing utterance in another language. It thus involves two distinct factors, a meaning or reference to some slice of reality, and the difference between two languages in referring to that reality. C. Rebin. The Linguistics of Translation, A.H. Smith (Ed), Page- 123) ^ *^'j|did - "ai^^fK w^ H,oiidM wm ^^^ ^ w^^ ^-^ 'm^ ci^ w^."" ^s, R|t|i|i^"l ^ ^)TTiTT-^ ^Tljramzf f[ qf/uiiMchnchdl R^R^TT ^ ^ ^. tprr f^^T ^l^r^"^ f^ chdl^ch dg-tramt aiterERTT 3T%^ frf^ It MR'J|IHcbl(cbdl WT^TT iumm ^?^ ^TR?f ^m^ 3?^. w^ ^. ^^^ m^ ag^ji^ a^iTM (?7M SM gmwf q?Mt 3TT?. ("To translate is to chage into another language, retaining as much of the sense as one can, for some of the original effect is almost always lost, the least will be lost in the translation of language which represents more or less objective (or scientific) experience, the most in translating language which represents experience of a more subjective (or artisitic) kind." "_(A.H.Smith - preface Page -7) •tfMrTT ^TTWJt fcHf^dld - gr 'qTimrarr f^ ^frTi^sfi gwiirgt j^Tfrft ^^' ^ ^i^j^rr ^^i^ mlttnte 3T?t 3T^ 3T?I f^ 3TTM. I Tj^ 3T2t ''mW^' ^n 'jJrS^^m ^ ST^nW ^ ^ZJN^ 3TT%^ . ^00 Wm^l ^. iJN^H JfJ^TR ^ WT g^ ^frg ^ZIN^ 3W 3W f^. ST^^TT^ ^ 3^ 'tnf^ 3TST^ f^ 'Hlf^ ^g^TR ?RT. ^ f^ "mf^ Ol^cJldJHM ^TN^ aT?JR ycbKMI f^^T cbfiJiKl ^ 3TT| . -iWdT ^ 3gcn^ ^TO^^ ^?TT?T?t ^^T f^fMT, ^>^cb(ui, Mti^Mi'df, mj^qrdT 5. g^^rr ^r*T^mm. qw xr^Tqif^ ag^n^jfr^ wm ^ m^cmi^ ^ g^5R fi^Fmrf^ agcjMWf 37reo5rft. m wn^ q^ "qr^r^^ (-iBr^^l ^^t ^T^^T: 5^-^ •qr^fT^ ^3?K^ y[rl<-if^dl d^?K ^)^ ?T ^ . ^im >JcbKMI f^§k ycb|(i^ ^^fcTT ^ 7J^ • f^FTml^ og^fra^qr ^ f^fe *d^r ycbKJHI ^qtcR »^'J|'JiJNI g^TTcf 3Tf^. ^qPT^ ^ ^Bdcdl ^Tc^^T: Rlcbc^H ^ TT^rfT fcTSTT ^ OT?mici(ri cT§T ^f^ ^^ ^m • "qrwowf ^^oi) ^^to ^w^^v. ^?t ^iHjrar g^^ 3gqcf# cj|r|cbiM4d MNcjuilNI giR 3RTm. ^ ^to ^^^KT cj|r|cbiM4d MMdUiJMI #^"R?JimT frrar ^TQ^^T: 3T?J frTSIT $T#gZ^^RT? ^-^ "iWT Jd^'JilN ^05 ^'Jidid - wm^. ^ ^T^ 731 cR ^m ^m^ 3TF?. ^?i ^ ^^mm qcT^ ^i^ ?mT •mwf:, ag^TT^, ^W?R: ?Tmcf?Mr f^R^inrat ^Rtw m Ri^Hid smr HHWdl ?Sjm. ^^RTTT y^cbMI ^3T^h5^T fiFT 3TT%cT. rf^ JTTTST "iTT^ 31(Hd^l iWcTT ^ #^ 3T2I T:^ "TOT ^ aw ^ 3T'4Mr ?J^f^ ^ ^TrarTT ^^-^ tTTW ^T^^T: ^ERrT g^Tiir ^. rR 3g^IK i?np^ ij^ cb^lc^dldl^ ^Trm 'ddcbWl q^^ft "iu^dl ^ ^RcTT, cbHIc^dldl^ ferfj'iT^, dc+r^^lj'*^ ?. $T#?RT ^^jqcf cJWcbJMiJd Ml^l^c|"J| c+)^|c^d1 5^-^ "TOT "Hl^idOd ^RTTT ^ cbtriyd 3ra?T. ^T^ ^ "TOcR 3TT| ^ aicm? arrl I ^§TT?T ^. V.^ "TOrTTltggjR : •qrwr i?W^ ^M t #T^ ^ 3T^ cTTt ^3TT^ "TOTR ^ 3RM, ^ ^TTft t mVr f^RT^ -m ^ rfr ^ #JT 3rT^ 'TOcTT^^ ^ ^ 3TM ^ • cbl'JMI^I 'TOcTTTTfT^ f^^^TR ^ "iTlwMt ^TT^ 3T^. ^Hfj TOTWr H^<^fW "TOcTT ^ ^ f^ '^!^ "m^T' f^ '^ "m^' ^^ '3^ '*Tr3fT' *^'J|dld . dT ^?:iT "TOT •qrWT cbddilN 1^ 'c^^ "qr^' 3T% H^'JIdld . cTCT '^m^ %{ TTPTT^^T^: ^^^ 3T^. HT^mdlrrl (Hll^(i|W ^T^ 'TOT "tTIWF ^rnwf ^TTFT RK^CJH 3TTCR^??T^ ?o^ UJ^ ^frc? 'Jjp^ 3?T% 3W 3TrW i^Wrfr, nUNoil gf^Ml^ cJJ.^rH'^rll, ftHT^ct>qiJ||, qft^PT 3#T qf^TjM ^ ?RMM ^.^Wr 3#^ 3TO(TTcT. "'tTOT^ k '»Tr^ ^ grj^ ^^T^ 3# . ^ ^JTTO, aijq^ ^ IM^WMH ^TTHT ^ ^T^ . q^ '^W^ qfermM ^JfMT M^dloil Wc^ ^ ^. i'TT^ J^i^iut ^ mi\ 3?SJH 'qiW^ ^ ^TT^ te ^T^^ ^ . ^m^ 'Hmid(M ?iT ^ . g^rniT 'H|tiid ^^f^ ^R^RT 3T^ ?rr ^TMT ^IK^|fid4) ^x^ i^W ^FM. 'M cbiuidl^l ^K^ ^^M 3<^ 5lHraT 3T^MfT ^. 1^ 3r«nTfMr, oiJKi'lwl 3?[^ ^ 3WV^T^ 3TM • cT^ ^ ^K^ 3TM^M c^ ^J^ rt 3Trapt i^RFI ?TTM 3T^TdM. 'tfTWr ^iHl'^^d rTcf 3TT?Ft (liRldH ^:iTT?M. ^FT ^^I^ 3HI5M^id qM^ ^ WW^ "*7MrR ^^T^ ?m 3?% ^. W1^ '*7TW7T% Jr§T WcR^^RTSTf M\^ch ^ijjf^Rqr 3T^?W^ 37^. cbl'JIdll^l ?T^ ^nmi '^W^ #3^ ^T^xT ^ . "^' 3^ €f .chc^l'JI ^ JfRT 3M ^ ?o? #^^WI Jf^^n^;^ ?T cbHIcbKNHI'JW ^ cbHlc^dN"l ?TT^RT, frf% ^ ^ ft[^I[ ^ ^^iMM'JI m^ ^ 3McTr- ? ^^T^ SraTTRT ^?TMT ^ cbdlc^dWI fc%^^ ^ 3^. ^g^IK cb^dHI rit rJIT *^|c^d1^ff JHFT ^^^^ #rfr 3#I ^ijf^ch Mif f^ IFT#*T ST ^TUxT 3TOrTr • ^-^ '3T?^H rTT cbdlc^dl^iiJI cJl^f^cb fcjT^ft cl^ ?1?fr • ^TOT ^jcJldcb #|f^?cRRTPl5T Pl^i'JIchdi ^RMT ?Tfr 3g^n^^ ^ ITT 3T2TH cbHIcbK 3TT% ^ cT^ ^ d^^cblrJl 3#cZT^ FTrflT^ ^?TWt • ^f^nf^ i^ 3T?TR ^jcJKcb ^ c2Tf^§T: ^H^^Kcb cbH|ct)K ?T^. ^MT # f¥^ 3T%cT rTT OT^gi^ ?T 3#rf^ ^."''' 3T% iTcT [ldKl4l Ml^clM ?TRt 3T[T^C^ '^T^^TT^-gf^' (qis^ ?^-?^)^ 5^ ^TRT^ ^ 'qrwT^ra^ "ar^^rTs; ^ 3wf^ w^^TW^rrgt §TTT^ ^TT? 3T% ^TT^ ^. "qwg 375? ^ ^T^rfT ^^ ^T^^^ 3#T ^TTrfT f^ ^TT^J^ WT^^ m"^ g^^?TTf^ 5^ ? 3TT% . m^ ^ mi^ 3TrcR^ feTTTPTT ^[^Rl-^MI illdfeicb ^T^ ^2T^T#2TT <1^I^H ^ cb^lc^^^ ^ ??T 3TWt. fT cbdlc^d1 ^^TTrllT R|^oL|c|^^SlT ^TT^TT ^T'T^ HTCTT . %T M cbdlc^ril^ f^^Ff^W, 'TftSM ^RcTT. cTT ^ -iTf^ ^ cb^lc^rllrll ?fTJ!^ "m^ ar^^TT^ ^5T^. J?^ STJcTT^ gfe^ It f^^cRT, ^TT^ ^T 3^HW* •HmiRl5lHmH^ >3#-"^^ ( Science of Translation, Eugene A. Nida, Page-491) f^c^^cjuiril 3mi[ 1^ ^ 3TT? ^, ^ 3T3^TTSMT ^^ #^T^ W^ f^ f^Tc^ iTT^. HTTSTT T^ 3^^^. wn^ Craftsmanship W^l^ i;x^ db\{\M\ 'io-^ ag^n^^^MT CHKIRKI iTprrfT-inHfT 'rfr #^ arRfw, SM^^J^ gf^T^im JTFIT ^JSTCTT ^ra^ ant rT^ ^ ^TR^ ^TTf'"" 3Tt TcT ^ife^H ^ . ?. ^. ^ ^'Jldld - "'*WrR ? kW^ 3#T ^x^IT ir^^ if^ 3TOH, qj^ ^RT^ T^m ^^^ ^#RT ^TlflrJirsn 'MNl'd^NMdld dft ^?fT-q^ ^ %^ 3^ 3racft a#T ^TR#T mn, ^TR^ ^ #?T^ ^ dk U deb Neb I ^ ^IS^ 3Tf^ yHI'JIld 1^ ^ c?TOWT cC[T chdic^dl^ srfcniT g^ 3TTf% ?TraT f¥$^£RT M^ ^ ^^xTI^^Tra^ f^ ^IT^^ ^ iZflToqi, ^, ^, tor, f^R^ 5.) f^ ^. ^f?iip 3T^n cbdlc^dl^l Jf^cIT^PT^ ^TjcfK I q^ ^TTW •sm m wm^. m yi[^I>icb f^i^rarsn ^t^^ft^m aij^n^m iJM^H ^ fefT qfr ^, ^MidMi 3i5^n^MT q^^ ^^ f^ kw^ f^ ^T^^ #^"R^ T{RqT-?TFfHr RjrJIJWI l^cbiMlM'JII ^. 31TdT Tra" 3g^n^ ^Tnrr ^ q^ 3T^wg 3#^ j^^^fs^ ^:;rT 3# ?TRT i^cbcjicHidi \tm. m^ si^c^icicbMcioi gfFrtfT ?o^ ^)TcfT. ^ chc^lc^dMl 3T?t 'Wn ^JT^. ^ cb^Hrll ^TFR ^6^ vWi "*7mrT (^ ^qmx ^3^ ijoj cbdic^dltii gwr sij^nf^ cb^ic^dH 3HI'J|'J^WI ^?TT^FR% ^^M ^V^TTT . i?Tij^ ^iff^ ^TriraT f^rgiT ^f^m 3g^n^ I ^ir^ 3#, ^K^ 3TT? 3#T ^n^t ^JHI'JIM ch ^:?TR?T ^?ra^ ^ c^TFT^ '3TTI • yiHlR^cb, yi(<^Plcb dldN(Uiid S^^m qRdci^ Ft^ ^^[FMt 3TW. f^§>? i?^ qr MRCJC^HWI T]^ ^^ 3FFTZ 3n% ^, frTSTT^tr cwr # a^ror q^ f^^^ w^ ^m\ arm. mrn ^TM Moj 3T?f ^Tc^rar 3#T CIICWHI ^n^ ^o5^ #^?qM^ ^ ^. ^mi W^ ^'JldHI f^T^ IITM ^ ^t^ yi*^M ^ '»Tm^ ^oiloidHI f^ <:b(RlHl ^TMrf 3^. TT^ ^cbMdl f^^fHt HTR?r ?I^ •*TF#!T •^m 3TNFRTTcT 3T^Tr "Hmidf cb •i^T^ ^ q?T, '3T^n ^TnjH,ij?ich<'JiiT:^i ^ "*5f^%^ ^ f^rf^rir. ar^fm f^^^ ^ir^ ^0^ i^^^l^JHI ^T7^ yii^rqcbdl Sm^ rTT ^ ^d',iM4d MI^^MRl'JiJM"! 3TTf^ ^if^f^^dlH '^ ^T^^Tr^gr ^^raM •Hmid '>mm % ^ ofW JmJR ^. 'MKdmK(si|l ^RI^ ^^TT# TF^TTT 'Hmid'MI 3T^FTOmR^ w^ 3n%. %^^ iT^ 'tfT^?^ ^iT?^ |^-^ fm^ 3{\m qg^ra •HmidOHI'l HiJll^d ^^T ^. ^fte%-^, cbmMil, fcra^raTfT, #^^F*1T, ^H^'Mcb cTram. qw ^id"ld ci^d^ ^n?RTT sTj^^^n^cnr 3TM^^ t^j^ -^TIM^H •ni'^idRd 3m • ^ 3T§TT sj^ 'cj^Rj'Jiiiyiii •mtiid 'Hmid(Mi mm 3m^ g ^grgsfr wm mv^ ^SM ^TS^ ^Tiwt ?rfr ^^ fcr Hlcb()^l(^ feTT#T y?^ 5JT^-^ d^'JlJHl "TOcR cf^ ^TM^TTrT ^ ?TT ^^M ^^ 3#T ^#3TT 'mWT J^^gWcf OT^TFT ?T^. "TOcK I ^^ ^TIW 3TT| ^ cTT 4 ^JTTip HPKTran f^SR^ RPTM FTH. HFRirat (-IHlPlcbdl 3#T WM^. ^^W^ ?0\9 arjcfi^MT yi^^ic^cb z^. w^im\ fr ^j^ arofr 3#T '^n^^ ni^m^m f^icbw^l 3#^ iTT^TfTWrT 'Z^M'^ 3W^ ^U^r\ cJMm^, HT^HIt(dH ^Wfe^ 5IHNM 3T«mT cbdiirii 37% ^Mr z^ ?rr Hi'JmMi ^i^Picb f^ra^wcf m^m aram. JIFR^ IWZIT #TT ^m^ 5RI 1111^ 3r»^!TRT ^7^, ^^M ^^^^TW 3TWr 5IH m^^ W^m^ &^fFTT-ycj|iji)tji ^f^j^RT w^ M^TM^ 'm^ym s[ dichi^yt^ qrw: ^rw 3Tff% 3g^[KT# gter 3TR§^q^ 3Tft. #l(?i y^HM.Mi |i^ arjHfK K m^^ w^ 3TTt. "^^ 5R^ TT^ ^PJcR^ ^T^?5T ?n^ 3TT|?T . MI'JiJMI, ^I^^-TITIUI 3Tlf^ ^y^TTSTT MMcb)c|M ^IR: ^MTT 3#rT. Wr^^WTT WMZ, if^, g^i^, 3#fe RitiHdl, ^TT#^^, cpifiT^ 3T% [^rl)dfl g^^ ^'IKHHP 37T HfT^ OT 3TT%rT . ^ I'v^ ^ ^ yHI'^lld ^^ ^)^ ^TW. ^ ^'i^m J|M^H^ ^O^sfRT ^cblc^dl, 3TRT^qPA% 3#iT f^^cTef?!^ ^ jJchc^HI 3^^JMT 3TT^^. ^TT^p^ JJ^ I'cbl^dl TfTmTF: 3TT? 3Tlf^ ^o^; ^5i;f^ ^ ^TTWr. to ^m W HMcKJxJl if^ RlrJKId ^ 3f%cT ?^. cb ^mr cbcdic^dl 3?;FT ^r§w. 'H^MTZ' rfr 'f^ f^^n' ^ ^H ^[wi^m cb^ic^dl ^^TcM.'"^ ?ft OTM' m gj%?f ^RcTTcT. 31^c|KcbMcjoi 3TT^ H^^HI^ T^ ^TOT^ HIMdId 3T% ^ 'Tranaslation' TJM Tg^ m 'Transcreation' 3g^5r3nT^27T ^\r\S^> qr^rarTT."" 'Wt : 3T5^ir?TiTgn' JIT %^im #?IT ^^ ^"Jldld ^, "WFT?^ ^o ^rft^ ^TrTrar tor ^^r^ ^.^.gfiflcT ^TTSTT ^ ^^^ ycbK^ wrmr ch^lc^dl f^^ g^. ^f?^ ^?I# ^^^T^R 3#T WN^ ^T^Mt f^^r? ?Trat cRW Hcjf^Rdl Fr35 ^wmi ^ ^ OTFR: ^ #TT ^^CJM^ 3^. ^ ^TITXTT q^ ^TTCZJT ^T^ra (rii^HW^ 'qfr ;5T^ ^ cRcf^TW ^[FMT Jf^^K m^^^ f^ ^fPM ^mcTT m^ ft q^RW ^poJ Tfp3S 3T^. i?Tip ^rgrar ^i% iMcJIdMcb vid|^(U|icj^H ^ f^ f^ ^T[#. '^^ ^j,cj|Rd ^nf^ f^ ^Ml'dfld #^ # ^3riT Hc^l^Rdl ^ T^I^TTTT JJO!^ ^T^^n^cM M^WNI J?q^ ^^TR^ 5S{?T ^ 3RT ^R^ . 'WT ^WT ?R 3Rr ^^'^IrTT ^ ^, ^Mid[ld yiB^ld 3TrFt?T q^^ CR;^ cb('iijMl ^jTif Hlcbc/il4, 3RT^?n% ^?n?Tt^ W-^JTTW •iWrR^^ "qrwr ^Rcn^ ^rara^r^ ^FOT ^fRT%. qfM^wi?^ "qmirR cbWMI ^ M^<^(I^Tt ^^TR TR^ ^1^ . ?ra^ 'qmicR cb(dHI ^JR\ m\^Wm, l^tcidl ^WT ^ ^rf ^JimT grRTT mfl^ . 'Hmid'cbKHI ^r^ '*TM% (^^ '^M ^ rR ^JJ^^Iril^ 5rR ^R^^ ^im^ Tlf^. rRRT ^s^^cJidHI ^^ '^RTM '»TMrR ^I^M( ^^o ^Idl^ ^I'JIcbl! oMchiMI ?f gr^ ^Flfcf^ qif^ ^ ^^JTSTT^Tt ^ 5^^ HTmi ^ ^JTTTp 3T. 'Hmid^cbifM ^JM wm 3^ ^im 'fm\ ^ ^n# -iTTTw: ^FM g^ F^ . iqrwr ciJ|cb''J|)cb g^^, ^Icd.yjJ^, J^-cJIch.yrllf, •tm^ ^Icd.JHM'l 3^^ If^l^dil'I'JI yiHlDlcb, yi^Rlcb ^{^ ?.gt ^[FMt TTJMr 'Hlt|id(cbKM iJiJH>i4* ^H^ SiTRMT ^. ^S^.^TVS\ 3#^ ^^j^ ;[n^zfT cJ|cK|(r|^ri|| ^ y'^dl^D gr?^ 3TO^ aTTf^ ^IrlH^ ^ '^^^ W^^ ^^FTWrlT c^Tm^ 3T^. 'Hmid(cbl'J^ # ^gJ'IMdi ^W3JT ^^ %^ ZJT^ • '^^' 3#T 'ts' §mi^3TraTT 'f^' m vH'iyRKy ^nz^n^ Hfii)d 3^^ •^m^. ?TMt. Tig 3T7T^??ir5^ 'tw' rJT ?fcTm?T 3T'4 cbl'JI^Irl 'Hmid (Id ^?TMT H^d^H ^S^ ^. 3T?jt?T ^M 'Hmid(cbKMl ^ ^. 3c^ ^JTlit '?w' % >^IWld ^^TT^ w. "Hmid(mi6i ^ -iwcn: g^ 3m ^^ ?T^ jl^ft ^. '»w^ g^ yil^rUc^rt)^ 3#cT rR "MmidfcbHHi c||^HiJl4l ^^TFT ?^. ^^T^^ft^^r ^ll^^c^dN "mwr ^)M I ^^ 3TR?R 3TM • goSTW 3T^TT mf^^q^^ ^t*TT Z^ ••TP^fcP" g^rrr ^ 1^ 3T^T^ HPM ^ . ^IWld ^H^ ^[PM "*TTWr 3TOT^ TW\^. f^Rf^ MlR^JMl 'c?lt^ JfTO % >WI^^' m ^TI%T^ MlPdlf^cb ??? c|^qi6 J^irp 3T^TW ^iraicIT . 5iF ^. ^Tj^^M q1t*^M # w;^ yHi'Jild nrsMr 3#. ^ ffRH w^ '^^M 3raFT ^ TFt '3# . ?Tft?t Hdil^ill qit*^M-PlRdW ^^ ^[T^ 3TI% . §TR#T Pitjijw 'j^micR 3Tm^z?T f^ %^ arrf^ gnz#m wh wf% 3T^??^ H?7 §T^ ^rRT ^ 3TOT WT ^nT^TT ^. cbwS.RlMiJcb iWcTT t rTT ^T^PrT H^ OT§PT ^q^ cb(dHI pJ^ ^^^3^ 'They Preferred Barabbas to Jesus' ^M^ f^ ^fT|^. ^fg 2?T cilcWM TO^ ^W.W. '*7TWr chWHI '(^TRT %§JicZTT ^HRt ^TT^RMM q%rT ^' ^ W^ ^^^ TJUW. ^. ^ fewt '^?THt ^cbKIHMI ^T^ ^TT^ H^IMI^ WT ^' 3f% ^ •qMrTI ^FTO arf^ 3T«t^ c[ ^ OT§M?flT ^^gPT ^^ Zt^ . qTHlMdM c||ch.yriK, i^ qm "WrTT cb^dHI^ IrT ?1TW^ ^^T^. 'Black as coal' ^ iTMrK cb(dHI 'w^MTTM ^^TO5T' ^ ^T^^T: ^f?W^ %^ ^. wn 'After death the doctor' 2TT ^'J?|yi6l HfldldM 'dfldlHMJH mt' # ^^fM 3T?M^ ^iS 3TO^ ?n 5. '*7TWr cbWHI §T^§T: "iWrrr g^TWTTSIT "JTrfH M^^l^c^ f^ ^JF!T iwt cT ^i!^ imxE[\ ijc^^^l ^^ITR CTTit ^1^ . c^BlHrll ^To^ "^WT ^7^ 3TM •MmidRd ^ ciMdHI rit "HltJldRd ^ I cJirjcbJHI ^HIUNH H# dT ^ ^fPT 'tfMcfT ?RT. 'TOdTTSIT Rl^iJIdl^ ?T ^^ JfK^f 3^1?. "H|t|id(MI ^ cbdic^dl rfr ogsnfer cb^ic^dl m 'JWT iTpiM 3T^RTT?T ^P^? ^^ gficRt #3^ §T^ ^n^ m ^ 'j^^ ^TujmcbiHi q^. g^rniT g^ "RTM ^m\ fcff^T^ ^T^ cT ^'chc^Hi zrr |^ g^^ w^ # %w awrf. ^H ^m 3#T ^fR^ -qM #ajT g^ f^ >5Rmm. 3T?TT ^Rf^SJ^W SljcjlRd cb^lc^rf) 3#T ^ cbHIc^ri) ?M Wfmft #3^ §T^ g^m? 3RTT ^^^ ^^f^ ^ . ^ q^^ ^T^[^3^ ^dMdrl 'HI'^idRd ^cM ^R^ ^TT^ ^fcp^^f. qTH|t|d"M cb^|c^d"W '^TWr feflfr cbldcbKM'JI ^ rTH rtflrT ^ ^ ^)T#r ^^T ^Ic^'^IHr], cbl^ld^J ^n ^^y^TldlH S^ftg^ f^iTFT ?T1^ 3TOff. ""^ ?TT oTf^ yif^cilNI 31^clR g^ i-T^ 3# ^? 3TOT ^^^ ^^f^ ^^^ ^?TT% ^T^^RT# ^TTT ?^3^ cT^ ^ r?JT^lfT 'ag^n^ : ^'JIKHIdl? McT:^?' ^ WW^ *^'JMId 51^, "^l^oil ^T^WT ^ijf^cb 313tT^ ^Z[^ ^TTtrT 3ranr ^^\m\ ^T^T% ^^r^ 3FKt ^7|^ ^im\. WT^ WJ^fM ^ ^JTTrTT 37% ^^'IRTT ^ ^, ^l^oil ^T^ oy'^HN^H 3wm; ^T^WTTT ^ra?it. 3TOT 375*7^ 5^-^ 'm^ 3T^ ^^T^ if^ 3T?ft 5^ ^Mr ^ ^. 1^ ^^TM 3T% ^, g^ '^TW 3TFMT 3^1 ^^ ^4 3RTrft 3#r M(«^1^^H, # 'ffM cllLKUiiD o!j^ ^ yWT ^w5?T ^1^5oJrT q? ^T?;^ ^^^B. mf\ f^ ^ ^, IT^^ §T^ ?R ilMWr cllMHi ^mn 3Tg^ ^JJTSTT 3TTOT 3FT^ ^FM^ 3T^TrrRT. 3T^ ^ ^TJjf arsm ^TTo5T 3TOrTI. 3gc[T?TWT 3T?t o[T^ ^^ Licb^oi m^, 3TSfeZT s?^ g^rn 3#§m RHci^d^ #?. ""^ trr^TTiTHr ^TjgraWTt ^ Wf\ c||M cfpte ^ 3iN7^ 'sg^n^ : ^ ^rrg^ ^rfrft' ^ ^^^m ^^ 3# ^, "IT^ •i^r^ 5^-^ "JTi^cT 3^3^!^: cb ^TTT ^^cbujl JfTWqr '3T3^R: : ^^ ^, dT^l' ^ ^nWrM ^qj^fT^ ^ ^r*TT ^^ ^ ^T^?TT^cTfcR|^ ^TMT k TRT 4) (^ 'JIM) 3TFR^?TMT q^ ^ ^f^dcriJNJ ^J^y ^y dT f^oSiit i^T^ ^. iffT 3g^nf^ 3^?raf5 ^TdTrriTcTRT cT?R ^^rat Z^UJ^ ^^TMT? FTcM 3TT% fT dl^ 3n% ? ^^oild^ ??V ^. ?IR) if^ rf ^ 371%? Ml SmZ 3TT% ^ '^BT MI'JMd 3#?"'' gmcTHT ^ 3Tn<]K ERTT ^[^ t?Trat ^fraft qrr^ f^ t^ "»TMrTT cJNdMI ^)TcTr W^ ^. f^^fr d^MliJ^ 'ftro^N' db\idi{\ 30!^ Tf^KR "*7T^ ^rraiTT 3#T c+)dic^d1§ft §t*Tr ?^ gpnte TT^ ^T^KT ^. ^ 'jwr 3Tw?r ^5#g ^rg; kw^ ^. 'joj *^ic^^^ fct di^ciKid OTW ^^few 3TO^. ^mr 373^1^15^ ^ ^ •ITTM, ^'^d^t^, Orl^RclMiri), #iTlf^ g^^TT^ 3T!O5W qZ?T ^- HfJ^MI V.«^ 5f .^.T.^^Itqf^JTTOl^cllRd cii^HiJI^ iJyiJHNH : ^t.^.^.^m ^ 'Riddles In Hinduism' 3#^ 'What Congress & Gandhi have done to the untouchables' ^ ^.^raM?^ 3#?^ M^ iu^ im^ W^ 3{^iK ^ 3TT%?T. rW^T ^fR f^cj^cb fMr ^Slttit H(lc5)d ^I^HIT^ ^ 3TT%rT • 'Riddles In Hinduism' ^ TO€r?T arj^TR 'l^^^lrll^ ^Z¥§^' ^ ^TTW? ^ 3TTI . (T^^ft g^^R, ^J^cfR qz;, 3^ -^) ?!T 'What Congress & Gandhi have done to the untouchables' ^rr Ji^^TR '^TRRT anf^ ^jj^ z[Mt 3T^^^fMT^ ^M ^^' ^ ^M^ ^ 3#. 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RT . cbdcb'JII ^7% ^fTM ^ Rl^KId HRH, chiuidlfl 45 ?^^ ar^RsjT iJMid rm^Md ^^ sm ^? ^ cb^ic^dMi ^k^ czj^ ?TM?IT yi^l^* 5rT§pJT 31^c|lRd cbdlc^d'MI yk<^Plcb 3TT^raT^fr [^dMd [^oidl^c/idl, ^PTo5T 3FTo5T 3# •MItlidRd #^^^ J^^^^IMH cb ^ yi[^^c^d1^l rrarf 3gcnf^ yi[^.^c^d"MI 5^, 'Hltlidf*^!^ ^%^ Mt Rl^lKId ^ g^^ ^#R# 3#?r. ^ qz^ 3T% - 3T) ^5?MFFT cb(U|KH OMF^MT^ (^qp^ msfi^ mm, ^^^i^^ mu\, ^FRT, ^mw^ ?.) ^r) ^ ^ g •HmidRd ^ ^) 'HmiddrJI 3#?RT cJTrj^ / ^§igj / ^ . f) JjoJ (lli^^c^dl^ '3T?t, gq^ q qrqRT q) •Mmid<*^t4) ^R^tcLil 3#T ^qfcZfT ^H^d^ci^ri^rll O^R ^) ^^oic^dl ^ •HmidRd ^ iJMIdlc^ qft^ J^^WTT ^RicbUlciH J^^mT-qi ^H^Mrl^ Wm . "^^ qrsjT OljcliRd qr^wt ^y?WFR ^r(^ ^jf^ ^. HTT I cbWHI ^ "WcTT ?TT f^*TFMT 3# . qi%^qT f^WFTRT TOM?Jt ?H ^Z^^^ 3^^!TrT ^ 3fT??T • rRf^ K JTcpiTt g^^ ^^m ^ STTM. cTT 5^-qT f^qPlM H (IIHll^cb ^Z^^^ 3^^m ^ n^ 3Tg5 ^ 31^ g^^ 3n%cT. rR frRT-m f^*7FM (McbliJ W^MM K ^^^^ 3TT%?T. JJoJ ^Tf^ %?T ^^i ^c?^ 3^ a^JHnf^ W^ -q^i ^6^ 31OTT 3TTI . FRT^ c+5d|c^rll TT^ frlriJIcb^ Mlf^c^m wfF5Tr[ fT ^3rFT ch^lc^di ^^"^ 3W 3W ^^HT 31^'cbKNm grgf^SJ^Tt^ f^m m\ ^^ ^ 371? . ?TM ^ JJo!) %2iraT 3g^fK ^3rPT m^jw OTI . ^ ^rracf OT^TTTRT y^Jidi, m-^r\\, ciwHWdi ^ 3'TTraT 3^:3^ g^PT M. ciTiiiRcb f^^m cJMHd 3# t ^^g^^ cjiddid 3#[ 3TWr qxTO 313^[)T^ cb^uill ;sm^ Rlf^rHcbM'JI cfTrlrr ^JTM 3#T OTriyi Ft?fr. ^ %?! ^racT 3TOcTHT ?T i:RmuT TTsirar ^s{^^. 3# f^ q^wmi 37TI m mz^ ^. ^ ^K^n^^fm y^^dn cirarf 3#Trr 3TH ^HZ^. t ^RT^MT ^TTcpit ^ORR 31j,ci|dchN ^^T ant 3T% Wnm fTj^ qj gTT# "iW^ ^^ ^5rPT g^ 3n%. I^<^^HI ^ l^fW^T cjf^ H?5|Rl^Mi|ld ^gt^ >3T«TN^ ^ 3# . rf%W ^J|^J|oli|| traf^ %^«fFT^ Hf 3TT^§MI'J|ldM^ ^^\^ *^'jiw^ gTz%. ^^irar 3r«Tr!jw, ^^ cb^uqixJi ^rorfr ^ %2i gnt?T ^. nra" cbiuMi^T ^nf^fer^ [^RdlHi'l ^ra^jrar ^f^ ?^ 3TOm ?M %T it.cnwMFcr 3#^^37r3TT f$raFTM%fr 3#. CTT ^ ^m^ "jwMHd ^^q^ ^^(^rm ^^^ 3#. 'Riddles In Hinduism' SIT f^RdNl ?^ umt y^^TT^ f^rarrysi Hl^^^l ^m 3#I ^M^dl ^ ^ ^^[^ g^ ^)^ ?T ^ i^WcbWI ^^T 3T1%. m^ ^i^iJiinl 3iN(nqHi 3TTCTN4?T ^^MT ^fmi^ f^mcT z;g^ 3TT% ^ 5IH ^cik ^mrot iT^ t^. iTPTWTT ch(Hdl^ 5IH wm^ ^n¥^ ?JT%, anf*^ '^%^, ^ ^m^ a^fl^RT, gi^MT ^#£[ wk^U f^oJM 3#' ? dlcblHI #11% ^ ^ ^^W^^NI ^^TTT ^. TOf Rl^riHicj^H ^.cfT^RTTf^ aws^R q^T 'Riddles In Hinduism' RH[^'Ji|HMN| |^ ^q^ ^. ^^m 31jc|KcbWI^ dTJ^TT^ ch<'JiJHHl ^t^3T^§T^. ?M?ft Sf .^.^.^^it ^raT# 371%. 'Riddles In Hinduism' W '[^^^Irll^ ^Z¥5^' ^ HlcfFT agSTK cbfdMl ^?Tr=ft rJjrai ^ FT^ ^ ^. rT aTN??IT HHl'Idid ^uidld ^, "j[T ir?TM S{^^^. ^t ^J^ 5llHNm*|T:iJ| t^Rlcb^H ^ 3W. •5f.3#^^ qfeiT iJoJ TJ^ i^ 'tfT^ 3#. m g^ cbK'JIH tT^ Wt cl^rlRld ?rMT. cbl'JIciJI^I TJgjTcR ^t^ ch 3i?TTTT WlTT 3W^ ^M^^O^ 3# . *^iJ|^r| ^Tji\ 'H\'\^c^\{]\6\ ^ ^m^ ^I^^K W^. ^ 3#. ^ f^rarr ^jwt ^. 3#^^ ^ra^i 3TT% ." (^ ?) %TTlrT. ^ dc|(ii||c|^H ^TcmmRfHT mt ^ STRK^ FRT ^. 3<^ ^?TM ^^oJ cfi^. 3T^TTt^ ^^^itrf ^ Tjgf ciMij|^"i jra^r^ ^. ^kmm ^8?WTMM aq^HTK iMiii'H g^. l%^mcT: aru^mcbiHi f^rarwiHT, ^^^n^J^nini, (McbW ^WRT femrSTT #g^-H^'J|Kll6l % ^ff^ ^. dt #T Rl^HId HBH^ ^.^^J\ ^ TOT ^5!jtWT 3ggK ^ 3TT? 3T% i^Tniw ^\Z^. ^ ^21 3Tlf^ rMld^H tor ^q^ ^ q?TT ^^"^ ^, ^srm 3TcTTTT wn^ ^fra^Mi ^PRT% ?T MOJ ITJ ^f.^.^.^^rr ^TTWT ^ ^ 'JgJ^^dcbMI ^J\m W^^^WW] fcf^TT^ ^ 3TOr?r ^ ^ ^ 3W r^ra 3g^n^ cb^MI^I F^ 3TOcTr Ml ^ 3#. rRra ^ ^2M^5^ WSm cbfdHI ^loiiji^HK f^FS^ cJl^cbcJJI 6cJHdl 3TO?fr. ^M ^ ^T^clTeg^^sn^ ^ToS^mWR 3T^. 'Riddles In Hinduism' f^f^dHI ^.^raiW^ 3#l^Rr5:TT ^1oiiji 5[f^ ^^RrlT 3#. rTHr[ fU^ ^?Pj; ^|cbiJ|l ^1^ ;^R?fT ^^cl^H ^^Tpft ^r(iTr, ^^iMt 3#Tm ^?TP]cT ^^, ??TRT ^WIT Wr^l^l ^TMR RlF^^I g^^^ ^qiHM ^, f^RFp^, c^M#, ?JcmT cil^c^H ^ ?T# ^^T 3TTt • R^dld . ^^^RT ^?T ^HMId ^l^f^ ^?RT 3TTf^ ^^^ \^'^^'^ ^. ^5TT f^rarnr^H ^, ^^M ^ qr^, RI^JKIT^JI HTHPTT^ ^^m^ ^^^^ 3#[ w^ vOim\ i\(A^m\(si\ ciMcbdJi ?T gf^ifsT^T, ^IHIRH* 3TTf^ yrf^ ij^^rMr w^ ^.^.^T.^^TT ^ 'Riddles In Hinduism' W g#^ Jg^K ^^^ 3TPMI ST^mr, #^mT f^ ^ 3# Jf% ai^cn^ dwdm 5^:3^ ^nz?r. ^ qrg 3Tra^^ RiriHJci^, 7T#^qTHrr, '^^s^cmT ^^ ^fK^-^] ^jm wmm ^ Jf^^iK 3M^chd 3# qirT ^T^ ^ . ^^o ^. A complex congeries of creeds and doctrines is Hinduism. It shelters within its portals monotheists, polytheists and pantheists; worshippers of the great Gods Shiva and Vishnu or of their female counterparts, as well as worshippers of the divine mothers or the spirits of trees, rocks and streams and the tutelary village deities; persons who propitiate their deity by all manner of bloody sacrifices, and persons who will not only kill no living creature but who must not even use the word 'cut'; those whose ritual consists mainly of prayers and hymns, and those who indulge in unspeakable orgies in the name of religion; and a host of more or less heterodox sectaries, many of whom deny the supremacy of the Brahmans, or at least have non-Brahmanical religious leaders. If he says that he is a Hindu because he observes the same customs as other Hindus do his answer cannot be true. For all Hindus do not observe the same customs. In the north near relativies are forbidden to marry; but in the south cousin marriage is prescribed, and even closer alliances are sometimes permitted. As a rule female chastity is highly valued, but some communities set little store by it, at any rate prior to marriage, and others make it a rule to dedicate one daughter to a life of religious prositution. In some parts the women move about freely; in others they are kept secluded. In some parts they wear skirts; in others trousers. Again if he said that he is a Hindu because he believes in the caste system his answer cannot be accepted as satisfactory. It is quite ^^i true that no Hindu is interested in knowing whether he can eat with him or take water from his hands. In others words it means that the caste system is an essential feature of Hinduism and a man who does not belong to a recognized Hindu Caste cannot be a Hindu. While all this is true it must not be forgotten that observance of caste is not enough. Many Musalmans and many Christians observe caste is not in the matter of inter-dining certainly in the matter of inter-marriage. But they cannot be called Hindus on that account. Both elements must be present. He must be a Hindu and he must also observe caste. This brings us back to the old question who is a Hindu? It leaves us where we are. Is it not question for every Hindu to consider why in the matter of his own religion his position is so embarrassing and so puzzling? Why is he not able to answer so simple a question which every Parsi, every Christian, and every Muslim can answer? It is not time that he should ask himself what are the causes that has brought about this Religious chaos? (Dr.Babasaheb Ambedkar's - Writings and speeches, Vol. 4, Page - 15, Riddle No.1) zfT f^^cciMi gir^T^rrTrf iT%§cRcnft, 3TWi?^rrcn^ ^TCIRT ^^T ant; '\m arrf^ f^ ^ ^^^\ m^ 3#T ^5i4t ^ ^qra^; anf^TTrlT i^ JJIH^cJdl ^ 3^RT^; T^tlf^[?J^ :SWW^ ?^fM ^ 'm^ ^^^ m^^ ?^; ^ ^Mw^, WM ^ICI^'CI^HI m^ J#T MIT 3TT^ m ?n^; ywrr HMII^MI H^^C^HM ^rcrap- ar^Mf^nnr ?^; ^i^i^ ^ HH'JiKi MM, ^^ yrf^ ^ ^raiFM 3TT^ 3TOT H^TM ? f^ ^^^ f^ i?^ ^#^ $j^ycTT qif^ #^ ^ T^f^ 1^ ^. iM 3n^^^ # ^j;^:y?TT [^cJI^H^di^ ^Ti^ ^ ^ Onf^ 37^ 5#^ ''mMr' cbfiJiJId MM y^ HFRTT. ^ ^^TTSTT ^ '»TFTTrr fk^TRT J^^M ^raTHTmt J^ 3TTt ?R ^ "tfFM ^?THT ^ cbWId . jTt ^nto^R-m HH?fr ?TT ??t Tgr WT. TJ^^ m ^, ^m^m\ f^ HFRTMT ^STT^c^ ^RT-^ RFrlRcJM ^M" ^TI^ZTTi<'Tt ^KT^ ^. ^W 3^^ riJMN ^ ^ ^, ^^TTSTT W^ W^ ^^ ^ Wt ^\^ rTT 31cr§^ j^IWT ^7M. ^JTMm 3T?t 3T^ ^, ^nfrf^ZT^R^ ? I%cn% 3M^"q^ 3Tn 3TT% . 3#T 3?^^? ^ W^ cbl'JI^I^I iTRT fi^ ^^rmhfT ^ rft ft^ ^ram. I ^ 3ra^ cifr f^d^Nieid ^iPic^d^m qioSTTf 3TOfr. fl^ ^ %rr 37^MT Rlf^ 3#T cTT ^|R|oMc|mT ^IH^ 3TO?rr mf^. ill^Hrj 'J^cfT g§^ ^S^f^ ^ fi^OTMT i?^? g^ fi^ HI'JI^MI 3TFFT % ^ 3WRT ^ 3?TT ecTT ^ORMT q7%5f • rf CflT^TMT ^ ^. ?T gy^HHMI ^ ^. ^ f^^^ERMT ^ ^. qny %^ ?^? ^TPTTW ^JR^ #iRTr, ^ yrf^ ^^icS ^m^ ^M 3TT% ^fMt ^Fn%PJcRR vi ?^^ "Thou, vexer of thy foes, art seen in the end and at the beginning of created beings. And yet thou disregardest Sita Hice a common man". On being thus addressed by these Gods, Rama became surprized and replied: "I regard myself as a man, Rama, son of Dasharath; do you divine being tell me who and whence I am" On this, Brahma replying to Rama said : "Hear my true word, 0 being of genuine power. Thou art the god, the glorious lord, Narayana, armed with the discus. Thou art the one-horned boar, the conqueror of thy foes, past and future, the true, imperishable Brahma, both in the middle and end. Thou art the supreme righteousness of the worlds, Vishvaksena, the four-armed; the bearer of the bow, Saranga, Hrishikesa (lord of the senses). Purusha (the male), the highest of Purushas, the unconquered, sword-wielding, Vishnu and Krishna of mighty force, the general, the leader the true. Thou art intelligence, thou art patience and self-restraint. Thou art the source of being and cause of destrction, Upendra (the younger Indra), the Madhusudana. Thou and Mahendra (the elder Indra) fulfilling the function of Indra, he from whose navel springs a lotus, the ender of battles. The great divine rishis call thee the refuge, the resort of suppliants. Thou art the hundred-horned, composed of the Veda, the thousand-headed the mighty. Thou art the primal maker of the three worlds, the self-dependent lord, and the refuge of the Siddhas and Sahyas, O thou primevally born. Thou art sacrifice, thou art the vashtkara, and the omkara, higher than the highest. Men know not who thou art, the source of being, or the destroyer. Thou art seen in all ^^K creatures, in Brahmans and in cows, in all the regions, in the mountains and rivers, thousand-footed, glorious, hundred-headed, thousand-eyed. Thou sustainest creatures, and the earth, with it's mountains; thou art seen Rama, at the entrenity of the earth, in the water, a mighty serpent supporting the three worlds, gods, Gandharvas, and Danavas. I am thy heart, Rama, the goddess Sarasvati is thy tongue. The gods have been made by Brahma the hairs on thy limbs. The night is called the closing, and the day the opening, of thine eyes. The Vedas are thy thoughts. This (universe) exists not without thee. The whole world is thy body; the earth is thy stability. Agni is thine anger, Soma is the pleasure. O thou whose mark is the Srivatsa. By thee the three worlds were traversed of yore with thy three paces, and Mahendra was made king after thou hadst bound the terrible Bali. That which is known as the chiefest light, that which is known as the chiefest darkness, that which is the higher than the highest- thou art called the highest Soul. It is thou who art hymned as that which is called the highest, and is the highest. Men call thee the highest source of continuance, production and destruction." Obviously, there is the same degree of artificiality in the cult of Rama. Like Krishna he was a man who was made God. Unlike Bramha, Vishnu and Mahesh, he was not one who was born God. It is probably to make his Godhood perfect that the theory was invented that he was the incarnation of Vishnu and that Sita his wife was the incarnation of Lakshmi the wife of Vishnu. (Dr.Babasaheb Ambedkar's Writings and speeches, vol. 4, Page - 96,97, Riddle No. 11) ¥^:'^ JfFm "^ 3TW ^rrat '^Wm ^T^. ^Jc|iJ||r|| qrrtf^ 3#I ^ $^l<-q|cj^ ^^^ (IHH'JIld ^^ 3TT? ^^it^, f^^^f^ cl^HdcJ 3TMT. TRT ^5R?T ?T# T^n^ 3TT^ . ^ c^f^ 3TH 3#T TPT (3TT$tj4^1^d ?TMT 3#T W^m\ R^dVn 'ft g?r ?^ 3Tm anfiT t ^TM, ^ 5)ry3F=ft 3# . g^r f^ ^t^^r >3#. CJ^MT Mldloild J|l^^|c|( H^^MI TRT ^ ftw . g^ ^3?Mt, R^ 3TT1% CTO W^ f^WT HHdId " '6'<\i>m Tm?ird 3Mrf c^[^Hdl 3#. c^wj||yHI'J|d TR ^ ir^ W^^T ^. IR ?T I^WJIrll 3T^RTR, TPTT^ ^RT to # ^8^ ^Tcf^flT ?JT 'fti^ TFTMT ^^P^ gmr ^^^ Suijmi(^ri Jsi^^\ m^. (l^^^irilH ^2¥§^, 3RC[R - tf-^.^r.^^ft, The relation of the sexes among the Aryans were of a loose sort. There was a time when they did not know marriage as a permanent tie between a man and a woman. This is evident from Mahabharata where Kunti the wife of Pandu refers to this in her reply to Pandu's ^^V9 exhortation to go to produce children from some one else. There was a time when the Aryans did not observe the rule of prohibited degrees in their sex relations. There are cases among them of brother cohabiting with sister, son with mother, father with daughter and grand-father with grand-daughter. There was a communism in women. It was a simple communism where many men shared a woman and no one had a private property in or exclusive right over a woman. In such a communism the woman was called Ganika, belonging to many. There was also a regulated form of communism in women among the Aryans. In this the woman was shared among a group of men but the day of each was fixed and the women was called Warangana one whose days are fixed. Prostitution flourished and has taken the worst form. Nowhere else have prostitutes consented to submit to sexual intercourse in public. But the practice existed among the Ancient Aryans. Bestiality also prevailed among the Ancient Aryans and among those who were guilty of it are to be reckoned some of the most reverend Rishis. The Ancient Aryans were also a race of drunkards. Wine formed a most essential part of their religion. The Vedic Gods drank wine. The divine wine was called Soma. Since the Gods of the Aryans drank wine the Aryans had no scruples in the matter of drinking. Indeed to drink it was a part of an Aryan's religious duty. There were so many Soma sacrifices among the Ancient Aryans that there were hardly any days when Soma was not drunk. Soma was restricted to only the three upper classes, namely the Brahmins, the Kshatriyas and the Vaishas. That does not mean the Shudras were abstainers. Who were denied Soma drank Sura which was ordinary, unconsecrated wine sold in the market. Not only the male Aiyans were addicted to drinking but the ^R^ females also indulged in drinking. The Kaushitaki Grihya Sutra I. 11-12 advises that four or eight women who are not widowed after having been regaled with wine and food should be called to dance for four times on the night previous to the wedding ceremony. This habit of drinking intoxicating liquor was not confined to the Non-Brahmin women. Even Brahmin women were addicted to it. That drinking was not regarded as a sin; it was not even a vice, it was quite a respectable practice. The Rig-Veda says : "Worshipping the sun before drinking madira (wine)". The Yajur-Veda says : "Oh, Deva Soma! being strengthened and invigorated by Sura (wine), by thy pure spirit, please the Devas; give juicy food to the sacrificer and vigour to Brahmanas and Kshtriyas." The Mantra Brahmana says : "By which women have been made enjoyable by men, and by which water has been transformed into wine (lor the enjoyment of men),"etc. That Rama and Sila both drank wine is admitted by the Ramayana. Uttar Khand says : "Like Indra in the case (of his wife) Shachi, Ramachandra saw that Sita drank purified honey called wine. Servants brought for Ramahandra meat and sweet fruit. So did Krishna and Arjuna. The Udyoga Parva of the Mahabharata says: "Arjuna and Shrikrishna drinking wine made from honey and being sweet-scented and garlanded, wearing splendid clothes and ornaments, sat on a golden throne studded with various jewels. I saw Shrikrishna's feet on Arjuna's lap, and Arjuna's feet on Draupadi and ^^-^ Satyabhams's lap." (Dr.Babasaheb Ambedkar's Writings and speeches, vol.4, Page-109,110, Riddle No.l3) 3mm fff^ ^m eiT^ 1^ ^. q^ g^M sm FRTT 5^ 3#T T^ qf^ ^M ^ : ^i; ^#^ 3M? ^JM c^, p-^ cb|ij|ich^H ?fft iM^Tf f^rm ^f^^ ^ . W "^ ^^ 3OTTHr fff^ ^^T^^JTlTeRT cb^cbM'JII ^T^5?TT . "*1T^ 3#T cff^nr, 3TT? rfy 5?PTT, 5}f%(^ 3?if^ 5?pfr, a^Mf^ 3#7 ^TTCT I TOt-4H)yHi'Ji q^^r irw a^cT - R^ijiHitzr w^raR to. ar^ ^w^r ^^^M ^^TT WT 3ra?T riM ^ #^ ^cp^rat HMHrll ^. ^ q^^rar 0#^R fcTSTRT ^IMrT ^- 3T$TT ^^ ^jf^ ^^ny^, ^l^cJiciM 3TTWr ^^ f^ ^ 31MWr ^. m ycbKId ^ ^^qitj) ^ 1335^ ^§i||oUcjy|i| ^?TTM 3FT^ '^(cbdl^l aiMT tor • '3y^ilM( ^ ^Hy'igld ^^^ F*TFTMT ^^^ m^ ^ WRT. q^ ^ ^M ¥T#T 3WTHT to • ^^J^ ^ ^MTT ^J^TO toim ^HcbWIrll i^ 'qPT to . 3H^ #RTPT ^ ^M to • #TONR ^ 3T& to q^Rrr ?n% fcRTjRRT . iTFm, srto 3#T %^^ m to ^^^ralto^nto tow to. qpcTT aref ^i? ^i^ qrgTT ^ ^ 3MT ^nr ^. ton to Wm^ ci^ to ?T ^n 'fr?T ^7^. fTT ?t ^MM 5T^ •<:IMKId f^l^ ^ • to?) q^'SfrT ^T^ 3TTto ^^ to to to cTT, ftotto ^T^ ^ 3T% . 'RiciictJ-iMi/'tnjtoT to ^iK "km, ^^ ftor f^wcrr to^ to^ 3Tto, ?fK-3TT5 ^fto toto' 31% #^Tt?T^ 'jKRjto {X Ai • ?^) toto to. ??o ^l^^HT . grPTW R^i^l^ ^^TT^R ^[WT. m ^?M^ I ^FT ^T^MH ^TFT ^ . ^ grjuy^ "I ^rm^ 5^3^ ?T^ 3TTfT^ ^MT? g^^H ^ ^#=TT ^ ^. W Wcit?r^ " IPT 3#T to ^I^ iT^WR ^^7^ 3TO?T ^ ^M^ (HM'JIld •3FT|?T . "^ ^ §Tfr[ rfr t^. wiTWTPrsr TFra^ ^TN^ qnt tor fl^ ^i3iT 3#T 37^ ilMNIeld fra f^?J^ 3#. H^TMKdMI ^IIFTW^ ^W^ ^ m^ cT 'loJiJId ^R gr^, fcff^ 3M^^ ^ vi<^|^ The Bhagwat Purana has also an explanation as to the origin of the Varnas, It Says : ^n "At the end of many thousand years the living soul which resides in time, action, and natural quality gave lite to that lifeless egg floating on the water. Purusha then having burst the egg, issued from it was a thousand thighs, feet, arms, eyes, faces and heads. With his members the sages fashion the worlds, the seven lower worlds with his lions etc., and the seven upper worlds with his groin, etc. The Brahman was the mouth of Purusha, the Kshattriya his arms, the Vaishya was born from the thighs, the Sudra from the feet of the divine being. The earth was formed from his feet, the air from his navel; the heaven by the heart, and the mahaloka by the breast of the mighty one." Lastly the Vayu purana. What does it say? It takes up the theory of Manu as the originator of the Varna System. "The son of Gritsamada was Sunaka, from whom sprang saunaka. In his family were born Brahmanas, Kshttriyas, Vaisya, and Sudras, twice-born men with various functions." What a chaos? Why could the Brahmins not give a uniform, and consistent explanation of the origion of the four Varnas? On the issue of who created them, there is no uniformity. The Rig-Veda says the four Varnas were created by Prajapati. It does not mention which Prajapati. One would like to know which Prajapati. It was who created the four Varnas. For there are so many Prajapatis. But even on the point of creation by Prajapati there is no agreement. One says they were created by Brahman. Another says they were created by Kassyapa. The third says they were created by Manu. On the issue how many Varnas, the creator-whoever the was- created, again there is no uniformity. The Rig-Veda says four Varnas were created. But other authorities say only two Varnas were ??^ created some say Brahmans and Kshatriyas and some say Brahmana and Shudras. On the issue the relations intended by the creator for binding together the four Varnas the Rig-Veda lays down the rule of graded inequality based on the importance of the part of the creation from which the particular Varna was born. But the white Yajur-Veda denies this theory of the Rig-Veda. So also the Upanishad, Ramayana, Mahabharata, and Puranas. Indeed the Hari Vansha goes to the length of saying that the Shudras are twice born. This chaos seems to be the result of concoction of the theory of Chaturvama which the Brahmins quietly singled into the Rig- Veda contrary to established traditions? What was the purpose, what was the motive of the Brahmins who concocted this theory? (Dr.Babasaheb Ambedkar's Writings and speeches, vol. 4, Page - 203,204, Riddle No. 16) cJ'JIMI ^^IHIcllcJd Wrn^ ^'J'JIld ^m\ ^I^TM 3# . rfr 3TOT - "Ml'JiJIcJf IT^ ^^\^it^ 3tl cTTn?T ^ . ^^ W%r ^f^ 3^ ^m ^ 3T% i^^rsH. ^Ji\^ ?^fTTT m^m, ^[^, gri, ^, ^M f^m ?TM. m^m I ^ 2^OTt jw. Ji#Jr I ?qT% iTfj %§ir cqrsTT Hi^ijmi^H f^m ?TM . C^TT M ^"Mir^ji Mmmi^iH §J^ fM^ M. ^^ ^^ffoiTT MNNI^H SMi\l ^TcMT; ^J\^m ^W^\W^ ?cfT; Jfmr siT^grriTraT f^raR ^^razi ^^. ?^? grgwrar f^wr 3w^ ^^ra^ ^ncTT y^Nd) ^ ^^RW 3?R^II^ 3#. ^TRW ^n#? ^M ^'Jidid ^rmr f^^ ^?^; wi *^"Jidid ^. ^ fe^ m g^HNNd^ licbcJicRidl ^. ^[Tir^TrZJT ^ rlK ^ ITFM 3#^ J!#^ q^ ^Fm ^ 3TT|:rT. g^#STT HH ^TPTW 3TTfi^ S-J^ TT^^ ^ cM ^ ^^m? ^piRR ^NNd mP^ 3TT|. ^T^lMt f¥^ 5^ 'tfFTT^ ?TTrft M •HMIN^H wmu ^^T ^#T ^ ^T^r^ Tjfi^. qof ^J^ i|u^4 ^ITT cTilferr RRril<^Nd M(M(Mld ^TrimT ^TFMT^ ^F^RMWr ^RTMT ^ ^n^cH q^:^mm ^^'^dM f^^rw ^^^^ zra^. IT^Wm I5 ^ ^^? 3#T[ 3#^ ^ Hjpgt ^FOT qfTPiM? ([^rf^IdH ^Z¥l/^, ^^V cTTt^ 3i5^n^ cii^chi^H f^?iM ^c^qra m ^m^ ^ ^, ? ^T^^T: 'mw^ ^^ cTT ag^jK 3TT?. w^ ^m^ c^ y^^ ^ w^R^ ^ ^cTT-^rran ^ 32T?TW?t MI^^I ^ci,i^ (Hinduism) shelters within its portails' ?T ^T^WT cb^dld . '^m •gf-^^Tf TTTT^ '^ fferRT g%^T5RTcT ^^VT 3Tl|.' It ^|ai,(rni diMWId . -^m Shelter ^ITFt?T. ^?raM m I §T^§T: "»W?TT ^. rR FT ^^J^IK 3W • 3T?Tra "JcbKtJ) ^^ ^ §TcS7rRT qr^. 'divine mother' ^ ^T^WTM^ €f.^$ft 'M^TTTIT' f^ '^^cj^iHidi' 3HT §Ky4]j| ^ ^mm H 'anf^^TM' ?T §T^W^ cimwid. 'the tutelary village deities' ^ §Tc?WMT€f '^1^% i^Hcb^ ^nrm\ a^mi' 3T% ^ ^?TJTrTT 'jJIH^.cldl' *^'J|dld . rW^T 'indulge in unspeakable orgies' W^ 3T2t '#m ^q'HFT girt' ^grq^ ^.^^n 'WRRT% ^^^ITT a^cj^l^uV 3m 3\^m. 3Tst?Rt mR ^ ^Rt ^cJKchM cbloi^l HRMT 3?!%. ^ t^ ^^^ ^ f^ift irg^ ^T^ ^WT^ZfT Mt^ jfer ^ 3Tfl. 3^. ^^^ "^Tf ?T ^1^ ^^^ ku 3#T ^^^ ka 3T^TT ?T-rr jf^ ^ OTTI . (Kalluka Bhatt, KuUka Bhatt ^oJ^^i, ^ X\) . m^ ^ [icbl'J?| tn#T^ ^, HW WIT ^i'JINNd ^\^dix[ f^FTcTT 3TMt 3ra^ ^T^ 3# • (3^. ?#^ ^Icd.K^ldl- Kshattriyas ^ Kshatriyas 3# CJPM 3TTt. ^ iry, 'j^ x\6) qnr ^ 3T?jmr FRT '^^ mrr ^ ar^fr e:^!TrTr 37TdT ^.cJidKHl^ej 3#?^7nW[ ?^-JfT ^^ 3g^nfeT ^mW f^TETR ^)^. 'what Congress and Gandhi have done to the untouchables' PT ??S ^. ^ 3o5Irf t^ "*TfW 3T^ ^TM |^ 3TT^ n^\ m^ g^lTT ?7mt. cfr ^HcJlfl ?^9,? M T^TTT^ ^TTWr 'DR. BABASAHEB AMBEDKAR WRITINGS AND SPEECHES', ^ TO^ ^ijcn^ ^ .^.^ .^^ft m^ TO^ ^[m^ ^rrf^ •3r«Tm^ ^TSMT^ ^^ arrt • rit '^Trat 3#^ #TO ^ 3T^§^IM^ g^RT ^?' ^ ^TM% grflrf 5TMT 3W • 3'JijMi Tg^^TT gcCT$RT% \ f%w n^<^ fr^Tt ?Tt g?w g^T?T ^. ^ t^ Tjm^zn ^TM^ g^^rf^ ^. ^ ?t. cnwMtw 3#?^rrt^zTT nnidld tir^ ^^TTTT ^JM ^TRT^ arm . ^ 5^ TT^T "dWIcJ^y^ ^6'i, ^issirJT a#, ?TT aT^cTlf^ ir?I ?V9^ ^WcIT gw§T ?WT w^ ^WTW ^jftrT HT?RT. qx^ qr^^TT #^ ^ 'Rrr#JT ^mm ^m w\ ?TMT dicbini ^w5T% (^mi6iri ui\ -q^ g%jR ant. CM ^^^ ^ qM^m ^TTCM. ^.cfRHWcT 3TT%^ 3TTq^?TT qWNHd ^'J^ld ^, ^TO 37Tf% qfm l^r ^JcToJ ar^^^ 3^yTW 3nt?T orar #^^ q^ir ^3^T^ qr^ a#T 3T^^^ ^ qi^^ft ^ ^ TfgTM 3^^T 3Ti%. (qiwiRich - jg^n^ q^ <^) ??^ ^^TTJ^ ^?Tt% twr "ITTW g^ ^. ^^g^fM t^ "*7TW ^^TRT ^T»^JmT ^!T^m^ 3# . dft# ^^ ?^ ^P^ m^^im-l WT^TT OT^^M ^ ^. ^ffTT ^?TT% iTIWt^ ^R^ y'Jiimi6l 3im'J|ldl fTF^ ^T^^^TTcfT 3mm S^M ^^fFM . ^^ . Pertinent Devoutly 3m^ MRl: Endeavour 'JJM ^rHir, #?PT 5^ Object ?^V9 Plea f^Rm, 3TRTFr, ciriicjicbRdi ^^ f^raR n"^ Doom f^^T, ^, ^^Tt^, ^llcbtlcicbl Rvsx ^.^.IT-^^TT q# ^ 3TTt 37% ^"JiM^ ^TTZ^ . ^M gfrNRR ^T^ §T^. ^riiRcb gr^im CJN'JIKMI ^F# WT^ ^ ^w^ It will be seen how the Congress washed its hands of the problem of the Untouchables. It need not have added insult to injury by relegating it to the Hindu Mahasabha. There could not be a body most unsuited to take up the work of the uplift of the Untouchables than the Hindu Mahasabha. If there is any body which is quite unfit for addressing itself to the problem of the Untouchables, it is the Hindu Mahasabha. It is a militant Hindu organization. Its aim and object is to conserve in every way everything that is Hindu, religious and cultural . It is not a social reform association. It is a purely political organization, whose main object and aim are to combat the influence of the Muslims ?^^ in Indian politics. Just to preserve its political strength, it wants to maintain its social solidarity, and its way to maintain social solidarity is not to talk about caste or untouchability. How could such a body have been selected by the Congress tor carrying on the work of the Untouchables passes my comprehension. This shows that the Congress wanted somehow to get rid of an inconvenient problem and wash its hands of it. The Hindu Mahasabha of course did not come forth to undertake the work for it had no urge for it and also because the Congress had merely passed a pious resolution recommending the work to them without making any promise for financial provision. So the project came to an inglorious and an ignominious end. Before closing this chapter, it would not be unprofitable to ascertain why did the Congress abandon the work of social amelioration of the Untouchables of which it had made so much show? Was it because the Congress intended that the scheme should be a modest one not costing more than two to five lakhs of rupees but felt that from that point of view they had made a mistake in including Swami Shradhanand in the Committee and rather than allow the Swami to confront them with a huge scheme which the Congress could neither accept nor reject? The Congress thought it better in the first instance to refuse to make him the convener and subsequently to dissolve the committee and hand over the work to the Hindu Mahasabha. Circumstances are not quite against such a conclusion. The Swami was the greatest and the most sincere champion of the Untouchables. There is not the slightest doubt that if had worked on the Committee he would have produced a very big scheme. That the congress did not want him in the Committee and was afraid that he would make big demand on Congress funds for the cause ^n of the Untouchables is clear from the correspondence that passed between him and Pandit Motilal Nehr, the then Generla Secretary of the Congress, and which is printed in the Appendix, if this conclusion is right, then it shows how empty of sincerity were the words of the Congress which passed that resolution. Did the Congress abandon the programme because it was revolutionary? The resolution was in no sense a revolutionary resolution. This will be clear from the note which the Working Committee had appended to the resolution and which the All-India Congress Committee had approved. The note Said :- "Whilst therefore in places, where the prejudice against the Untouchables is still strong separate schools and separate wells must be maintained out of Congress funds, every effort should be made to draw such children to national schools and to persuade the people to allow the Untouchables to use the common wells." Obviously, the Congress was not out for the abolition of Untouchability. It had accepted the policy of separate school and separate wells. The resolution did no more than to undertake amelioration of the condition of the Untouchables. And even such a timid and mild programme the Congress was unable to carry through and which it gave up without remorse or shame. (Dr.Babasaheb Ambedkar : Writings and speeches. Vol. 9, What Congress & Gandhi have done to the untouchables?, Page No. 22 to 24) ^•^o MII^'TJ) ^qujch g^, JPT c?TT Wt yrf^ aWtrT ^T nif^hfclch 3T^ . l^rfHc^Kf^T # ^if^^^ ^m cb(iJ||[) # ^^ l%ccfo:r fMcbM ^T^IZ^ 3#. 3TPM (McbliJ ^^^ HN^ dbM^\ W^ W^ Wf^ ^?ra% W(^. 3T2jfrm qj cb|i|i(^l6l ^TO^^T ^n^ ^#^ ^ ^ ^ 3T% ^^THT ^H^^ ^^RT? M^ ?R?IFR ^ TT^ 'TTSt 4t^fRT m^. ^ ?r^. g^ #TO ^ iJM^rll wIcbKll ^ ^. f^ ^ ZTHFRT ^ ^ ^ JdH^dlcK Tlf^ 5ra% m ^?TRr ^ ^ #?RT ^rqTT ^ 3TMt ^m?f ^^T#e[ ¥§T^ ^ . d^lRHn M^^cilcJ^KIcJ^H I f^ if^ ^, ;r^fj^ ^T^^TRcT cW'JJd^l ^ftrTRT ^ 5t^ ^^TW ^?TF1" 3^§lfR^|'.cb|iji^^|dl 7^ ifrS^TT T^OT ^TTW ^ 3T^. ?T ^^5 ^^csf^mr. gtwer ^rrf^^w Hid MM %^ 3#T M^ «Rjjpk wnwR^ 3TT% . ?T q^czra^K 3w%T WMT sm. ?T f^^ cTwr 3m\ cTT #im mf^ ^^R^^n m 6fNldlH ^T^rar MIcboiM'JII FT^ ^1^ • ?T 3T^^^jfR:£JlTraT cbl4cbH 5)ffrR)17t 3TOT^?JT5^ <^mU cbl4*H #|^ f^ ^FRT? ?T% ^71%^ cR ^ ^;TR ^d ^Tf^#T W^ ^^ ^ 6<|cJldlH 5^^ qr^ft cTM^ 3TT%. ^ rf^dlcj^l ^it^ ^^ "ar^^iii^Nd 3T^j^ 5R^ I^cbi'Jil g^ oLid^K %^ ;jiM?T. arm feOTt ^mW^ ^oqiPl^ft^ 37^§^araret 4'loiill §TTo5T 37lfi^ cJJ|oii|| f^f%ft ^ mW; TT^ ^TT^ ^?n^ e^ ^Icbini I wMi^ #TT% ^ ^^riit a^^^oHT yi4^f^cb m Hl'tilcl^H I ^qiss ^ ^, d^mM\ 3T^^^IrfT ^T^ cb',Mi||r|| ^T^. 4'loi^l ^TTo5T 3#^ ^W MI'J|c|i ?JT% ^JKny ^#!H ^ (4~|cbHM? JR^^zfR^TTTRT Zm cfTs^TT ?T <:hi4*H cbjjjy^ w^M #1^ 1^. (#^ arrf^ ^ifq^ ar^^^TRn^t ^M 1) A CAMPAIGN TO SECURE CIVIL RIGHTS I think the first thing that the League should undertake is a campaign all over India to secure to the Depressed Classes the enjoyment of their civic rights such as taking water from the village wells, entry in village schools, admission to village chawdi, use of public conveyance, etc. Such a programme if carried into villages will ^•^^ bring about the necessary social revolution in the Hindu Society, without which it will never be possible for the Depressed Classes to get equal social status. The Board must, however, know what difficulties it will have to face if this campaign of civic rights is to be carried through. Here I can speak from experience, because I, as President, know what happened when the Depressed Classes Institute and the Social Equality League launched such a plan in the Kolaba and the Nasik Districts of the Bombay Presidency. First of all, there will be riots between the Depressed Classes and the caste Hindus which will result in breaking heads and in criminal prosecutions of one side or the other. In this struggle, the Depressed Classes will suffer badly because the Police and the Magistracy will always be against them. There has not been a single case in the course of the social struggle carried on in these two districts, in which the Police and the Magistracy have come to the rescue of the Depressed Classes even when justice was on their side. The police and the Magistracy are as corrupt as they could be, but what is worse is that they are definitely political in the sense that they are out not to see that justice is done but to see that the dignity and interests of the caste Hindus as against the Depressed Classes are upheld. Secondly, the villages will proclaim a complete boycott of the Depressed Classes, the moment they see the latter are trying to reach a status of equality along with them. You know what harrowing tales of harassment, unemployment and starvation, which the Depressed Classes repeated before the Starte Committee of which you were a member. 1 therefore do not think it necessary to say anything more about the severity of this weapon and of its dreadful power to bring all efforts of the Depressed Classes to rise above their degraded station to a standstill. ?v? I have mentioned only two of the many obstacles which the League will have to overcome, if this campaign of civic rights is to be successful and the League will have to have an army of workers in the rural parts, who will encourage the Depressed Classes to fight for their rights and who will help them in any legal proceedings arising therefrom to a successful issue. I am so much convinced by the efficiency of this programme that I have not the slightest hesitation in saying that the League ought to look upon this as primary in comparison to everything else. It is true that this programme involves social disturbance and even bloodshed. But I do not think that it can be avoided. I know the alternative policy of adopting the line of least resistance. I am convinced that it will be ineffective in the matter of uprooting untouchablity. The silent infiltration of rational ideas among the ignorant mass of caste Hindus cannot, I am sure, work for the elevation of the Depressed Classes, First of all, the caste Hindu like all human beings follows his customary conduct in observing untouchability towards the Depressed Classes. Ordinarily people do not give up their customary mode of behaviour because somebody is preaching against it. But when that customary mode of behaviour has or is believed to have behind it the sanction of religion mere preaching, if it is not resented and resisted, will be allowed to waft along the wind without creating any effect on the mind. The salvation of the Depressed Classes will come only when the Caste Hindu is made to think and is forced to feel that he must alter his ways. For that you must create a crisis by direct action against his customary code of conduct. The crisis will compel him to think and once he begins to think he will be more ready to change than he is otherwise likely to be. The great defect in the policy of least resistance ^^v and silent infiltration of rational ideas lies in this that they do not compel thought, for they do not produce crisis. The direct action in respect of Chawdar Tank in Mahad, the Kalaram Temple in Nasik and the Gurwayur Temple in Malabar have done in a few days what million days of preaching by reformers would never have done. 1 therefore strongly recommend this campaign of direct action for securing civic rights of the Depressed Classes for adoption by the Anti-Untouchability League. I know the difficulties of this campaign, and from such experience as I have of it I am convinced that the forces in charge of Law and Order must be on our side, if it is to end in success. It is because of this that I have deliberately excluded temples from its scope and confined it only to public rights of a civic nature, the exercise of which I feel Government is bound to protect. (Dr.Babasaheb Ambedkar : Writing and speeches, Vol. 9, What Congress & Gandhi have done to the untouchables?, Page No. 135 to 137) ?. ^TFlfr ?^^ gRT ^n^ Quiimi(5l ^n^t^R w^h qfM Tw ?Tm sqr^ # ^ ^ df^dini ^rprft ?^f^ tow^ 4l[^>^d iimiil 2'§r*TT ^ic^l^H 5JTT%. % TOT ?^f^ ^5MH? 'INIdM I^B<)cJH qFTT JU|Ml HFiT ^. ^NyHlui OTI^, (HW'J|, WmRcT, JTM W^ '^