ISSN 2456-6861 PRAG CONSILIENCE RNI No. ASSMUL/2016/70132 PRAG CONSILIENCE

A Multi-lingual Annual Research Journal of the Departments of Humanities, Science and Commerce Vol. 1, No. 1, August 2016

Editor Dr. Indira Bora

PRAGJYOTISH COLLEGE RESEARCH COUNCIL (PCRC) Pragjyotish College, Bharalumukh 781 009 () The PRAG CONSILIENCE, ISSN 2456-6861, RNI No. ASSMUL/2016/70132, A Multi- lingual Annual Research Journal of the Departments of Humanities, Science & Commerce, Printed by Prince Choudhury, Published by Dr. Paramananda Rajbongshi, Principal-in- charge, Pragjyotish College, on behalf of Pragjyotish College Research Council (PCRC), Pragjyotish College, Bharalumukh, Guwahati 781 009 and Printed at Bhabani Offset & Imaging Systems Pvt. Ltd., 7 Lachit Lane, Rajgarh Road, Guwahati 781 007 and Published at Pragjyotish College, Bharalumukh, Guwahati 781 009. Editor: Dr. Indira Saikia Bora

1st Publication, August, 2016 Board of Academic Advisors: Hitesh Deka Vice Chancellor, K.K. Handique State Open University, Guwahati, Assam Dipak Sharma Vice Chancellor, Kumar Bhaskar Verma and Ancient Studies University, , Assam Mohan Sarma Former Professor & HoD, Department of Botany, Gauhati University, Assam Nagen Saikia Retd. Professor. & HoD, Department of Assamese, University, Assam Pallabi Sarmah Principal-in-Charge (Retd.), Associate Professor, Department of Geology, Pragjyotish College, Guwahati, Assam Paramananda Rajbongshi Principal-in-Charge, Associate Professor, Department of Assamese, Pragjyotish College, Guwahati, Assam Editorial Board: Editor Indira Saikia Bora, Ph.D., Associate Prof. & HoD (Sanskrit) Members Humanity Section Jyotirmoy Sengupta, Ph.D., Associate Prof. & HoD (Bengali) Baikuntha Rajbangshi, Ph.D., Associate Prof. & HoD (Assamese) Ira Das, Ph.D., Assistant Prof. (Economics) Avijit Kumar Dutta, Ph.D., Assistant Prof. (English) Gargee Sharmah, Ph.D., Assistant Prof. (History) Preety Baishya, Ph.D., Assistant Prof. (Hindi) Mridusmita , Ph.D., Assistant Prof. (Education) Moni Ram Boro, Assitant Professor (Bodo) Science Section Jogesh Ch. Deka, Ph.D., Associate Prof. & HoD (Geography) Mrinalini Das Chutia, Ph.D., Associate Prof. (Physics) Ranjan Kr. Bora, Ph.D., Associate Prof. (Botany) Pranita , Ph.D., Associate Prof. & HoD (Statistics) Manjit Kr. Mazumdar, Ph.D., Associate Prof. & HoD (Geology) Jayanta Deka, Ph.D., Assistant Prof. (Zoology) Mayuri Borkataky, Ph.D., Assistant Prof. (Anthropology) Saitanya Kr. Bharadwaj, Ph.D., Assistant Prof. (Chemistry) Commerce Section Mukunda , Assistant Professor (Commerce) © Copyright, 2016, Pragjyotish College Research Council (PCRC), Pragjyotish College Address for Communication: Editor: Prag Consilience (ISSN 2456-6861) Department of Sanskrit Pragjyotish College, Guwahati 781 009 Email:[email protected] Price: Rs. 100/- (One Hundred only) EDITORIAL

When Pragjyotish College established on 1st September 1954, seven years after Independence, it became a beacon of learning, a symbol of aspirations for the common raring to build a new nation. Pandit Tirthanath Sarma, eminent scholar and litterateur, responded to and actively participated in the nation building by taking charge as the founder Principal of the College. From its modest inception as an Arts College, Pragjyotish College has now developed into one of the premier institutions of higher education in Guwahati as well as in the North East. At present, it is a well known full- fledged degree College, imparting higher education in Arts, Science and Commerce streams. The College also has two Post-Graduate departments, viz. Assamese and Tourism Management. The College is permanently affiliated to Gauhati University and registered under 2(F) and 12(B) of University Grants Commission Act, 1956. The College has the distinction of being assessed and accredited twice by the NAAC in 2003 and 2010 respectively, and it was placed in ‘Grade B’ in a four point scale, valid upto 2016. The College is most ideally situated on the bank of the river Bharalu in the Western part of Guwahati. Pragjyotish College is about 1 kilometre away from its confluence with the mighty Brahmaputra and about 4 kilometres away from the Guwahati Railway Station and at a distance of about 20 kilometres from the Lokapriya Gopinath Bordoloi International (LGBI) Airport. At the backdrop of the College is a beautiful panoramic view of Nilachal hill, the famous abode of Mother Goddess Kamakhya. At the entrance of the College, the two beautiful ponds present a serene atmosphere for pursuing knowledge and excellence. In the emblem of the College is ingrained the motto Tejasvinavadhitamastu (Let our studies be vigorous...) and a conch shell at the centre on a eight- petalled full blown beautiful lotus, which symbolizes pure knowledge and the relationship between the teacher and the learner, praying to Almighty God for energy, protection, maintenance that ultimately leads to peace and bliss. In its glorious existence of over sixty years, Pragjyotish College, as alma mater, has produced a galaxy of eminent persons in all walks of life. The College celebrated its Diamond Jubilee Year (2013-14). As on date the faculties of Pragjyotish College has involved full of academic activities. Teachers have organised research activities, writing books and papers of popular utility as well as higher research standard. Among the two streams (Arts and Science) seventy permanent teachers and in addition twenty- two in Commerce, seven in Computer Science, seven in Master of Tourism Management (MTM), two in Bodo and more than thirty guest faculty members. At present thirty-nine teachers are Ph.D. holders and four teachers pursuing Ph.D. with the help of UGC grants and sixteen teachers are M.Phil. holders. The Pragjyotish College Teachers’ Unit (PCTU) instituted memorial lecture of founder Principal Pandit Tirthanath Sarma, most of the departments organised UGC sponsored Seminar, Educational Talk, Blood Donation Camp and performing various academic activities with their departmental students like educational tour, publishing wall magazine, social works, etc. Aims & Scope The overwhelming purpose of the journal is to create a community of scholars and to promote serious study in the field of Humanities, Science and Commerce. It does so by acting as a vehicle that promotes scholarship and disseminates knowledge in any section of the Journal is of interest. Prag Consilience will make a serious effort to bring to light all these issues. In this publication, we have tried to follow APA (American Psychological Association) style of referencing from the book titled Simon of Schuster Handbook for Writers, 7th Ed., 2002 written by Lynn Quitman Troyka with Douglas Hesse and the book titled Strategies for Successful Writing- A Rhetoric, Research Guide, Reader and Handbook, 6th Ed., 2002 written by James A. Reinking, Andrew, W. Hart & Robert, Vonder Osten. However, we have followed MLA (Modern Language Association) style in case of some literature papers. As this is our first publication, we will take care of all these aspects in our future publication with the help of creative suggestions. In this Vol.1 No.1 (2016) of Prag Consilience (ISSN 2456-6861, RNI No. ASSMUL/2016/70132), we publish twenty-four research papers covering different subjects contributed by the esteemed authors. Here I take the opportunity to thank those authors who have contributed their valuable learned papers that have made the publication possible. To look after the research activities of the College, Pragjyotish College Research Council (PCRC) was constituted on 24/08/2015 with the following members: President: Ms. Pallabi Sarmah, Principal (i/c) Pragjyotish College Vice President: (1) Dr. Runima Baishya (Science Section) (2) Dr. Jogesh Chandra Deka (Humanities Section) Secretaries: (1) Dr. Priyam Barthakur (Science Section) (2) Dr. Jyotirmoy Sengupta (Humanities Section) Members: (1) Atanu Kr. Chowdhury (2) Dr. Manjit Kr. Mazumdar I am also thankful to all the members of the PCRC, Editorial Board and Nirendra Nath Thakuria, Department of English, for their untiring help in editing this journal. Moreover, I, on behalf of the Editorial Board, express my hearty gratitude to the Principal-in-Charge Pallabi Sarmah for her valuable advice and financial assistance for the publication of the Journal. We are grateful to Subinoy Biswas for doing DTP and setting in a very short time. We also take the opportunity to express our appreciation and thanks to the management and staff of Bhabani Offset & Imaging Systems Pvt. Ltd., who have accepted our request to print this volume in time.

Pragjyotish College Guwahati Editor August, 2016

Indira Saikia Bora CONTENTS HUMANITIES SECTION

PRAGJYOTISH COLLEGE: A PEEP INTO ITS PAST WITH AN EYE TO THE FUTURE ATANU KR. CHOWDHURY/1-6

ENVIRONMENT AND VEDA: AN ASSESSMENT INDIRA SAIKIA BORA/7-19

ŒRĪĪĪMADBHAGAVADGĪĪĪTĀĀĀ’S APPROACH TOWARDS HOLISTIC EDUCATION SIMA BARUAH/20-26 RURAL-URBAN LINKAGES FOR SUSTAINABLE DEVELOPMENT IN ASSAM: A SOCIAL ACCOUNTING MATRIX ANALYSIS IRA DAS/27-40 MONETARY POLICY OF RBI AS AN INSTRUMENT OF PRICE STABILITY AND ECONOMIC GROWTH DIPAKSHI DAS/41-49 PRADHAN MANTRI JAN DHAN YOJANA : AN INSTRUMENT OF FINANCIAL INCLUSION SMITA LAHKAR/50-58 ORAL TRADITION TO WRITTEN LITERATURE: A STUDY OF THE DEVELOPMENT OF THE HMAR LANGUAGE AND LITERATURE LALTLANZUOL KHAWBUNG/59-65 A GLANCE AT THE APPROACH OF COMPARATIVE LITERATURE WITH A TYPICAL VIEW AT DEBAKANTA BARUAH AND ROBERT BROWNING MRIDUL DAS/66-72 ERNEST HEMINGWAY’S COMMANDER-FIGHTER PILAR FROM “FOR WHOM THE BELL TOLLS” KABITA MEDHI/73-81 A DISCUSSION ON DEVELOPING STUDENTS’ COMMUNICATIVE COMPETENCE IN COLLEGE ENGLISH TEACHING IN ASSAM DAIJEE KALITA/82-87 A STUDY ON ANANDARAM DHEKIYAL PHUKAN’S CONTRIBUTION TOWARDS THE CONTEMPORARY ASSAMESE SOCIETY DEKA/88-95 SOCIO-ECONOMIC AND POLITICAL CONSEQUENCE OF ILLEGAL MIGRATION INTO ASSAM FROM JOHN DAS DIPAKSHI TALUKDAR/96-105 PHILOSOPHICAL ASPECT OF BATHOU RELIGION OF THE BORO COMMUNITY LWITHWMA SWARGIARY/106-113 ’⁄’»§Ù⁄UÁŸ ŒÙ⁄UÙæUÊÁ⁄U ‚È’È¢ ◊ÈÁ‹ TRADITIONAL FOLK- MEDICINE OF THE BODOS •‹∑§Ê ’‚È◊ÃÊÁ⁄U /114-122 •‚◊ËÿÊ ‚ÊÁ„àÿ ∑§ ßÁÄʂ ∑§Ê ⁄Ù◊ÊÁã≈∑§ ÿȪ — ∞∑§ •äÿÿŸ (‚Ÿ˜ 1889-1940 ßZ. Ã∑§) ¡ÿãà ∑ȧ◊Ê⁄ ’Ù⁄Ù /123-129 •‚◊ËÿÊ flÒcáÊflÿȪ˟ ‚ÊÁ„Uàÿ — U•ŸÈflÊŒ ‚¢S∑ΧÁà ∑§ flÊÃÊÿŸ ‚ Ÿ¢ÁŒÃÊ ⁄UÊ¡’¢‡ÊË /130-137 ⁄U„USÿflÊŒ ∑§Ê SflM§¬ ∞fl¢ Á„UãŒË ‚ÊÁ„Uàÿ ◊¢ ©U‚∑§Ê ¬˝Áû§‹Ÿ ∑§⁄U’Ë ÃÊ‹È∑§ŒÊ⁄U /138-145 ˘ÑœÚ±Ô Œ¬ıÊ√¬ı1n∏ª±1 ŒÒÀ˜˘œ˚˛± ڱȬfl¡ [õ∂˝√√¸Ú] – ¤øȬ ’±À˘±‰¬Ú± ˜?≈ Œ·±¶§±˜œ /146-153 ˙Ç1œ ’±√˙«Ó¬ ’¸˜1 Œ|Ìœ˝√√œÚ ¸˜±Ê√ øÚ˜«±ø˘ √±¸ /154-163 SCIENCE SECTION

SIMILARITY AND DISSIMILARITY MEASURES OF FUZZY NUMBER PRANITA GOSWAMI/164-171 DEMOGRAPHIC CONDITION OF THE TEA-WORKERS OF PERMANENT LABOUR LINES OF THE TEA ESTATES OF DIBRUGARH, ASSAM MAYURI BORKATAKY/172-184 MAGICO-RELIGIOUS PRACTICES FOR CONTROLLING DISEASE: THE CASE OF THE MAHALIAS OF , ASSAM CHANDRANI SARMA/185-195 PHYLOGENETIC ANALYSIS & HOMOLOGY MODELING OF PETROLEUM HYDROCARBON DEGRADING BACTERIAL ENZYME ACC DEAMINASE AND TO DO IN SILICO AFFINITY STUDY OF THE ENZYME WITH SOME SOIL POLLUTING HYDROCARBONS MANOJ SHARMA/196-203 COMMERCE SECTION

A STUDY ON THE MICRO, SMALL AND MEDIUM ENTERPRISES (MSMEs) IN ASSAM BONOSREE BHUYAN/204-212 Prag Consilience : ISSN 2456-6861, RNI No. ASSMUL/2016/70132 A Multi-lingual Annual Research Journal in Humanities, Science and Commerce Vol. 1, No. 1 (2016), 1-6

Pragjyotish College: A Peep into its Past with an Eye to the Future Atanu Kr. Chowdhury Associate Professor & HoD, Deptt. of Economics Pragjyotish College, Guwahati, Assam Email: [email protected] Pragjyotish College has completed 61 years of its glorious existence on 1st September 2015. After turning Golden in 2004 it became Diamond in 2014. What an innings of half a century and beyond it is playing! An innings filled with many ups and downs, and trials and tribulations. It is a story worth telling hundred times. For it is such a story which shows that people of our society, some intimately involved as an administrator, a teacher, a non- teaching staff or as a student for more than a couple of decades or for a few years, can also struggle and achieve what societies in other parts of our country and the world had achieved. In the heat of June 1954, a few young men came up with this idea of establishing a college on the western part of Guwahati (then Gauhati), a sleepy but growing town on the bank of the river Brahmaputra. Till then there were three colleges in the town, namely Cotton (1901), Handique Girls’ (1939) and B. Barooah (1943). These young men who turned up at the Kamrup Transshipment Labour Union Office (the site of the defunct Fire Brigade Office adjacent to the present Santipur bus-stop) to discuss the establishment of a college with another group of ‘young men’– young at heart but not in age, who frequently meet at the Union Office. Among the various topics discussed the need for a college gained priority. And why not? After independence, the western part of the town vibrant with new life with the recent establishment of the North-East Frontier Railway Head Quarters at Maligaon, development of a dockyard at Pandu, setting up of defense colonies at Garpandu, Jalukbari and Azara. Besides the emergence of business establishments in Fancy Bazar and the settlement of fishermen families in the scattered wetlands of this portion were also the contributing factors. The need for higher education began to germinate in the minds of the new settlers. And these young men who turned up at the Labour Union Office in the last week of June 1954 felt that the existing colleges had proved insufficient. Late Debendra Nath Sarma, a leading social worker who later become a

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 1 Atanu Kr. Chowdhury people’s representative (MLA), Late Dr. Nageswar Pandey, then Secretary of Labour Union, Late Dhanpati Barman and Late Tarini Das who were at the Union Office responded to the call of these young men. In that informal chat they decided to call a formal meeting. The first formal meeting convened by late Sarma in the first week of July 1954 was presided by late Kamakhya Ram Barooah. That meeting resolved that for such an important matter a big public meeting needed to be convened. On 10th August 1954 a meeting was convened by late Debendra Nath Sarma and late Tirtha Nath Sarma at the Labour Union Office. More people of Santipur, Kamakhya, Bharalumukh, Machkhowa, Kumarpara and Fancy Bazar areas were invited. The meeting was presided by Late Kedarmal Sharma Brahman, an advocate of the Gauhati High Court. The meeting decided to start an evening college at Sonaram High School with immediate effect with provisions to teach Assamese, Bengali, Civics, Commercial Geography, English, Hindi, History and Logic. The College Committee was formed with Kedarmal Sharma Brahmin as President and Pandit Tirtha Nath Sarma as Principal and Debendra Nath Sarma as Secretary. It was D.N. Sarma, who proposed that T.N.Sarma offer his honorary service as Principal, as the latter was the librarian of the Cotton College, and it was also the former’s proposal among the several that the college be named ‘PRAGJYOTISH’ was accepted. However, a section of the public felt that the 10th August meeting was not sufficiently representative and decided to call another meeting on 15th August 1954. The largely attended meeting held under the presidentship of Late Justice Holiram Deka at the Hall of Sonaram High School adopted the following resolution: ‘‘The meeting keenly feels the necessity of a College in West Gauhati and appreciates the effort of the College Committee formed in the meeting of 10.8.54 for drawing attention of the public to this vital need of this part of Gauhati and resolves that this College Committee be reconstituted as follows: Justice Haliram Deka, M.A. B.L. President, Shri Kedarmal Sharma, B.L. Vice President & Treasurer, Shri Tirthanath Sharma, M.A. Secretary, Sri Narendranath Sharma, M.A. Asstt. Secretary and the following as members – Sri Dinanath Medhi, B.L., Sri Lakshmidhar Bora, B.L., Sri Debendranath Sharma, B.A., Sri Asraf Ali, M.A., Sri Apurba Ram Barooah, B.L., Sri B. Zamal, Sri Nalini Kumar Chaudhury, B.L., Sri Pulakananda Das, B.L., Sri Binanda Chandra Barman, M.A., Sri Jatindra Mohan Bhattacharya, M.A., Sri Tarini Charan Das, Principal Rajabala Das, M.A., Dr. Bhubaneswar , M.B., Shri Aridaman Sing Kothari, Sri Sarbananda Choudhury, Sri Radhika Ram Das, B.L. (MLA), Sri Gopal Chandra Choudhury, B.A. B.T., Sri Kanaklal Das, M.A., Sri Bishnu Kinkar Goswami, B.L., Sri Keshavdeo Bowri.’’ 2 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Pragjyotish College: A Peep into its Past with an Eye to the Future The Committee met the next day i.e. 16th August 1954 and by a resolution formally requested the authorities of Sonaram High School to provide 5 classrooms and an office room for the college. The school authorities readily agreed. As the news spread about the birth of a new college, eager learners thronged the Labour Union Office for enrolment forms. One hundred and ninety three were admitted. 1st September 1954 was chosen for the inaugural classes of the Intermediate Arts (I.A.) section. On that day as the sun blazed on the western sky Miss Ushashi Sen Gupta called out the rolls for the English class. It was 4.45 p.m. ‘‘Thus a new institution for higher education at the western part of this growing city came into existence with a promising future’’, wrote the founder Principal in the Tenth Anniversary celebration college souvenir in 1964. The first batch of teachers who joined on the inaugural day besides Honorary Principal T.N. Sarma and Miss Sen Gupta were Jatindramohan Bhattacharya (Hony. Lecturer in Bengali), Kalipada Sen (Commercial Geography), Devi (History), Binay Ghosh (Civics), Sarbananda Ray (Assamese) and Tarini Kanta Barua (Logic). Besides Principal Sarma, Bhattacharya and Sen, who were part-timers, the rest were whole-timers. A few weeks later Anandeswar Sarma of Cotton College also joined as a part-time lecturer in English, as English class had to be split up into two sections for effective teaching. The first hurdle that the college faced was the need for its own land and building to acquire affiliation from Gauhati University. Till then the university gave permission for the students to appear in examinations as private candidates. The college committee looked around and found a low-lying marshy land measuring 21 bighas at Santipur. It was an abandoned brickfield taken on contract by one Jagrup Singh Thikadar from landowner Ida Khan, who migrated to Pakistan after independence and as an evacuees’ property its ownership shifted to Government. One can imagine the condition of the land, which discouraged and prevented any large-scale encroachment in the heart of the growing town. The College Committee directed the Secretary- Principal Sarma to apply to the for the said land. It is interesting to note that Sri Brigu Ram Kalita, the first General Secretary of the College along with three other students went to Shillong, the then capital of Assam, and personally handed over the Committee’s urgent request for allotment of the land. The then Chief Minister late Bishnu Ram Medhi, after hosting them for a couple of days, sent them to the then Revenue Minister late Motiram Bora. The latter readily agreed to the proposal and settled the land in favour of Pragjyotish. Thereafter at the intervention of late Siddhi Nath Sarma, the then Minister PWD and E & D, the old sluice gate (now

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 3 Atanu Kr. Chowdhury demolished) was constructed to save Santipur from annual inundation. This not only improved accessibility to the plot but also encouraged the committee to take up construction work in right earnest. Except for a small strip the vast plot was under water. This did not deter the College Committee; they decided to go ahead with the initial construction work. Students and staff assisted the hired labourers. ‘‘It was a sight to see the students and the teachers carrying sal posts on their shoulders or doing their jobs with hired labourers’’ recalled Principal Sarma in his Tenth Anniversary write-up. The day shift of Intermediate Arts (I.A.) was started in 1957. So within a short span of three years the first classes started in this abandoned brickfield. ‘Fortune favours the brave’ goes the saying. It proved right for Pragjyotish. The construction of the permanent building could be taken up in the same year as two philanthropic brothers– Gajenram Das and Padmaram Das of Rehabari undertook the work knowing well the financial status of the College Committee. With the half-completion of the building the I.A. (Evening) classes were shifted to the new campus in 1958. In that year itself both I.Sc. with 123 students and Degree (Arts) classes were started. The College Committee felt encouraged to apply for affiliation up to the Intermediate level with permission to start Degree classes. Gauhati University granted affiliation for the I.A. classes in 1958 and for the Degree classes in February 1960 with effect from the session 1958-59. Meanwhile the Government of Assam incorporated the college under the Deficit Grants-in- Aid system with effect from 1959. In 1960 the B.Sc. classes were started with four subjects– Physics, Chemistry, Mathematics & Geography. In fact in the same year I. Com. classes were started. So a college, which was born on borrowed space and could manage a marshy plot of land, was courageous enough to accommodate three streams of learning– Arts, Science and Commerce within a short span of six years. In 1963, the college authority abolished the Commerce stream on the grounds that a separate Commerce College had already been established in Guwahati. It is interesting to note that the idea of a separate Commerce College sprouted in Pragjyotish College. A committee by the name ‘Gauhati Commerce College Committee’ was constituted with Pandit Tirtha Nath Sarma and Late Bhagaban Chandra Lahkar, a lecturer of the then Department of Economics and Political Science of Pragjyotish College and former Economic Adviser, Government of Assam as Secretary and Assistant Secretary. The latter was appointed the founder Principal when Guwahati Commerce College was formally established in 1962. However, Pragjyotish continued to accommodate ‘Semi-Commerce’ at the Pre-University level and consequently at the Higher Secondary level. It is pertinent to mention that Commerce as a

4 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Pragjyotish College: A Peep into its Past with an Eye to the Future full-fledged stream was re-introduced at the Degree level as a self-sustaining course after four decades from 2003 session. Presently the other self-sustaining courses are BBA, BCA and TTM (Travel & Tourism Management). Fine Arts is taught at the higher secondary level. The college was the first institute in the entire North-Eastern Region to introduce Master of Tourism Management (MTM) from the 2004-05 session. After initial grant from UGC it is being self-sustained as a Post Graduate course under Gauhati University. Besides MTM, it has PG course in Assamese from 1990 onwards. Assamese Department has notable publications. Tirtha Nath Sarma Memorial Library is indeed a valuable asset of the college. Besides having 58,450 books and 23 journals, the library is tied with Inflibnet provided with Soul software and Nlist programme. It has introduced OPAC (Online Public Access Catalogue) System for the benefit of the borrowers. Chemistry Department is undertaking a DST (Department of Science & Technology), Government of project and a DBT (Department of Bio-Technology) sponsored Bio-Tech Hub has been set up at Zoology Department. Recently Economics, Assamese and Bengali Departments have organized UGC sponsored national seminars. Pragjyotish College Science Society in the nineties organized seminars and published the seminar compilations in book form, which have gained wide acceptance. The Golden and Diamond Jubilee celebrations, the latter yet to be concluded, were celebrated in a befitting manner. Large numbers of alumni thronged both the occasions. National Cadet Corps (NCC) and Pragjyotish College has become synonymous. The largest youth organisation of the country opened a senior division Naval Unit in the college two months after its birth, i.e. in November 1954. The Cotton College NCC Officer supervised the fledging 30 cadets unit, as the college had no NCC officer of its own. The first regular parade of the Naval NCC cadets in the college premises began to be held from 1963. Today, despite immense hurdles and neglect by the state authorities, it is one of the few colleges to have sustained till today with all the three wings of NCC– Army, Naval, and Air, along with the Girls’ Battalion. The college has also earned a good name in various sporting activities over the years, more particularly in football and cricket. This goes to show that the founder Principal who was an erudite scholar felt and demonstrated that the development of the body is equally important as of the mind. Prof Yash Pal, eminent educationist of international repute and former Chairman, UGC on a visit to our college in late December, 2004, wrote in the visitor’s book “It was an enjoyable visit to your college. The interaction with the staff and students was very satisfying. It was pleasant to find that some thoughts and ideas created the resonance. There must be something right in the way you PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 5 Atanu Kr. Chowdhury educate young people. I congratulate you and give you my best wishes for next fifty years”. The college has already had two NAAC (National Assessment and Accreditation Council) visits in 2003 & 2010, and presently on the verge of its third visit. The college is accredited with CGPA of 2.61on four-point scale at B grade. Many infrastructure projects have been undertaken, both at the initiative of UGC and from college fund. UGC funded Amal Prabha Das Girls’ hostel, with a capacity of 60 seats, has been a great boon for the girl students from various parts of Assam and the North-East. A basketball court has been set-up with UGC fund. A new canteen, a gym and a language lab would be functional by the end of this year. Grants already sanctioned under RUSA (Rashtriya Uchatar Siksha Abhiyan) would give a new dimension to the college. It would soon be having a few smart classrooms to facilitate better and effective teaching. The NAAC in its Draft Report on its first visit presented on 23rd November 2003 stated in the Overall Assessment and Recommendations section that ‘‘In spite of certain inadequacies in its infrastructure and of only a limited application of some of the modern interactive modes of teaching learning, Pragjyotish College has the potential for developing into a centre of quality education. The Peer Team takes note of its vibrancy, motivation and team spirit.’’ On completing so many years the Pragjyotish family though overwhelmed by nostalgia would like to keep our feet on firm ground as much needs to be achieved in the days to come. The motto adopted by Pragjyotish is Tejasvinadhitamshtu, which signifies ‘studies should always be encouraged, and that should be effective and powerful.’ Assam, sadly is passing through difficult days. The Pragjyotish fraternity must gear up to face the challenges of the present time and particularly the students must be well equipped to respond positively to the urgent needs of the society.n References Bora, I. S. & Rajbongshi, P. (Eds.) (2009). Sonalee sonwaran (2nd ed.). Souvenir published on the occasion of Golden Jubilee Celebration of Pragjyotish College. Guwahat: Golden Jubilee Celebration Committee, Pragjyotish College. Das, R. & Chowdhury, A.K. (Eds.) (2004). Sonalee sonwaran (1st ed.). Souvenir published on the occasion of Golden Jubilee Celebration of Pragjyotish College. Guwahat: Golden Jubilee Celebration Committee, Pragjyotish College. Deka, J.C. (2004). Pragjyotish College at 50 through pen and lens. In Das, R. & Chowdhury, A.K. (Eds.) Sonalee Sonwaran (1st ed.) (pp. 36-48). Guwahati: Golden Jubilee Celebration Committee, Pragjyotish College. The souvenir of the tenth anniversary celebration of Pragjyotish College (1964). Gauhati, Assam: Pragjyotish College. Manuscript accepted on: 21/11/2015 (Reprint)

6 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Prag Consilience : ISSN 2456-6861, RNI No. ASSMUL/2016/70132 A Multi-lingual Annual Research Journal in Humanities, Science and Commerce Vol. 1, No. 1 (2016), 7-19 Environment and Veda: An Assessment Indira Saikia Bora Associate Professor & HoD, Deptt. of Sanskrit Pragjyotish College, Guwahati, Assam Email: [email protected] Abstract: Our environment consists of nine components people, water, atmosphere, forests, habitat, energy, health resources and living resources and our land. The harmonious relationship among these nine compo- nents is a prerequisite not only for a healthy life on this earth but for the very existence itself. The holy granthas such as the , Dharmaśāstras, the Purā]as, the epics etc. contain a lot of material on environment. The Taittirīyasa+hitā states that trees provide a cool and cozy sleep to birds and protect them from sun. Trees gives us fruit and flowers for offering to Gods, and our ancestors. Tulsī, pippala and vaðavákîa have great importance in our culture. The pippala and vaðavákîa consume carbon- dioxide from the air and gives us oxygen and thus balance the nature. In Vedic view, this world consists of , i.e. fire or heat and soma i.e. water, sun (Sūrya) is the soul of all which is moving and also of which is not moving. The ancient thinkers observed that human existence is a part of this vast universe and they could visualize the close relationship of man with nature, human existence is impossible in this universe. So the Vedic seers started invoking the natural forces as Gods and Goddesses and glorified their existence and prayed for protection from different calamities. The Upaniîads conceived man as a product of nature. The natural surroundings inspired the Upaniîadic thinker to seek spiritual upliftment. The Taittirīyopaniîad declares that the whole universe in all its diversity is the creation of God and to get to know it is the spiritual path. (1.7.1) In this paper, an effort is made to find out the awareness of ancient people about the environment. As Sanskrit literature is so wide we refer here mainly to Vedic texts, particularly the Vedic Sa+hitās. Keywords: Precious Indian heritage, Environment, Natural elements, • ta, Viśvambharā, Yajña

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1. Introduction The Vedas are the first scriptures and storehouse of mankind. They are universally acknowledged to be the most precious Indian Heritage. The antiquity to the Vedic civilization is debated to a great extent but indeed there is no civilization known to humanity with such antiquity as Vedic Aryan civilization. According to N.J. Lockyer, ‘The Vedas, in fact, is the oldest book in which we can study the first beginnings of our language and of everything which is embodied in all the languages under the sun.’1 The Vedas deal with the knowledge, the knowledge of all sorts. They cover knowledge both physical and spiritual. They are source of all knowledge according to Manusmáti2. Especially the Vedic views revolve around the concept of nature and life. The visions of the beauty of life and nature in the Vedas are extremely rich in poetic value. Perhaps nowhere else in the world has the glory of dawn and sun-rise and the silence and sweetness of nature, received such rich and at the same time such pure expression. The symbolical pictures projected there remain close to life and nature. The most authoritative among the four Vedas is called the • gveda. Each Vedic verse has one or more sages (• îis) and deities (Devatâs) associated with it. Generally, • îis are supposed to be the recipient of knowledge revealed in the verses and Devatâs are supposed to be the gods in whose praise words are revealed. The oldest and simplest form the nature-worship finds expression in Vedic texts. Many scholars have come to the conclusion that the Vedas are primarily concerned with cosmology, however, they are not in a position to show that Vedic cosmology has the solutions to the most difficult problems of modern cosmology.3 Some scholar say, like dramas are played to remember history, the process of various Œrautayajñas describes the science of cosmology.4 The Vedic hymns are full of statement, ideas and unusual images which contain truth of all sciences. Here knowledge is couched in symbolic language and unless the symbols are decoded, the real purport of the mantras cannot be understood. The only point is that Vedas need to be studied and interpreted, not in a pedantic manner, but in their proper perspective and in relevant context. The tripartite model of knowledge at the basis of the hymns helps in heir- understanding. Generally indication of most of the principles is there in their earliest form. Often expressions of ideas are enveloped with the shade of symbolism. The approach of Vedic seers is truly comprehensive. They do not visualize in parts. They do not elaborate subjects as is done in current education. But at the same time, grandeur and brevity of the Vedas are not found in the disciplines of modern science. The Vedas and disciplines of modern science are rather complementary and not contradictory. If modern science is seen or read through Vedic eyes they must know the earliest of the ideas about any discipline

8 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Environment and Veda: An Assessment in the Vedic literature. In modern times, environmental science and ecology are disciplines of modern science under which study of environment and its constituents is done with minute details. As science, they are established in 20th century, but their origin can be seen long back in the Vedic and ancient Sanskrit literature. The concepts of environment differ from age to age, since it depends upon the condition, prevalent at the particular time. The Environment (Protection) Act, 1986, defines the environment as follows: “Environment includes water, air and land and the interrelationship which exists among and between water, air and land and human beings, other living creatures, plants, micro organisms and property.”5 From the above definition, it can be briefly said that environment consists of two components viz. biotic (living organisms) and abiotic (non-living materials) factors. The living organisms can be grouped into three types— those living mainly on land, in water and in air. The non-living materials of the environment are land, air, water, properly, etc. In modern Sanskrit, the word ‘Paryâvara]a’ is used for environment, meaning which encircles us, which is all around in our surroundings. But in the words equivalent to this sense are used, such as Vátâvátâ6, AbhîvâraÊ7, AvátâÊ8, ParivátâÊ9, etc. Vedic views on environment, is well-defined in one verse of the Atharvaveda where three coverings of our surroundings are referred as Chanda+si: “wise utilize three elements variously which are varied, visible and full of qualities. These are water, air and plants or herbs. They exist in the world from the very beginning. They are called as Chanda+si meaning “coverings available everywhere.”10 It proves the knowledge of Vedic seers about the basic elements of environment. According to one indigenous theory established in the Upaniîads, the Universe consists of five basic elements—viz., (1) Earth or land, (2) water, (3) light or lustre, (4) air and (5)ether.11 The nature has maintained a status of balance between and among these constituents or elements and leaving creatures. A disturbance in percentage of any constituents of the environment beyond certain limits disturbs the natural balance and they change in the natural balance causes lots of problems to the living creatures in the Universe. Different constituents of the environment exist with set relationships with one another. The relation of human being with environment is very natural as he cannot live without it. From the very beginning of creation he wants to know about it for self protection and benefit. 2. Vedic Approach to Environment The Vedic Aryans were children of nature. They studied nature’s drama very minutely. Sand-storm and cyclone, intense lightening, terrific thunderclaps,

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 9 Indira Saikia Bora the heavy rush of rain in monsoon, the swift flood in the stream that comes down from the hills, the scorching heat of the sun, the cracking red flames of the fire, all witness to power beyond man’s power. The Vedic sages felt the greatness of these forces. They adored these activities. They appreciated these forces. They worshipped and prayed them due to regard, surprise and fear. They realized instinctively that action, movement, creation, change and destruction in nature are the results of forces beyond man’s control. And thus they attributed divinity to nature. 2.1 Divinity to Nature • gvedic hymns could be divided into many parts, but their main part belongs to Natural hymns, the hymns related with natural forces, yet Vedic Gods are explained in different ways by the scholars of India and West, but speaking generally, the hymns addressed to deities (Devatâ) are under the influence of the most impressive phenomenon of nature and its aspects. The word Devatâ means divine, dignity which is bright, strong, donor and powerful. In these hymns we find prayers for certain natural elements such as air, water, earth, sun, rain, dawn etc. The glorious brightness of the sun, the blaze of the sacrificial fire, the sweep of the rain-storm across the skies, the recurrence of the dawn, the steady currents of the winds, the violence of the tropical storm and other such natural energies, fundamental activities or aspects are glorified and personified as divinities (Devatâ). The interaction with nature resulted in appreciation and prayer but, indeed, after a good deal of observation. Attributes assigned to deities fit in their natural forms and activities, as Soma is green, fire is bright, air is fast moving and sun is dispenser of darkness. The characteristics of these forces described in the verses prove that Vedic seers were masters of natural science. In Vedic view, this world consists of Agni i.e. fire or heat and Soma i.e. water12 Sun (Sûrya) is the soul of all which is moving and also of which is not moving.13 is most powerful God who kills Vátra, the symbol of cloud to free waters. Vátra means one who covers and is derived from the root Vá, ‘to cover’. Raja Ram Mohan Roy opines that the main force of expansion in the Vedic cosmology is Indra, and his chief adversary, the main force of contraction, is Vátra.14 Maruts are Indra’s associates. Vedic seers pray boldly to these natural forces and aspects for bestowing plenty and prosperity on them. is praised as Devamâtâ, the mother of all natural energies and she symbolizes the nature. 2.2 • ta and Varu]a cosmic order: In the Vedas, the order of the universe is called • ta. • ta reduces chaos to cosmos, and gives order and integration to matter. It also gives symmetry and harmony in the environment. Hence the conception of • ta has as a aesthetic content too; it implies splendour and beauty. It is for this reason that the Vedic

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Gods upholding • ta are all lawful and beautiful and good. Their beauty is a significance attribute. • ta is defined variously by scholars in different Vedic contexts, but in general sense it has been elaborated as great ‘cosmic order’ which is the cause of all motion and existence, and keeps world in order. No one can ignore it, even Gods are abided by the • ta and they are born of • ta. It is controlling and sustaining power.15 • ta as universal law governs everything in the cosmos. The whole of the manifested universe is working under • ta. It sustains sun in the sky.16 In the Vedas, Varu]a is depicted as the Lord of • ta, the Universal natural order. He is sovereign of God, great king, law maker and ruler of cosmos and even of the Gods. Basically, he is regarded as the Lord of water and ocean but chiefly he controls and keeps the world in order. From his throne on high he looks down upon all that happens in the world, and into the heart of man.17 By the Law of Varu]a heaven and earth are held apart. He made the golden swing, the sun to shine in heaven. He has made wide path for the sun. By his ordinances the moon shining brightly moves at night, and the stars placed upon high are seen at night but disappear by day. He causes the rivers to flow. As a moral governor Varu]a stands for above any other deity.18 Thus, the concept of Varu]a represents the consciousness of Vedic seers in respect to controlling and balancing the natural forces in environment. 2.3 Division of Universe: Vedic seers have a great vision about Universe. The universe is made on scientific principles, and that’s why it is well measured. The universe consists of three intertwined webs, Páthivî, Antarîkîa and Dyau. Vedic scientists divided even the length in three calling them upper, medium and lower. The tripartite division of the universe into three regions— Páthivî, the earth, Antarîkîa, the aerial or intermediate region which is between heaven and earth, and Dyau, the heaven or sky is very well established in the Vedic literature. Páthivî can be given a scientific name ‘observer space’. It is our space, the space in which we live and die whatever we can see and observe. From one end of the universe to the other end is the expanse of Páthivî, and that is what the name Páthivî means: the broad and extended one. Dyau can be termed ‘Light space’ because light propagates in this space. Antarîkîa can be termed as ‘Intermediate space’ as this space exists in between observer space and light space. A verse from the states that the division of universe was done on a subtle level, and not on gross level.19 The Vedic sages had the capability of looking at such a subtle level, which is beyond the reaches of modern science. Here; in reference to environmental study, we regard the division of the universe as the most important concept of the Vedas.

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 11 Indira Saikia Bora Though a large number of gods are described in the hymns and it is very difficult to arrange them in different classes, but Yâska in his Nirukta talks about three Gods: Agni in earth, Vâyu or Indra in atmosphere and Sun in heaven. Each one of them is known by various names depending on the different actions performed.20 These three gods are three major forms of energy, fire on earth, air in intermediate space and light in upper region. Other energies of those regions are related to or under them. So generally gods are classified in three groups called upper, middle and lower, and therefore, provide a system to study atmosphere and its all aspects. Regarding global harmony, Vedic seers always pray for the welfare of all creatures and all regions. 3. Concept of the Earth ‘Páthivî’ The concept of the form of the earth in the • gveda is most fascinating. It is mostly addressed along with the heaven into a dual conception (Rodasî, Dyâvâpáthivî). There is one small hymn addressed to Páthivî, while there are six hymns addressed to Dyâvâpáthivî. Páthivî is considered the mother and Dyau is considered the father in the Vedas, and they form a pair together. One of the most beautiful verse of the • gveda says, ‘Heaven is my father, brother atmosphere is my navel, and the great earth is my mother’.21 Heaven and earth are parents: Mâtara, Pitara, Janitâra22 in union while separately called as father and mother. They sustain all creatures. They are parents of all Gods. They are great (Mohî) and widespread. Earth is described as a goddess in • gveda. In the Atharvaveda, the earth is described in one hymn of 63verses. This famous hymn called as Bhûmisûkta or Páthivîsûkta indicates the environmental consciousness of Vedic seers. The seers appear to have advanced understanding of the earth through this hymn. She is called Vasudhâ for containing all wealth, Hira]yavakîa for having gold bosom and jagato niveœâni for being abode of whole world. She is not for the different races of men alone but for other creatures also.23 She is called Viœva+bharâ because she is representative of the universe. She is the only planet directly available for the study of the universe and to realize the underlying truth. This is wide earth which supports varieties of herbs, oceans, rivers, mountains, hills etc. She has at places different colours as dark, tawny, white. She is raised at some place and lowered at some places. The earth is fully responsible for our food and prosperity. She is praised for her strength. She is served day and night by rivers and protected by sky. The immortal heart of earth is in the highest firmament (Vyoma). Her heart is sun. ‘She is one enveloped by the sky or space and causing the force of gravitation. She is described as holding Agni. It means she is described as the geothermal field. She is also described as holding Indra i.e., the geomagnetic field. The earth is described then as being present in the middle of the oceans (sedimentary rocks) and as one having magical movements.’24 The hymn talks about different energies

12 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Environment and Veda: An Assessment which are generated from the form of the earth. ‘O Páthivî! Thy centre, thy navel all forces that have issued from thy body-Set us amid those forces; breathe upon us.’25 Thus, the earth holds almost all the secrets of nature, which will help us in understanding the universe. She is invested with divinity and respected as mother—‘The earth is my mother and I am Her son’.26 The geographical demarcations on this earth have been made by men and not by nature. 4. Vedic Concept of Water “ĀĀĀpaÊÊÊ” Water is essential to all forms of life. According to the • gveda the water as a part of human environment occurs in five forms: (1) Rain water (DivyâÊ) (2) Natural Spring (Sravantî) (3) Wells and canals (KhanitrimâÊ) (4) Lakes (Svaya+jâÊ) (5) Rivers (SamudrârthâÊ)27 There are some other classifications also in the Taittiriya Āra]yaka28, Yajurveda29 and Atharvaveda30, as drinking water, medicinal water, stable water etc. Chandogyopaniîad describes about qualities of water— ‘The water is the source of joy and for living a healthy life. It is the immediate cause of all organic beings such as vegetations, insects, worms, birds, animals, men etc. Even the mountains, the earth, the atmosphere and heavenly bodies or water concretized.31 The cycle of water is described from ocean waters reach to sky and from sky come back to earth.32 Rain waters are glorified. The main cloud is depicted as Parja]ya God. The fight between Indra and Vátra is a celebrated story from • gveda. It is explained in many ways. According to one view it is a fight for waters. Indra is called Apsu-jit or conquering the waters, while Vátra is encompassing them. Vátra holds the rain and covers waters and thus being faulty is killed by Indra through his weapons called Vajra i.e. thunderbolt. The Indra-Vátra fight represents natural phenomenon going on in the aerial space. By the efforts of Indra all the seven rivers flow. The flow of water should not be stopped and that is desired by humanity. The significance of water for life was well-known to Vedic seers. They mention waters are nectars.33 Waters are source of all plants and giver of good health.34 Waters destroy diseases of all sorts.35 Waters are for purification.36 It seems that later developed cultural tradition of pilgrimage on the river banks is based on the theory of purification from water. Ancient Indians knowing water, as a vital element for life, were very particular to maintain it pure and free from any kind of pollution. The Manusmáti stresses on many instances to keep water clean.37 The Padmapurâ]a condemns water pollution forcefully saying, the person who pollutes waters of ponds wells or lakes goes to hell.38

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 13 Indira Saikia Bora 5. Concept of Air “Vâyu” The observer space is the abode of matter particles, light space is the abode of energy and the intermediate space ‘Antarîkîa’ is the abode of field. The principal deity Antarîkîa is Vâyu. Jaiminîyabrâhma]a quotes brightens in Antarîkîa. ‘Field is another form of energy’ and, therefore, Yajurveda says— ‘Vâyu has penetrating brightness.’ The meaning of Vâyu is made clear in Úatapathabrâhma]a in the following Mantra, ‘Sun and rest of universe is woven in string that is Vâyu’. This verse clearly shows that here Vâyu cannot mean air alone.39 Apparent meaning of Vâyu is air. The Vedic seers knew the importance of air of life. They understood all about air in the atmosphere and also about the air inside the body. The Taittiriyopaniîad throws light on five types of wind inside the body. Prâ]a, Vara]a, Apâna, Udâna and Samâno Air resides inside the body as life.40 Concept and significance of air is highlighted in the Vedic verses. • gveda mentions— ‘O Air! You are our father, the protector.’41 Air has medicinal values.42 ‘Let wind blow in the form of medicine and bring me welfare and happiness.’43 Hilly areas are full of medicated air consisted of herbal elements. Another verse describes characteristics of air. The air is the soul of all deities. It exists in all as life-breath. It can move everywhere. We cannot see it. Only one can hear its sound. We pray to air God.44 Ancient Indians, therefore, emphasized that the unpolluted, pure air is source of good health, happiness and long life. 6. Concept of Ether ‘ĀĀĀkâśśśa’ Modern environmentalists discuss sound or noise pollution. There is a relation between ether and sound. The sound waves move in sky at various frequencies. Scientist could see the sky which exists in the vicinity of earth, but Taittirīyopaniîad throws light on two types of ether i.e. one inside the body and the other outside the body.45 The ether inside the body is regarded as the seat of mind. An interesting advice to the mankind is found in the Yajurveda— ‘Do not destroy anything of the sky and do not pollute the sky. Do not destroy anything of Antarîkîa.46 Sun shines in Dyuloka and we get light from sky. The sun rays strengthen our inner power and are essential for our life. Thus importance and care for ether is openly mentioned in the Vedic verses. 7. Concept of Mind ‘Manas’ Many prayers are found in Vedas requesting the God to keep the mind free from bad thoughts, and bad thinking. In this regard the Œivasa>kalpa Sûkta of Yajurveda is worth mentioning47. Considering the havoc that the polluted minds may create, our ancient sages prayed for a noble mind free from bad ideas. The logicians recognize Manas as one of the nine basic substance in the Universe.48 The mind is most powerful and unsteady. Although the study of mind does not

14 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Environment and Veda: An Assessment appear directly under the contents of modern environmental science but in reference to cultural environmental consciousness of Vedic seers, we find many ideas discussed in Vedic literature on the pollution of mind and its precautions.49 8. Animal and Birds Animal and birds are part of nature and environment. It is natural, therefore, that Vedic seers have mentioned about their characteristics and activities have desired their welfare. • gveda classifies them in three groups— Sky animal like birds, forest animals and animals in human habitations.50 All the three types of living creatures found in the Universe have distance environment and every living creature has an environment of its own. But when we look from man’s perspective of them constitute his environment. There is a general feeling in the Vedic texts that animal should be safe, protected and healthy.51 Domestic animals, as well as wild animals along with human beings should live in peace under the control of certain deities like Rudra, Puîân etc. Vedic people have shown anxious solicitude for welfare of their cattle, cows, horses etc. The cow as the symbol of wealth and prosperity, occupied a very prominent place in the life of the people in Vedic times.52 9. Plants and Herbs ‘Oîîîadhi’ The knowledge about the origin and significance of plants can be traced out from Vedic literature in detail. In • gveda one Ara]ya]i Sûkta is addressed to the deity of forest. Aranyânî, queen of the forest, received high praise from the sage, not only for her gifts to men but also for her charm. Forests should be green with trees and plants. Oîadhi Sûkta of • gveda addresses to plants and vegetables as mother, ‘O Mother! Hundreds are your birth places and thousands are your shoots.’53 The plants came to existence on their earth before the creation of animals.54 Chândogyopaniîad elaborates ‘water have generated plants which in turn generated food.’55 The Atharvaveda mentions certain names of Oîadhis with their values. Later this information became important source for the Āyurveda. The • gveda instructs that forests should not be destroyed.56 The Atharvaveda talks about the relation of plants with earth. ‘The earth is keeper of creation, container of forests, trees and herbs.’57 Plants are live.58 There is an important quotation in a Purâ]a which says, “One tree is equal to ten sons.’59 The Atharvaveda prays for continuous growth of herbs— ‘O Earth! What on you, dig out, let the quickly grow ever.’ The ‘Avi’ element referred in the Atharvaveda, as the cause of greenness in trees,60 it is considered generally by Vedic scholars as ‘Chlorophyll’. The term Avi is derived from the root Av and thus gives the direct meaning of protector. Hence, plants were studied as a part of environment and their protection was prescribed by the Vedic seers.

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 15 Indira Saikia Bora 10. Concept of Sacrifice ‘Yajña’ The sacrifice ‘Yajña’ is regarded as an important concept of Vedic philosophy and religion but when we study it in its broader sense, it seems to be part of Vedic environmental science. Yajurveda and • gveda describe it as the ‘navel (nucleus) of the whole world.’61 It hints that Yajña is regarded as a source of nourishment and life for the world, just as navel is for the child. Veda speak highly about Yajña. Through it seers were able to understand the true meaning of the Mantras. All sorts of knowledge was created by Yajña. It is considered as the noblest action. In simple words, Yajña signify the theory of give and take. The sacrifice simply has three aspects: Dravya (material), Devatâ (deity) and Dâna (giving). When some material is offered to a deity with adoration, then it becomes Yajña. Pleasing deity returns desired material in some different forms to the devotee, This Yajña is going on in the Universe since beginning of the creation and almost everywhere for production and, also for keeping maintenance in the world. Even the creation of Universe is explained as Yajña in the Puruîa Sûkta. Thus, the concept of Yajña seems to be a major principle of ancient environmental science. In environment, all elements are inter-related, and affect each other. Sun is drawing water from ocean through rays. Earth gets rain from sky and grows plants. Plants produce food for living beings. The whole process of nature is nothing but a sort of Yajña. This is essential for maintenance of environmental constituents. The view that Yajña cleans atmosphere through its medicinal smoke, and provides longevity, breath, vision etc. is established in Yajurveda.62 Undoubtedly, they have never been simple religious rituals, but have a very minute scientific foundation based on fundamental principles. According to Vedic thought, Yajña is beneficial to both individual and the community. Yajña helps in minimizing air pollution, in increasing crop yield, in protecting plants from diseases, as well as in providing a disease-free, pure and energized environment for all, offering peace and happiness of mind. Moreover, Yajña serves as a bridge between desire and fulfillment. 11. Conclusion From the above detailed discussion, some light is thrown on the awareness of our ancient seers about the environment, and its constituents. It is clear that the Vedic vision to live in harmony with environment was not merely physical but was far wider and much comprehensive. The Vedic people desired to live a life of hundred years.63Ancient seers knew about various aspects of environment, about cosmic order, and also about the importance of co-ordination between all natural powers for universal peace and harmony. When they pray for peace at all levels in the ‘Œānti Mantra’ they side by side express their believe about the importance of co-ordination and inter-relationship among all natural powers

16 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Environment and Veda: An Assessment and regions. The prayers says that not only regions, waters, plants, trees natural energies but all creatures should live in harmony and peace.64 Peace should remain everywhere. The mantra takes about the concord with the Universe— ‘Peace of sky, peace of mid-region, peace of earth, peace of waters, peace of plants, peace of trees, peace of all Gods, peace of Brahman, peace of Universe, peace of peace, May that peace come to me.’ The knowledge of Vedic sciences is meant to save the human beings from falling into an darkness of ignorance. The unity in diversity is the message of Vedic physical and metaphysical sciences. Essence of the environmental studies in the Vedas can be put here by quoting a partial Mantra of the Iœ āvāsyopaniîad.65 One should enjoy with renouncing or giving up others part. Vedic message is clear that environment belongs to all living beings, so it needs protection by all, for the welfare of all. Thus the study proves the source of environmental studies from the Vedas.n

References 1. Lockyer, N.J. (1985). The Dawn of Astronomy, Massachusetts Institute of Technology, 432 2. Sarvoabhihitovede... (Manusmáti-2.7) 3. Roy, R.R.M. (1999). Vedic Physics, Scientific Origin of , Golden Egg Publishing, Toronto, 6 4. Yudhisthira, M. (1986). Vaidika Siddhânta Mima+sâ, Sonipata, 46 5. Panchamukhi, A.R. (1998). Socio-economic Ideas in Ancient Indian Literature, Rashtriya Sanskrit Sansthan, Delhi, 467 6. Vátâvátâ, Atharvaveda, 12.1.52 7. Ibid., AbhîvâraÊ, 1.32.4 8. Ibid., âvátaÊ, 10.1.30 9. Ibid., ParivátâÊ, 10.8.31 10. trî]î chanda+si kavayo viyetire pururupani darœata+ viœvacakîu]a+/ âpovâtâ auîadhayastânyekasmin bhuvan ârupitâni// (Ibid.18.1.17) 11. imâipañcamahâbhûtâni páthivî vâyu âkâúaÊ âpajyotîîi, Aitareya Upaniîad-3.3 12. Ibid., Agnisamâtmaka+ jagat. 13. Sûrya âtmâ jagatasthuîaœca// (• gveda, 1.115.1) 14. Roy, R.R.M. (1999). Vedic Physics, Scientific Origin of Hinduism, Golden Egg Publishing, Toronto, 58 15. • ta+ natyeti kiñcana// Taittiriya Brâhma]a 1.5.5.1 16. • tenâdityâtisthanti-• gveda-10.85.1 17. Ibid., 1.25.7, 9.11 18. Macdonell, A.A. (1965). A History of Sanskrit Literature, MLBD, 61-62 19. Yajurveda-7.5 20. Nirukta-7.5 21. dyaurme pitâ janitâ nâbhiratra bandhur me mâtâ páthivî mahîya+// (• gveda I.164.33)

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22. Ibid., 1.159.160 23. tva+ vibharci dvipadaÊ tva+ catuîpadaÊ// Atharvaveda-12.1.15 24. Ibid., 12.1.12 25. Ibid. 26. Ibid. 27. yâ âpo divyâ uta vâ sravanti khanitrimâ uta vâ yâÊ svya+jâÊ/ samudrârdhâh yâÊ úucâyaÊ pâvakastâ âpo daivîriha mâmantu//• gveda-7.49.2 28. Taittiriya Āra]yaka-1.24.1-2 29. Yajurveda-22.25 30. Atharvaveda-1.6.4 31. Chândogyopaniîad-7.10.1 32. apaÊ samudrât divamudbahaut divaspáthivîmadhi ye sájanti// Atharvaveda-4.27.4 33. amáta bâ âpaÊ/ Úatapathabrâhma]a-1.9.37 34. âpaÊ viœvabhecajiÊ/ • gveda-1.23.20 35. Ibid., 10.87.6 36. pavitra vâ âpaÊ/ Úatapathabrâhma]a-1.1.1.1 37. Manusmáti-4/56 38. sukûpânâm tarâgânâ+ prapâna+ ca paranitapa/ sarasâm caiva bhaittâro narâ nirayagâminaÊ// Padmapurâ]a, Bhaimt-96.7.8 39. Roy, R.R.M. (1999). Vedic Physics, Scientific Origin of Hinduism,84, Jaiminîya Brâhma]a-1.192, Yajurveda-1.24, Úatapathabrâhma]a-8.7.3.10 40. vâyurha vâ prâ]o bhûtvâ úarîramâbiúat/ Taittiriyopaniîad-2.4 41. uta vâta pitâni naÊ/ • gveda-10.186.2 42. Ibid., 1.37.2 43. Ibid., 10.186.1 44. Ibid., 10.188.4 45. sa ya eco antarhátaya âkâœa Ê/ suvaáityasau// Taittiriyopaniîad-1.6.1.15 46. dya+ mâ lekhîrantariksha+ mâ hi+sîÊ// Yajurveda-5.43 47. Yajurveda-34.1.6 48. Tarkasa+graha-2 49. Singhavi, N. (2004). Veda me paryâvara na, Sonali Publications, Jaipur, 313- 356 50. • gveda-10.90.8 51. Yajurveda-19.20, 3.37, Atharvaveda-11.2.24 52. Kansara, N.M. (1995). Agriculture and Animal Husbandry in the Vedas, Nag Publishers, Delhi, 126-128 53. œata+bo ambo dhâmâni sahasramuta vo ruhaÊ// • gveda-10.97.2 54. Ibid., 10.97.1 55. tâ annamasájanta/ tasyâdyatra kvacana varîati tadeva bhûyiîthamanna+ bhavatî/ Chândogyopaniîad-6.2.4 56. vanâni na prajahitâni/ • gveda-8.1.13 57. mandrâgretvarî bhuvanasya gopâ vanaspatinâ+ gábhiroîadhinâm/ Atharvaveda- 12.1.57

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58. Ibid., 1.32.1 59. daœaputrasamo drumaÊ/ Padmapurâ]a-1.44.455 60. avi vai nâma devata….tasya rupe]eme vákîhaÊ haritâÊ haritasrajaÊ/ Atharvaveda- 10.8.31. Dwivedi, K.D. (2000). Vaidic Sâhitya ava+ Sa+skáti,337 61. aya+ yajño viúvasya bhuvanasya nâbhi// Yajurveda-13.62 aya+ yajño bhuvanasya nâbhiÊ// • gveda-1.164.35 62. âyuryajñena kalpatam prâ]â yajñena kalpatam cakîuyajñeya kalpatam/ Yajurveda- 9.21 63. jîvema úaradaÊ œatam/ Atharvaveda-19.67.1 64. dauÊ œ ântirantarikîa+ úânti páthivî úântirâpaÊ úântiroîadhayaÊ úântiÊ/ vanspatayaÊ úântiviúva devâÊ úântirbrahma úântiÊ sarva úântiÊ sâ mâ úântiredhi// Yajurveda-36.1, Atharvaveda-19.9.94. (1999). Mumbai: Bhâratiya Vidyâ Bhawan, 281 65. tena tyaktena bhûñjithâÊ/ Iœopaniîad-1 Bibliography Original Works • gvedasa+hitā, with the commentary of Sāya]a. Vaidika Sa+śodhana Ma]¼ala, Poona, I(1933), II(1936), III(1941), IV(1946). Taittiriyabrāhma]a (1980). with the commentary of Sāya]acārya, Delhi: Nag Publishers. Œatapathabrāhma]a (1940), with the commentary of Sāya]acārya and Harivāmin, Part I-IV, Bombay: Laxmi Venkateshwar steam Press. Chandgyopaniîad.(1935). Gorakhpur: Gita Press Modern Books Lockyer, N.J. (1985). The Dawn of Astronomy Massachusetts Institute of Technology, Delhi: MLBD. Roy, R.R.M. (1999). Vedic Physics, Scientific Origin of Hinduism, Delhi: MLBD. Panchamukhi, A.R.(1998). Socio-economic Ideas in Ancient Indian Literature, Rashtriya Sanskrit Sansthan, Delhi. Macdonell, A.A. (1965). A History of Sanskrit Literature, Delhi: MLBD. Tarkaratna, S.P. (1995). The Hymns of the Atharvaveda, Delhi: D.K. Publishers. Singhavi, N. (2004). Veda me paryâvara na, Jaipur: Sonali Publications. Kansara, N.M. (1995). ‘Agriculture and Animal Husbandry in the Vedas’, Delhi: Nag Publishers. Dwivedi, K.D. (2000). Vaidic Sâhitya ava+ Sa+skáti, Varanasi. Bose, A.C. (1999). The Call of the Vedas, Mumbai: Bharatiya Vidya Bhawan. Pandit, P. (1989). Atharvavedasa+hitā, Vol.I-IV, with the commentary of Sāya]abhāîya, Edited by Shankar, Varanasi: Krishnadass Academy. Jagadishlal, P. (2002). Œuklayajurveda Sa+hitā, with the commentary of Uvatacārya and Mahidharacārya, Delhi: MLBD. Tarkaratna, P. (2002). Padmapurā]a, Published by : Navabharat Publishers. Sarup, L. (1984) The Nighantu and the Nirukta, Translated and critical Edition, Part I, II & III, Delhi: MLBD. Manuscript accepted on: 21/11/2015

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 19 Prag Consilience : ISSN 2456-6861, RNI No. ASSMUL/2016/70132 A Multi-lingual Annual Research Journal in Humanities, Science and Commerce Vol. 1, No. 1 (2016), 20-26 Œrīīīmadbhagavadgīīītāāā’s Approach towards Holistic Education Sima Baruah Guest Lecturer, Deptt. of Philosophy Pragjyotish College, Guwahati, Assam Email: [email protected] Abstract : Holistic education is that which serves the ‘Whole Personality’ of the recipient, which includes body, mind and spirit. Spirituality is an important component in holistic education. The problems of today result from lack of moral intelligence and emphasis on destructive competition. The aberrations of human desire lead to abnormalities. Intelligent collaboration is the way to solve our human problems. Œrīmadbhaga- vadgītā is a well contribution towards holistic education. It does not seek to promote any one religious viewpoint. Karmayoga of Œrīmad- bhagavadgītā is a way of acting, thinking and willing by which one orients oneself towards realization by acting in accordance with one’s duty (dharma) without consideration of personal self-centred desires, likes or dislikes. Káî]a explains that work done without selfish expectations purifies one’s mind and gradually makes an individual fit to see the value of reason. But lastly it is seen that there is no corollary between theory and practise. The seat of moral evil is the will of man. Man knows what is bad but still he perpetrates them. Holistic education is an attempt to draw out the impurities of human personality and fill the heart with goodness. However its practical implementation depends on our will and intention to carry out the norms and make the world Eden of Heaven. The Œrīmadbhaga- vadgītā does not stand for the suppression of the life and its instincts. It wants us to sublimate them. It does not thwart the instincts but trains them. It asks us to harness our instincts to spiritual purposes. The Œrīmadbhagavadgītā believes that this can be affected with wise planning and regulation of our life. Keywords: Holistic education, Œrīmadbhagavadgītā, Karmayoga, Spirituality, Intention 1. Introduction Holistic education is that which serves the ‘Whole Personality’ of the recipient, which includes body, mind and spirit. Holistic education aims at helping students

20 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Sima Baruah be the most that they can be. Education with a holistic perspective is concerned with the development of every person’s intellectual, emotional, social, physical, artistic, creative and spiritual potentials. Spirituality is an important component in holistic education as it emphasizes the connectedness of all living things and stresses the ‘harmony between the inner life and outer life’. Defining spiritualism a distinguished philosopher William James (2013, p.51) wrote, “Spiritualism means the affirmation of an eternal moral order and letting loose of hope.” The purpose of holistic education is not only to prepare students for academic success, but to also enable them to learn the challenges of living as a whole (learning about themselves, about healthy relationships, about social responsibility, compassion etc). Holistic education is for the complete development of the personality and cultivation of human potential and so it is needed in today’s competitive world. The problems of today result from lack of moral intelligence and emphasis on destructive competition. Intelligent collaboration is the way to solve our human problems. It is the experience of all of us that we are passing through a terrible and perplexing crisis. It is a trite truism that needs no elaboration. The cry that the world is in a trance is on the lips of all sensitive men. The ancient civilisation experienced crisis because they did not have adequate resources to meet the compelling needs that clamoured for a solution. It is the reverse with us; we do not lack the resources, but we lack the will and the ability to use them. With the steady increase of physical powers, there is corresponding shrinkage of values. The undermining of men’s faith in the spiritual has resulted in the acceptance of the current creed of Scientific Materialism. Materialism and the conclusions of psychoanalysis have given a fresh sanction for a full life of unregenerate desires. Man is depicted as the plaything of the unconscious, and so is not responsible for his acts. The aberrations of human desire lead to abnormalities. In order to get over the disease, sublimation, socialisation and integration are advised. Civilization is a rope of triple plies, science, humanism and religion. All three must need to be together; otherwise, it will be a lop-sided torso and not a finished statue. There is an aspect in man called the spirit and that civilization is not merely science and culture but religion also. The humanists and scientific savants’ diagnosis of life and the crisis in the modern civilisation leave out the spiritual element in man. It is unwise to be indifferent to it. They believe that material abundance, improved social conditions, better houses, higher wages, technological efficiency can usher in the new society. They forget that these need not mean a great civilisation. We need above all this, a philosophy of life what Upaniîads calls the knowledge of the great (bhumā). Thus we find that deep in man there is a need for spiritual realisation. Man is not merely a compound of a body and a mind. He is essentially spirit in his

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 21 Œrīīīmadbhagavadgīīītāāā’s Approach towards Holistic Education roots. The primary basic reality of man is divine. Until he establishes an identity with the divine ground he is restless. 2. Œrīīīmadbhagavadgīīītāāā Approach In the history of the philosophic and the religious thought of the world the spiritual stand-point has been set forth in the scriptures of the different religions. Among them the most human and almost perfect spiritual blue-print for the salvation of man and the good of society is the Œrīmadbhagavadgītā. It is the spiritual Magna Charta of mankind. Radhakrishnan (1970, p.12) states, “The Gītā represents not any sect of Hinduism but Hinduism as a whole, not merely Hinduism but religion as such, in its universality without limit of time or space; embracing within its synthesis the whole gamut of the human spirit, from the crude fetishism of the savage to the creative affirmation of the saint”. In the Œrīmadbhagavadgītā we have the great message of hope and spiritual wisdom that has come down to us from over a period of four thousand years of unbroken culture and civilisation. It is neither old nor new, but is eternal. Its message is for all ages and is most topical to our age. To a world given over to power and pelf, based on untruth and lovelessness, the message of the Œrīmadbhagavadgītā is urgent. Its impassioned emphasis on life-spiritual with an insistence of the love of humanity makes it the unique scripture of all ages. The author of the Œrīmadbhagavadgītā inveighs against militant atheism and also hypocritical and dogmatic theologies. The unique quality of the Œrīmadbhagavadgītā, its universality of outlook and its logical corollary tolerance allows each to grow to his best in his own way. The message of the Œrīmadbhaga- vadgītā is not only immortal, but is also universal in its scope. The Œrīmadbhaga- vadgītā tries to build up a philosophy of based on Jñana and supported by Bhakti in a beautiful manner. Karmayoga means doing work without attachment to their fruits. Bhaktiyoga is a mode of worship which consists of unceasing and loving remembrance of God. Faith (śraddhā) and total surrender to a chosen God (Iîða-) are considered to be important aspects of Bhakti. Jñanayoga is the path of wisdom, knowledge and direct experience of Brahman as the ultimate reality. The identity of ātman and Brahman is the key to liberation according to Jñanayoga. Ramanuja states that the intellectual understanding of the Self leads to Karmayoga which in turn leads to Jñanayoga (meditation) which brings about a complete and direct realisation of the Self. According to Œrīmadbhagavadgītā, performance of duties, without thinking of consequence is the highest yoga. Such action without thinking of any consequences is the Niîkāmakarma which alone leads a man to the highest good or Mokîa. Mokîa means the union of jivātmā (individual self) with the Paramātmā which is God himself. Regarding the nature of man’s duty Lord Káî]a said to Arjuna-

22 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Sima Baruah “karma]yevādhikāraste mā phaleîu kadācana mā karma-phala-heturbhūr mā te sa>go’stvakarma]i” (chapter 2, verse 47) This means that your privilege extends only to action, not to its results. Do not become the cause of the fruit of action nor must your attachment be to non- action. Therefore while performing one’s duty attention should be on the quality of action rather than be attached only to the fruits of action. It is said in the Œrīmadbhagavadgītā that we have a right only to the work and not to its result. If one does not attach hope with any work then one will be neither happy nor sad with the success or failure of the work. Happiness, unhappiness, pain, suffering, frustration, dissatisfaction is not for work, but for the fruit which one expects from the work. But it should be noted that dissatisfaction which lies at the root of the desire of man and inspires him to improve further and to acquire a peaceful and equable mind is not to be discarded. For such dissatisfaction is the basic factor of the future prosperity of man, including even his release. If this germ of discontent is destroyed, man’s possibilities for future improvement will be blocked. Niîkāmkarma does not mean that one would not get fruits out of it. It only suggests that one should work for its own sake and the best of fruits would follow automatically. Karmayoga is compared to water cycle in nature; water from sea evaporates and goes to clouds and rain water goes back again to seas. Work and its result should be given as sacrifice to gods and their effect / result will come to Karmayogin in indirect way. There are two types of fruits we get out of any activity- main fruit and subordinate fruit. For instance, in a game of sports, the main benefit we get is that of getting physical fitness and the subordinate fruit can be winning. Even if we lose, the main fruit is not going to be wasted. Both winner and loser get physical fitness. In life, the main fruit of discharging our duty properly is purity of mind which comes. With purity of mind we get peace of mind, harmony and ability to enjoy what we have, independent of all other objects of so-called pleasure which we do not have. Subordinate fruits are wealth, position, rank, name and fame. Even if the latter does not come, the main fruit of purity of intellect is always obtained in karmayoga. Karmayoga is considered to be the highest ideal for humanity set by the Gītā. But here the question arises is this practicable for all? Can an individual work without having an eye on the fruits of his labour? Can its practice benefit an individual or human society? According to general human nature action of a man cannot be niîkām (desireless or disinterested) unless and until he reaches the finishing limit of action by properly following the prescribed course thereof with keen interest in

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 23 Œrīīīmadbhagavadgīīītāāā’s Approach towards Holistic Education the attainment of a noble aim. Originally all men are moved to action by force of the intensive cause. And thus they naturally cannot but be subject to desire (purposefulness) and interest. Hence all their actions are performed by being desire-prompted. But if a man properly directs his motive force towards noble aim with the help of the existing cause of his personal effort, he becomes an heir of the eternal properties of the God-head and attains the immortal and undecaying state of Being. Again on the contrary, if anybody gets engaged in action by the promptings of ignoble desire, he goes down to a standard far lower than that of the savage beasts. Vivekananda (1948, p.45) states that; “To give an objective definition of duty is entirely impossible. Yet there is duty from the subjective side. Any action that makes us go Godward is a good action, and is our duty; any action that makes us go downward is evil, and is not our duty.” The Œrīmadbhagavadgītā says that to be a Karmayogī one should control one’s desire, anger, avarice and attachment. “yastvindriyā]i manasā niyamyārabhate’rjuna karmendriyaiÊ karma-yogam asaktaÊ sa viśisyate” (Chapter 3, verse 7) It means that he who, controlling the organs of sense and action by the mind and remaining unattached, undertakes the yoga of action (karmayoga) through these organs, he excels. Two important prerequisites for attaining success in the control of the mind are vairāgya (born of viveka) or dispassion and abhyāsa or practice. The best example, set herein is the tortoise. The tortoise can at any moment wind up his senses and exhibit them again at any time for particular purposes. To control one’s senses one need not be a saint; he may be a king also. Karmayoga is purely a mental state. Desai (1946, p.61) states; “...mind ties the knot of karma tighter than the body.” All the Œāstras contain the advice that desire (kāma), anger (krodha) and avarice (lobha) are the enemies of man, and that unless they are fully conquered, neither he nor society will in anyway be benefitted; it is also stated in the Œrīmadbhagavadgītā. Kāma, krodha and lobha are the three gateways of hell. As they are destructive agents, they must be eschewed. The Lord also said that “O Arjuna! I am that kāma which exist in the hearts of living being consistent with law (dharma)”. (Gītā Chapter 7, verse 11) Therefore that kāma (desire) which is inconsistent with dharma is the gateway of hell. If all living beings decide to observe celibacy the whole of their lives the entire living creation will come to an end. So kāma and krodha are enemies, it is true, if you allow them to become uncontrolled. Therefore kāma and krodha are extremely essential with in proper limits, in order that the world should go on. The highest civilisation consists in putting a proper restraint on these powerful mental impulses, and not

24 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Sima Baruah in totally destroying them. In case of anger (krodha), it is said that; anger is the sure way for self-defeat. Anger held in the heart gnaws one from the inside and put one’s down. But anger is also a natural human reaction. If a man does not get angry or annoyed when he has being insulted, it is just the same whether he is your friend or whether he hates you. He who gets angry (on account of injustice) and who does not submit (to insult) is truly a man. It has already been stated that in order that the world should go on, there must not be either anger or valour at all times, or forgiveness at all times. The same law applies to avarice (lobha). Even a sannayāsī (ascetic) wants release (mokîa). The Œrīmadbhagavadgītā itself clearly says that being impartial toward all created things is a characteristic feature of a perfect being (siddha). But if somebody showers charity on each and everyone alike, without considering their respective merits, it will not be wise. Contribution for indulgence in intoxication and gambling is not beneficial for the society. It is stated in the Gītā as; “Deśe kāle ca pātre ca taddānam sāttvikam smátam”. (Gītā chapter 17, verse 20) It means that charity which is made with proper regard for the place, the time and the worthy person is the pure charity. Consideration of time are not limited to the present time as time change so also changes take place in the laws relating to worldly life; and therefore if one has to consider the propriety or otherwise of anything pertaining to ancient times, one has necessarily to consider also the ideas of righteousness or unrighteousness prevailing at that time. 3. Conclusion The seat of moral evil is the will of man. Man knows what is bad but still they perpetrate them. Mere knowledge of the ends is hardly enough for combating moral evil. We need a psychological technique to make our knowledge operative and practical. Arjuna asks the Lord what is it that makes men do evil, against their will. Mere learning and analytical skill are of no avail to us. In Buddha’s words the man who merely knows is just like the herdsman of other man’s cows or as Mohammed put it bluntly they are just like the ass that carries a load of books. The Báhadāra]yakopaniîad asks us not to brood over a mass of words, for it is a waste of breath. The great Greek dramatist Euripedes in his book The Bacchae stated that it is not wisdom to be only wise. Further men with the best of knowledge find themselves unable to will their knowledge into action. They know what is better, but they are not able to act aright. They know what is adharma, but they are not able to act upon it. Locke (1832, p.319) states St. Paul echoes Arjuna’s question when he says ‘the good that I would, I do not; the evil that I would not, that I do.’ There is a famous saying that an object of desire becomes more seductive when it is forbidden. Tillotson (1694, p.586) states ‘this is the condemnation, that light is come into

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 25 Œrīīīmadbhagavadgīīītāāā’s Approach towards Holistic Education the world and men loved darkness rather than light because their deeds were evil.’ A modern psychologist calls this situation as intention-resultant-discrepancy. Therefore man needs something more than knowledge. Learning must become willed action. This process the Gītā says, cannot be effected in a trice without moral effort and religious faith. The Gītā does not believe in the self-sufficiency of man’s moral effort nor does it believe that without man’s effort the process of regeneration can be effected. Moral training is indispensible for religion. To bring in tune with the unregenerate will of man to the will of the Infinite is no easy task. It requires above all a hard training to make the phenomenal ego of man, to will the laws of the eternal self. This is the purpose of all moral training. In the hour of trial and temptation, when impulses pull one way and duty forbids, there is a regular tug-of-war in man. There are moments in the life of man when one feels that self effort and striving are of no avail. He feels abandoned, his surface supports give way his strong props fail him and he is dismayed into despair. It is in such a moment that the faith in the Lord helps man out of the difficulty. The problem of temptation is the pragmatic argument for the existence of God and man’s need for him. The Œrīmadbhagavadgītā believes that moral effort and the grace of the Lord, are both necessary for negotiating the temptations of life. The doctrine of grace and the need for man’s surrender to the will of God are the prevalent doctrines of the Œrīmadbhagavadgītā. The unregenerate self of man is the raw material or the moral capital for man. There is no use of ignoring the material, for we have nothing else to work on. The Œrīmadbhagavadgītā never forgets the physical basis of life and its psychological character. The psycho-physical structure has to be harnessed to the art of God realisation. It will not do the work in its unregenerate form. We cannot annihilate the physical and psychological aspects of man. The Œrīmad- bhagavadgītā does not stand for the suppression of the life and its instincts. It wants us to sublimate them. It does not thwart the instincts but trains them. It asks us to harness our instincts to spiritual purposes. The Œrīmadbhagavadgītā believes that this can be effected with wise planning and regulation of our life.n References 1. Desai, M. (1946). The Gītā According to Gandhi, Ahmedabad: Navajivan Publishing House. 2. James, W. (2013). Pragmatism, Bundoora: Lulu press Inc.. 3. Locke, J. (1832). A Paraphrase and Notes on the Epistles of St. Paul to the Galatians, First and Second Corinthians, Romans, and Ephesians, Washington: Hilliard, Gray and Company. 4. Radhakrishnan, S. (1970). The Bhagavadgītā, London: George Allen & Unwin. 5. Tillotson, J. (1694). Works, Vol.2. London: Ralph Barker. 6. Vivekananda, S. (1923). Karmayoga: The yoga of action, (28th Ed.), Calcutta: Advaita Ashrama. Manuscript accepted on: 21/11/2015

26 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Prag Consilience : ISSN 2456-6861, RNI No. ASSMUL/2016/70132 A Multi-lingual Annual Research Journal in Humanities, Science and Commerce Vol. 1, No. 1 (2016), 27-40

Rural-Urban Linkages for Sustainable Development in Assam: A Social Accounting Matrix Analysis Ira Das Assistant Professor, Deptt. of Economics Pragjyotish College, Guwahati. Assam Email: [email protected] Abstract: To ensure balanced and sustainable development of a region, strengthening the linkage between rural and urban areas is important. There is always a close and very complex linkage between rural and urban areas. However, failure to properly harness the linkages between rural and urban sectors ends up threatening the entire system itself. Rural to urban migration causes huge pressure on urban infrastructure and contributes to the ever increasing environmental pollution and degradation. Studies have identified that promotion and enhancement of food-processing industries is an important key to strengthen rural-urban linkages for balanced and sustainable development. Synonymous to all developing countries of the world, rural-urban migration, environmental degradation etc. are important phenomena in Assam, a state of North East India. Therefore, in this paper, an attempt has been carried out to examine the existing rural-urban linkages in Assam and based on that suggestions are made to strengthen rural-urban linkages for sustainable development of the state. The paper concludes by advocating for setting up of more food processing industry in the state for sustainable development and ensuring better environmental management. Keywords: Rural-urban linkages, Balanced and Sustainable development, Environment, Migration, Food-processing industry. 1. Introduction Reducing divide between sectors through better linkage has been one of the issues for ensuring balanced and sustainable development. The United Nations (2001) has also emphasised on the issue for simultaneous development of rural and urban areas for over all development of any country. The ‘virtuous circle model of rural-urban development’ mainly developed by Evans (1992) portrays an idealistic situation of rural-urban linkages. According to this model, urban areas have a positive impact on rural hinterlands by way of development of markets for inputs, and supplying extension and

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 27 Ira Das production credit which lead to a rise in productivity. Increased income in rural areas generates demand for urban manufactured consumer goods that results in rise in urban income. The rise in urban income leads in turn to enhanced demand for superior and income elastic consumer goods which are supplied by the rural sector as it diversifies into rural non-farm activity (Douglass, 1999). However, in reality, the model does not operate and rural-urban divide arises. The linkage between these two systems are not well understood and properly harnessed, and as a result the system is threatened. This results in imbalance between the demand for natural resources, on one hand, and their supply and management, on the other, that might lead to extreme poverty and degradation of natural resources at last. It is widely accepted that there is a growing disparity between urban and rural areas due to improper linkages between rural and urban areas and this disparity creates many development problems. Massive rural to urban migration is one of the problems created by the disparity between rural and urban areas (UNHABITAT, 2011). Rural to urban migration arises mainly because of the income differentials between origin and destination. In the absence of proper diversification of the agricultural sector in developing countries, the large pool of rural population, resulting from a relatively higher population growth, could not be absorbed in the sector. Lack of opportunities for an adequate livelihood in the rural areas, resulting in greater intensity of poverty, forces many rural poor to seek employment elsewhere, leading to massive rural-urban migration. This creates huge pressure on already fragile urban infrastructure and consequently raises the urban un- employment force, the spread of many new health problems, and increase in the number of people living in urban slums. The end result is the ever increasing environmental pollution and degradation in many parts of the country. Thus, the absence of required linkages (backward and forward) between rural and urban sectors causes agglomeration of certain activities in certain areas leading to rural to urban migration. The result of this weak sectoral linkage is poverty in both urban and rural areas (United Nations, 2001). The agro processing industries relate to both agriculture and industry. Agro processing adds value to agricultural products and thereby creates market for these products. It, thus, can ensure remunerative price to the farmers for their farm products (FAO, 2009). Agro processing industries are generally located near those places in rural areas and small towns where the raw materials are easily available. Micro and small industries are labour intensive and require lower capital investment. Moreover, the wastages of the agro-processing industries are bio-degradable in nature. Therefore, promotion and enhancement of food-processing industries is a key to strengthen rural urban linkages for environmental management.

28 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Rural-Urban Linkages for Sustainable Development in Assam: A Social Accounting Matrix Analysis Synonymous to all countries of the developing world, rural-urban migration, environmental degradation etc. are some important phenomena in Assam, a state located in the north eastern region of India. The state is well known for its rich biodiversity and flora and fauna. However, with urbanisation the economic activities in the state have undergone structural changes and a number of environmental problems have started cropping up. The major environmental problems in the state are: deforestation; massive erosion; flood; coal mining operation; pollution from cement industry, paper industry; automobile exhaust emission; degradation of water quality of river Brahmaputra etc. The forest cover in the state has gone down to a level below 25 per cent which was earlier more than the standard requirement of 33 per cent. The degradation of environment associated with open cast mining is observed in certain parts of eastern Assam. According to the Pollution Control Board, Assam, the effluents from the Paper Mills in the state are beyond permissible limits and measures taken are not satisfactory. In recent times, the internal combustion engine powered vehicles (both petrol and diesel) have been identified as one of the basic sources of air pollution in our urban centres and highways. The water quality of the river Brahmaputra is not good now as the concentration of total coli form which is a member of the class of biological indicators was found to have exceeded the tolerance limit (Talukar, 2003). In view of increased urbanisation and resultant change in the occupational pattern in the state, there is a need to examine the linkages between rural and urban areas of the state. Accordingly, an attempt has been carried out in this paper to examine the rural-urban linkage in Assam and to explore ways for better rural-urban linkages to ensure sustainable and balanced development in the state. 2. Objectives of the Study The objectives of the study are as follows: 1. To examine existing rural-urban linkages in Assam. 2. To suggest how to strengthen the rural-urban linkages for sustainable development in the state. The paper has been organised in five sections including this introduction. The objectives of the study are presented in section two of the paper. The data source and methodology of the study are described in section three. While results and discussion are presented in the fourth section, conclusion is drawn in the fifth section of the paper. 3. Data Source and Methodology The study is based on both primary and secondary data. The secondary data are mainly collected from the Sample Registration System Bulletin, Registrar General of India. To explore ways for better rural-urban linkages to ensure

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 29 Ira Das sustainable and balanced development in the state, a field study was carried out in 2009 which examines the impact of a food processing industry on an input supplying village. For accomplishing this, Nilon’s Enterprises Private Limited, a food processing industry located at Dalgaon in Darrang district is purposively selected. The selection of the industry is guided by the fact that it is the first major organised food processing industry in Assam. To examine the link of the industry with the rural surrounding, a nearby village, namely, ‘Batabari’ is purposively selected as this village is one of the input supplying villages to the food processing industry. It is found from literatures that increase in rural to urban migration is due to improper rural-urban linkages. Thus, the parameter ‘rural to urban migration’ is used as a proxy parameter to examine the ‘rural-urban linkage’ in the state. Higher value of ‘rural to urban migration’ implies more undesirable ‘rural- urban linkage’. Rural to urban migration figures for the state of Assam are estimated following the procedure adopted by (2007) in the background paper, prepared for World Development Report, 2009. The formula is as follows:

M t = [{(U t −U t−1 )}− {(bu t − du t ).U t }/1000 ]

Where, Mt is figure on Rural to Urban Migration.

Ut is the total urban population at time t

Ut-1 is the total urban population at time t-1

but is the birth rate per 1000 urban population.

dut is the death rate of per 1000 urban population. Social Accounting Matrix (SAM) is used to examine whether the food- processing industry has any significant impact on its neighbouring villages. Literatures have identified SAM as an appropriate tool for measuring existing linkages and impact analysis (Lewis and Thorbecke, 1992; Parikh and Thorbecke, 1996; Subramanian, 2007). Its usefulness for impact analysis arises due to the fact that SAM is an organised matrix and is an extension of the Input-Output table to include social effects of production processes along with the economic effects. Once SAM is built with all the accounts in a consistent framework, this forms the transaction table providing the basis for the multiplier analysis to be undertaken. The village SAM multiplier matrix, a square matrix denoted by M, is derived from the 39 ×39 SAM as: M= (I-A)-1 Given some exogenous change in X, the effect on endogenous accounts in the village, Y, is determined by this village multiplier matrix: Y= M×X 4. Results and Discussion 4.1 Rural-Urban linkages in Assam: As stated in the methodology, rural to urban linkages in the state is measured indirectly by rural to urban migration

30 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Rural-Urban Linkages for Sustainable Development in Assam: A Social Accounting Matrix Analysis figures. Rural to urban migration figures for Assam are presented in Table 1. From the table it is found that the compound annual growth rate (CAGR) of migration figure is 3.18 per cent which indicates a positive growth of migration figures in the state. If population grows at 2 per cent compound annual rate, the population doubles in size in 35 years (Ray 2007). Therefore, these huge migration figures resulted due to underdeveloped rural areas (which is again the manifestation of weak rural-urban linkages in the state) raise concern for the policy makers regarding management of environment in urban areas in the state. Table 1. Rural to Urban Migration Data for Assam

Year (t) Rural to Urban Migration (Mt) 1981 30705 1982 30066 1983 28776 1984 30726 1985 32162 1986 32603 1987 32167 1988 35271 1989 42506 1990 42964 1991 44650 1992 47171 1993 41041 1994 47631 1995 48939 1996 51162 1997 53175 1998 56831 1999 63586 2000 66380 2001 53521 2002 62866

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 31 Ira Das 2003 63799 2004 74903 2005 72451 2006 73763 2007 73849 2008 73449 2009 73700 2010 74510 2011 76557 2012 79132 2013 80824 2014 84037 Compound Annual Growth Rate (CAGR) (%) 3.18 Source: Calculated from the Census Reports and Registrar General of India, Government of India. Note 1. The figures of urban population from 1981 to 2010 are projected (since 1981 census was not held for Assam) from known figures of 1971 and 1991 by rt the exponential growth rate formula Pt=P0e . Similarly the figures from 1992 to 2000, 2002 to 2010 and 2012 to 2014 are projected from the known figures of 1991, 2001 and 2011. 4.2 Effective Linkage Study to Strengthen Rural-Urban Linkages for Sustainable Development in the State: To strengthen rural-urban linkages for ensuring sustainable development in the state, an impact analysis of food processing industry Nilon’s Private Enterprises on the neighbouring village Batabari was carried out. The results are presented in the following sections. The aggregate 39x39 SAM of Batabari Village is presented in Table 2.

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PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 33 Ira Das 4.3 Results of Output, Income and Employment Multipliers The three most frequently used multipliers derived from the SAM are - output, income and employment multipliers which estimate the effect of change in the demand for outputs on: (1) outputs of the sectors; (2) income earned by households because of new outputs; and (3) employment generated because of the new outputs. The multiplier effects work in the following way. If the demand for vegetables and fruits of the village increases due to the food-processing industry then there will be increased output in the village. This is output multiplier. The increase in output tends to increase income of the villagers which is captured by income multiplier. This will also create employment opportunities locally and opportunities created by the industry. This is employment multiplier. Thus, food-processing industry has a multiplied impact on the total output, income and employment of the village economy. The multiplier matrix of village Batabari is calculated from the 39×39 village SAM and is presented in Table 3. The output and income multipliers for the sectors of the village are calculated from the table. The table shows that the activity that induces the highest output in the economy is allied agricultural activities if it receives economic stimulations, such as an increase in export demand. This activity yields the maximum total output multiplier (2.05) in the village followed by agricultural inputs (2.04), miscellaneous activities (1.81) and construction (1.81) indicating their high integration with other sectors. Agriculture occupies the seventh position out of 21 production activities account. Salaried persons contribute only a meager 0.39 as the output multiplier whereas the persons employed at Nilon’s contributes 0.89 as the output multiplier. On the other hand, the household’s income multipliers are generally lower compared with output multipliers. This is due to various leakages from the circular flow of income (for instance, import and tax leakages) (Breisinger et al., 2009). The activity that yields the maximum total income multiplier in Batabari is allied agricultural activities and agricultural inputs, followed by construction and miscellaneous activities. On the basis of Table 4, employment multipliers are obtained by multiplying the output multiplier of each sector with the relevant direct employment coefficient. Direct employment coefficients are defined as employment per unit of output. Thus, direct employment coefficient of each sector is calculated as the ratio between the wages and salaries generated by the production activities and the total outputs of the activities. The estimated employment multipliers are presented in Table 5. The employment multiplier is found to be the highest for transportation sector (0.90) followed by agriculture (0.83), allied agricultural activities (0.35) and trade and petty services (0.10). These sectors do not have high employment multipliers, possibly because these sectors are already labour

34 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Rural-Urban Linkages for Sustainable Development in Assam: A Social Accounting Matrix Analysis intensive (as expressed by Leeuwen and Nijkamp, 2002 in a different study). As the study is intended to examine the impact of Nilon’s industry on the village, the output, income, employment multipliers have been computed. These show that if demand for agricultural crops in the village is increased by Re.1 due to the industry, then the production/output in the agriculture sector will be increased by Rs.1.64 (i.e. Re.1×1.64); income increases by Rs.1.32 (i.e. Re.1×1.32) and employment increases by 0.83 units (i.e. Re.1×0.83) in the village.

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 35 Ira Das

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PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 37 Ira Das

38 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Rural-Urban Linkages for Sustainable Development in Assam: A Social Accounting Matrix Analysis From the above findings of the impact analysis with the help of the SAM multiplier matrix, it can be said that food-processing industry can have a significant impact on the overall rural economy through its better linkages with rural sector. Thus, it can help narrowing down rural-urban divide and consequently ensuring better environmental management in the state. 5. Conclusion The present study has examined the existing rural-urban linkage in Assam and has made an attempt to suggest ways to strengthen the rural-urban linkages for balanced and sustainable development in the state. It is found from the study that rural-urban linkage in the state is not proper. The SAM analysis has established the overwhelming linkage between the food processing industry and the neighbouring village in terms of input supply as well as impact on economic and other aspects. This obviously suggests establishing this type of linkages in other areas as well. In view of the positive economic impact of the food- processing industry on the input supplying village and also the potentiality of the locality in terms of abundant production of raw-materials, more such food processing industries can be set up in different locations of the state. This may eventually help reducing environmental degradation and promote balanced and sustainable development with better rural-urban linkages to a considerable extent.n References Breisinger, C., Thomas, M. & Thurlow, J. (2009). Food Security in Practice- Social Accounting Matrices and Multiplier Analysis. Washington, DC, USA: International Policy Research Institute. Douglass, M. (1999, January). Rural-Urban Integration and Regional Resilience: Strategies for the Rural-Urban Transition in Northeast Thailand. Report for the Northeast Demonstration Project on Decentralization of Development Planning: NESDB/NorConsult. Bangkok, Thailand.Retrieved November 12, 2006 from www.wbln0018.worldbank.org on 12-11-06. Evans, H. (1992). A virtuous circle model of rural urban development: Evidence from a Kenyan small town and its Hinterland. Journal of Development Studies, 28(4), 640-667. Food and Agriculture Organization (FAO) (2009). Agro industries for development. In C. A. da Silva, D. Baker, A. W. Shepherd, C. Jenane & S. Miranda-da-Cruz (Eds.), FAO of the United Nations and The United Nations Industrial Development Organization by arrangement with Centre for Agriculture and Bio-Science International. Kali, M. (2007, November). Urbanization, inequality and economic growth: Evidence from Indian States, Background Paper for World Development Report, 2009.

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 39 Ira Das Lewis, B. D., & Thorbecke E. (1992). District level economic linkages in Kenya: Evidence based on a small regional social accounting matrix. World Development, 20(6), 881-897. Leeuwen, E., Van, S. & Nijkamp, P. (2002). Social accounting matrices-the development and application of SAMs at the local level. Research paper, 14th International input-output conference. Retrieved January 23, 2010 from http:// zappa.ubvu.vu.nl/20090045.pdf. Parikh, A. & Thorbecke, E. (1996, January). Impact of rural industrialisation on village life and economy: A social accounting matrix approach. Economic Development and Cultural Change, 44(2), 351-377. Retrieved January 29, 2009 from http://www.jstor.org/stable/1154408. Ray, D. (2007). Development economics, (11th Impression), New Delhi: Oxford University Press. Subramanian, A. (2007). Distributional effects of agricultural biotechnology in a village economy: The case of cotton in India, Germany: Cuvillier Verlag, NS. Talukar, D. (2003). Major environmental problems in the North Eastern India: Possible legal and non-legal solutions, A status report of the environment: North Eastern India. Retrieved June 24, 2012 from www.nlsenlaw.org/.../ major_environmental_problems_in_the_north_.... United Nations. Economic and Social Commission for Asia and the Pacific (UNESCAP) (2001). Reducing disparities: balanced development of urban and rural areas and regions within the countries of Asia and the Pacific. Retrieved August 7, 2008 from http://www.unescap.org/pdd/publications/Disparities/ disparities.pdf. United Nations Habitat (UNHABITAT). (2011). Rural-urban linkages. Retrieved December 7, 2011 from http://www.womenandhumansettlements .org/global/ rural-urban-linkages-85.html.

Manuscript accepted on: 27/11/2015

40 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Prag Consilience : ISSN 2456-6861, RNI No. ASSMUL/2016/70132 A Multi-lingual Annual Research Journal in Humanities, Science and Commerce Vol. 1, No. 1 (2016), 41-49 Monetary Policy of RBI as an Instrument of Price Stability and Economic Growth Dipakshi Das Guest Faculty, Deptt. of Economics Pragjyotish College, Guwahati, Assam Email: [email protected] Abstract:Monetary policy is the macroeconomic policy laid down by the central bank of a country. Monetary policy is defined as comprising of such measures which lead to influencing the cost, volume and availability of money and credit so as to achieve a certain set of objectives. Monetary policy refers to the credit control measures adopted by the central bank of a country. It includes not only monetary measures which influence the cost and availability of money but also those non-monetary measures which influence monetary situations. An attempt has been made in this paper to find out the monetary policy of Reserve Bank of India (RBI) like Bank rate policy, Cash Reserve Ratio (CRR), Statutory Liquidity Ratio (SLR), Repo rate, Reverse Repo rate, Open Market Operation, etc. aims at maintaining price stability and economic growth. For this purpose the RBI uses several methods and techniques of credit control and money supply which has its own merits and demerits. The correct approach is that all methods should be judiciously combined in right proportion to achieve the objectives of monetary policy effectively. Moreover, it is also found in the above study that monetary policy of RBI can help in price stability in the long run but in the short run a trade off between price stability and economic growth arises where price stability can be ensured at the cost of economic growth. Keywords: Reserve Bank of India, Statutory Liquidity Ratio (SLR), Cash Reserve Ratio (CRR), Repo Rate, Reverse Repo Rate, Open Market Operation (OMO),

1. Introduction Monetary policy is the macroeconomic policy laid down by the central bank of a country. In simple terms it can be understood as management of money supply and interest rate and is the demand side economic policy used by the government of a country to achieve macroeconomic objectives like inflation,

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 41 Dipakshi Das consumption, growth and liquidity. Monetary policy can also be defined in a broad or in a narrow sense. Defined in a broader sense, monetary policy not only includes monetary measures but also non-monetary measures which have monetary effects. In this sense, monetary policy covers a wide range of policies and measures. It includes not only monetary measures which influence the cost and availability of money but also those non- monetary measures which influence monetary situations. Thus, non-monetary measures such as control of prices or wages, physical control, budgetary measures, income policy measures, etc. would be included within the scope of monetary policy defined in broader sense in so far as their primary aim is to influence the monetary situation. But, defined in a narrow sense, monetary policy comprises only those decisions and measures of the state and of the monetary authority which affect the volume of money and the level of interest rates. Thus, monetary policy is defined as comprising of such measures which lead to influencing the cost, volume and availability of money and credit so as to achieve certain set objectives. Monetary policy refers to the credit control measures adopted by the central bank of a country. This is a very narrow definition. But, besides the policies of the central bank, the Government policies relating to the monetary standard and the statutory reserves for the issue of currency as also operations and policies regarding exchange rates and foreign transactions also constitute important aspects of monetary policy. Hence, monetary policy is the name given to the principles whereby the Government and the central bank of a country fulfil the general objectives of the country’s economic policy. In India the central monetary authority is the Reserve Bank of India (RBI). For RBI, monetary policy refers to the use of instruments within the control of central bank to influence the level of aggregate demand for goods and services. Central banking instruments of control operate through varying the cost and availability of credit, those producing desired changes in the asset pattern of credit institutions primarily the commercial banks. Thus, RBI is relatively more explicit in defining the monetary policy. For it, monetary policy operates through influencing the cost, volume and availability of credit and money. It seeks to influence aggregate demand indirectly through influencing the credit position of commercial banks. The monetary policy of RBI is so designed that it aimed at managing the quantity of money in order to meet the requirements of different sectors of the economy and thereby maintain price stability and increase the pace of economic growth. India’s monetary policy since the first plan period was one of ‘controlled expansion’ that is, a policy of adequate financing of economic growth ensuring price stability. RBI has helped the economy to expand through expansion of

42 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Monetary Policy of RBI as an Instrument of Price Stability and Economic Growth money and credit and has also attempted to check rise in prices through monetary and other control measures. 1.1 Monetary Policy Framework in India Under the Reserve Bank o f India Act,1 934,the RBI is entrusted with the responsibility “to regulate the issue of Bank Notes and the keeping of reserves with a view to securing monetary stability in India and generally to operate the currency and credit system of the country to its advantage”. Accordingly, the main objectives of monetary policy in India have evolved as maintaining price stability and ensuring adequate flow of credit to the productive sectors to support economic growth. In the recent period, considerations of financial stability have assumed added importance in view of increasing openness of the Indian economy The operating framework of monetary policy in India has undergone significant transformation during the past two decades in consonance with evolving changes in the structure of the economy and institutional developments. Prior to the mid-1980s, “credit planning” ensured flow of bank credit to the relevant sectors as per the national priorities. With adoption of “monetary targeting with feedback “since the mid-1980s, broad money (M3) emerged as the nominal anchor based on the premise of a stable relationship between money, output and prices. In the late1990s, ongoing financial openness and sweeping changes in the financial sector reoriented the role of interest rates vis-à-vis the quantity variables .It was felt that in the evolving situation, while money still acts as an important indicator, information pertaining to other monetary and financial Indicator should also be taken into account while formulating monetary policy. Since April1998, the RBI has formally adopted a “multiple indicator” approach in which information on interest rates, monetary aggregates, credit, capital flows, inflation, exchange rate, etc, are pooled together for drawing policy perspectives. During this period, sole reliance on traditional indicators of monetary aggregates or interest rates is not adequate to reflect the stance of monetary policy, and hence, it is important to carefully comprehend enunciations in policy statements juxtaposed within formation on relevant policy indicator to decipher the complete picture. 1.2 Major Instruments of RBI’s Monetary Policy RBI monitors and regulates the monetary policy of the country to stabilize price by controlling inflation through the use of certain monetary instruments which operates on monetary magnitudes such as money supply, interest rates and availability of credit. Bank Rate Policy The bank rate also known as the discount rate, is the rate charged by the RBI for providing funds or loans to the commercial banks and co-operative banks, IDBI, IFC. EXIM Bank, etc through approved securities or eligible

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 43 Dipakshi Das bills of exchange. An increase in the bank rate increases the cost of borrowing from the RBI by the commercial banks, which results into the reduction in the credit volume to the banks and hence declines the supply of money. Increase in the bank rate is the symbol of tightening of RBI’s monetary policy. It is an indirect method of influencing the volume of credit in the economy. It does not produce immediate effects on the cash reserves of the commercial banks. It is suitable only when marginal changes are desired in the cash reserves of the commercial banks. It is flexible and applicable to a narrower sector of the banking system and therefore can be varied according to the requirement of the local situation. As of 3 February 2015, the bank rate is 8.75%, which is reduced to 8.50% in 4th March 2015 and this was further reduced to 8.25% in 2nd June 2015. Cash Reserve Ratio (CRR) CRR is a certain percentage of bank deposits which banks are required to keep with RBI in the form of reserves or balances. Higher the CRR with the RBI, lower will be the liquidity in the system and vice versa. RBI is empowered to vary CRR between 15 and 3 per cent. But as per the suggestions by the Narshimham Committee Report, the CRR was reduced from 15% in 1990 to 5 per cent in 2002. As of September 2014, CRR is of 4 percent and has remained unchanged till date. Statutory Liquidity Ratio (SLR) SLR refers to the portion of total deposits of a commercial bank which it has to keep with itself in the form of cash reserves. By varying the SLR, the RBI controls the expansion and contraction of credit. If SLR is reduced the lendable resources with the commercial banks gets correspondingly increased and vice-versa. These assets have to be kept in non cash forms such as precious metals, approved securities like bonds,etc. The ratio of liquid assets to time and demand liabilities is termed as SLR. There was a reduction in SLR from 38.5% to 25% because of suggestions by Narshimham Committee. The current SLR is 21.5 %. CRR and SLR are the direct instruments because they control the volume of credit by directly influencing the cash reserves of the commercial banks and thus producing immediate effect on the cash reserves. But they are not flexible as they are applicable to the entire banking system and therefore cannot be varied in accordance with the requirements of the local situations. CRR is one of the most frequently used monetary weapons in India while SLR is also active now-a-days.

44 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Monetary Policy of RBI as an Instrument of Price Stability and Economic Growth Open Market Operations (OMO) An OMO is an instrument of monetary policy which involves buying or selling of government securities from or to the public and banks. It is more direct method because it influences the reserve position of the banks , yield on government securities and cost of bank credit. The RBI sells government securities to control the flow of credit and buys securities to increase credit flows. OMO makes bank rate policy effective and maintains stability in government securities market. Repo and Reverse Repo Rate Repo and Reverse Repo rate under the Liquidity Adjustment Facility ( LAF) allow the Reserve bank to manage market liquidities on a daily basis and also transmit interest rate signals to the market. The LAF is the key element in the monetary policy operating framework of the RBI. On daily basis the RBI stands ready to lend to or borrow money from the banking system as per the latter’s requirement at fixed interest rate. The primary aim of such operations is to assist banks to adjust to their day to day mismatches in liquidity through Repo and Reverse Repo operations. Under the repo or repurchase operations, banks borrow money from the RBI through the sale of securities with an agreement to purchase the securities back at a fixed rate at a future date. The rate charged by the RBI to aid this process of liquidity injection is termed as repo rate. Under the reverse repo operations the RBI borrows money from the banks, draining liquidity out from the system. The rate at which RBI borrows money is the reverse repo rate. The interest rate on the LAF is fixed by the RBI from time to time. As of June 2015, the repo and reverse repo rate are 7.25 and 6.25 per cent respectively. Marginal Standing Facility (MSF) The MSF is a new scheme announced by the RBI in its monetary policy, 2011-12 which came into effect from 9th May 2011. Under this scheme , banks can borrow overnight upto 1 per cent of their net demand and time liabilities ( NDTL) from the RBI, at the interest rate 1 per cent (100 basis points) higher than the current repo rate. The MSF will be the last resort for the banks once they exhaust all borrowing options including the LAF by pledging through government securities which has lower rate (i.e. repo rate) of interest in comparison with MSF. The MSF would be a penal rate for banks and the banks can borrow funds by pledging government securities wit5hin the limits of the SLR. The scheme has been introduced by the RBI with the main aim of reducing volatility in the overnight lending rates in the inter-bank market and to enable smooth monetary transmission in the financial system. The minimum amount which can be accessed through MSF is Rs 1 crore. The current MSF is 8.25 per cent.

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1.3 Empirical Evidence In recent past the thrust of monetary policy of India was on reducing the annual inflation rate. During the year 2009 to 2011, inflation in India has crossed historical records and reached to unprecedented levels lying in the range of 9- 14 per cent. The monetary authorities strived hard to curb the inflation by adopting several monetary policy measures, the important among which are CRR, repo and reverse repo rate, which directly influence the money supply in the market with immediate effect without creating any distortions in the economy. An attempt was made to study the impact of changes in CRR, repo rate and reverse repo rate adopted by monetary authorities in curbing inflation (Vikram Joshi, 2012) In the study it was shown that, during the period January 2009 to October 2011, Indian economy witnessed record high inflation and monetary authorities were highly concerned about combating the persistently high inflation. The monetary authorities made several changes in the monetary policy in terms of changes in CRR, repo and reverse repo rate and obtained mixed responses. Econometric study was carried out to evaluate the impact of these parameters i.e. CRR, repo and reverse repo rate on curbing inflation. It was statistically verified in the study that CRR, repo and reverse repo rate cannot be considered solely for measuring the impact of monetary policy on curbing inflation. Rather the study revealed that the combined effect of these three parameters can be considered as the best for measuring impact of monetary policy on curbing inflation. The study statistically proved that by formulating models taking into account the various independent variables such as CRR, repo and reverse repo rate and dependent variable as inflation, can be used for formulating the suitable policy for curbing inflation. Based on market conditions, these rates can be varied (increased or decreased) depending on the suitability of market conditions. Thus the study showed that if suitable monetary measure is adopted, then it can help in curbing the pervasive effect of inflation. 2. Objectives of the Study 1. To study whether monetary policy can itself ensure price stability. 2. To study whether there is any trade off between price stability and economic growth. 3. Findings 3.1 Monetary Policy and Price Stability Since the inception of development planning the broad objectives of India’s economic policy have been to achieve a faster rate of economic growth, ensure a reasonable degree of price stability in the economy and promote distributive justice. The working of monetary policy in India over the past several decades would reveal that monetary policy has also emphasized these broad objectives

46 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Monetary Policy of RBI as an Instrument of Price Stability and Economic Growth of our economic policy. But it is important to recognize that all the objectives cannot be effectively pursued by any single arm of economic policy. From many theoretical literature and empirical findings it is clear that among various policy objectives, monetary policy is best suited to achieving the goal of price stability in the economy. It has also been recognised that in the long run the objective of price stability and growth do not necessarily conflict with each other. Rather in today’s altered economic context, a low and a stable price environment is being increasingly regarded as an essential condition for increasing growth and productive potential of the economy. As a noted monetary economist had once observed, “The first and the foremost lesson that history teaches about what monetary policy can do- and it is a lesson of most profound importance-is that monetary policy can prevent itself from being a major source of economic disturbance-provide a stable background of the economy and contribute to offsetting the major disturbances in the economic system arising from other sources’’.( Friedman 1968) Continuous pressure on price level due to various external and internal shocks can be prevented if there is a control over money supply in our country and monetary policy can play an important role in this regard. But there could be a variable lag between the time a monetary change is initiated and the time its ultimate impact on prices and output is felt. The length of this lag is determined by the inherent dynamics in the real sector and the speed with which economic agents adjusts to a change in monetary situation. Therefore, a monetary shock may take several months to express itself on prices and output. Moreover the effectiveness of RBI’s monetary policy in causing an impact on the price level also depends on inflation expectations. For example, while the expansionary effect of fiscal policy will not persist for long without an accommodating increase in money supply, the interest rate effect may, however , get sustained, giving rise to inflation expectations and thereby adversely affecting the effectiveness of monetary policy to fight inflation. Many empirical studies in India have shown that the relationship between prices on the one hand and income and money supply on the other is found to hold reasonably well over a period of time. Average of price changes over a period of four to five years are predicted with reasonable accuracy through the use of certain equations and these predictions fall within a range which should be sufficient guide to policy. In addition the use of the price equation shows that price move in tandem with money supply in the long run. 3.2 Monetary Policy and Economic Growth RBI’s monetary policy aims to promote economic growth. In the past RBI has been criticised that it pursued the objective of achieving price stability and neglected the objective of promoting economic growth. Monetary policy of RBI

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 47 Dipakshi Das attempts to promote economic growth through ensuring adequate availability of credit and lower cost of credit. There are two types of credit requirements of business. First they have to finance their requirement of working capital and for importing needed raw materials and machines from abroad. Secondly they need credit for financing investment in projects for building fixed capital. Easy availability of credit at low rates stimulates investment and thereby quickens economic growth. However in the opinion of Prof. Rangarajan, there is no conflict between the objective of price stability and growth. Price stability, according to him is a means to ensure economic growth. To quote him, “it is price stability which provides the appropriate environment under which growth can occur and social justice can be ensured”. This may be true in the long run but in the short run there exists trade off between growth and inflation. To ensure higher economic growth the adequate expansion of money supply and greater availability of credit at a lower rate of interest is needed. But large expansion of money supply and credit leads to the increase in aggregate demand which tends to cause a higher rate of inflation. This raises the issue of what is acceptable trade off between growth and inflation ,that is, what rate of inflation is acceptable to promote growth through appropriate monetary policy. Expert committee on monetary policy headed by Late Prof Chakravarty suggested a target of 4 per cent as the ‘acceptable rise in prices’ According to him the growth of money supply and availability of credit should be so regulated that rate of inflation does not exceed 4 per cent per annum. However, C. Rangarajan , former governor of RBI fixed a higher target of 5 to 6 per cent rate of inflation in the context of objective of achieving 6 to 7 per cent rate of economic growth. To quote him “keeping the price and growth objectives in view the money supply growth should be so regulated that inflation rate comes down initially to 6 to 7 per cent and eventually to 5 to 6 per cent. That indeed must be the goal of monetary policy”. It may be noted that in the context of the openness of the economy and floating exchange rate system, as is the case of the Indian economy today, the objective of achieving higher rate of economic growth through monetary measures may also conflict with the objectives of exchange rate stability, that is value of rupee in terms of US Dollar and other foreign currencies. Whereas prevention of depreciation of rupee requires tightening of monetary policy, that is raising of interest rate, reducing of liquidity banking system so that banks restrict their credit supply , the promotion of growth objectives requires lower lending rates of interest and greater availability of credit for encouraging private investment. It is this dilemma of conflicting objectives of higher economic growth or price stability which is being presently faced in India.

48 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Monetary Policy of RBI as an Instrument of Price Stability and Economic Growth 4. Conclusion Thus from the above study we find that the monetary policy of RBI aims at maintaining price stability and economic growth. For this purpose the RBI uses several methods and techniques of credit control and money supply which has its own merits and demerits. No method taken alone can produce desired results. The correct approach is that all methods should be judiciously combined in right proportion to achieve the objectives of monetary policy effectively. Moreover, it is also found in the above study that monetary policy of RBI can help in price stability in the long run but in the short run a trade off between price stability and economic growth arises where price stability can be ensured at the cost of economic growth. Effectiveness of monetary policy among other factors depends on the stance of fiscal policy. The concerns of monetary and fiscal policy are at once same and different. Nevertheless, the two policies cannot run at cross purposes. It should be recognised by the RBI that there is a need to maintain fiscal balance at some reasonable level of fiscal deficit so that monetary policy can play its role. If the fiscal deficit remains high and if the monetary policy accommodates it, it will make monetary policy ineffective in terms of achieving price stability. So along with monetary policy, fiscal policy needs to be co-ordinated so that the monetary authority does not become overburdened with functions which may come in conflict with its own special objectives.n References Friedman, M. (1968, March). The Role of Monetary Policy, The American Economic Review, LVIII(1). Joshi, V.K. (2012, December). Impact of Monetary Policy of India With Special Reference to CRR, Repo and Reverse Repo Rate In Curbing Inflation-An Econometric Study, Management Insight, VIII(2). Retrieved August 10, 2015 from www.inflibnet.ac.in/ojs/index.php/MI/articleview/1484. Rangarajan, C. (1998, December). Role of Monetary Policy, Economic and Political Weekly, 32(52), 3325-3328. Retrieved August 10, 2015 from http://www.jstor.org/stable/4406238 Rangarajan, C. (2001, June). Some Critical Issues in Monetary Policy, Economic and Political Weekly, 36(24), 2139-2146. Retrieved August 10, 2015 from http:/ /www.jstor.org/stable/4410747 Reserve Bank of India (2015). Third Bi-monthly Monetary Policy Statement. Retrieved August 10, 2015 from www.rbi.og.in Sharma, S.K. & Sharma, B. (2014, December). Reflections on Monetary and Fiscal Policies and Economic Growth in India, International Journal of Trade, Economic and Finance, 5(6). Retrieved August 10, 2015 from www.shodhganga.inflibnet.ac.in Manuscript accepted on 14/11/2015

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 49 Prag Consilience : ISSN 2456-6861, RNI No. ASSMUL/2016/70132 A Multi-lingual Annual Research Journal in Humanities, Science and Commerce Vol. 1, No. 1 (2016), 50-58 Pradhan Mantri Jan Dhan Yojana: An Instrument of Financial Inclusion Smita Lahkar Guest Faculty, Deptt. of Economics Pragjyotish College, Guwahati, Assam Email: [email protected]

Abstract:Financial inclusion means the delivery of financial services at an affordable cost to all sections of the society which are disadvantaged and those who fall in the low income segments of the society. The one of the main reason of backwardness of the marginalised sections of our society can be attributed to the lack of access to basic financial systems. The formal financial sectors have not been able to reach the poorer sections of the society especially in the villages. The Prime Minister’s Jan Dhan Yojana is a step taken forward towards the financial inclusion program and is an effort to bring the unbanked sections of our society directly under the formal banking system. This paper highlights the process through which this scheme has been implemented and its studies to what extent has it been able to cover the targeted section. This paper also tries to highlight the implications of this scheme and the challenges and issues regarding this scheme. Keywords: Financial inclusion, Pradhan Mantri Jan Dhan Yojana, Formal Banking System.

1. Introduction Prime Minister, Shree Narendra Modi announced the Pradhan Mantri Jan Dhan Yojana (PMJDY) or the Prime Minister ‘Scheme for people’s wealth’- an ambitious scheme for comprehensive financial inclusion on his first Independence Day speech on 15th August, 2014. This Mission would enable all households, urban and rural to gain easy and universal access to financial services. The scheme is a financial inclusion scheme covering all households in the country with banking facilities, ensuring a bank account for each household. The scheme was formally launched on 28th August, 2014 with a target to provide universal access to banking facilities starting with Basic Banking Account with an overdraft facility of Rs. 5,000 after six months and RuPay Debit Card with inbuilt accident

50 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Smita Lahkar insurance cover of Rs. 1,00,000 and a RuPay Kisan Card. Those people who open their bank accounts before 26th January, 2015 would gain an additional benefit of Rs. 30,000 life insurance. The beneficiaries who already have bank accounts are also eligible to get these benefits. With a bank account, every household would gain access to banking and credit facilities. This will enable them to come out of the grip of moneylenders and manage to keep away from financial crises caused by emergent needs, and most importantly, benefit from a range of financial products. The main reason for the introduction of this scheme is to eradicate the problem of ‘financial untouchability’, that is, to include those people who have not come under the domain of formal financial sector of the country. Financial inclusion or inclusive financing is the delivery of financial services at an affordable cost to the disadvantaged sections of the society. The formal financial sectors have not been able to reach the poorer sections of the society especially in the villages. The Prime Minister’s Jan Dhan Yojana is a step taken forward towards the financial inclusion to reach out to those people who have no formal bank accounts. 2. Review of Literature Shanin Razi (2014), in her article ‘Jan Dhan Yojana-National Mission on Financial Inclusion’ highlights the main issues regarding this scheme. The author has also drawn out the main points as to why financial inclusion is necessary for the development of our country. Amrit Patel (2014), considers that this scheme provides social security through insurance cover and pension payment and this is a very significant one because there are not even a elementary social security cover for a very large number of poor households. He feels that this scheme is a blessing for the daily wage earners. Prabhakar Sahoo (2014), feels that to complete the mammoth task of providing bank accounts to 75 million households, the banks should improve their infrastructure facilities because the existing bank branches are not enough. They need to extend their branches to the interior villages so that rural households can access the facilities and increase the number of ATMs. Harpreet Kaur and K.N.Singh (2015), also feels that setting up of biometric ATMs in rural areas for the catering to the needs of illiterate people will help these people avail the facilities. They also feel that the there should be new recruits from the local areas because the local people can relate to someone from their own area and who can understand their problems more properly. There are certain writers who feel that the scheme Jan Dhan Yojana is an improvement over the other such schemes those were started before Jan Dhan Yojana. Razi(2014) feels that the Pradhan Mantri Jan Dhan Yojana is a significant improvement over the UPA government’s financial inclusion

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 51 Pradhan Mantri Jan Dhan Yojana: An Instrument of Financial Inclusion programme. She considers that the previous scheme had no focus on households and the Know Your Customer norms were also very restricting. Amrit Patel (2014) is also of the view that this scheme is more effective than previous schemes because this scheme targets households instead of villages, covers both rural and urban areas as against rural ones. This scheme has also given importance to technology. 3. Objectives The main objectives of this paper are pointed out as follows: • To look at how this scheme has been implemented. • To find out as to what extent financial inclusion has taken place under this scheme. • To find out the implications of the scheme. • To highlight the main issues and challenges of this scheme. 4. Sources of Data Collection The study is based on secondary data which has been collected from the Government journals, newspaper articles, magazines, banks web sources. 5. Findings from the Study 5.1 Implementation of the Scheme The main objective of PMJDY is inclusive growth - “Sab ke sath, Sab ka Vikash”. This program will enable all households, both rural and urban to gain easy access to formal financial services, especially the weaker and the neglected sections of our society who are dependent on informal sources like the money lenders to meet their short and long term needs. Under this program, the households of our country will have access directly to the formal financial sectors. The households will not only have bank accounts but also access to credit for economic activity, insurance and pension schemes. The PMJDY will be implemented in two phases- • In the first phase, 15th August, 2014 to 14th August, 2015, all households will be covered with at least one basic bank account and routing of subsidies to such accounts under Direct Benefit Transfer (DBT) scheme. • In the second phase, 15th August, 2015 to 14th August, 2016, insurance cover would be provided and payment of pension under the ‘Swavalamban’ scheme through business correspondents (BCs) will also be done. This scheme is implemented with the help of the following six pillars: • Universal access to Banking facilities: The six lakhs villages across the entire country has been mapped into Sub Service Area(SSAs) catering to 1000- 1500 households in a manner that every habitation has access to banking services within a reasonable distance of about 5 km by 14th August, 2015. Coverage of parts of J&K, Himachal Pradesh, Uttarakhand, North East and the Left Wing Extremism affected districts which have telecom connectivity and infrastructure

52 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Smita Lahkar constraints would spill over to the Phase II of the program (15th August, 2015 to 15th August, 2016). • Providing Basic Banking Accounts with overdraft facility and RuPay Debit card to all households: The effort would be to first cover 6 crores uncovered households in the rural areas and 1.5 crores urban uncovered households with banking facilities by 15th August, 2015 by opening basic bank accounts. Account holder would be provided a RuPay Debit Card. Facility of an overdraft of Rs. 5,000 and an accidental insurance benefit upto Rs. 1,00,00 to every basic banking account holder would be considered after satisfactory operation / credit history of six months. • Financial Literacy and Credit Counselling(FLCC) Programme: Financial literacy would be an integral part of the Mission in order to let the beneficiaries make best use of the financial services being made available to them. The Financial Literacy Centres that were set previously were not set up in the rural areas. The present goal aims to expand the FLCCs to the block level creation of a financial literacy cell in all rural branches and provide basic literacy about the banks. • Creation of Credit Guarantee Fund: Creation of a Credit Guarantee Fund to give comfort to banks to provide overdraft limit and to bring in discipline in the monitoring mechanism to cover the defaults in overdraft accounts. • Micro-Insurance: To provide micro-insurance policies and to promote insurance coverage among the economically vulnerable sections of the society by 14th August, 2018. ‘Bank Mitra’ mechanism would be enabled to offer micro- insurance products. • Unorganized sector Pension Schemes like Swavalamban: To encourage workers in the unorganized sectors save voluntarily for their old age, an initiative called ‘Swavalamban Scheme’ was launched wherein the Central Government would contribute a sum of Rs. 1,000 per annum in National Pension Scheme account. The plan proposes to channel all benefits to the beneficiaries and pushing the Direct Benefit Transfer (DBT) scheme of the Union Government including restarting the DBT in LPG scheme through these bank accounts. 5.2 Extent of Financial Inclusion under PMJDY The PMJDY scheme was implemented in the month of August in 2014, so the scheme is only a year old and within such a period the impact of a scheme cannot be estimated accurately. The table shows the number of accounts opened till 31/12/2014 under PMJDY.

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 53 Pradhan Mantri Jan Dhan Yojana: An Instrument of Financial Inclusion

Table 1: Number of Accounts opened under PMJDY

Source: www.pmjdy.gov.in

From table 1 it is seen that the maximum number of accounts were opened in the Public sector banks at the total of 657.94 lakhs accounts, followed by Regional Rural Banks((RRBs) at 139.42 lakhs accounts and at Private sector banks 21.73 lakhs accounts were opened as on 31.12.2014. The target under PMJDY is for banks to have an additional 50,000 BCs, in addition to 7,000 more branches and 20,000 new ATMs. Also to make the dormant accounts (estimated at around 5 crore) active, the government may soon announce that dormant account holders, if found eligible, will get subsidies and other payments related to DBT as well as the National Rural Employment Guarantee Scheme directly into their accounts if these accounts are activated. The number of accounts with zero-balance is highest at public sector bank at 489.76 lacs accounts. The RRBs also have a huge amount of zero balance accounts, 107.13 accounts. Of the accounts opened at public sector banks (PSBs) under the Jan Dhan Yojana, 71% are zero-balance, against 64% for private banks. Among private lenders, the percentage of ‘zero-balance’ Jan Dhan accounts at Yes Bank is 89%, Kotak Mahindra Bank is 77% and Axis Bank is 75%. Among PSBs, 95% of State Bank of India’s Jan Dhan accounts are zero-balance, for Indian Overseas bank, it stands at 84%. Of the bank accounts opened under the scheme, about 9 million were at PSBs, while private banks accounted for only 4.1 million accounts (3.6 per cent of the overall number). The rest were accounted for by RRBs. Five major private lenders – ICICI bank, Kotak Mahindra Bank, YES Bank, IndusInd Bank and Karur Vaisya Bank – have opened 0.9 million accounts under the

54 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Smita Lahkar scheme. With such a huge percentage(%) of bank accounts with zero-balance, will financial inclusion really take place? The answer is yes. Because these accounts are linked with the direct cash transfer scheme for government payments, including subsidies. According to statistics available, LPG subsidy payments estimated currently at Rs. 25,000-30,000 crores annually are getting routed compulsorily through bank accounts. 50% of the 16 crores LPG consumers are already linked through bank accounts. According to the ‘Economic Times’ “the government has already disbursed Rs. 6,688.98 crores to 8.03 crore LPG customers up to 14th January, 2015 and the figures are expected to go up to Rs 25,000-Rs 30,000 crores annually.” Once LPG is done, the next obvious target will be kerosene, where current subsidies could be in a similar range of Rs. 25,000-30,000 crores. The other big scheme to use bank accounts will be the Mahatma Gandhi Rural Employment Guarantee Scheme (NREGA), which has an outlay of Rs. 33,000 crore annually. Rs. 15,000 crores has already started flowing through the bank accounts. The PMJDY will gradually take the figure closer to 100 percent over the next year or two. According to Buiness Line, funds for three pension schemes (Rs. 9,690 crore), 24 scholarship schemes (Rs. 5,756 crores) and seven other schemes (Rs. 2,583 crores) are also being routed through bank accounts. The next subsidy payments will be food and fertiliser subsidies, which have outlays of Rs. 1,15,000 crores and Rs. 72,970 crores respectively. PMJDY will ensure that the subsidy flows to the poor.There is a huge potential flow of government subsidies in the range of nearly Rs. 2,90,000 crors. If even a third of this subsidies flows through the Jan Dhan accounts, that’s a significant volume of nearly Rs 1,00,000 crores. 5.3 Implications of the Scheme • DBT(Direct Benefit Transfer): The most important advantage of the Jan Dhan Yojana is the direct transfer of benefits of the various schemes of the government like LPG subsidy, pension, unemployment loans etc. The welfare transfer payments through these accounts rule out the possibility of these accounts lying unused or dormant. This will help prevent leakage of subsidies .Besides, when government payments flow in, beneficiaries would be impelled to use the accounts for withdrawal and even personal deposits. The Government’s proposal to route cash transfers instead of subsidies in kind through these accounts would be a step towards a comprehensive reform of the subsidy regime. • Simplification of the Rules: The scheme is targeted at those who have never had a bank account in their lives. The scheme has simplified the whole process of opening an account in the bank. The KYC (know-your customer) rules to open a bank account have been simplified. The only document required is either

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 55 Pradhan Mantri Jan Dhan Yojana: An Instrument of Financial Inclusion ADHAR card, voter’s identity card, driving license, PAN card. For those who do not have any of the above mentioned documents identity proofs, a small account could be opened with a self-attested photograph along signature or thumb impressions in the presence of the bank official. But even after much simplification of the rules to open a bank account, some people could not access it. The solution to this problem may lie in the door step services. • Overdraft Facilities: The bank account holders with RuPay debit cards are also eligible for an overdraft facility of Rs. 5,000 based on their performance during the first six months of their opening the account. This amount can be used by people from rural areas who take loan from credit lenders who charge heavy interest along with property etc. in their control or in case of any emergency overdraft facility can be availed. But many economists are questioning the viability of this scheme as this overdraft facilities will be availed largely by the poor people. How will they be able to pay back this amount? Who will take the responsibility? The people may not be wilful defaulters but if they do not have a source of repayment than this might cause a problem. • Insurance Cover: All those people who have opened a bank account under this scheme would be eligible for an accident insurance cover of Rs 1,00,000 and an additional amount of Rs. 30,000 if the bank accounts are opened between 28th August, 2014 and 26th January, 2015. According to the guideline, Rs. 30,000 life insurance cover will be limited to just one account holder per family. “The person should be the head of the family or an earning member of the family. The beneficiary will have to exit the insurance cover at the age of 60 years and the cover at present is only for 5 years after which it will be reviewed. There are certain sections which have been excluded from this insurance cover. The Central and State Government employees, whose income is taxable and those people who are included in the AABY covering 48 occupations and their families will be excluded from this scheme. • Subprime Lending: Subprime lending means making loans to people who may have difficulty maintaining the repayment schedule, sometimes reflecting set back, such as unemployment, medical emergencies, etc. Raghuram Rajan has warned banks against giving subprime lending but there is a debate in recent times against Prime Minister,Narendra Modi that he is forcing the banks to exactly do the same. 5.4 Challenges and Issues The challenges faced by the Government in effective implementation of the scheme include: • Poor telecom connectivity and lack of infrastructure in tribal and hilly areas and left wing extremism have posed a big challenge in the mission of 100% coverage of households in the country.

56 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Smita Lahkar • Duplication and dormant accounts are creating a lot of problems in Direct Benefit Transfers. • Private Banks are not highly motivated from the scheme because increased salary of BCs and other operational costs associated with the scheme are very high in comparison of the earnings from the float money. • Credit facility without the assessment of credit worthiness will be the challenge for the creation of Credit Guarantee Fund. • People of villages who have transferred to the metropolitan cities to earn their livelihood do not have any documents to show. This makes it tough for them to get benefit from PMJDY. 6. Highlights of the Scheme • Universal access to banking facilities for all households through a bank branch or a fixed point business correspondent called “Bank Mitra”. • Platform has been built by the National Payment Corporation of India that connects all banks and all telephone networks in the country. • All the rural, semi-rural and urban areas of the country are proposed to be mapped into Sub Service Area comprising 1000-1500 households with an average of 3-4 villages. • The implementation strategy of the plan is to utilize the existing bank infrastructure as well as expand the same to cover all households. While the existing banking network would be fully geared up, new branches will also be opened. • Mobile banking for the poor would be available through National Unified USSD Platform (NUUP) for which all the bank and mobile companies have come together. 7. Policy Recommendations • PSBs and RRBs are not contributing satisfactorily in the success of PMJDY hence some monetary motivation and counselling is required to be given to motivate them. • Most of the banks do not have any system of checking duplication of accounts. Some measures are required to control the duplication of accounts so that the benefits can go to the needy one. • Connectivity and infrastructure are the big issues in an effective implementation of the scheme. The Government is required to give due focus on making them available. • Life insurance cover is available only upto the age of 60 years. It may be reviewed and extended for whole life to serve the purpose of giving social security. • Credit facility is available to only one account per household. It should be given to all account holders without any exclusion on the basis of their worthiness. PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 57 Pradhan Mantri Jan Dhan Yojana: An Instrument of Financial Inclusion • Earlier scheme ‘Swabhimaan’ is criticized because of lack of financial literacy. Now Government is required to establish adequate number of Financial Literacy Centres (FLC) and Mechanism to facilitate branding and awareness on ‘Bank Mitra’, and Financial Literacy and Credit Counseling (FLCC) programs for the success of the scheme. 8. Conclusion The Pradhan Mantri Jan Dhan Yojana is a big step taken towards including all the people of the country under the umbrella of formal banking sector. In a country where only 35% of the adults had access to formal bank account and only 8% of the people borrowed from the formal financial institutions on 2012, the task of opening an account for 75 million households is a great inventiveness on Narendra Modi’s part. On the day of the launch of the program, 15 million accounts were opened. The provision of basic accounts with in-built insurance coverage, debit card facilities, etc to the unbanked will positively benefit the poor households. This scheme will surely help to reduce the poverty level. There are certain issues which need to be reviewed for better effectiveness of the program. The monitoring system should work more efficiently to make financial inclusion effective so that our country is free from the clutches of poverty.n

References Barhate, G.H. & Jagpat, R. (2014). Pradhan Mantri Jan Dhan Yojana:National Mission on Financial Inclusion, Indian Journal of Applied Research, 4(12), 340- 342. Kaur, H. & Singh, K.N. (2015). Pradhan Mantri Jan Dhan Yojana:A Leap towards Financial Inclusion in India, International Journal of Emerging Research in Management and Technology, 4(1), 25-29. Patel, A. (2014). Pradhan Mantri Jan Dhan Yojana: Financial Inclusion & Economic Activity, A Key to Success, Kurukshetra, 63(1), 7-12. Patnaik, B.C.M., Satpathy, I. & Supkar, A.C. (2015). Pradhan Mantri Jan Dhan Yojana- A New Direction for Mainstreaming the Financially Excluded, International Journal of Management, 6(2), 31-42. Razi, S. (2014). Jan Dhan Yojana- National Mission on Financial Inclusion, Kurukshetra, 63(1), 3-6. Sahoo, P. (2014, October). Roadmap to Financial Inclusion: Pradhan Mantri Jan Dhan Yojana, Yojana, 30-34. Pradhan Mantri Jan Dhan Yojana- Roadmap, Kurukshetra, 63(1), 13-16.

Manuscript accepted on 14/11/2015

58 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Prag Consilience : ISSN 2456-6861, RNI No. ASSMUL/2016/70132 A Multi-lingual Annual Research Journal in Humanities, Science and Commerce Vol. 1, No. 1 (2016), 59-65 Oral Tradition to Written Literature : A Study of the Development of the Hmar Language and Literature Laltlanzuol Khawbung Assistant Professor, Deptt. of English Pragjyotish College, Guwahati, Assam Email:[email protected] Abstract: The Hmars are one of the Tibeto-Chinese-Clan and they are one of the major tribe of the Chin-Kuki-Mizo tribe. Their origin can be traced back to a place called Sinlung which is believed to have situated somewhere in south central China. Their entry into India is believed to have taken place sometime in the 14th century. At present they are not confined to one particular geographical location, rather they are scattered to different northeastern states of India. With regards to their literature, it all began with an oral tradition and the present alphabet is a modified Roman script based on their phonological structure and prepared by the Christian missionaries. However, at present there is a great development in terms of language and literature. The initiative taken by the Hmar Literary Society of different region is very admirable. This paper is an attempt to study the development of the Hmar language and literature that span several years and its different factor contributing to its development. Keywords: Migration, Tradition, Secularism, , Folk Culture, Standardization

The Hmars are one of the Tibeto-Chinese Clan and they particularly belonged to the Sino-Tibeto-Burman family of the Mongolian race. They are one of the Kuki-Chin-Mizo tribes but they maintain a distinct identity, culture and language. The word Hmar literarily means North in English. Some scholars and historian are of the view that, they are called Hmar because they generally settled down in the northern side. But traditional belief gave different reason, and they are called Hmar because the men folk have the habit of tying their hair at the back of their head and that custom of tying the hair is called hmer. As time goes on the word hmer got evolved into Hmar. It is very difficult to describe the exact origin of the Hmars, there are hardly any officials document of the Hmar history

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 59 Laltlanzuol Khawbung and whatever is available are very recent. Hence, folk songs and stories are considered as a guide to study the Hmar history and culture. The Hmars are generally believed to have come from China, the exact date is very difficult to ascertain and some historians believed that the migration must have taken place somewhere in the 18th century. But according to traditional songs and stories they must have entered India much earlier than that. The origin of the Hmars can be traced to a place or cave called Sinlung, which is believed to have situated in South Central China. Several other tribes like Kuki, Pawi, Lushais also claimed their origin to be in Sinlung. Some scholars are of the opinion that it could be the Great Wall of China. From China they are believed to have migrated to Burma somewhere between 7th and 8th century and they are believed to have settled down in Burma up to the 14th century and from where they moved towards the Northeastern states of India. At present the Hmars are not confined to one geographical location, they are scattered to different states like Assam, Manipur, Mizoram, etc. The Hmars are generally considered as nomadic tribe or so until recently and there are several tribe and clan and many dialects as well. The present language of the Hmars is ‘Khawsak’1 language. When a linguistic survey was conducted by G.A. Grierson in the year 1935, he recorded Hmar as a language different from Lushais and other tribal language. With regards to its alphabet there is a tradition which says that a Dog had eaten up the pieces which contain their songs and stories and so they have been rendered without a written language. The present alphabet is a modified Roman script based on the phonological sound of the language and the Hmars are highly indebted to the two missionaries namely James Herbert and F.W.Savidge. Up to this day this modified Roman script has been in use as Hmar language. The role of the Christian missionaries in the development of the Hmar literature can never be underestimated. Prior to the arrival of the missionaries there was no written language and literature was an oral tradition which was handed down from one person to another. However it is noteworthy to mention that songs and stories recorded in the oral traditions were also quite poetic in nature. It is also important to note that before the coming of Christianity to Hmar society, literature was basically secular but after the arrival of Christianity religious literature was added to it. As already stated, before the arrival of the Christian missionaries literature was mostly secular and orally handed down from one person to another. The songs and stories are generally the celebration of love or the accomplishment of some important feat by young man of the village. One of the earliest known love songs was composed by Liendang, a very stout young man with a very good physique. He fell in love with a very beautiful girl from another village,

60 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Oral Tradition to Written Literature : A Study of the Development of the Hmar Language and Literature but the girl never reciprocated and out of her rejection he composed some of the most beautiful love songs in Hmar literature. Some of the beautiful lines composed by Liendang are: Si-ar bawmkhata an inlawi sieu a, Zawlsielnu, keini indi kan kar a hla. (The stars are all in one container, Whereas we lovers are far from one another) Another one runs thus: Ka lungdi kha in lo hmu’m a saw rala fe Sawrthla tuk suok ka lungdi kha in lo hmu’m? (Have you seen my love, o travelers? My beloved, the piece of the moon, have you seen her?) Love have always been the subject matter of poetry of any literature in every generation; the rejection of love, the celebration of love, the separation of love, all these could be a very good subject matter of poetry. Thus, it is seen that the Hmars, even though they may not have a written literature earlier they were very rich in poetry and songs. Besides the celebration of love another important genre of poetry is the celebration of some important feat achieved by some brave young man. Hunting is one of the occupation and passion of the Hmars beside cultivation. Great hunters are always glorified as hero and if anyone hunted down wild beast or ferocious animals, it is always celebrated. Nevertheless, this kind of songs is not related to only hunting but also of those great feats performed by great warriors during the war. It is also believed that after their death, if they are worship their spirits could give them blessings and prosperity. These kinds of songs are called Hlado and they are very poetic by nature. It is also important to note that these kind of songs are not meant to be sung, rather it is recited with a high pitch tone and highly accented sound; so it is more a poetry than a song. Some of the well-known songs of Hlado are: Valan ei lungphang lo ten lentupui hlim ka rawn fa fie Nghovar ie, tu vul lo ie, ha the ie, kallai la thlo chu ie. (This young man, being fearless went up and down The dark forest, met a big Boar with white tusk, not reared by anyone, and Arrested him in his walk.) Another one runs thus: Ka nu’m ie, ka senten ie, ka nu’n ruobang mi kurpui ie, Valan ie, ka than in ie, ka khuo ie, sawilung herna che maw

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 61 Laltlanzuol Khawbung (The young man, the son of a widow, rose up in Poverty, was often detested By the young ladies, one day he went and killed a Tiger, and in song he asked The villagers to change their opinion about him) It is true that most of the writings of the pre-christian era are secular and the coming of Christianity replaced the secular literature to religious literature. However, folk songs are also still composed maintaining the traditional note and keeping the modern outlook as well. One of the most popular songs composed in recent time is by H.Suokhum of Muollien village of N.C.Hills (present Dima Hasao) district of Assam. It is generally sung to the accompaniment of a Bamboo dance and the song goes like this: Zantieng vangkhuo sumtuol zawlah Lenruol kimten nun kan nuom, Pheivawr sieu sieu, Chawnban vai mawi A ri’n vangkhuo a nghawr vel, Tleng-tleng, tet-tet (2) Chinlai lenruol zaleng an mawi Sawrthlapui eng rieu hnuoiah

Tiena Pi-pu’n Tuoifasumsuk Lasi-rauleng ti’n lo ti Keini ruolthar nunkhuo nuoma Sikpui khuongchawi ieng lo nih Lengi kan rawh, valmawi zui rawh Ngur sakhming kawr vaipa tuol Zawlah kan remmawi sieu sieu.

(When evening came, at the threshold of the village The young people gathered to enjoy life They dance swaying feet and arms, The sound ringing across the village Tleng-tleng, tet-tet (2) All the dance Under the moonlight

In the past, forefather Were afraid of spirits But we the new generations enjoy life Comparable to the Sikpui dance

62 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Oral Tradition to Written Literature : A Study of the Development of the Hmar Language and Literature Step across the bamboo girls; follow the girls, you Boys Let the authorities be entertained With our dances.) The coming of the Christian missionaries to the Hmar inhabited areas brought a great change to the literature. It is not only the invention of the scripts that is important to note but also in developing the literature. After Christianity enters into the Hmar society, religious literary work was added to its literature. The Bible was translated into Hmar language and several other references books were also written. Religious songs were also composed in great bulk keeping the traditional flavor intact. Some of the earliest educated people like Dr Thanglung and Pastor H.L Sela were pioneer in developing the Hmar literature. In fact, Dr. Thanglung has been rightly called the “Father of Hmar Literature” for his contribution in the development of the Hmar literature. One of the earliest poet or song composers is Pastor Thanglur of Senvon village of Manipur. He is believed to have composed around eighty hymns. His life was full of difficulties with poverty looming around him, but his entire struggle makes his faith on God stronger and those experiences were written down in beautiful verse. Some of his beautiful verse goes like this: I aw Lalpa I malsawmna hi chu, Nang nekin tam tak chun an ngaihlu lem; Tlaksam leia mitthli a hnai lai khawm, I ram le I felna min hlat naw la. (O Lord, thy blessings, rich and bountiful, Many attach more importance than thou; Even when poverty drives me to tears, Deny not Thy Kingdom and righteousness.) Another verse composed by Pastor Thanglur runs with a very beautiful and romantic note: Saron parmawi an thliek hnung kha, Ama lungkhamtuhai kuoma chun Lili’n a hung par, an lungril inthimah, An lu chung zawnah zing arsi’n a hung var, An sirah lawman rimtui an zam vel. (In the hearts of those who love Him, The bruised, broken, beautiful Sharon, Comes to bloom again, like beautiful Lily, And shines over their heads as a morning star, The smells of joy pervade all around.) Though Pastor Thanglur was not highly educated, he was really a gifted

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 63 Laltlanzuol Khawbung poet. Several writers and composers followed his suit and contributed a lot in enriching and developing the Hmar literature. Thus, we can say that both the secular and religious literatures of the Hmar are equally important and they also served as a great tool to show the culture and tradition of the Hmars. Nevertheless, it is important to note that the religious songs and works published in the initial period is the seed of modern literature. The introduction of education made the people aware of the need to educate themselves. The first institution which contributed in the development of Hmar literature was the Sunday school. Before secular education was put into full force Sunday School already had a firm foundation in the Hmar society. Even though this is a church related institution its contribution can never be underestimated. In fact, it can be considered as a place where Hmar language and literature are nurtured. Text books are published for different classes including adult classes. Lessons and topics were taken from the Bible and with every publications and revisions the process of standardizations has started. It is also noteworthy to mention that this is an institution where everybody irrespective of age attended, so the society as a whole is a part of it. This widespread of Sunday school education has tremendous impact on the Hmar society and it greatly contributed to its literacy as well. Now the Hmar population can boast of having 100% literacy everywhere. Looking back at the historical background of the Hmars with no written literature, it is indeed a matter of great pride that it has achieved its present status. At present it is one of the most developing tribal communities of Assam. Regarding its literature it is developing very fast. In Manipur, it is one of the MIL subject up to the graduation level in Manipur University. At present in Assam, it has been recognized as one of the MIL subject by SEBA and AHSEC. Assam University, has introduced Hmar language as MIL subject up to a graduation level. Even though the Hmar population consists of not a very large one, its development is very fast. Its present status is mainly because of the great initiative taken by some concerned people that it is has withstood the test of time and become a very organized and established language and literature. Thus, it is seen that the Hmar literature is constantly on the rise since its inception. Several books both secular and non-secular books are written and published The Hmar Literature Society, Assam have taken great initiative in enriching the language and literature. It is the hope of everyone that the development of the Hmar language and literature and the process of its standardization should carry on without fail.n Notes 1. Language of the Easterners

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References Bapui, V. (2007). Assam Hmarhai, Published by the Author, Guwahati: Anupama Offset. Barkataki, S. (1969). Tribes of Assam. New Delhi: National Book Trust of India. Thiek, H. (2013). History of the Hmars in North East India (With special reference to Assam). Published by the Author, Guwahati: Bhabani Offset Private Ltd. Keivom, L. (1980). Hmar hla Suina. Published by the Author, Churachandpur: L&R Printing Press. Hmar, Chawngtho, L. Hmar Hai Tobul Hla Bu Pakhat Na. Published by the Author, Guwahati: Sreeguru Press. Bapui, V. (2009). Folk Songs of the of Assam- An Appraisal. Dhemaji: Asamar Janagosthiya Lokageet. Bapui, V. (2009). The Hmar people of Assam. Dhemaji: Asamar Janagosthi. Thukna Ropui (Amazing Deep) (2010). Published by Hmar Christian Fellowship, Delhi: Zoom Grafix.

Manuscript accepted on 14/11/2015

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 65 Prag Consilience : ISSN 2456-6861, RNI No. ASSMUL/2016/70132 A Multi-lingual Annual Research Journal in Humanities, Science and Commerce Vol. 1, No. 1 (2016), 66-72 A Glance at the Approach of Comparative Literature with a Typical View at Debakanta Baruah And Robert Browning Mridul Das Assistant Professor, Deptt. of English Pandu College, Guwahati, Assam Email: [email protected] Abstract: Literature has been a focal source of inspiration and wisdom for almost all human beings around the globe. Be it in the past or in the contemporary world, literature, in multifaceted modes has indeed been playing a pivotal role in representing the socio-cultural mold of any region under the sun. However, with the passing of time incredible development has been occurred to the literary arena of any expanse. Thus, comparative literature is considered to be one among such major development towards the approach of study of literature. With its multi dimensional focus, this approach of literature has really made a major transition in the field of the study and research of literature. Of course, this trend of studying literature has neither affected nor lost the depth, beauty, and grandeur of literature study; rather, it points into the study of literature crossing almost all the possible barriers e.g. - language, culture etc. Thus, the scope comparative literature is without doubt a very huge one. It endeavors to deal with a novel horizon in the approach and outlook of interpreting literature of the globe. Be what it may, through descriptive and comparative methodology the present paper makes an attempt to study the corpus of comparative literature study approach in a brief manner. Further, the paper also tries to deliver a probing attempt on the comparative features of two great poets— Debakanta Baruah and Robert Browning—of Assamese and English literature respectively with a cavalier glimpse at their poetic realm. Key words: Literature, Transition, Culture, Comparative Methodology 1. Introduction In recent times one of the most popular and an independent branch of literary world is without doubt comparative literature which has emerged out of the keen experiment and creative enthusiasm of the exuberance of the literary

66 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Mridul Das intellectuals. It has been playing a major role in the process of the promotion of various literatures of different nations and languages around the globe. The approach of Comparative literature is understood in very simple terms as a study of similarities and differences which aim at creating a universal structure of oneness. The comparison could be in terms of structure, style, theme or the philosophic vision of the writers. It is the study of literatures written in various countries and in various languages, which in technical terms is called as the study of literatures without perimeters and barriers. Comparative literature had achieved the altitude of an independent academic discipline in the University of Cornell in the third decade of 20th century. Of late, the discipline seeks to attain the notion of global literature—its study and research— maintaining unity among the diversified literatures of the globe, thereby harmonizing people and communities of the human sphere. 2. Conceptual background History demonstrates that German poet Goethe first used the term weltliteratur in 1827 to suggest the concept of world literature (comparative literature) in the French translated version of his play Tasso. Goethe thought that only European literature had been the best literature. But after reading Shakuntala in German language he was overwhelmed, and opined that glorious literature was being created even beyond Europe also. Thus he used the term weltliteratur for comparative literature. After Goethe Matthew Arnold, the eminent English poet-critic used the term ‘Comparative Literature’ in one of his personal letters in 1848. Next, famous Irish scholar Hutcheson Macaylay Posnett used the term in his book Comparative Literature in 1886. In India, Rabindranath Tagor in his speech in a national conference in 1907 recognized comparative literature as Vishwasahitya. Although comparative literature has been in practice in literary world since years ago, however, recently drastic changes have been occurring in its methodology, aims, and objectives. Of late, Cultural studies, Translation studies, Translatology, Post modern outlook etc. have been included with its study and research methodology. Even practice of mono literature and its lessons are also being recognized in comparative literature in a very thought provoking and complex way. Present age is the age of globalization that tries to make the world a small global village. Along with the expansion of science and technology presently the methods of study and research of literature have also been rapidly changing. Like the novel inventions of science and technology through innovative measures, literature also has introduced novel creations by taking some new visions to maintain the pace and altitude of the present era. Currently, the concept of comparative literature studies has been a subject of much wide practice. The methodology of comparative literature study approach looks at literary trend

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 67 A Glance at the Approach of Comparative Literature with a Typical View at Debakanta Baruah and Robert Browning and literary creations of two different languages with new observations and attitude, and discusses the two different literary trends thereby collectively analyzing the literary, aesthetic and other possible values of the two or more concerned languages. Apart from this, comparative literature takes immense responsibility in solving the complexities occurring around the new framework of literature inclusive of the scientific and social context of literature studies. Like in western countries, the importance of comparative literature studies has seriously been felt in India also. Because, with the help of this comparative literature studies it has become possible to make an assessment of the personal philosophy of different littérateurs through their creative literature along with the comprehension of different socio-economic, political, cultural, ethical, and geographical phenomena. Comparative literature studies nowadays march to make extensive study on the literature of different regional languages of India. That is why, in this present world particularly in a multi-lingual and multi religious and multi-cultural country like India, comparative study methodology is bound to achieve much exposure in the study of any literature. Be what it may, it could without doubt be stated that comparative analysis helps to remove the distance among the literature and litterateurs of different places and countries to a great extent. Comparative literature studies endeavor to surmount all kinds of constriction and restriction. Because of the quality of overcoming the psychological constraints the influence of comparative criticism has been increasing day by day in present age. Consequently readers of one country would be encouraged to learn the language and literature of another country which in turn would contribute to reduce the misapprehension on others. The relevance of comparative literature studies is very significant because it can play a pivotal role in creating mutual understanding and removing communal disharmony among people in the society. The vision of this type of comparative literature that considers all literatures of the world as one literature could without doubt contribute to pave the way for global peace and mass prosperity. Any literature if it is being kept within the boundary of its own community readers only, then there remains the probability of overlooking many valuable resources and information available in that literature. Precisely speaking, the knowledge related to one’s own literature can ever never become complete in isolation. Infact, its quality could be determined only when it is compared and contrasted with the literary resources of other languages and culture. Thus, it is only comparative literature which can perhaps guide literary studies to its expected state of perfection from its poor state. The reason behind this is that it gives a very clear cut explanation and analysis of the diverse subjects of the different lessons representing heterogeneous literature and culture along with the analysis of other relevant subjects inherent in the concerned area. To speak

68 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Mridul Das other way, this study methodology of literature makes it a focal point to notice the varied delineation of the social activity accomplished by literature in its wider scope. Moreover, comparative literature can play important role in solving the wide variety of problems occurred surprisingly in the scientific and social context of literature study and research. Hence, comparative literature studies and its valuation at present is not only a need but it has appropriately been regarded as a discipline of placid interest and generosity. 3. Methodology and objectives Keeping in mind the importance and significance of comparative literature studies, attempt is made in the present paper to make an extensive analysis, through comparative study methodology, of the nature, approach, outlook, attitude and sensual perception of two great poets that emerged at a definite period of the Assamese and the English literary history. In this regard, Assamese Romantic poet –Debakanta Baruah and English Romantic poet Robert Browning have been selected as the subject matter of the present study at a cursory glance. It is well established that one of the foremost objectives of comparative literature is to compare two or more litterateurs or literary works of the same or different language. Apart from having the pleasure of reading poetry entering into a new world and having our imagination quickened with profound thought, the study of the different poems of Assamese later romantic poet Debakanta Baruah and English, Victorian from age but romantic poet as of form and sense— Robert Browning, has one typical objective that is to know their concept of sensual perception. Overtly speaking, the aims and objectives of comparative study of literature may be achieved by taking into consideration the similarities and differences of the concerned poets with a look to their ways of writing. This very literary trend having the features of Romanticism that emerged in England in the late 18th century and at the beginning of the 19th century by and large spread to the literature of variety of languages of the world. The Indian poets and writers also welcomed the new poetic trend with utmost intimacy. There is no exception to this matter to the Assamese poet Debakanta Baruah also. Thus, it carries a wide-ranging national importance as far as comparative and other literary features are concerned. 4. Review of related studies It has been found that sufficient study on the area stated has not been done so far. Though various books and articles are written, on both the two poets separately, yet much emphasis is not given on the comparative aspects of both the poets and their works. Mention is made on the similarities of the two poets in a few books relating to the history of . Barring a few articles published in some local and occasional magazines, much systematic and scholastic work has not been done in the assessment of the creative writings

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 69 A Glance at the Approach of Comparative Literature with a Typical View at Debakanta Baruah and Robert Browning of the stated poets. Professor G.P. Sarma in his book Ingraji Sahityikar Jiban aru Sahitya (Life and literature of English litterateurs) has published an analytical article on the comparative aspects of Debakanta Baruah and Robert Browning, and their poetry. Again, Professor Nagen Saikia, Chandra Prasad saikia, and a few others have written about both the two poets and their poetry in different volumes of the Assamese journal Gariyashi. Nalinidhar Bhattacharya has also discussed about some sort of similarities between the poets and some of their poetry. Further, mention has been made about the topic in question in a few PhD theses on Assamese and English romantic poets and their trends, under few Universities. Therefore, there is a need for serious research in this particular topic because some relevant and novel materials in literary quality and grandeur might come out from the study. 5. Analysis Since our topic is confined to the poets of the romantic era hence, there appears the need of discussing the trend nature and duration of the romantic poetry of both the literature concerned. The literary movement that appeared in England in the early period of the 18th century as a reaction against the strict rules and customs of the early pseudo classical principles has been considered as the Romantic Movement in the history of English literature. It has been accepted that the actual Romantic era began in England in the year 1798 that is from the time of the publication of the ‘Lyrical Ballads’, a collection of romantic poetry composed by William Wordsworth in collaboration with his friend Samuel Tailor Coleridge. Of course, much before this time also in the writings of poets like Thompson, Young, Crabbe, Gray, Cowper, Collins, Burns, Blake a good deal of features of romantic poetry became evident. Yet, from 1798 till 1832 that is the year of death of Scott—this period is known as the romantic era in English literature. The very romantic features of this era continue till the beginning of the next Victorian period. The main characteristics of the poetry of this age are: predominance of personal self or self revelation, imagination and emotion, Mysticism, Profound love towards nature, surprising and fascinating look towards earthly beauty, interest in the past or attraction towards medieval ideals, love for country life and common people or materials, love for beauty, love for liberty and freedom, love of the supernatural, feelings and adoration of love, variety and individuality, melancholy, return of the lyric, simplicity of style and diction etc. It is to be mentioned here that the influence of the romanticism of England is quite evident in the history of the Assamese literature also. The period starting

70 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Mridul Das from 1889 to 1940—this duration of about half a century is recognized as the Romantic period of the Assamese literature. The publication of the poem Bankuwari by Chandra kumar Agarawala in the first volume of Jonaki, (an Assamese literary journal published from Kolkata) is found to mark the beginning of the romanticism in the history of Assamese literature; because the poem Bankuwari was characterized with almost all the poetic features of the Western Romanticism. The Romantic period of the Assamese literature continued a long way and at last its magnificence starts decaying gradually after the publication of Sagar Dekhisa? by Debakanta Baruah. Then there appeared a new trend of new poetry of the post war period. Basically, the sole reason for the declining of the Romantic era was the wide-ranging influence of the Second World War. Owing to the terrible influence of this devastating world war there flew stream of transformation even in the Assamese literature also. This anti-Romantic poetic trend faded away the further progress of the romantic poetry and promoted itself gradually, keeping pace with the demand of the age. Noticing the deterioration of the Romantic poetic tend, the Romantic poets of the Assamese literature lost the source of poetic creation of Romantic attitude and sentiment. Yet, the poetic stream of a few poets carried the Romantic features in their writings till two decades of the post-war period. Ambikagiri Raichoudhury, Nilamani Phukan, Prasannalal Choudhury, Nalinibala Devi, Anandachandra Baruah, Jyotiprasad Agarawala, and Devakanta Baruah etc. are the poets of this vogue. It is worth mentioning that the Romantic features are clearly evident in all the poems of Devakanta Baruah, excluding a few poems of his last part. Devakanta Baruah and Robert Browning bear much resemblance in the poetic trend of their creative literature. While studying the poetry of both the great poets, the very similarity in their attitude and treatment of nature could evidently be noticed. As far as the form of poetry is concerned, both them are unique and similar in many aspects of the structure of their poetry. The dramatic monologue of Devakanta Bauah can appropriately be regarded as Brownian dramatic lyric. It is also to be mentioned here that the influence of Robert Browning is quite evident in the philosophy of Devakanta Baruah as reflected in his poetry. Moreover, it is visible from their writings that both Devakanta Baruah and Robert Browning is expert enough in adjoining new dimensions to human frustration of life. The study of their poetry also reflects that both of them nurtured and promoted a distinctive and particular perception of love, although in relatively different sense. Humanism is found to be the most powerful Romantic attribute of the poetry of Devakanta Baruah. As Baruah observed, struggle and strife are unavoidably associated with human life and a broken heart is a much laudable object than a contented life of resignation and slavery. Such philosophy of love of freedom and glorification of the human mind is

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 71 A Glance at the Approach of Comparative Literature with a Typical View at Debakanta Baruah and Robert Browning observed in the writings of many English Romantic poets, especially in the poetry of the Victorian Browning. Apart from these, it is also to be noted that like in Robert Browning’s poetry the central concern of Devakanta Baruah’s poetry is also human psychology. 6. Conclusion In conclusion it could safely be stated that there is slow progress of the study and research of comparative literature in our country in spite of being rich in various literary resources. Hence, it is felt that voluminous study and research with proper awareness in this study approach should be made feasible to the literary and academic field so that these could contribute towards the comparative aspect of literary study, and encourage students and researchers of diverse field in different language to develop comparative strategies which will in turn bring about realistic growth, and pave the way for further development of the quality literature of our region, country and globe as well.n References English 1. Dev, A. (1987). The Idea of Comparative Literature in India, Calcutta. 2. Long, J.W. (1996). History of English Literature, New Delhi. 3. Majumdar, S. (1987). Comparative Literature: Indian Dimensions, Calcutta. 4. Woolford, J., Karlin, D., Phelan, J. ed. (2013). Browning: Selected Poems, New York: Routledge. Assamese 1.Bezbara, N.M. (2013). Tulanamulak Bharatiya Sahitya, Guwahati: Banalata Prakashan. 2. Kataky, P. (2012). Tulanamulak Sahitya Aru Anubad Bichar, Guwahati: Jyoti Prakashan. 3. Sharma, G.P. (2014). Ingraji Sahityikar Jiban aru Sahitya, Guwahati: Banalata. 4. Saikia, C.P. (ed) (1996, October). Gariyashi (Assamese journal). 5. Sharma, S. N. (1991). Asamiya Sahityar Samikhyatmak Itibritta, Guwahati

Manuscript accepted on 27/11/2015

72 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Prag Consilience : ISSN 2456-6861, RNI No. ASSMUL/2016/70132 A Multi-lingual Annual Research Journal in Humanities, Science and Commerce Vol. 1, No. 1 (2016), 73-81 Ernest Hemingway’s commander-fighter Pilar from “For Whom the Bell Tolls” Kabita Medhi Assistant Professor, Deptt. of English Pragjyotish College, Guwahati, Assam Email:[email protected] Abstract: Throughout this paper an attempt has been made to study in detail, Ernest Hemingway’s one of the major female characters ‘commander’ Pilar from his novel “For Whom the Bell Tolls”. This is completely a textual study where the reference of other major female characters of Hemingway is also brought in to consideration in order to carry out the study effectively. The first part of the study discusses his greatness in positively delineating the finest female characters, which exhibits his heroines are as feminine but educated and principled, amiable but economically independent and intelligent and so on... The second part of this paper discusses in detail, the prized existence of the commander-fighter Pilar. She is the only female character that Hemingway has endowed with innumerable physical power. We can witness that she is the pillar of power, pillar of valour, pillar of confidence—serves as the best commander-fighter, a prominent leader and a guide to a group of men. She is a challenging exemplar of physical power and masculine quality to even get involved in warring operations, who surpasses the male characters, gives them inferiority complex by her strength, intelligence, courage and command. Hemingway’s getting influenced by the new woman and modern woman of 1920’s in America and their radical spirit etc. are reflected in the projection of Pilar successfully. This paper also studies in detail how Hemingway has dexterously embellished her character with multi-faceted rolls—— commander, mother, wife, teacher, psychiatrist, philosopher, manager, guide etc. Last but not the least, though, she is a huge and ugly lady in her physical statures, yet, a real hero with inner beauty, valour and psychological or mental power. This mountain sized woman symbolically stands as a manly woman and signifies Hemingway’s positive notion about women’s status and abilities often not noticed.

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 73 Kabita Medhi Keywords: Commander, Eternal Mother Figure, Teacher, Psychiatrist, Philosopher. 1. Introduction Ernest Hemingway and his works have been widely known, read, discussed and appreciated ever since his woks had been started appearing to the focus of innumerable readers. Among various aspects and themes, which are involved in his novels and short-stories, specially, his treatment of female characters really stole the interest of many readers and critics. Hence, we can say that his women characters are long discussed and legendary. He had explored the world of women in all almost all his works and penetrated deep in to their territory— be it psychological or physical. Hemingway himself has admitted once that ‘it is easy to be a man than to be a woman’. The through study of his novels indicates that his women inhibits in a subterraneous world—the more we dig more abyss it becomes. His women are also projected like any other woman as feminine, intuitive direct and principled. This is not enough they are also created as extremely amiable, loving, caring, innocent, intelligent and knowledgeable who own the spirit to sacrifice. He artistically created them more mature and verbally sharper than his heroes. They have the ability to express their desire by articulating them through words, what the heroes’ lack. They occupy the intellectual territory rather than the physical—in short, they are more in to operating intelligence than exploiting physical power as the heroes do. It is his wonderful sense of balance to keep the heroines stable and stoic at any situation. His female characters, though not the replicas of one another, are similar to each other in the matter of intelligence. All the major characters like Brett, Catherine, Maria, Pilar, Reneta and Marie are extremely shrewd, intelligent and all the while living and acting with full consciousness. Mention must be made here that these females are the main sources of Hemingway’s reflection of affirmative and potential love relationship as they need to tie the knot tightly. A posse of feminist critics was quite harsh on Hemingway and castigated his projection of female characters as well as his representation of gender role and sexuality. But in dealing with his female characters it appears that Hemingway was substantially influenced by the new women’s image of the 1920’s in America. Their athletic manner, participation in games, tomboyish appearance, short hair and short skirt style; gusto to work out of the house for economic freedom, social identity, and liberated attitude; interests in political issues etc are some of the basic material that he seems to use to depict his fictional women vividly. Mention must be made here of his women’s courage to repudiate the fundamental conventional marriage norms—— none of his heroines

74 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Ernest Hemingway’s commander-fighter Pilar from “For Whom the Bell Tolls” are socially married. In the new and changing environment in American society, both men and women are struggling to introduce a fresh flux in a stagnant society to establish each others’ social and individual status, especially, female sex resorted to establish to agitations and movements with an intention to hold a firm right on their individual and social rights. They have the ability to realize and defend their own roles and at the same time by showing the way to their emancipation from the stern conventional and unsympathetic society and also the stereotypical roles of a woman. That is why in his novels we come across the women who are ideal but modern, simple but self-dependent and commanding. Hemingway’s Brett, Catherine, Maria, Renenta, and Pilar are the authentic reflection of new women of America that time. In this paper we are going to explore how Hemingway was successful in projecting the heroines in the respecting novels with special reference to the commander-fighter Pilar, by laying bare her complex psyche as to realize her heroism, courage, confidence, predicament, complexities, plight and pain, as a whole, the inner side of the womankind. 2. Character Portrayal of Pilar “For once, he (Hemingway) seems to enjoy having a woman as leader”1 These are the words of Linda Wagner appreciating Hemingway’s portrayal of Pilar. Pilar, the pillar of power is the best commander-fighter of Hemingway who serves as a leader, a guide to a group of men. She is a challenging exemplar of physical power, who surpasses the male characters, gives them inferiority complex by her strength, intelligence, courage and command. She is the only female character of Hemingway to get involved in warring operations whose name and actions signify as masculine qualities of strength and firmness like a pillar of building is. Hemingway’s tour de force in the entire career of writing is his creation of Pilar as the mouthpiece of every new woman or modern woman of America that time. She stands as the light house to every new woman and seems to advice them to fight, to command, to be bold & independent. The study of the text signifies that Pilar covertly or overtly stands for the pillar of power, pillar of valor, pillar of confidence; we can associate a similar string of admiring epithet to her personality. It seems a single glance at her character invalidates all the pejorative criticism against Hemingway’s female character. He has rightly presented her as a manly woman who is no less than man in any aspect of human activity; in fact, she surpasses many of them by her caliber. Hemingway dexterously has embellished her character with multi-faceted rolls——commander, mother, wife, teacher, psychiatrist, philosopher, manager, guide etc.

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 75 Kabita Medhi She is a huge and ugly lady in her physical statures, but a real hero with inner beauty and valour rather than outward physical beauty. Hemingway describes the appearance of this rough looking Gypsy woman elegantly: “… a woman about fifty almost as big as Pablo, Almost as wide as she was Tall… and a brown face like a model for granite monument. She had big but nice looking hand and her thick curly black hair was twisted into a knot on her neck…”2 In this regard Robert’s Monologue is worth mentioning: “She is like a mountain and the boy and the girl are like young trees”3. Two aspects are reflected here, the first one apparently is her physical description and the second one can be a symbolical assumption of her compassionate and sensitive heart— an “eternal mother-image”4. Truly, she stands as a mother figure not just to Maria but also to Robert and the entire Gypsy band. She serves as a patroness to Maria, loves her, cares for her and even scolds her as a mother does to her children. Pilar is sincerely conscious of a woman’s chastity and accordingly she keeps Maria away from anybody or anything that she suspects to be malignant. She serves as a protective shield to Maria. Her motherly responsibility towards Maria is well executed when she sends Maria to Robert. She, being an extremely shrewd and hawk eyed scrutinizer, observes Robert, finds his faithfulness and finally entrusts to him entire responsibility of Maria. At various instances Pilar plays the role of a mother cum teacher and trains Maria the most intricate tactics to face any obstacle that approaches one’s life, to be courageous and to be confident enough to cope with any situation. This gigantic ugly featured woman is but blessed with a beautiful tender heart who as an adequate patroness offers Robert the best of everything, yet does not keep any expectation of an award from anybody. She proffers him with motherly love, advices him, in short, educates him with her own experiences of life. The study of the novel reflects that she is associated with both tenderness and rudeness. Superficially she sounds rough that is aggravated by a hoarse voice, looks fierce but inside she is a melting iceberg as she herself admits: “‘I am gross’ …’but I am also very delicate’…”5 Generally, she is most rough to her husband, Pablo, when she finds him getting diverted from the right track of their mission; but then the study of the novel also indicates her tender feelings for him many a time. We have ample evidence to show that her heart shrinks for her safety and keeps the cave door open for him. She does not hesitate to respect his once heroic power; realizes his need in the band, hence, she wishes to confer on him the opportunity to accept the right path, act like a dignified human being and lead a life of dignity, self-respect and honour. Hemingway in his narration lets us know that “Pilar was the psychiatrist”6.

76 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Ernest Hemingway’s commander-fighter Pilar from “For Whom the Bell Tolls” The psychiatrist mother realizes the depth of the relationship between Robert and Maria and brings the lovers together. This statement gets more weight with the reference to her strategy, which she applies to cure Maria at her unstable state of mind. She is aware of Maria’s past, kinds of tortures she had to undergo and accordingly applies the therapy to cure her of her illness. She smartly uses Robert as a tool of her experimental therapy that proves to be successful in the end. Similarly, this therapy also helps the broken - hearted Robert who was left with no zest for life before he came across Pilar. Pilar, bringing the lovers together, teaches him to live life with courage and enthusiasm, without fear of death so that his resolution for the Republic does not get shaken. This simple-hearted woman becomes a Philosopher and complex at times which lead her to become melancholic and depress. It is her complicated mind that would not let anybody understand her temperament, not even herself. She expresses her enigmatic mood better to Maria and Robert: “I am not much like myself today… very little like myself.”7 Like a profound philosopher, with a puff of smoke, she broods over the fact that life is curious. At one point of time she repents for her being ugly but at the next moment she feels proud of her ugliness, as despite of her ugliness many men had fallen in love with her. Hemingway, like Catherine (A Farewell to Arms) has endowed Pilar with extraordinary knowledge of premonition. She clearly reads Robert’s palm and immediately senses his impending death. Thus a sense of tragedy is brought to the novel by Pilar through her prophecy. Moreover, a sense of menace can also be felt through this scene: …looked at it (her hands), carefully, then dropped it. She stood up. He got up too and she looked at him Without smiling.8 She handles this traumatic situation with her far-sighted abilities. She exhibits her intelligence, Judiciousness, sensitivity and tenderness in concealing the bitter fact— the imminence of Robert’s death. It is due to her Faithfulness and responsibility that she does not disturb Robert’s and others’ firm resolution for the republic by revealing the fact. Thrusting this horrible fact, as ‘gypsy nonsense’, inside her bosom she suffers the hell alone and never let others suffer a bit from it. The sense of supernaturalism in the novel is also accomplished by Pilar. Her mysterious power to ‘see death’ and to ‘smell death’ is exceptional and equally sensational. She could smell death during the horrible massacre at Pablo’s town. The impact of supernaturalism is heightened in the scene wherein Pilar offers Robert the tricks to get the smell of imminent death. J.P. Tripathy acknowledges the extreme strength of Hemingway’s unique portrayal of Pilar:

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 77 Kabita Medhi “she is a brave fighter and commander like any man, or better, showing Hemingway’s conception of womanhood in entirety.”9 Pilar is an appropriate commander, manager and a guide with experience, wit and power (psychological and physical) to run the gypsy band in order to fight for the republic. She experiences the barbarous massacre at the hands of Pablo and his group in barracks of Ayuntamiento. Her experience of Pablo’s commanding power and bravery inspires her quite a lot to further accomplish the mission immaculately. She had accompanied Finito, the great bullfighter, for nine years and had seen his skills in fighting and also roamed around with him in many places. It is her experience with many people, places, situations and heroes like Pablo and Finito due to which she is such an expert manager and a guide. Before the attack, along with Robert and Elsordo, she manages for safety and retreat after the war. She has wide knowledge of strategies of war and also of the ammunition. She is a strict, energetic and determined woman—a commander who exhibits her bravery with firm resolution. She is “A hundred times braver than Pablo”10 as the gypsy tells Robert. She foresees that Pablo’s responsibility, power, determination and self-confidence for the Republic are deteriorated day by day, hence, without any delay; she takes the responsibility of Pablo’s group on her shoulders. Showing her self-reliance and confidence, she declares to Pablo: “here I command! ... Here no one commands but me.”11 We can find her overwhelming omnipresence throughout the novel where she commands everybody; even overshadows Robert by her judiciousness. Throughout the novel, she stands for energy, resolution and loyalty. She cannot stand cowardice; has a special hatred for those who try to run away from duty. She believes in ‘Live in and die in’ but with dignity. She did not mind advocating murder of her husband for his negligence of and treachery against the Republic. She is a firm believer in the Republic. Her loyalty to the Republic is perhaps many times better than that of Pablo. Pilar is almost omnipotent— an indispensible root of the mission. She plans for the mission with Robert and El Sordo, provides the band with all the necessities including food. On top of it, she fights holding a heavy rifle performing her tough role as a commander-fighter. There is no room for pessimistic attitude in her life. She retorts to Robert indignantly when he sounds pessimistic about the future of their lives and rehabilitation of Maria after the bridge and says that weightless talk and pessimism can never bring luck to anybody. She shows her extreme patience and optimism at the time of Pablo’s temporary withdrawal from their mission with the grenades. She is disappointed to a great extent though, but never lets Robert and others to feel the lack of one important member in the group; instead she accepts the responsibility with a smile; goes to the

78 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Ernest Hemingway’s commander-fighter Pilar from “For Whom the Bell Tolls” lower post on the battle ground and perform what Pablo could not do or dared not to do. Hemingway has equipped Pilar with a striking personality. She has her profound voice and powerful stand, which maintain the entire discipline of the band. Her whip -like tone is the mixture of tenderness, tolerance and strictness. She is well aware of the quality and attitude of the members of the band and handles them accordingly. She will use her harsh tongue to gypsy and Pablo, but is never strict with Anselmo, the disciplined old man. She is well known for her sharp tongue and slangy way of speaking, but they do not mind her tongue and are obedient to her decision. She does not mind addressing her husband as a ‘coward’ and a ‘rotten drunkard’ etc. in order to drive him to the right path. Her tongue proves to be a weapon for her, which helps her to handle a gypsy group. She is so commanding that nobody dares object to her command. This strict commander has an exuberant quality of narration. She graphically narrates the sensational stories in flashback, but never at any moment does she get puzzled. She has wonderful capacity to remember those happenings and almost hypnotizes her listeners. Jerry Berner announces strikingly that Pilar’s narration about the ‘ceremonial execution’ of the six Fascist in Pablo’s town has an epic dimension or grandeur. The other part of her narration is about her nine years’ experience with Finito. All her minute descriptions are too vivid, complete and consistent and expressive for an illiterate gypsy woman. Like a historian, she explains every point in detail to Robert. Robert expresses his astonishment saying: “If that woman could only write…God, how she could tell a story. She’s better than Quevedo …”12 This graphic narration is a kind of education for Robert—the kind of life she spent, the horrible time she and Pablo went through, Pablo’s bravery, and at last, the question of what life is all about. Through her narration of minute detail, she makes him feel as if everything is happening in front of his eyes. During her narration, the other side of this mountain-sized woman’s character is delineated—she was nostalgic, upset and emotional. She remembers her golden days in Valencia with Finito. Now, these are all past things. She becomes upset and emotional thus makes unusual outburst. She is depressed for a moment due to her ugly look and for being forty nine years old, but she is proud enough to remember that there were many men who loved her in spite of her being ugly. This retelling of stories not only gives knowledge to Robert and Maria, but also serves as a therapy to her. She is now a psychiatrist diagnosing her own depressed mood. She tries to gauge her present state with Maria’s beauty, young age and Robert’s love for her. Pilar is very well aware that she lacks all these qualities. She cannot get back her past — the memory of those golden days. Therefore, it is her therapy to quench her thrust for getting back to her glorious past and

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 79 Kabita Medhi thereby to stabilize her mental condition. It is observed that Pilar is the only female character whom Hemingway has allowed to exploit slang and obscene language those sound hoarse and vulgar. She is harsher to her husband Pablo: “Shut up, coward. Shut up, bad luck bird. Shut up, murderer.”13 This barbarous and primitive behavior of Pilar is nothing but an outcome of the condition and situation she is living in. Pilar is a gypsy woman who roams around from place to place for their mission where she comes across diverse social manners, its people and its complexities! Naturally she gets habituated to hearing and using dirty language and seeing and practicing uncivil manners of that particular social milieu. But the hallmark of her character is her ability to realize her robust way of talking to others and especially to Maria, referring her as ‘piece’, ‘cropped– headed whore etc. she is aware of her boisterous behaviour and with great concern apologizes to Maria: “I am sorry I was rude to thee, guapa …”14 Through Pilar’s character Hemingway surpasses all American authors in portraying an authoritative woman — an image of a new woman, in the pages of literature. He projected a different picture of a woman with manifold qualities in Pilar. This mountain sized woman symbolically stands as a manly woman and signifies Hemingway’s positive notion about women’s status and abilities often not noticed. 3. Conclusion To sum up, it could be said that Hemingway created Pilar endowing her with all most all qualities of a real hero. She is one of the women characters Hemingway who has hardly faced any harsh criticism so far. J.P. Tripathy praises her finest portrayal by Hemingway: “In Pilar Hemingway has drawn the most ambitious portrait of a woman in all his works “15n References 1. Wagner, L.W. (1974). The Marinating of For Whom the Bells Tolls, Ernest Hemingway: Five Decades of Criticism (Michigan: Michigan State University Press), 209 2. Hemingway, E. (1994). For Whom the Bells Tolls, London: Arrow Classic, 32 3. Ibid., 146 4. Srivastava, R. (1980). Spanish Tragedy, Hemingway and His For Whom the Bells Tolls, Amritsar: Guru Nanak Dev University, 93 5. Hemingway, E. (1994). For Whom the Bells Tolls, 169 6. Ibid., 147 7. Ibid., 168 8. Ibid., 35 9. Tripathy, J.P. (1990). Ernest Hemingway: A Study in His Evolution, Bareily: Prakash Book Depot, 178 10. Hemingway, E. (1994). For Whom the Bells Tolls, 27

80 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Ernest Hemingway’s commander-fighter Pilar from “For Whom the Bell Tolls” 11. Ibid., 58 12. Ibid., 145 13. Ibid., 60 14. Ibid., 16 15. Tripathy, J.P. (1990). Ernest Hemingway, P. 181 Bibliography A. Primary sources Hemingway, E.(1940). For Whom the Bell Tolls, New York: Scribner’s Sons. B. Secondary sources Baker, C. (ed.)(1962). Ernest Hemingway: Critiques of Four Major Novels, New York: Scribner’s Sons. Baker, C. (ed.)(1962). The Mountain and the plain. Ernest Hemingway: Critiques of Four Major Novels, New York Scribner’s Sons. Baker, C. (ed.)(1962). The Spanish Tragedy. Ernest Hemingway: Critiques of Four Major Novels, New York: Scribner’s Sons. Beach, Warren, Joseph (1969). American Fiction: 1920-1940, New York: Russell & Russell. Benson, J.J. (1969). The Writer’s Art of Self-Defence, Minneapolis: University of Minnesota. Comely, N.R. & Scholes, R.(1994). Hemingway’s Genders: Rereading the Hemingway Text, New Heaven: Yale University Press. Donaldson, S. (ed.)(1997). By Force of Will: The Life and Art of Ernest Hemingway, New York: The Viking Press. Grebstein, S.N. (1971). Studies in For Whom the Bells Tolls, Columbus: Charles E. Merril Publishing Co. Gurko, Leo (1968). Twentieth Century American Writers: Ernest Hemingway and the Pursuit of Heroism, New York: Thomas Y. Crowell Co. Hamid, S.A. (1985). The Short Fiction of Ernest Hemingway: A Study in Major Themes, New Delhi: Ashish Publishing House. Kert, B. (1983). The Hemingway Women, London: Norton & Co. Kieniewicz, T. (1982). Men,Women, and the Novelist: Fact and Fiction in the American Novel of the 1870s and 1880s, Washington DC: University Press. Lee, R.A.(1983). Everything Completely Knit up: Seeing For Whom the Bells Tolls Whole” in Ernest Hemingway:New Critical Essays, London: Vision Press Ltd. Messent, P. (1992). Modern Novelist: Ernest Hemingway, New York: St. Martin’s Press. Noble, D.R.(ed.)(1983). Hemingway: A Revaluation, Troy: The Wtison Publishing. Rao, R.P.G. (1980). Ernest Hemingway: A Study in Narrative Technique, New Delhi: S. Chand & Company Ltd. Srivastav, R.(1980). Hemingway and His For Whom the Bells Tolls, Amritsar: Guru Nanak Dev University Press. Wagner, L.W. (ed.)(1974). Ernest Hemingway: Five Decades of Criticism, Michigan: Michigan State University. Whitlow, R. (1984). Cassandra’s Daughters: The women in Hemingway, London: Greenwood Press. Willium, W. (1881). The Tragic Art of Ernest Hemingway, Baton Rouge: Louisinia State University Press. Wylder, D. (1969). Hemingway’s Heroes, Albuquerque: University of New Mexico. Young, P. (1952). Ernest Hemingway, New York: Renehart. Manuscript accepted on 27/11/2015 PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 81 Prag Consilience : ISSN 2456-6861, RNI No. ASSMUL/2016/70132 A Multi-lingual Annual Research Journal in Humanities, Science and Commerce Vol. 1, No. 1 (2016), 82-87 A Discussion on Developing Students’ Communicative Competence in College English Teaching in Assam Daijee Kalita Guest Faculty, Deptt. of English Pragjyotish College, Guwahati, Assam Email: [email protected]

Abstract: Recently much emphasis has been put on the improved methods to develop students’ level of English as there is a development and wide spread need of the use of English all over the world. This paper analyses the necessity and the scope of developing students’ communicative competence in College English teaching in Assam as the need of learning English is increasing day by day even in Assam. The main focus of this paper is on the advantages and difficulties of applying communicative language teaching for College English Teaching. This paper focuses on importance of implementing Communicative Teaching Approach in the colleges of Assam to bring some reformation in the teaching and learning processes. Keywords: English Language Teaching, Communicative Competence, Communicative Teaching Approach

1. Introduction With the trend of globalization in the 21st century of all different languages, English is widely used for communication among the people of different countries. English is an international language and becomes the Lingua Franca all over the world. Earlier the reason for learning English was a sign of a well- rounded education and students who had specialised in English joined either teaching or the job related to bank, civil services etc. But at present along with teaching, English is accepted as language of technology and commerce which has opened a whole new spectrum of job opportunities. There are call centres who need trainer to train their employees with communication skills, the medical transcription centres are always in a need of efficient translators and reporters. Students who are interested to do job in western countries or do some professional courses need to qualify tests like IELTS, TOEFL etc. and they must be effective

82 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Daijee Kalita communicator in English. Businessmen and women have to use English to sell their products and engineers, mechanics have to read the instruction manuals while working with different instruments and machines, doctors need to keep up with development in their field by going through the textbooks and journals available in English. Hence there is a need of focusing more on English Language Teaching in the colleges of Assam as most of the undergraduate students are not aware of the importance and necessity of learning the language skills and acquiring the communicative competence in the English Language. 2. English Language Teaching in Assam At present English has reached the status of a global language, but the teaching and learning of English in our state, especially in small towns and villages, is not very adequate and productive. Students easily pass the examination without making much effort to learn the English language properly. The objective of college English is to develop students’ ability to use English in different situations so that they can communicate effectively through both written and spoken modes. Their English language learning should help them to study independently and communicate with people from all over the world. But the method implemented in colleges for teaching English do not help the students to reach those objectives of learning English at undergraduate level. The basic function of language is to communicate properly and effectively, which is same even with the English language. But most of the time it is observed that students are unable to speak effectively in English as their main focus is on passing the examination by memorising the contents and answers necessary for examination. Their unwillingness to learn the English language properly, lack of confidence, frustration become barriers to improve their skills. Even some students have the misconception that as they have the vernacular medium schooling background so they face more problems in speaking comparing to writing something in English. While writing something in English, very often they stop at the very beginning because they are unable to find out right words appropriate to context as they have limited word stock or vocabulary, they use sentences which are full of grammatical errors and most of the time they use inappropriate format, style and tone in their writing. With the help of their ability to memorise the content they pass out their examination and become graduate, but most of them do not have a good command over the English language and that is one of the reasons for not getting a good job or opportunities. As English teachers, we should not leave them without doing anything to improve their different language skills like reading, writing, speaking, listening etc. which help them to communicate effectively. We should make our best effort to solve the problem of inefficiency of using the English language in real life situations effectively. For that we need a positive approach which can help

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 83 A Discussion on Developing Students’ Communicative Competence in College English Teaching in Assam students to develop their communicative competence. 2.1 Concept of Communicative Competence and its Relevance in English Language Teaching The term and the concept of communicative competence were introduced by Dell Hymes in 1972. According to Hymes to communicate effectively in different social situations one should have the mastery of pronunciation, of grammar and of vocabulary, along with ability to begin and end conversation with proper knowledge of when and how to maintain politeness and also use proper addressing terms. The prime concern of Hymes communicative competence is the importance of appropriate language use. The concept of communicative competence plays an important role in the students’ use of the English language in different situations. Our students attend the English class regularly and always eagerly wait for a good lecture or explanation delivered by teachers. But whenever we ask them something most of them like to remain silent without giving a response. If a few of them try to give response, the sentences are incomplete and full of grammatical errors, the pronunciation is not correct and very often they remain stuck at certain point as they do not have sufficient knowledge of vocabulary to express their thoughts and feelings. Some of them can express with proper words and sentences but they cannot maintain the necessary politeness or formality in the tone while speaking. The problems they face in college classroom environment while giving a response to teachers or speaking about something, the same they face in real life situations outside their college as they have to communicate in English with different people for different purposes. The same thing happen even while writing something in English. It may be answers for questions, letter writing, report writing or paragraph writing. Most of the time they fail to answer according to questions. They are unable to maintain the grammatical accuracy and punctuation in their writing. They get confused in using appropriate words, tone and style to fit the different contexts. That means they do not have the communicative competence to face different situations. If the students can use the knowledge, skills and different cultural aspects while communicating with the people of different cultural backgrounds, they use English not only as a language, but as a tool of communication which can help them to reach their desired goal. 2.2 Importance of Students developing Communicative Competence In Assam, only a few students obtain English as a Major subject and a large number of students choose different careers such as businessman, lawyer, journalist, communicator in call centres where they have to use English as a tool of communication to deal and negotiate with different types of people from different backgrounds and fields. Instead of focusing on exam oriented education

84 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Daijee Kalita and lectures we have to develop students’ language skills, so that they can communicate effectively with different types of people in different situations. Along with the development of language skills we should make them aware of using multimedia tools effectively as they play vital role in learning the English language effectively. Nowadays most of the students carry a smartphone with them and use laptop or desktop computer for different purposes. The teachers can help them by instructing and advising how they can use their technological aids even in learning language skills. For example they can install good dictionaries in their smartphone or computer, they can also download and store audios and videos which can help them to learn the English language. The dictionaries, audio, video etc. help them to enhance their vocabulary skill, pronunciation, listening skills, fluency, knowledge of grammar etc. and to develop their communicative competence. As the main objective of teaching and learning English is to communicate competently the English teachers have to bring a significant change in the existing situation of teaching and learning the English language. For that we need to bring changes in many aspects of college teaching. It may be English syllabus or approaches and methods adopted to teach English. In the history of English language teaching many methods and approaches like Grammar Translation Method, Situational Language Teaching etc. have been used and followed to teach English. The latest approach which is influencing English language teaching practice is Communicative Approach or Communicative Language Teaching as the goal of this approach is to teach communicative competence. 3. Communicative Approach and its importance in College English Teaching in Assam The communicative approach in language teaching starts from the theory of language as communication. The goal of language teaching is to develop what Hymes (1972) referred to as “communicative competence” (page 159, Richards and Rodgers, 2002). Wilkins who was one of the experts investigated the possibility of developing language courses on a unit credit system (distribution of syllabus into small units) proposed a functional or communicative definition of language to develop communicative syllabuses for teaching language. Wilkins’ book Notional Syllabuses (1976) had significant impact on the development Communicative Language Teaching. The main features of Communicative Language Teaching are: · The desired goal language teaching should be communicative competence and learner should be able to use language effectively and appropriately in different contexts · The main focus is on understanding the meaning with the help of context

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 85 A Discussion on Developing Students’ Communicative Competence in College English Teaching in Assam · Learners learn the language through trial and error and struggling to communicate · Teachers should help the learners in any way to motivate them to work with the language · Use of Comprehensible pronunciation plays important role in learning a language · Students are encouraged to interact with other people either through face to face communication or through writing · Learners are encouraged to use any device or tool which can help them to acquire the language skills In Assam only a few students choose or are selected to study English as major subject and maximum number of students study English as general subject for one or two semesters at undergraduate level. Courses like B.A., B.Sc., B.B.A., B.C.A., etc. have different syllabuses for English and students must study and appear in the examination. As the number of students who attend English classes are greater than any other subject in the colleges, the teachers have to face many problems to practise approach like Communicative Language Teaching. There is always an inadequate interaction between teachers and students as teacher spend much time in delivering lectures and students note down the important points listening to these lectures. Most of the English teachers and students are adapted to this familiar method of teaching and learning English. Another problem is the social, cultural and educational background of the students. In the colleges of Assam the students who have vernacular and English medium background attend the English classes together and most of the vernacular medium background students are very much reluctant to speak in English because of lack of confidence and their misconception that they cannot speak in English as they have done their schooling from vernacular background. Some students find it difficult to communicate in English although they are from English medium background as they get little opportunity to use English in real life situations because of their cultural and social background. If the Communicative Approach is applied effectively, the teachers and learners of the English Language can overcome from most of the problems. To make the teaching more learner centric the English teachers can use such activities or tasks which make all the students interact with one another. The English teachers can use task or activities like role play, pair work, group discussion, surveys, information gap activities, interviews, picture description etc. If the student find difficulties in understanding the meaning teacher can help them translating text or conversation even in native language. Following this approach the teachers can play the role of guide and facilitator for students instead of just giving instruction. The active participation of the students help them to overcome

86 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Daijee Kalita from the psychological barriers of communication like hesitation, lack of confidence or some misconception regarding language proficiency. 4. Conclusion In Assam Communicative Approach can introduce new methods by using different teaching processes. The teacher can use different technique and methods to develop students’ communicative skills. The proper application of Communicative Approach or Communicative Language Teaching in the colleges of Assam can produce a group of learners who are communicatively competent in using the English language. As this approach always focuses on developing the language skills and fluency, it can be applied at undergraduate level to help the students for success and achievement in many fields of employment.n References Books Davies, A. (2005). A Glossary of Applied Linguistics, Edinburgh: Edinburgh University Press. Hutchinson, T. & Waters, A. (1987). English for Specific Purposes: A Learning –Centred Approach, UK: Cambridge University Press. Platt, J.T. & Platt, H.K (1975). The Social Significance of Speech: An Introduction to and Workbook in Sociolinguistics, Amsterdam: North Holland Co., 13-21. Richards, J.C. & Rodgers, T.S. (2002). Approaches and Methods in Language Teaching, UK: Cambridge University Press, 153-177. Trask, R. L. (1999), Key Concepts of Language and Linguistics, New York: Routledge, 41-42 Journal Article Daisy (2012). Communicative Language Teaching – A Comprehensive Approach to English Language Teaching, Language in India, 12, 249-265.

Manuscript accepted on 21/11/2015

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 87 Prag Consilience : ISSN 2456-6861, RNI No. ASSMUL/2016/70132 A Multi-lingual Annual Research Journal in Humanities, Science and Commerce Vol. 1, No. 1 (2016), 88-95 A Study on Anandaram Dhekiyal Phukan’s Contribution towards the Contemporary Assamese Society Indrani Deka Guest Lecturer, Deptt. of History Pragjyotish College, Guwahati, Assam Email: [email protected]

Abstract: Anandaram Dhekiyal Phookan was an eminent personality of the 19th century. He gave a concrete shape to the Assamese society by suggesting various reforming measures for the upliftment of the as well as the society of Assam. Some of his reforming measures are- reduction of taxes, increase in the number of courts, appointments of more judges from among the native population, improvement in Agriculture, establishment of technical schools and English schools, supervision of religious and charitable institutions by the Government, Restoration of Assamese as the language of the province, etc. He was seriously pained at the habit of consuming opium by the people of Assam and so he urged upon the British Government to impose a ban on the sale of Opium. Although he encouraged the Western knowledge but he did not neglect the Vernacular language of Assam. The proposed work will make an attempt to explore the efforts of Anandaram Dhekiyal Phukan towards the Restoration of the . This work will also point out some of the important aspects in which Anandaram Dhekiyal Phukan had performed to make the Assamese society a better place to live in. Keywords: Anandaram Dhekiyal Phukan, Reforms, Assamese Society

1. Introduction During the period of 19th century, Assam suffered for a long period from internal disturbances mainly due to the Burmese invasions. The population of the country dwindled down to less than one-half of what it had been and the smiling fields turned into dense jungles. Subsequently, the British in their own interests tried to improve the conditions. Tea gardens were opened and transport and communications were developed. Meanwhile, Bengali bureaucrats and

88 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Indrani Deka clerks, lawyers and doctors, who were trained in British administration, were brought to Assam and the members of the traditional local aristocracy were reduced to insignificance. The Bengalis were given extra benefits and their language was made the official language in 1837 and it remained so till 1873. The year 1857 was a period when the Assamese society was very much influenced by some of the eminent personalities- one among them was Anandaram Dhekiyal Phukan (1829-1859). He was the man who brought the period of Renaissance in Assam. He was born in 1829 at Guwahati and was the son of Holiram Dhekiyal Phukan. In 1841, the then Commissioner Jenkins sponsored him to go to Calcutta and study in the Hindu College. Anandaram was a giant personality in the 50s of the 19th century. He was an ardent admirer of the western civilization that had raised the once barbarous English nation for the west was coupled with his sanguine belief that his own people would also be able to attain a similar level of prosperity only if they sincerely endeavoured to learn from the experience of their rulers. This hope was expressed in one of Anandaram Dhekiyal Phukan’s earliest writings to be published in the ‘Orunodoi’. He thought that British as rulers, it would be possible to remove the social evils by introducing progressive reforms. In Calcutta, he was deeply influenced by his teacher Ranchandra Mitra. But due to his ill-health, he returned to Guwahati in January 1874 leaving his studies halfway. Then he joined the Government service in due course. He imbibed his political faith and ideas of progress largely from what was known as the Young Bengal Movement. By the time, he came to realise that no real progress was possible without education. He gave a concrete shape to his idea in this regard by founding the “Jnan Pradayani Sabha” (1857-59). The primary object of this Sabha was to impart education and also discuss about the various problems that confronted the society. Anandaram also realised that no liberation of women folk was possible without liberal female education. He was also conscious of the social problems that confronted the Assamese society. He was seriously pained at the habit of consuming opium by the people of Assam and so he argued upon the British Government to impose a ban on the sale of opium. Although, he encouraged the Western knowledge but he did not neglect the vernacular language of Assam. In fact, he contributed much to the restoration of the Assamese language. He gave a concrete shape to the society of Assam by suggesting various reforming measures for its upliftment. Some of them are- the reduction of tax; increase in the numbers of courts and appointment of more judges from among the native population; improvement in agriculture; establishment of English schools; supervision of religious and charitable institutions by the Government; restoration of Assamese as the language of the

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 89 A Study on Anandaram Dhekiyal Phukan’s Contribution towards the Contemporary Assamese Society province; the stoppage of opium importation; etc. Anandaram was an ardent advocate of the emancipation of women. Influenced by the reforming activities of Iswar Chandra Vidyasagar, he fought against the disabilities of women. He was in favour of female education, and he advocated the widow remarriage. He set an example himself by marrying a widow and giving his own widow daughter in marriage. He was called as the Father of Assamese prose for his contributions towards Assamese literature. In 1847, Anandaram published Englandor Biwaran (Description of England) in Orunodoi. In 1849, he published Asamiya Lorar Mitra (Assamese children’s friend) in two volumes, containing almost 400 pages which is used as a reading material for schools, is considered as a milestone in the history of Assamese literature. He published another book titled A Few Remarks on the Assamese Language in English in 1855 in which he discussed the independent criteria of the language and the grievous outcome of imposing Bengali as official language in Assam. In addition, he started working on two dictionaries (Assamese to English, English to Assamese) and sent some parts of those to Orunodoi but their fate remains unknown. He contributed much to the restoration of Assamese language to its rightful place. The wide range of activities of Anandaram for the advancement of Assam is indeed admirable and was remembered for his efforts on the upliftment of Assamese language. 2. Review of Literature Life of Anandaram Dhekiyal Phukan by Gunabhiram Barua: This book gives us a picture of the life history of Anandaram Dhekiyal Phukan. It also gives a faithful picture of . However, the book is all about the happenings of everyday life of Anandaram and also his contribution towards the restoration of the Assamese language, but it does not focus in detail about the various reforms undertaken by Anandaram during his life time. The from Yandabo to Partition by Priyam Goswami: This book deals with the polity, society and economy of colonial Assam from 1826 to 1947. It also depicts some information regarding the notable figures of Assam, like Anandaram Dhekiyal Phukan who had contributed for the cause of the society and people of Assam. But, however, it does not mention much about the various aspects of Anandaram’s contribution towards the Assamese people. A Comprehensive History of Assam by S. L. Baruah: This book analyses the salient features of Assamese civilization giving proper weight to the contributions made by different tribes or ethnic groups of both the hills and plains as well as by the followers of different faiths towards its growth and development. It also gives us some information about Anandaram Dhekiyal Phukan but however the information is very little as it does not say much about

90 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Indrani Deka the various contributions of Anandaram Dhekiyal Phukan. Progress of by Renu Devi: The book seeks to present an overall picture of the progress of education in Assam since the inception of British rule in this part of the country with particular emphasis on the period from 1882 down to the late 30s thereby also indicating the lines of development till the eve of Independence. The book also mentions about Anandaram Dhekiyal Phukan who had a great contribution for restoring the Assamese language of the people of Assam. But the book does not focus much about his other contributions which he had made for the people and the society of Assam. 3. Objective The objective of the work is to assess Anandaram Dhekiyal Phukan’s contribution towards the restoration of the Assamese language in Assam. 4. Methodology Considering the nature of the study, descriptive and analytical historical method has been applied. The study is based on secondary sources of data collections on the basis of books, articles, journals, etc. 5. Role of Anandaram Dhekiyal Phukan for the Restoration of the Assamese Language in Assam The struggle for the restoration of the status of the Assamese language is a known history. Yet, it would be necessary to trace some of the salient points of this struggle because this would help us to see the shift in the focus of Assamese identity from a broad cultural rubric to a specific linguistic plane. Introduction of Bengali as the medium and also the court language resulted in a setback not only to the development of education but also to the growth of language and culture of the local people. With the introduction of Bengali as the medium of instruction in the vernacular schools and as the language of the court in Assam, the conscious section of the Assamese intelligentsia began to apprehend that Assam would become the cultural colony of Calcutta in the near future. So, the first form of the expression of Assamese nationalism in the 19th century was marked by a general anti-Bengali feeling and the urgent need to save the identity of the Assamese language. The Bengali clerks displayed an unfriendly attitude towards the Assamese language and went to the extent of declaring that the Assamese was an offshoot of the Bengali language. It is more reasonable to hold that the British relegated Assamese to the back ground mainly for administrative convenience. The initial manifestation of this urge to assert the linguistic and cultural identity of the Assamese was the movement that was built up under the leadership of Anandaram Dhekiyal Phukan and the American Baptist Missionaries for the re-instatement of Assamese as the official language of Assam and the medium of instruction in the vernacular schools of the province. The Assamese writers of the ‘Jonaki-

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 91 A Study on Anandaram Dhekiyal Phukan’s Contribution towards the Contemporary Assamese Society Age’ engaged themselves in a prolonged battle with those Bengali intellectuals who were bent on proving that Assamese was a country dialect of the Bengali. Spread over several years, the debate was carried on in the pages of the Bengali and Assamese newspapers and journals of the time. Deep indeed was the resentment of the people over the denial of the rightful status to Assamese in the scheme of education. Orunodoi was ever insistent in its advocacy of Assamese. The people on their part demanded recognition of the rightful status of Assamese language. Anandaram gave powerful expression to the popular demand. The debates on the language issue resulted in an increasing awareness about the distinctive, cultural and political existence of Assam among the educated people of the province. Meanwhile, the Christian Missionaries, in their bid to bring the gospel closer to the hearts of the people through the medium of the mother-tongue, even disregarded the Government’s language policy and championed the cause of Assamese language and in the process came out to be the vanguards of literature. Once, the Assamese language was the medium of all activities done in the land. Later on, Bengali replaced Assamese when the rulers decided that Bengali was actually the language of the land. Anandaram noticed the state of affairs at the court and the plight of the people and took the initiative to restore Assamese. Anandaram published in Assamese “Asamiya Lorar Mitra” (Assamese Children’s Friend), in two chapters, collecting worldly wisdom from selected books in English. The manuscript was sent to Samachar Chandrika press at Calcutta but when the printer found difficulty with Assamese, Anandaram sent an Assamese gentleman, Kirti Kanta Barua to Calcutta. The book was printed in 1849. Some English as well as native gentleman financially assisted Anandaram to print the book. Mr. Mathei and Mr. Jenkins greatly inspired him in this enterprise. There was a movement at that time in favour of the Assamese language. Anandaram joined the movement. He wrote in English- “A Few Remarks on the Assamese Language and on Vernacular Education in Assam”. It was printed at Sibsagar Baptist Mission Press. He freely distributed them among the important people of the land. The book shows the differences between the Assamese and the Bengali language. It also highlights the distinctive features of the Assamese language in terms of having in it literature, drama, history, mathematics and books on medicine. It is needless to say how deeply Anandaram loved the Assamese language. The Assamese language made no progress during his lifetime. Anandaram’s contribution towards the cause of the restoration of the Assamese language to its rightful place in local schools and courts was worth mentioning. He had to carry a life long struggle along with the American Baptist Missionaries for this

92 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Indrani Deka cause. Anandaram urged the government to re-recognize the Assamese language. When A.J.M Mills came in Assam, Anandaram submitted a memorandum to him regarding the restoration of the Assamese language. When A.J.M Mills submitted his report to the Government, he enclosed Anandaram’s memorandum. It was printed in the appendix. A.J.M. Mills was of the opinion that, the Assamese should be the language of Assam. That was exactly the opinion of Anandaram. A.J.M. Mills in his report referred to several other points mentioned in Anandaram’s memorandum. Anandaram wrote a pamphlet using the pseudonym, ‘A Native’, where he strongly defended the Assamese language refuting every argument put forth by the government and even appended a catalogue of books in Assamese to substantiate his point. The initiative taken by the American Missionaries and Anandaram was followed by a number of petitions and memoranda to the Government’s language policy in Assam were based on these memoranda. Eventually, in 1873, a few months before the creation of Assam as a separate province under a chief commissioner in February 1874, the government revised its earlier language policy and decided to adopt Assamese as the official language of the court and schools (Goswami, 2012, p. 220). In fact, Anandaram’s report was very effective. He had the foresight to see things which are thought of now or implemented. However, in 1872, by an order of Sir George Cambell, the Lt. Governor of Assam, the Assamese language was restored. The Asamiya Lorar Mitra in an abridge form, has now been introduced to the schools of Assam as a textbook. Anandaram is at the root of progress of the Assamese. The missionaries also worked for the development of the Assamese language and so Anandaram discussed the issue with them and carried on correspondence. Assamese was given its rightful place as the official language and the medium of instruction in schools in 1873. The foundation of the Assamese Literary Society one year prior to this and its activities highlighting the economic backwardness of Assam showed that modern political consciousness was beginning to take shape in the . As a result of this, the question of Assamese identity would also assume new dimensions. Following the reinstatement of Assamese in 1873, there was a marked increase in the percentage of successful candidates in all school examinations. The name of Anandaram Dhekiyal Phukan will be forever tied up with the development or otherwise of the Assamese language. 6. Conclusion Anandaram Dhekiyal Phukan was rightly regarded as “Ram Mohan Roy of Assam.” Like Roy, Anandaram was the first to realise the advantage of the western contact. He claimed that, unless people come out of their medieval orthodox outlook, no real progress of mind is possible. He gave a concrete

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 93 A Study on Anandaram Dhekiyal Phukan’s Contribution towards the Contemporary Assamese Society shape to the society of Assam by suggesting various reforming measures for the upliftment of the Assamese society. He was seriously pained at the habit of consuming opium by the people of Assam and so he argued upon the British Government to impose a ban on the sale of opium. Anandaram Dhekiyal Phukan, a top-ranking intellectual of the period, showed his advanced knowledge of English, Hindi, Bengali and Assamese in his A Few Remarks on the Assamese Language. In Asamiya Lorar Mitra, a text-book for school students Anandaram wrote articles on such subjects as would create in the younger generation, an inclination to take to trade and commerce, to fight age-old superstitions and to work for bringing peace and prosperity to Assam. He also had regards for the social norms of behaviour and respected people the way they deserved. He did not like to cause clamour. He wrote “Asamiya Bhasa Bishoyok Grantha” and “Sardar Adalotor Nishpati” but wanted to remain anonymous. He believed that man should do well to others anonymously. He loved the Assamese people very much, and also he devoted himself to the improvement of the Assamese society. He also encouraged education. He took initiative in establishing schools. He started an English school at . It was at Anandaram’s initiative that a society named “Jnan Pradayini” was formed. He was undoubtedly a pioneering effort towards the creation of a juridical and political literature in Bengali. He took great care of women education; he taught his wife and began the education of his daughter Padmawati at the age of five. Thus, Anandaram truly represented the spirit of the Bengal Renaissance which he carried with him from Calcutta to Assam. Unfortunately, he died in the year 1859 prematurely at the age of 29 years. His early death caused a disorder in his world. Everybody loved and respected Anandaram Dhekiyal Phukan for his intelligence, honesty, unblemished character and his deeds for the welfare of the common people. He contributed so much for the betterment of Assam within a very short span of life. Anandaram is remembered as a true maker of modern Assamese language till date for his efforts on the upliftment of Assamese language. And thus can rightly be regarded as “the pioneer in the modernization of Assam”.n

References Barua, G. (2008). Life of Anandaram Dhekial Phookan (Anandaram Dhekial Phookanor Jiban- Charitra), Assam: Publication Board, 52-134 Barua, S.L. (2007). A Comprehensive History of Assam, New Delhi: Munshiram Manoharlal Publishers, 508-630 Debi, R.(1987). Progress of Education in Assam. New Delhi: Omsons Publications, 14-15

94 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Indrani Deka Gogoi, L. (1986). The Buranjis Historical Literature of Assam (A Critical Survey), New Delhi: Omsons Publications, 4 Goswami, P. (2013). The History of Assam From Yandabo to Partition 1826-1947, New Delhi: Orient Black Swan, 89. Guha, A. (1991). Medieval and Early Colonial Assam Society, Polity, Economy, New Delhi: K.P. Bagchi and Company, 187-283. Kalita, R.C. (2011). Situating Assamese Middle Class the Colonial Period, Guwahati: Bhabani Print and Publications, 7-132. Misra, T. (1987). Literature and Society in Assam (A study of the Assamese Renaissance 1826-1926, New Delhi: Omsons Publications, 29-166 Misra, U. (2001). The Transformation of Assamese identity A Historical Survey. H. K. Barpujari Endowment Lecture (4), Shillong: Modern Offset, 19-20 Saikia, R. (2002). Social and Economic History of Assam, New Delhi: Manohar Publishers and Distributors, 232.

Manuscript accepted on 21/11/2015

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 95 Prag Consilience : ISSN 2456-6861, RNI No. ASSMUL/2016/70132 A Multi-lingual Annual Research Journal in Humanities, Science and Commerce Vol. 1, No. 1 (2016), 96-105 Socio-Economic and Political Consequence of Illegal Migration into Assam from Bangladesh John Das Assistant Professor (ad hoc) Deptt. of Political Science College, Guwahati, Assam Email: [email protected] Dipakshi Talukdar Handique Girls’ College, Guwahati, Assam Abstract: Illegal migration into Assam from Bangladesh has been posing a serious security threat to the identity of Assamese people. It adversely affects the social, economic and political environment of Assam, creating law and order problems where immigrants are present in large number. The flow of immigrants started during the rule of British and continued till today due to the pull and push factors. The deportation of illegal migrants become difficult due to the lack of strong law and political will, as illegal migrants are used as a vote bank by different political parties. The data provided in the study indicates that if necessary steps are not taken immediately, Assam, the elder sister of North-East India would lose its identity from the map of India very soon. The illegal migration is one of the major reasons for social and ethnic violence in Assam. Therefore it is high time that India takes stringent measures against the illegal migrants who have become a real threat to the security of the country. To meet the problem, a few suggestions are forwarded in this paper. Keywords: Illegal Migration, Immigrants, Security Threat, Assam, Bangladesh, Demography 1. Introduction The unrelenting influx of illegal migrants from East Pakistan/Bangladesh into Assam and the consequent perceptible change in the demographic pattern of the State has been a matter of grave concern. It poses a serious threat both to the identity of the Assamese people and to our national security. It threatens to reduce the Assamese people to a minority in their own State, as happened in Tripura and Sikkim. Migration from Bangladesh to the Northeast region of India has been continuous throughout the twentieth century due to the reason of

96 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 John Das and Dipakshi Talukdar historical links, geographical and physical proximity. The better employment opportunities and availability of fertile agricultural land in Assam act as a pull factor while the poverty, subsistence living, ravages caused by floods and other natural calamities in Bangladesh act as push factors ( God bole, 2005).

Post independent period during 1951-2011 the population growth of the state of Assam was 288.21% against 235.15% for all India (source-census data 2011). This high growth rate of population apparently suggests large scale migration to the state Assam. Illegal migration has generated a host of destabilizing political, social, economic, ethnic and communal tensions. Politically, the Bangladeshi migrants are in a position to influence the results of the elections in a large number of constituencies in the North East (about 32% of the constituencies in Assam). Economically, increased pressure on land, resulting in depletion of forest wealth, undercutting of wages of unskilled jobs, forcible occupation of Government land by the migrants and a host of other such issues, generate a ripple effect in the entire North East. (Group of Ministers Report on Reforming the National Security System, 2001, chapter II, p. 6, Para 2.35.)

2. Conceptual Framework Migration is not a new phenomenon in this world. “From the antiquity, people are found to move from one place to another, sometimes in search of better opportunities, when they see some of their needs and desires are not adequately fulfilled in their present location, sometimes just to maintain the status quo

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 97 Socio-Economic and Political Consequence of Illegal Migration into Assam from Bangladesh when they see their present situation seems to be a declining one” (Dalem Ch. Barman, 2004).The study of migration is one of the major branches of demography. It is the third demographic component of population change along with fertility and mortality. Migration can change the size of the population and also the other compositions like age, sex, language, religion etc. It brings both quantitative and qualitative changes in the socio -economic and political pattern of a region. 2.1. Types of migration In general the field of migration study can be divided into two parts - internal migration and international migration. Internal migration is when people migrate within the same country or region, also known as ‘in-migrant’. While the international migration is when people migrate from one country to another country, also termed as ‘immigrant’. The area from which a migrant departs is termed as ‘area of origin’ and the area at which he arrives is termed as ‘area of destination’. When a large number of migrants depart from a common area of origin and arrive at a common area of destination during a particular period of time, is known as ‘migration stream’.

2.2. Who are the illegal migrants? Unlike a refugee, an illegal migrant is a person who crosses an international boundary and without any valid document, enters into another country for the purpose of carrying on any illegal or anti-social activities in that country or for other economic or political purposes. According to Section 2(b) of The

98 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 John Das and Dipakshi Talukdar Citizenship Act, 1955, an “illegal migrant” means a foreigner who has entered into India - (i) Without a valid passport or other travel documents and such other document or authority as may be prescribed by or under any law in that behalf; or (ii) with a valid passport or other travel documents and such other document or authority as may be prescribed by or under any law in that behalf but remains therein beyond the permitted period of time. Illegal migrants have been defined in as those who infiltrated illegally after 24 December1971. However, the stream that infiltrated illegally between 1 January 1966 and 24 December 1971 was not to be deported and was to be given Indian citizenship after a lapse of ten years. 2.3. Historical background of migration The British developed the tea industry in Assam. The Assamese people living mostly in Upper Assam and cultivating one crop per year were not interested in working as labor in the tea gardens. Therefore, the British encouraged Bengali Muslim peasants from present Bangladesh to move into for putting virgin land under cultivation. This set in motion a movement pattern which despite changed conditions, has been continuing to this day. After the partition of Bengal in 1905, the over-populated Muslim peasantry from East Bengal started crossing over to the fertile lands of thinly populated Brahmaputra and Surma valleys in the Northeast corner of India. The formation of the All India Muslim League in Dhaka in 1906 encouraged the migration to increase the Muslim population in Assam for political reasons. The arrival of immigrants continued even after the creation of Bangladesh due to ethnic persecution of minorities. 3. Literature Review There is no dearth of books, articles and research paper regarding the issue of illegal migration and its consequence. Sanjib Baruah emphasizes how tea began to play a crucial role in Assam to attract migrants from different parts. Hazarika (1994) focuses on the rise of insurgency and violence in Assam and North -East states due to immigration. There are a number of studies that focus on the socio-ethnic, political, and economic issues related to migration Weiner (1978) comprehensively analyzed the social and political conflicts and cleavages that have resulted from the responses of the indigenous population to migration into Assam. Chirantan Kumar (2009) established the link between migration and refugee. He also analyzed the factors which responsible for the large scale migration from Bangladesh to India and its impact on the demography. Namrata Goswami (2006) argues that the presence of a large number of

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 99 Socio-Economic and Political Consequence of Illegal Migration into Assam from Bangladesh illegal immigrants potentially enables external actors like Pakistan and China to influence events in the Northeast. The evidence of militant groups from Assam and other northeastern states being sheltered in Bangladesh and being aided by Pakistan’s Inter Service Intelligence (ISI) only aggravates this fear. Uddipana Goswami (2007) reflects on the so-called “lebensraum” theory that sees the influx of Bangladeshi immigrants as a part of a conspiracy to make Assam a part of greater Bangladesh. 4. Objectives of the Study The objectives of the present paper is to highlight the following issues i. To examine the factors of illegal migration from Bangladesh to Assam. ii. To analyze the socio -economic and political consequences of illegal migration. iii. To propose some suggestions to control the flow of illegal migration. 5. Methodology The paper is both quantitative and qualitative in nature. It is based on the secondary data derived from books, journals, articles, websites and government sources. Observational method is also used for analyzing the data. 6. Result and Discussion 6.1. Contributory Factors of Illegal Migration i. Increasing pressure on land and mounting unemployment in Bangladesh due to uncontrolled steep rise in population and high density of population (964 per sq. km, according to 2011 estimate) ii. The large scale migration from Bangladesh to India has been possible mainly due to the porous India-Bangladesh border of 4,096 kilometers, the fencing of which has not been completed so far. iii. Better economic opportunities across the border iv. Competitive politics of vote-bank and the patronage extended to them by political parties/vested political groups in India v. Presence of strong pro-Bangladesh lobby in India often creates myths and confuses Indians about the gravity of the problem vi. Severe floods and cyclones uprooting large segments of population in Bangladesh. 6.2. Magnitude of Migration After independence of India, the affect of migration to Assam was the highest. Illegal migration from Bangladesh is largely responsible for the demographic transformation of Assam. The claim of massive and continuing migration can be proved through the high decadal population growth rate of Assam since 1901.

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Table 1. Decadal Population Growth Rate of Assam Period Assam (in %) India in (%) 1901-11 +11.0 +5.8 1911-21 +20.5 -0.3 1921-31 +19.9 +11.0 1931-41 +20.4 +14.2 1941-51 +19.9 +13.3 1951-61 +35.0 +21.6 1961-71 +35.0 +24.8 1971-81 +23.3 +24.7 1981-91 +23.6 +23.5 1991-01 +18.8 +21.3 Source: CMIF, basic statistics relating to Indian Economy If we compare the decadal growth rate of population in Assam with that of India, the figures would look almost conclusive that such influx of illegal migration must have continued throughout the history of Assam. At present out of total 27 districts of Assam, the districts that have been facing mostly the crucial problem of illegal migration are -,, , Morigaon, Nagaon, Dhemaji, Cachar, and Hailakandi..

Table 2. Decadal Growth Rate of Nine Districts of Assam Districts Decadal Growth Decadal growth rate in 2001(in %) rate in 2011(in %) Dhubri 22.97 24.40 Goalpara 23.03 22.74 Barpeta 19.62 21.40 Morigaon 21.35 23.39 Nagaon 22.26 22.09 Dhemaji 19.45 20.30 Cachar 18.89 20.17 Karimganj 21.87 20.74 Hailakandi 20.89 21.44 Source- Census Data Assam 2011 PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 101 Socio-Economic and Political Consequence of Illegal Migration into Assam from Bangladesh The trends of population density in Assam since 1901 are one of the major indications to explain how illegal migration may create serious problem for indigenous people. Increasing the density level means more problems of health, sanitation and housing. Table 3. Demographic Profile of Assam Year Population in lakh Density per sq. km. 1901 33 74 1951 80 176 1971 146 186 2001 266 340 2011 311 398 Source –CMIF basic statistics relating to Indian Economy

Again according to the 2011 census data Assam recorded the highest increase in share of Muslim from 30.9 % (2001) of the state’s population to 34.2% (2011). 6.3. Social Consequences of Illegal Migration i. Crisis of Identity The influx of immigrants created a crisis of identity among the indigenous Assamese. Their cultural survival will be in jeopardy, their political control will be weakened and their employment opportunities will be undermined by such illegal migration. Assamese found that though the immigrants had settled in Assam , most of them failed to identify themselves with the mainstream. The recent Bodo -Muslim violence in the BTAD has its root on the issue of illegal migration. ii. Environmental Degradation Large areas of forest land were encroached upon by the immigrants for settlement and cultivation. The state experienced declining percent of land area under forest from 39 % in 1951-52 to about 30 % now. iii. Difficult to identify the Illegal Migrants Due to the similar language spoken by illegal migrants from Bangladesh and the indigenous Bengali speaking Muslim of Assam, it becomes difficult to identify and deport the illegal migration from Assam soil. iv. Community Tension The commission on integration and Cohesion found that tension usually exist with the presence of high levels of migration combine with other forms of social exclusion like poverty, poor housing etc.

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6.4. Economic Consequences i.Increse Financial Burden Immigration has increased pressure on the part of state government, as the government has to increase the expenditure on education and health facilities to the immigrants. ii. Displacing Native Workers There is a fear particularly during a recession that immigrants take jobs which would otherwise be taken by local people; in particular place and circumstances there can be competition and conflict. iii. Decreases Wage Level with the Increase of Population Illegal immigrants in every year have been adding a good number of people in Assam. It is one of the main reasons of population explosion. Due to this there is a possibility of decreasing wage level. 6.5. Political Consequences i. Assam Agitation The failure of government to respond the issue of illegal migration led to the agitation by the Assamese under the leadership of All Assam Gana Sangram Parishad (AAGSP) and All Assam Student’s Union (AASU). Assam witnessed governmental instability, sustained civil disobedience campaigns and worst cases of ethnic violence. Assam accord was the result of this agitation. ii. Illegal Voters Most of the Bangladeshi immigrants have got their names enlisted in the voting list illegally, thereby claiming themselves as citizens of the state. The immigrant’s population act as a vote bank for the political parties in Assam. The recent initiative NRC (National Register of Citizens) is meant for the detection of illegal Bangladeshi migrants. However success of such initiative will depend on the strong political will. iii. Issue of Terrorism Pakistan’s ISI has been active in Bangladesh supporting militant movements in Assam (Lt Gen S K Sinha, 1998). It is alleged that among the illegal migrants there are also militants, who enter into Assam to carry out the terrorist activities. 7. Some Recommendations to Meet the Problem i.The Central Government should appoint a National Immigration Commission to frame a National Migration Policy and a National Refugee Policy. The Commission should examine ways of strengthening the Foreigners Act 1946, as well as feasibility of Identity Cards for both citizens and non-citizens and Work Permits for migrants. ii. Border fencing in Assam must be completed forthwith on a war footing. The existing posts and the BSF water wing should be

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 103 Socio-Economic and Political Consequence of Illegal Migration into Assam from Bangladesh strengthened. iii. Our nationals in the border districts and for that matter in the whole State should be provided multipurpose photo identity card. iv. The ongoing NRC updating should be completed without delay and proper arrangement for the deportation of illegal migrants should be done. v. The Illegal Migrants Determination by Tribunal (IMDT) Act of b1983 should be repealed. 8. Conclusion A Problem which has its historical roots so deep cannot be solved overnight. The dangerous consequences of large scale illegal migration from Bangladesh, both for the people of Assam and more for the Nation as a whole, need to be emphatically stressed. No misconceived and mistaken notions of secularism should be allowed to come in the way of doing so. Illegal migration from Bangladesh is no longer a regional problem which can be pushed under the carpet. These migrants are now spread in several states and distant places such as Rajasthan, Delhi, Madhya Pradesh, Maharashtra and so on. This silent and invidious demographic invasion of Assam may result in the loss of the geo strategically vital districts of Lower Assam. The influx of these illegal migrants is turning these districts into a Muslim majority region. It will then only be a matter of time when a demand for their merger with Bangladesh may be made. Thus it is high time to solve the problems of illegal migration to save Assamese people in their own land and to save the nation from the threat of immigrants.n References Kumar, C. (2009, January 1). Migration and Refugee Issues between India and Bangladesh. Scholar’s Voice: A New Way of Thinking, 1(1), 64-82. Das, D. & Rajbonshi, R. (2013). Issue of Illegal Migration from Bangladesh -with special reference to Assam. Migration and Assam From Pre-Historic to Present Day. Nayak, B.D. & Saikia, B. (2013). Influx of Illegal Migrants and its Socio-Economic and Political consequences of Bangladesi Immigration in Assam, Migration and Assam from Pre Historic to Present Day. Godbale, M., (2005). Forwarded in Kumar, B.B. (Ed.) (2005) Illegal Migration from Bangladesh. New Delhi: Concept Publication, 105-106 Gohain, R., Handique, P. & Borpuzari, A. (2013, March). Post-1971 Illegal Immigration from Bangladesh: A Demographic Changed Scenario of Assam. International Journal of Scientific and Research Publications, 3(3) Sinha, S.K. (1998, November 8). Report on Illegal Migration into Assam. Submitted to the President of India. Retrived November 8, 1998 from http://www.satp.org/ satporgtp/countries/india/states/assam/documents/papers/ illegal_migration_in_assam.htm.

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Dutta, B.K. & Das, S.S. (2013, October-December). An Inquiry into the Problem of Illegal Migration from Bangladesh and its Impact on the Security of India. International Journal of Research in Social Sciences and Humanities (IJRSSH). 2(IV), Retrieved from http://www.ijrssh.com. Goswami, N. (2006). Illegal Migration in Assam: A Concern for India’s National Security. IDSA1 Comment. Hazarika, S. (1994). Strangers of the Mist. New Delhi: Penguin Books. Baruah, S. (1999). India against Itself: Assam and the politics of Nationality. New Delhi: Oxford University Press. Goswami, U. (2007, April). Internal Displacement, Migration, and Policy in Northeastern India. East-West Center Washington Working Papers, 8.

Manuscript accepted on: 21/11/2015

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 105 Prag Consilience : ISSN 2456-6861, RNI No. ASSMUL/2016/70132 A Multi-lingual Annual Research Journal in Humanities, Science and Commerce Vol. 1, No. 1 (2016), 106-113

Philosophical Aspect of Bathou Religion of the Boro Community Lwithwma Swargiary Assistant Professor, Deptt. of Philosophy Baksa Degree College, Baganpara, Baksa, Assam Email: [email protected] Abstract: Bathou is the traditional religion and spiritual attitude of the Boro Community.They worship Bwrai Bathou as their Eternal Soul. The socio-cultural life of Boros is reflected through Bathou religion. Bathou includes the distinct culture, tradition, customary laws of Boros which are invariably linked with one another. The Sijou tree (Euphorbia Splendens) is worshipped by them as a symbol of Bwrai Bathou at the altar. Bathou means philosophy of five.Bathou Religion is the social way of life of the Boro Community. They have five punishable laws to refine the personal life as well as their Boro society as a whole. Key Words: Boro Community, Bathou Religion, Sijou tree, Five Philosophy of Bathou Religion, Taboo (Baad)

1. Introduction The basic foundation of a community rests on its cultural heritage which is invariably linked with religion. Religion is regarded as the backbone of culture. It is through religion that the culture of a community is precisely represented. So, religion is the main theme of culture. Bathou is one of the oldest religion of the world. It is always attached with the life long process of Boro community. So far as no record has been found out aboriginally when the Boros took Bathou as their prime religion. Authors like Ramdas Basumatary content that the Boros have followed their traditional religion since time immemorial. Literally, the term Bathou is the combination of two words— Ba and Thou. Ba means five and Thou means deep. Thus, broadly speaking, the term ‘Bathou’ signifies five deep thoughts. The five deep thoughts are five spiritual elements - the unfurling of five prime materials of the Nature i.e, Ha (Earth), Dwi (water), Bar (Air), Orr (Fire or Sun) and Okhwrang (Sky) are the main ingredients of the universe. Historian Debnath (2008) writes, “The term ‘Bathou’ is composed of five elements viz Sun, Earth, Air, Water and Sky. Boro (2011) writes,

106 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Lwithwma Swargiary “Bathouism as is being practised till today with some modifications centres round the worship of Afa Bwrai Bathou. The Bodo followers of the religion believe that Afa Bwrai Bathou is the Eternal. Bathou means five principles of deep philosophical significance. The Supreme diety known as Afa Bwrai Bathou is the custodian of the five basic elements of creation”. As a result the Bathou religion and culture of Boro Community is based on Philosophy of Five. The Creator of five main materials is Bwrai Bathou. Barmahalia (2012) States, “The word ‘Bwrai signifies the oldest or most elderly man in power and knowledge or the supreme in all respect”. Bwrai means the Master or the Creator. The Boros worship Bwrai Bathou as their Eternal soul. The original Creator, Bwrai Bathou is also called ‘SIJOU’. The term ‘Sijou’ is composed of two words-‘Si’ and ‘Jou’. ‘Si’ means ‘soul of a being’ and ‘Jou’ means the Supreme Soul’(Paramatma). The Sijou tree is worshipped by Boros as the living symbol of Bwrai Bathou at the altar. Bwrai Bathou is the Eternal Soul who is Omnipotent, Omnicient and Omnipresent. Hazowary (2008) writes, “Bwrai Bathou ie, God is the source of all power, all strength, all energy and all vitality - physical, mental and spiritual. All greatness is his greatness, all glory is his glory, all goodness in his goodness”. The powerful Bwrai Bathou has five deities (gods) along with the five prime ingredients such as Ailang diety for Ha (god of earth), Agrang diety for Dwi (god of water), Khwila diety for Bar (god of air), Sanjabwrali diety for Orr or San (god of fire or Sun) and Rajkhumbri diety for Okhwrang (god of sky). Hence, Bathou religion involves the philosophy of Pancha Darshana or Philosophy of Five spiritual elements. At the very beginning of worshipping Bwrai Bathou, His followers chant the mantra five times as follows- “Aaham-Owng-Hring-Khling-Fwd-Se”. It is the prime Mwnthwr (Mantra) of worship along with Guru AAHAM. The Prakrit words OWNG for Okhwrang (sky), HRING for Bar (Air), KHLING for Dwi (water),FWD for Ha (Earth) and SE for San (Sun or Fire) are very significant in Bathou religion. Some critics of Bathou religion like Edward Stack and Sidney Endle remarked it as animistic and its followers as believers in ghosts and spirits with Tantra- Mantra. Endle (1911) said, “The religion of the Kachari race is distinctly of the type commonly known as animistic and its underlying principle is characteristically one of the fear and dread”. Supporting Bathou religion Bhattacharya (1977) remarked, “The Boros are not anismistic. They are worshippers of Bathou, the Supreme God . They have other gods and goddess. They believe in ghost and spirits also. But the concept of the Supreme god is predominantly remarkable”. Opposing critics view (1991) writes, “It is a matter of great regret that they are found short in their study. Beliefs of

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 107 Philosophical Aspect of Bathou Religion of the Boro Community Bodos in ghosts and spirits in some cases is not sufficient alone to prove them as animist. Because the belief in ghosts and spirits appear to be associated with all the religions of the world. There are certain rites and rituals including ‘Tantra-Mantra’(magical method and chanting) which are followed by the Hindus, Muslims and Christians also .But why they are not called animist? Because they have supreme God. Same is the case with the Boros. Therefore, Bodos belonging to Bathou religion are not animist”. Hence from the above quoted view of Bhattacharya and Brahma, it is clear that Boros are not animist, they belief in the Supreme soul - Bwrai Bathou. 2. Objectives The main objectives of the study on philosophical aspect of Bathou religion are as follows:- (i) To study and access elaborately the significance of philosophical aspect of Bathou religion deep-rooted in it. (ii) To study and examine the invariable link between Bathou religion and living process of Boro community. (iii) To give resolution for enrichment of Bathou religion so that it confronts with modern environment and lasts further. 3. Methodology The study about the philosophical aspect of Bathou religion is carried out by collection of data from knowledgeable and discussing in various places, taken interview from Bathou religious personalities, social workers, old citizens, from leaders of ABM(All Bathou Mahasabha) other influential persons of Boro Community. Moreover, various articles, magazines, research papers, books, journals etc. fulfilled the needed data on Bathou religion. Thus, primary as well as secondary data are used for collection of proper broad knowledge about philosophy of Bathou religion. Descriptive survey method is used in this study. 4. Results and Discussion The indigenous religion of the Boros is Bathou and it is practiced by them since time immemorial. The Boros worship Bwrai Bathou as their Supreme Soul whom they believe as the powerful in all respects. Thus, Bathou religion is a past and parcel of Boro community. The deep philosophical aspect can be discussed through the structure of Bathousali where the Boros pray their Oubong Gosai, the Supreme God, Bwrai Bathou. In this respect, we may note an important, and traditional verse as below:- Nwng Saseanw Sathan Sathamanw Sase

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Rangrashi Maithahaji Gwhwrasi Barigongtham Fana Fantham In English version- There are one in three, three in one Thou are the creator, nutritor and dissolator The Tribhuban Bathousali consists of three parts - (i) Rangsarphuri (Heaven) (ii) Mithaphuri (Earth) and (iii) Ha-sing-phuri (Hell) - these are called Barigongtham (Tribhuban). It is believed that Supreme Soul (Bwrai Bathou) is in Rangsar. So, He is placed (welcomed) as Sijou (the Symbol of Supreme Soul) by dance to worship Him on the earth (Mithaphuri). Among the Tribhuban, the term ‘Ha-Sing-Phuri’ have dual meanings. One is the Hell and other is the ‘Darkness’ i.e, Ha (land) + Sing (dark) + phuri (place). Thus, the literal meaning of the word Ha-sing-phuri is a ‘place without light’. In Ha, the seed of a plant fertilizes. Similarly, ‘Ha’ also means physique of a female where an embryo is conceived. So, Ha-sing-phuri means the place without a light which indirectly resembles to the mother’s womb. Ha-sing-phuri (mother’s womb) is the place of an embryo. Embryo takes birth in time and grows in the way of human life. The person in this period of growth lacks wisdom of the Supreme God. Ha-sing-phuri consists of two parts - one is Mainao Bindw and other is Bwiswmuthiali. In the word ‘Mainao Bindw’ ‘Mainao’ means ‘feeding’ and ‘Bindw’ means ‘place’. In initial stage, the embryo takes food from its mother. Again the word ‘Bwiswmuthiali’ means the way of human life from the birth to the death. Thus, Bwiswmuthiali and Mainao Bindw is altogether Ha-sing-phuri which is symbolized near and attached to the Bathou alter to the left end. So, the Bwrai Bathou is in the Rangsar, as Sijou in the Mithaphuri and as an embryo (soul of being) at a time simultaneously. So, He is One in Three and Three in One at a time. As a result Rangrasi is in Rangsar, Maithahaji is in Maithaphuri and Gwhwrasi is in Ha-sing-phuri. The 18 pairs of gurus are shown in the form of Khangkhla. Khangkhla is a kind of plant in the symbol of death physique of 18 pairs of Bathou Gurus whom we pay homage honourly. The soul moves from the Supreme Soul as embryo and it again ends to the Supreme Soul (Bwrai bathou). The soul converse itself from the starting point and again ends itself. So, it is proved that the soul is the part of the Supreme Soul.

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The five philosophical trend of Bathou religion is expressed by the original stanza of Boro verse as follows- Sijou Siri Siriba Thaigir khonga khongba Siphung Gudung Gudungba Mwnsingsing Bwraini Raoa phongba Subungni Achara Acharba Bathou Bandw bandwba This verse means - the Sijou tree (Euphorbia splendens) has five ridges, the Dillenias indica (Thaigir) fruit has five rinds, the Siphung (Boro flute) has five holes, Mwnsingsing Guru voices five words (holy sermons), human being has five principles of way of living , and Bathou have five bonds. Alike, five ridges of the Sijou tree and five rinds of Thaigir, Bathou is combination of five vital elements as follows – (i) Ha (Earth):- Human bodies are built of earth, in physical form as bone, flesh, nails, skin, veins as the part of the body so far as Bathou philosophy is concerned. Without the earth living beings are meaningless. (ii) Dwi (water):- Water remains in the human body in the form of liquid substance such as blood, urine, sweat etc. We can’t survive without water. (iii) Bar (air):- Human beings breathe in air i.e, Oxyzen and breathe out Carbon-di-oxide. Without air no living beings can survive. (iv) Orr (light/fire/sun):- We can observe the form of fire as temperature in the body. With the help of sunshine new creation is taking place as the process of living being. Light is manifesting itself in the form of knowledge in human life. (v) Okhwrang (ether,sky):- It is the vaccum-volume occupied by the physical body. Thus, due to the presence of these five vital elements in human body, it (human body) is called micro universe or Sudra Brahmanda. The Sifung or Boro flute means the boro music that contains five lyricals, the original tune of Bathou. Boro Bwrai or Mwnsingsing Bwrai’s five holy sermons are –Owng (Peace), Hring (Control of mind), Khling (Cooperation of mind and body), Fwd

110 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Lwithwma Swargiary (activeness) and Se (dearer to others).The five principles of human being’s way of living are - (i) Jwnwm (birth) (ii) Dwisarnai (purifying the newly born child by holy water) (iii) Haba (marriage) (iv) Gwthwigarnai (rituals of death body) (v) Bandra (Sradha/Bhoge). According to Bathou religion it has five bonds mandatory to a human being - (i) Dwrsi bandw (human being is conceived before birth) (ii) Jwnwm (birth) (iii) Haba (Marriage) (iv) Bwrainai (old age) (v) Thwinai (Death). Originally, Boros are not immoral in their nature. They are morally strong and always peace-loving.The peace-loving nature of Boro people is reflected through five holy sermons, five holy realizations, five senses of love and lastly hatred to the five sins. It is said that various religious, moral and spiritual teachings are supposed to have been taught to Boro people long long ago by the great holy Profets like Sibwrai, Ahambwrai and Mwnsingsing Bwrai. The Boro society has certain customs to purify themselves personally as well as socially by holy water. There are also certain punishable laws for various offences in the Boro society. These laws are the tools to control themselves in their society. These laws are termed as Baads or Taboos (Baadkhanti).These Baads are of five types. These are - (i) Agarbaad (ii) Fongsladbaad (iii) Daokhibaad (iv) Khawalibaad (v) Khowlwbaad or Laokharbaad. The convicted people are called ‘Badua’. The philosophical aspect of taboos (baads) is to control the person as well as the society as a whole which in turn ensures morality, truthfulness, discipline and peacefulness in the society. 5. Conclusion The intellectuals of the Boro Community are compelled to face the burning problems of Boro society as a whole. They are in thought and belief that the Boro society may be ruined in future gradually if they are not aware of cultural existence practically against the conspirating agents. As a result the All Bathou Religions Union (ABRU) was established on 16th May,1992. Initially Bathou religion was institutionalized for protection, existence, rigid foundation, revivalisation, expansion with assimilation among the Boro people. District and regional units are formed along with central sub- wings like Mainao Afad and Laimwn Afad. The intending preaching groups like Douri Hanja, Aroj Hanja are also activated. Various seminars and workshops, discussions are also organized with a view to mobilize the workers and to revitalize the Bathou religion frequently. After some active performance, the following outcomes are found which may be stated as below - (i) Various Aroj (Hymns) were composed and compilled in books, religious souvenirs, magazines, journals etc were printed.

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 111 Philosophical Aspect of Bathou Religion of the Boro Community (ii) ‘Bathou Thandwi’ the adopted Holy Book of Bathouists is composed clearly though it is to be reviewed further. (iii) The confusing terms or words like Bathou, Bwrai Bathou, Bathou Bwrai, Bathousa, Siva and Sibwrai are clearly discussed in ‘Bathou Thandwi. (iv) The Bathou Union is now registered to the Government Registration of Societies as All Bathou Religious Union (ABRU). (v) Continuation of alert activity are also organized frequently. (vi) Tuesday of the week is the Holy Bathou Day for Bathouists. It is compulsory for them to have vegetarian food on that day. (vii) Bathousali (Bathou Temple) are constructed gradually. (viii) Some Boro people are also reconverted to their own religion, Bathou. (ix) Gahai Gwthari (Head Priest) in the central level, Gwthari in the district level along with Biyab/regional level works continuously as priests. (x) Achari, Douri and Doushi are the workers of preachings and Aroj also. (xi) Aroj Hanjas continue their prayer for various Achars and religious messages are also counselled. (xii) Branch Organisation of All Bathou Mahasabha (ABM) like Mainao Afad (Women wing), Laimwn Afad (Youth wing) have been taking initiative regarding the changes and modification of social customs, tradition and belief. Thus, till now above mentioned outcomes are found out to preserve Bathou religion. Like other religion, Bathou religion have also played a significant role in generating a sense of brotherhood and love among all sections of the society. For better preservation of Bathou religion and , Basumatary (1980) has written the following lines- “All subjects of Philosophy are difficult. Similarly to discuss the Boros’ Bathou philosophy is too, therefore, a hard thing. But, although, hard may be, endeavours, - must be made by the Boros; because it is not a question of ‘bread and butter’ but it is question of ‘life and death’ of Boro culture”.n References Bathou Publication Board (1990). Gwthar Mwikhun. Bhattacharya, P. (1977). A Descriptive Analysis of ,17. Gauhati University, Publication Department. Boro, B. (1999). Acharba. Boro, B. (1984). Gibi Bithai (1st ed.). Brahma, L.(1993). Religion and Dances of the Bodos. Debnath, S. (2008). Essays on Cultural History of North Bengal. : N.L Publishers. Endle, S. (1911). The Kacharis. London: Macmillan and Co. Retrieved February 20, 2013. Barmahalia, F. (2012). Revivalism of Bathouism among the Bodos, IOSR Journal of Humanities and Social Science,1(5).

112 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Lwithwma Swargiary Mwchahary, B. (2012-13). Philosophy of Traditional Bathou Religion of the Boro Community, Global Research Methodology Journal, II(7). Basumatary, R. (1980). Some Ideas on Bathou. Published in Bodosa Souvenir of (BSS). Boro, A. (2011). Bathou Religion : From Traditional Practices Institutionalism. Published in Sijou Jwngma, Bisombi, Dularai Bathou Gouthum, Udalguri Zilla Afad. Hazowary, M. (2008). Presidential Address Published in Sijou Sanshri (ed.) by Bhoumik, B.C., 8th Annual Conference of ABRU, Published By Reception Committee, Nimua, Baksa, Assam. Kherkatary, A. and Baro, J. (2015). The Bathou Religion of Bodos : A Study in its Insight, Asian Journal of Multidisciplinary Studies, 3(4), Retrieved from www.ajms.co.in

Manuscript accepted on 21/11/2015

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 113 Prag Consilience : ISSN 2456-6861, RNI No. ASSMUL/2016/70132 A Multi-lingual Annual Research Journal in Humanities, Science and Commerce Vol. 1, No. 1 (2016), 114-122

’⁄’»§Ù⁄UÁŸ ŒÙ⁄UÙæUÊÁ⁄U ‚È’È¢ ◊ÈÁ‹ Traditional Folk- Medicine of the Bodos •‹∑§Ê ’‚È◊ÃÊÁ⁄U Alaka Basumatari Assistant Professor, Deptt. of Bodo Govt. College, Kokrajhar, Assam Email: [email protected] Abstract: Bodo is an aboriginal tribe of Assam. Bodo people used to live in symbiosis with the forests, and nature was the main defender to them in regard to the medicine. The common Bodo people have traditional methods of treatment, involving chanting and seasonal beliefs, to various common fever and prevalent diseases among them. They have acquired the knowledge of such traditional medicines through trial and error methods for long ages. In early days their religious beliefs and practices concerning health obliged them to repose faith on traditional medicine men that treated the ailing people by using plant medicines. Almost in every Bodo village, people having a good knowledge of medicinal plants and capable of healing diseases by applying medicine obtained from plants are available. Medicinal plants were widely used at household level as a first defence against common illnesses. Study of primary and secondary sources reveals that the tribal people of the district were using about 231 plant species for their health treatment. But the arrival of modern method of caring health, and the changing situation in regard to availability of the medicinal plants due to different reasons have together greatly affected the rich traditional method of caring health of the Bodos. Keywords: Tradition, Belief, Folk Medicine, Plants, Modern Medicine

1. ¡ÊªÊÿ¡ÛÊÊÿ (Introduction) ‚È’È¥ ◊ÈÁ‹ÿÊ ‚È’È¥ „ÊÁ⁄U◊ÈÁŸ ªÈ’ÈŸ ◊ÙŸ‚ »§ÙÕÊ⁄U •Ê⁄UÙ ‚◊Ê¡ÊÁ⁄U •Ê‚Ê⁄U-πÊÁãÕÁŸ ◊ÙŸ‚ •ÊÿŒÊ– ‚È’È¥ „ÊÁ⁄UÿÊ Á◊ÁÕ¥ªÊ¡Ù¥ ªÙ⁄UÙ’ŸÊŸÒ Á¡© πÊ¥ŸÙ ªÙŸÊ¥ ¡ÊŸÊÿÊfl ◊Êé‹Ê’Ê ◊Êé‹Ê’Ê Œ„ÊÿÊÁ⁄U ¡¥ŸÊÿÊfl ªÙ‹ÒŸÊŸÒ ‹Ù◊¡ÊŸÊÿ-‚Ê¡ÊŸÊÿ, ’◊Ê⁄U-•Ê¡Ê⁄U»§Ù⁄Uπı »§Ê„Ê◊ŸÊŸÒ ‹ÊŸÙ Á◊ÁÕ¥ªÊÿÊflŸÙ ’ÈÕÈ◊ŸÊŸÒ ◊ÙÛÊÊÿ ’Ê„Êÿ¡ÊŸÊÿ Á’»§Ê¥-‹Êß»§Ê¥, ◊ÈflÊ-’‚ÊŒ»§Ù⁄UπıŸÙ ŒÙ⁄UÙæÊÁ⁄U ‚È’È¥ ◊ÈÁ‹ „ÙÛÊÊŸÒ

114 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Alaka Basumatari •‹∑§Ê ’‚È◊ÃÊÁ⁄U ’È¥ŸÊÿ ¡ÊÿÙ– ’»§Ù⁄U ◊ÈÁ‹ÿÊ ‚◊¡Ù¥ ‹ÙªÙ‚ ‚È’È¥»§Ù⁄UÁŸ ÁªÿÊŸ •Ê⁄UÙ ⁄UÙ¥ªıÁÕÁŸ ª¡⁄U¡Ù¥ ‚◊Ê¡Êfl »‘§„⁄UŸÊŸÒ ‹Ê¡Ê’ٌ٥– ’πÊÿŸÙ ‚È’È¥ ◊ÈÁ‹ÁŸ ’ÊŸÊÿŸÊÿ •Ê⁄UÙ ’Ê„ÊÿŸÊÿÁŸ ÁªÿÊŸ •Ê⁄UÙ •ÊŒ’- πÊÁãÕ»§Ù⁄UÊ’Ù ŒÙ⁄UÙæÊÁ⁄U– ‚È’È¥ ◊ÈÁ‹»§Ù⁄Uπı ’È„È◊ÁŸ ◊ÙŸ»˝§Ù◊ ŒÙ⁄UÙæÊÁ⁄U „ÊÁ⁄U◊È ªÙŸÊ¥ ‚◊Ê¡»§Ù⁄UÁŸ ª¡⁄UÊfl ‚ÙÁ‹ŸÊÿ ŸÈŸÙ ◊ٟٖ ’⁄U’»§Ù⁄UÊ’Ù ªÙŒÙÁŸ»˝§ÊÿŸÙ ªÈ’ÈŸ ªÈ’ÈŸ ⁄UÙπÙ◊ÁŸ ‚È’È¥ ◊ÈÁ‹»§Ù⁄U ’Ê„Êÿ’ٌ٥– •ÊÁÕπÊ‹ÁŸ Œ„Ê »§Ê„Ê◊ŸÊÿÁŸ ªÙŒÊŸ ⁄UÊ„Ê»§Ù⁄UÊ ‚’»Ò§ŸÊÿÁŸ Á‚ªÊ¥ ◊ÊŸÁ‚»§Ù⁄UÊ ªÊfl’Ê-ªÊfl ‚◊Ê¡Êfl ’Ê„Êÿ’ÙŸÊÿ ‚È’È¥ ◊ÈÁ‹ÁŸ ª¡⁄U¡Ù¥ŸÙ Œ„Êπı »§Ê„Ê◊ŸÊŸÒ ‹Ê’ÙŸÙ ŸÊ¡ÊŒÙ¥◊ÙŸ– ’Ò»§Ù⁄U ◊ÈÁ‹»§Ù⁄Uπı Á’‚Ù⁄UÙ Ÿπ’⁄UÊfl ◊ÙÛÊÊÿÁŸ •ŸªÊÿÒ’Ù πÊÁÕ-πÊ‹ÊÿÊfl ÕÊŸÊÿ „ʪ˝Ê-’¥ª˝Ê, ŒÒ◊Ê-ŒÒ‚Ê, »§ÙÕÊ⁄U, ŒÈÁé‹»§Ù⁄UÁŸ»˝§Êÿ ’ÈÕÈ◊Ù◊ÙŸ– ◊ÊŸÁ‚»§Ù⁄UÊ ’Ê„ÊÿŸÊÿ ‚È’È¥ ◊ÈÁ‹ÿÊ Á’‚Ù⁄UÁŸ ‚◊Ê¡ÊÁ⁄U •Ê⁄UÙ „ÊÁ⁄U◊ÈflÊÁ⁄U Á¡©¡Ù¥ ∞¥ªÊ⁄U‹ÊÿŸÙ „ÊÿÒ ‚Ù◊ÙãŒÙ Œæ– ¡ÊÿÁŸ ÕÊπÊÿ ŒÙ⁄UÙæÊÁ⁄U Œ„Ê »§Ê„Ê◊ŸÊÿ ⁄UÊ„ÊÿÊfl ‚◊¡Ù¥ ‹ÙªÙ‚ ’Ù„Ò’ÙŸÊÿ ’Ò ◊ÊŸÁ‚»§Ù⁄UÁŸ ‚◊Ê¡ÊÁ⁄U, „ÊÁ⁄U◊ÈflÊÁ⁄U •Ê⁄UÙ ŒÙ„Ù⁄UÙ◊ÊÁ⁄U »§ÙÕÊÿŸÊÿ»§Ù⁄UÊ ªÙ⁄UÙ’çU‹ŸÊŸÒ ÕÊŸÊÿ ŸÈŸÙ ◊ٟٖ ªÈ’ÈŸ »§Ê‚¸ÁÕ¥, ‚◊Ê¡Êfl ’Ê„Êÿ¡ÊŸÊÿ ◊ÊπÊ‚ ⁄UÙπÙ◊ÁŸ ‚È’È¥ ◊ÈÁ‹»§Ù⁄UÊ ‚È’È¥ »§ÙÕÊÿŸÊÿ¡Ù¥ ‚Ù◊ÙãŒÙ Œ¥é‹Ê’Ù ’»§Ù⁄U Á’ÁªÿÊŸÊÁ⁄U’Ù– ’⁄U’»§Ù⁄UÊ ‚Ê-‚ÊŸ¡Ê ÷Ê⁄UÃÁŸ ◊ÙŸ‚ »§Ù‹⁄UÊÁ⁄U (ethnic) •Ê⁄UÙ ⁄UÊflÊÁ⁄U ◊Ê„ÊÁ⁄U– Á’‚Ù⁄UŸÙ ’ •ÙŸ‚Ù‹Êfl ⁄UÊÿ¡Ù ¡Ê¡ÛÊÊÿ ÁªÁ’ ‚È’È¥ »§Ù‹⁄U– Á’‚Ù⁄UÙ ‚Ê-‚ÊŸ¡Ê ÷Ê⁄UÃÁŸ ªÈ’ÈŸ ªÈ’ÈŸ ⁄UÊÿ¡ÙÁŸ ª¡⁄UÊfl •Ê‚Ê◊ÊflŸÙ ’ÿÁŸ∫Èÿ’Ù ’Ê¥Á‚Ÿ Œ¥ – ’ÁŸ •ŸªÊÿÒ’Ù ‚ÙŸÊ’ ’¥ª‹, Ÿ¬Ê‹, ÷ÈÃÊŸ, ’Ê¥‹ÊŒ‡ÊÁŸ πÊÿ‚ ¡ÊÿªÊ»§Ù⁄UÊfl Á¡© πÊ¥ŸÊŸÒ Œ¥– •ÊÁÕπÊ‹ÁŸ •‚’Á◊ÿÊ •Ê⁄UÙ ªÈ’ÈŸ „ÊÁ⁄U◊ÈflÊÁ⁄U ŒÙ⁄UÙæÊfl ’ „ÊÁ⁄U◊ÈÁŸ Á’„Ù◊ÊÿÊ ‚È¡ÊÕÊflÒ– Á’‚Ù⁄UÙ ’È‹ÈZ-’ÈÕÈ⁄U „ÊÿŸÁŸ ÁªÁŒ⁄U »§Ù‹⁄UÊÁ⁄U •Ê⁄UÙ ⁄UÊflÊÁ⁄U ◊Ê„ÊÁ⁄U»§Ù⁄UÁŸ ª¡⁄UÊfl ◊ÙŸ‚– ’⁄U’»§Ù⁄Uπı ÷Ê⁄Uà ‚¥Á’Á¡⁄UÁŸ Œ’ÁÕ »§ÊÁ⁄UÿÊfl „ÊÿŸÊÁ⁄U „ÊÁ⁄U Á„‚Ê’Ò ¡ÊÿªÊ „ٌ٥– wÆvv ◊ÊßÕÊßÁŸ ‚È’È¥ ‚ÊŸπÙ ’ÊÿÁŒé‹Ê ŒÈ‹Ê⁄UÊÿ ÷Ê⁄UÕÊfl ªÊ‚Ò ‚Ê vz,}y,}~y ’⁄’ ⁄UÊfl ⁄UÊÿ‹Êÿª˝Ê ◊ÊŸÁ‚»§Ù⁄U Œ¥– wÆÆx ◊ÊßÕÊßÁŸ»˝§Êß ’⁄’ ⁄UÊflπı ÷Ê⁄UÃÁŸ ‚¥Á’Á¡⁄UÁŸ ŒÊߟÁÕ »§ÊÁ⁄UÿÊfl’Ù ‚Ù‚ÛÊÊÿ ¡ÊŒÙ¥– ’⁄’»§Ù⁄UÁŸ Õʪ˝Ê ¡ÊÿªÊÿÊ ‚Ù◊πÙ⁄U Á◊ÁÕ¥ªÊ¡Ù¥ ‚ÊÇ‹Ù’¡ÊŸÊÿ– Á’‚Ù⁄UÁŸ Á¡© πÊ¥ŸÊÿÁŸ ⁄UÊ„ÊÿÊ’Ù ŒÈ»§ÊflÁ‹ Á◊ÁÕ¥ªÊπıŸÙ ªÈÁŒ πÊ‹Ê◊ŸÊŸÒ ¡ÊπÊ¥’ÙŸÊÿ– Á’‚Ù⁄UÙ „Ê‹ πŒÊ‹¡Ù¥ •Ê’ÊŒ ◊ÊflŸÊŸÒ ¡Ê’ٌ٥– ’ÁŸ •ŸªÊÿÒ’Ù ŸÊ „◊ŸÊÿ, •◊Ê, ŒÊ©, ◊Ù‚ı Á»§Á‚ŸÊÿ, ◊Ò„È⁄U πÊ‹Ê◊ŸÊÿ, ªÿ-πÊãÕÊ‹ ªÊÿŸÊÿ, Á¡ ŒÊŸÊÿ, ŒÊ◊ŸÊÿ-ŒŸÊÿ, ◊Ù‚ÊŸÊÿ-◊È‚È⁄UŸÊÿ, ¡ÊŸÊÿ- ‹Ù¥ŸÊÿ, •Ê‚Ê⁄U »§ÊÁ‹ŸÊÿ, ŒÙ„Ù⁄UÙ◊ »§ÊÁ‹ŸÊÿÁŸ ª¡⁄U¡Ù¥ Á’‚Ù⁄UÁŸ „ÊÁ⁄U◊ÈflÊ dÊ dÊÿÒ ŸÈ¡Ê‚Ê⁄UÙ– ªÙŒÙÁŸ»˝§ÊÿŸÙ ’⁄’»§Ù⁄U¡Ù¥ Á‚Á’’Ù¡ÊŸÊÿ ªÈÁŒ ŒÙ„Ù⁄UÙ◊ÁŸ ◊ÈæÊ ¡ÊŒÙ¥ “’ÊÕı”– ’ÊÕıÁŸ Á’ÕÊπı Ÿ’ÁŸ Á‚â‹ÊÁŸ ‚Ê-‚ÊŸ¡Ê π’ŸÊÿÊfl ªÊÿ‚ÛÊÊŸÒ ª¡⁄UÊfl ‚Ù⁄UÁ¡ÁŸ Ÿ⁄U‚ÙŸ ◊„⁄UÒ »§Ê¥‚ Á‚¡ı Á’»§Ê¥ ªÊÿŸÊŸÒ ’ÁŸ ªÈÁŒÿÊfl •’¥‹Ê©Á⁄U ∞’Ê ’ÊÕı ’Ù⁄UÊÿπı •Ê⁄U¡ ªÊ’ŸÊÿ ¡ÊÿÙ– ’⁄’ Á»§‚Ê»§Ù⁄UÊ ¡ÙŸÙ◊ÁŸ»˝§Êÿ ÕÒ¡ÊÁ‚◊ Á◊ÁÕ¥ªÊ¡Ù¥ ‚Ù◊ÙãŒÙ ‹ÊÁπŸÊÿ¡Ù¥ ‹ÙªÙ‚ ’ ŒÙ„Ù⁄UÙ◊ÁŸ ª¡⁄U¡Ù¥ŸÙ Á¡© πÊ¥’ٌ٥◊ÙŸ– ‚Ù◊πÙ⁄U Á◊ÁÕ¥ªÊ Á’πÊπı Á’ÕÊ πÊ‹Ê◊ŸÊŸÒ ¡ÊπÊ¥’ÙŸÊÿ ’⁄U’»§Ù⁄UÁŸ ŒÊߟÁ¡ ¡ıπÙãŒÙ•ÊŸÙ ªÊÁ◊ÿÊfl ÕÊŸÊŸÒ Á¡© πÊæÙ– Á’‚Ù⁄UÁŸ ªÊÁ◊»§Ù⁄UÁŸ ‚È¥¡Ù’ ⁄UÊ„ÊÿÊ ªÙÇ‹Ò‚ÙŸÊÿ◊ÙŸ, ‚ً٥ÕÊß•Êfl ©Ÿ ¡ÊŸÊŸÒ ÕÊŸÊÿ◊ÙŸ, •Ê⁄UÙ •Ê’ʌʟ٠Á’‚Ù⁄UÁŸ ÕÊ¥ŸÊŸÒ ÕÊŸÊÿÁŸ ªÊ„Êÿ Á¡© ⁄UÊ„Ê ¡ÊŸÊÿ‹Êÿ ’⁄’ Á»§‚Ê»§Ù⁄UÁŸ ⁄UÊ¥πÊÁãÕ Á’ÁÕæÊ ŒÊflªÊ„ÊÿÒ◊ÙŸ– ’»§Ù⁄U ªÊ‚ÒÁŸ ¡Ê©ŸÊfl Á’‚Ù⁄UÙ Œ„ÊÿÊfl

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 115 ’⁄’»§Ù⁄UÁŸ ŒÙ⁄UÙæUÊÁ⁄U ‚È’È¢ ◊ÈÁ‹ Traditional Folk- Medicine of the Bodos ‚Ù◊Á¡ŸÊÿ ’ÊÿÁŒ Á»§‚Ê-Á»§‹Ê‹’ ŸæÊé‹ÊŸÙ ÁªÁŒ⁄U ’◊Ê⁄U-•Ê¡Ê⁄U, ‹Ù◊¡ÊŸÊÿ- ‚Ê¡ÊŸÊÿ»§Ù⁄Uπı’Ù ‚È’È¥ ◊ÈÁ‹ÁŸ ª¡⁄U¡Ù¥ŸÙ ‚ÙπÊŸÊŸÒ ‹Ê’ÙŸÙ ªÙŸÊ¥ ¡ÊŒÙ¥◊ÙŸ– ’⁄U’»§Ù⁄UÁŸ ª¡⁄UÊfl ‚È’È¥ ◊ÈÁ‹ÿÊ ªÈflÊ⁄UÒ ’Ê„Êÿ¡Ê’ٌ٥é‹Ê’Ù ŸÊÕÊÿ ’»§Ù⁄UÁŸ ‚ÊÿÊfl ŸÊÿ‚¥ŸÊÿÊ ŒÊÁ‚◊’Ù ¡Ù’Ù⁄U ß‚‹’ÕÊ⁄U– ÷’Ÿ ŸÊÁ¡¸, ßãº˝◊Ê‹ÃË ŸÊ¡Ê¸⁄UË ◊ÙŸÁŸ Á‹⁄UÁ’ŒÊ¥ÁŸ ª¡⁄U¡Ù¥ ’⁄’»§Ù⁄UÁŸ ‚È’È¥ ◊ÈÁ‹ÁŸ ‚ÊÿÊfl ÕÈŸ‹ÊÿÊÁ⁄U ⁄U’ÕÊß ◊ÙŸÙé‹Ê’Ù ’ÁŸ ‚ÊÿÊfl »§ÊÁ⁄UπÊÁãÕÿÊÁ⁄U ŸÊßÁ’Á¡⁄UŸÊÿÊ v~~{ ◊ÊßÕÊÿÊfl‚Ù Á’⁄Uãº˝ ∑§È◊Ê⁄U ’˝±◊ÁŸ „Ê’Ê¡Ù¥ ¡ÊªÊÿ¡ŸÙ– ’˝±◊•Ê ’⁄’»§Ù⁄UÁŸ „ÊÁ⁄UÿÊÁ⁄U ‹Êß»§Ê¥ (ethno-botany) ÁŸ ‚ÊÿÊfl ªÊflÁŸ ŸÊÿÁ’Á¡⁄U¡ÛÊÊÿ¡Ù¥ ◊ÙŸ¡ÛÊÊÿ ’ÊÁŒé‹Ê ’⁄U’»§Ù⁄UÁŸ ª¡⁄UÊfl ÁªÁŒ⁄U-Á»§‚ÊÿÒ ªÊ‚Ò ◊ÙŸ vyx ‚Ù ◊ÈÁ‹ ‹Êß»§Ê¥ÁŸ ’Ê„ÊÿÙ (’˝±◊, v~~{)– ’ÁŸ ©ŸÊfl ¬ÊÁ≈UÁ⁄U •Ê⁄UÙ ’‚È◊ÃÊ⁄UË (2002) ◊ÙŸ¡Ù¥ ‹ÙªÙ ŸÊ¥ŸÊŸÒ Á’ÕÊæÊ ªÈflÊ⁄UÁ‚ŸÒ ŸÊÿÁ’Á¡⁄UŸÊŸÒ ◊ÙŸÙÁŒ ’⁄’»§Ù⁄UÊ ªÊfl‚Ù⁄UÁŸ Á¡©•Êfl ªÊ‚Ò ◊ÙŸ wxv ‚Ù ◊ÈÁ‹ ‹Êß»§Ê¥ ’Ê„ÊÿÙ– 2. ŸÊÿÁ’Á¡⁄UŸÊÿÁŸ ŸÙ¡Ù⁄U»§Ù⁄U (Objectives of the study) ’ ŸÊÿÁ’Á¡⁄UŸÊÿÊ ’⁄U’»§Ù⁄UÁŸ ŒÙ⁄UÙæÊÁ⁄U ‚È’È¥ ◊ÈÁ‹ÁŸ ª¡⁄U¡Ù¥ Œ„Ê ¡ÙÕÙŸ ‹ÊŸÊÿ ∞’Ê ’◊Ê⁄U- •Ê¡Ê⁄U»§Ù⁄Uπı ◊Ê’ÊÁŒÿÒ ‚ÙπÊŸÊŸÒ ‹ÊŸÙ ŸÊ¡ÊŸÊÿ ¡ÊÿÙ, ◊Ê ⁄UÙπÙ◊ÁŸ ’⁄UÊ◊Êfl ◊Ê’ÊÁŒ ◊ÈÁ‹ ’Ê„ÊÿŸÊŸÊÿ ¡ÊÿÙ, ◊ÈÁ‹»§Ù⁄Uπı ’’ÁŸ»§˝Êÿ ’ÈÕÈ◊ŸÊÿ ¡ÊÿÙ, ’»§Ù⁄Uπı ‚Ù⁄U ∞’Ê ‚Ù⁄UÁŸ ª¡⁄U¡Ù¥ ’Ê„ÊÿŸÊÿ ¡ÊÿÙ, ’ÁŸ ‚Ù◊ÙãŒÒ „ÊÁ⁄U◊ÈflÊÁ⁄U •Ê⁄UÙ ‚◊Ê¡ÊÁ⁄U ŸÙ¡Ù⁄U¡Ù¥ ŸÊÿÁ’Á¡⁄UŸÊÿ ¡ÊŒÙ¥– ’ÁŸ •ŸªÊÿÒ’Ù ‚È’È¥ ◊ÈÁ‹ÁŸ ‚ÊÿÊfl ’⁄U’»§Ù⁄UÁŸ ŒÙ„Ù⁄UÙ◊ÊÁ⁄U •Ê⁄UÙ ‚◊Ê¡ÊÁ⁄U ‚ÊÛÊÊÿ »§ÙÕÊÿŸÊÿÁŸ ªÙ„Ù◊Ê ◊Ê’ÊÁŒÿÒ ªÙNjҌ٥, •ÊÁÕπÊ‹Êfl ‚È’È¥ ◊ÈÁ‹ÁŸ ’Ê„ÊÿŸÊÿÊ ŒÊ¡Ê’ÕÊÿÊÁ⁄U ŸÊ ŒÊŸπ’ÕÊÿÊÁ⁄U ¡Ê’ٌ٥, ’»§Ù⁄Uπı πÈªÊ •Ê⁄UÙ Á‹⁄UŸÊÿ ⁄U’ÕÊß»§Ù⁄UÁŸ „»§Ê¡Ê’Ò ŸÊÿÁ’Á¡⁄UŸÙ ŸÊ¡ÊŸÊÿ ¡ÊŒÙ¥– ªÊÁ◊ÿÊÁ⁄U ’⁄U”»§Ù⁄UÊ ◊Ê ¡Ê„ÙŸÁŸ ÕÊπÊÿ ‚È’È¥ ◊ÈÁ‹ÁŸ ‚ÊÿÊfl ◊Ê’ÊÁŒÿÒ ‚ÙŸÊ⁄U’ÙŸÊ¥ŒÙ¥, ’’ ’’ ¡ÊÿªÊÿÊfl ◊Ê’ÊÁŒ ¡ÊÕÙÁŸ ‚È’È¥ ◊ÈÁ‹πı ’Ê¥Á‚ŸÒ ◊ÙÛÊÊÿ ¡ÊÿÙ ’»§Ù⁄UÁŸ ‚ÊÿÊfl ◊ÙŸ‚ Á’Á¡⁄UÕÊß „ÙŸÊÿ¡Ù¥ ‹ÙªÙ‚ŸÙ •ÊÁÕπÊ‹Êfl ◊ÊŸÁ‚»§Ù⁄UÁŸ Œ„Ê »§Ê„Ê◊ŸÊÿÁŸ ⁄UÊ„Ê-‹Ê◊Ê •Ê⁄UÙ »§ÙÕÊÿŸÊÿ»§Ù⁄UÊ ‚Ù‹Êÿ’Ù’Êÿ ŸÊ◊Ê, ‚Ù‹Êÿ’ٌ٥é‹Ê ◊Ê ◊Ê ¡Ê„ÙŸÁŸ ÕÊπÊÿ ‚Ù‹Êÿ’ÙŸÙ „◊ŒÙ¥ ’»§Ù⁄UÁŸ Á’Á¡⁄UŸÊÿ „ÙŸÙ ŸÊ¡ÊŸÊÿ ¡ÊŒÙ¥– ¡Ù’ŸÊÿÊfl, ŒÊÁŸ Œ„Ê »§Ê„Ê◊ŸÊÿÁŸ ªÙŒÊŸ ⁄UÊ„Ê»§Ù⁄UÊ ‚È’È¥ ◊ÈÁ‹»§Ù⁄Uπı »§Ù¡Ù’dÊ¥ŸÙ „ʪı ŸÊ◊Ê ’ÁŸ ‚ÊÿÊfl ◊ÙŸ‚ ŸÙ¡Ù⁄UÊÁ⁄U Á’Á¡⁄UŸÊÿ „ÙŸÙ •Ê⁄UÙ ’⁄U’»§Ù⁄UÁŸ ŒÙ⁄UÙæÊÁ⁄U ‚È’È¥ ◊ÈÁ‹ ’Ê„ÊÿŸÊÿÁŸ Á’ÁÕ¥ (trend) ’ÙŸÙ ŸÊ¡ÊŸÊÿ ¡ÊŒÙ¥– 3. •ÊŒ’-πÊÁãÕ (Methodology) ’ ŸÊÿÁ’Á¡⁄UŸÊÿÊfl ªÊ„ÊÿÒ »§Ù⁄U◊ÊÿŸÊÿ •ÊŒ’ (Descriptive method) •Ê⁄UÙ »§ÊÁ⁄πÊÁãÕÿÊÁ⁄U Á’Á¡⁄UŸÊÿ •ÊŒ’ (Analytical method) »§Ù⁄Uπı ’Ê„ÊÿŸÊÿ ¡ÊŒÙ¥– ◊„⁄UÒ ªÈ’ÈŸ ªÈ’ÈŸ •ÙŸ‚Ù‹ÁŸ ’⁄’»§Ù⁄UÊ ‚È’È¥ ◊ÈÁ‹ ’Ê„ÊÿŸÊŸÒ ŒÙ⁄UÙæÊÁ⁄U πÊÁãÕ¡Ù¥ Á¡© πÊ¥’ÙŸÊÿ, ◊ÈÁ‹ ’ÊŸÊÿŸÊÿÁŸ ’ʄʪٻ§Ù⁄U •Ê⁄UÙ ªÈ’ÈŸ ªÈ’ÈŸ ◊„⁄UÁŸ ◊ÈÁ‹»§Ù⁄UÊ ◊Ê’ÊÁŒÿÒ ’Ê„Êÿ¡ÊŒÙ¥◊ÙŸ, ’»§Ù⁄Uπı πÊ¥ŸÊÿ »§Ù⁄U‹Êß (Primary data) ÕÊπÊŸÊÿ »§Ù⁄U‹Êß (secondary data) ÁŸ „»§Ê¡Ê’Êfl ŸÊÿÁ’Á¡⁄UŸÊÿ ¡ÊŒÙ¥– ’ ÕÊ¥Áππı ◊Êfl»§È¥ŸÙ »§ÙÕÊ⁄U ’⁄UÊÿŸÊÿ „Ê’Ê’Ù (field survey) ŒÒŒÛÊÊÿ ¡ÊŒÙ¥– ’ÿÊfl ªÊÁ◊ÿÊÁ⁄U •ÙŸ‚Ù‹Êfl ÕÊŸÊÿ ◊ÊπÊ‚ ◊ÈÁ‹ ’ÊŸÊÿŸÙ ªÙ⁄UÙ¥ ◊ÊŸÁ‚»§Ù⁄Uπı ‹ÙªÙ „◊ŸÊÿ¡Ù¥ ‹ÙªÙ‚ŸÙ ªÙŒÙÁŸ ’ÊÕ˝Ê

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PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 119 ’⁄’»§Ù⁄UÁŸ ŒÙ⁄UÙæUÊÁ⁄U ‚È’È¢ ◊ÈÁ‹ Traditional Folk- Medicine of the Bodos ‹flÊ⁄U, ÁπÁ»§ ’ãŒÙ¥, Á‚Á∫, ‚Ê¥ª˝◊Ê, ∞ãŒÊ, ª¥ªÊ⁄U ÕÊßÁ‚’, Á‚⁄’ÃÊ, ’ÒÁª˝, Á‚◊Á»˝§, ŒÊflπÊ πÊ◊çU‹Êß, ¡Ê⁄U◊ÊŸ Á’‹Êß, Áª‹Ê, »‘§Ÿ‹ πȪÊ, ÁŒ¥ÁπÿÊ, πÊÿ‹Ê, ◊ÒÕÊ Á‚Å‹Ê, ÷Êfl⁄UÊ, ‹Ê»§Ê ‚Êßπ’, ‚È◊Á‹, ‚Ã’ŸÊ, ÕÊÿπÊ, ÕÊÿÁª⁄U, ©ŸŒÈ⁄U ◊Ê‹Ê, ÁÕŸS‹Ê¥, •ıflÊ, πÙŒÙ◊, •ÊŒÈ◊’˝Ê, „ÈπŸ, •◊Ê ◊Å‹Ê, •ÊªÙ⁄UÁ‚ÕÊ, ’⁄U ◊ÙŒÒ, ◊Ò‚È¥πÊ, ÕÊ⁄UÊß, πÊL§πÊ, ◊ÙŸÊ◊ŒÊÁ⁄U, »§ÊãÕÊfl ∞ê’È, „Êà ¡⁄UÊ, Œıd◊, ’ÊÁ‚Áπ⁄U, ’„‹, ’Ê¥Áª˝‹flÊ, π⁄UÊŒÊÁ»§Ÿ, ’È⁄UÊfl©Œ, πÈãÕÊß Á»§ÕÊß, •‹’Œ⁄U, ÕÊÁ‹⁄U •ÊÁÕÿÊ, ŒÊfl‚Ê ◊Ù∫’, ’ÊÿÁŒ ’ÊÿÁŒ– x. »§ÙÕÊ⁄UÊfl ∞’Ê ŒÈÁé‹ÿÊfl ◊ÙŸª˝Ê ◊ÈÁ‹ÁŸ ◊È¥»§Ù⁄UÊ ¡ÊŒÙ¥- ‚’ŸÊ»§ÈÁ‹, L§»§Ê»§ÈÁ‹, ’¥»§Ê¥ ⁄UÊπ’, ◊ÊŸÊ◊ÈÁŸ, Á‚¥Áª˝, ∑§ÊÁòÊ ªÙ‚Ù◊, ŒÊfl¡¥ ¡Ù‹Ê, •ÊÁŒÁŒªÊ, πÊÁã‚¥‚Ê, ŒÊflÁd •ÊÁÕ¥, ’ÊÿÁŒ ’ÊÿÁŒ– y. ŒÒ ∞’Ê Á‚ŒÙ◊Ê ¡ÊÿªÊÿÊfl ◊ÙŸª˝Ê ◊ÈÁ‹»§Ù⁄UÁŸ ◊È¥»§Ù⁄UÊ ¡ÊŒÙ¥- ◊ÊãŒ, ¡ãÕ’πÊ, „Ê¥‚Ù ªÊ⁄UÊ◊Êÿ, ∞‹Ê¥Á‚, •Ê‹ÊÁ⁄U ªÙ¡Ê, Á‚’˝È, ¡Ê’Ád, ŸÙ‹Ù ¡’⁄UÊ, Á’‚ Á’»§Ê¥, ¡‹¥ªÊ ’ÊÀ≈UÈ, ŒÊfl ◊flÊ•Êÿ, ‚Ê◊È, πÊ¥∫Êß, πÊ‚fl, ŸÊ, ŸÊπÊ¥Áπ‹Ê ’ÊÿÁŒ ’ÊÿÁŒ– ’»§Ù⁄U ªÊ‚Ò ◊ÈÁ‹»§Ù⁄Uπı ◊ÙÛÊÊÿ •Ê⁄UÙ ’Ê„ÊÿŸÊÿπı ŸÊÿŸÊŸÒ ’⁄’ ‚◊Ê¡Êfl ’Ê„Êÿ¡ÊŸÊÿ ‚È’È¥ ◊ÈÁ‹»§Ù⁄UÁŸ ª¡⁄UÊfl Ÿ’ •Ê⁄UÙ Ÿ’ÁŸ ‚Ù⁄UÁªÁŒ¥ πÊÁÕ-πÊ‹ÊÿÊfl ÕÊŸÊÿ „ʪ˝Ê-’¥ª˝ÊÁŸ»˝§Êÿ ’ÈÕÈ◊ŸÊŸÒ ◊ÙÛÊÊÿ ◊ÈÁ‹ Á’»§Ê¥»§Ù⁄Uπı ’Ê¥Á‚ŸÒ ŸÈŸÙ ◊ٟٖ ŸÈŸÙ ◊ÙÛÊÊÿ ’ÊÁŒé‹Ê, ’⁄U’»§Ù⁄UÊ „ʪ˝Ê-’¥ª˝ÊÿÊfl ÕÊŸÊÿ ◊ÈÁ‹ Á’»§Ê¥»§Ù⁄UπıŸÙ Ÿ’ÁŸ ‚Ù⁄UÁªÁŒæÊfl’Ù ªÊÿŸÊŸÒ ‹Ê’ٌ٥– ’πÊÿŸÙ ’Ê¥Á‚Ÿ ◊ÈÁ‹ ‹Êß»§Ê¥»§Ù⁄UπıŸÙ Ÿ’ •Ê⁄UÙ „ʪ˝Ê, ◊ÙÛÊÒ’Ù ¡ÊÿªÊÿÊfl ◊ÙÛÊÊÿ ¡ÊÿÙ– »§Ê‚¸ÁÕ¥, ’Ê¥Á‚Ÿ ◊ÈÁ‹»§Ù⁄UÊŸÙ •Ù¥Á∫’Ù ‚¥ŸÊŸÒ ¡Ê¡ÊÿÙ– æ. ‚È’È¥ ◊ÈÁ‹¡Ù¥ »§Ê„Ê◊¡Êª˝Ê ’⁄UÊ◊ÁŸ ◊È¥»§Ù⁄U ‚⁄UÊ‚ŸdÊÿÒ ’⁄U’»§Ù⁄UÊ ‚È’È¥ ◊ÈÁ‹ÁŸ ª¡⁄U¡Ù¥ ‚ÙπÊŸÊ ‹Ê’ÙŸÙ ŸÊ¡ÊŸÊÿ ’⁄UÊ◊ÁŸ ◊È¥»§Ù⁄Uπı Á»§‚Ê •Ê⁄UÙ ÁªÁŒ⁄U, ’ ◊ÙÛÊÒ ’ʄʪٕÊfl ⁄UÊÛÊÙ „ÊÿÙ- Á»§‚Ê ’⁄UÊ◊ÁŸ ◊È¥»§Ù⁄UÊ ¡ÊŒÙ¥- ª’ªÊ ◊ÙÛÊÊÿ, ªÈ¡ÈŸÊÿ, π⁄’‚ÊŸÊÿ, Áπ‹ÈŸÊÿ, ŒÙ⁄U‚ÙŸ ’⁄UŸÊÿ, ’ıŸÊÿ, π⁄’ ÁªÁŒ¥ŸÊÿ, ©ŒÒ ‚ÊŸÊÿ, ©ŒÒ ŒÈŸÊÿ, ªÙ’ÊŸÊÿ, ◊ÙŒÙ◊ ‚ÊŸÊÿ, Œ’’πÊ, „ÊÕÊÿ ‚ÊŸÊÿ, ªÈÇ‹Ê, πÊŸÊÿ ªŸÊÿ, „ÊÕÊÿ ◊ÙŒÙ◊ ’ÈŸÊÿ, ◊ÊŸ‹ÈŸÊÿ, ÕÒ ªŸÊÿ, ÕÒ ¡◊Ê ¡ÊŸÊŸÒ ◊ÊÛÊÊÿ, •Ê¡ÙŸÊÿ, ÁŒªÈŸ, ŒÈ⁄U’‹ ◊ÙÛÊÊÿ ’ÊÿÁŒ ’ÊÿÁŒ– ÁªÁŒ⁄U ’⁄UÊ◊ÁŸ ◊È¥»§Ù⁄UÊ ¡ÊŒÙ¥- „Ê⁄UÊ ’ÊÿŸÊÿ, „ÊÁÕ ÁŒªÈŸ, ŸÊ⁄U¥ªÊ ªÊ⁄UÊÿ, Á‚¥ ‚ÊŸÊÿ, Áπ‹Ê◊Ê ªŸÊÿ, •⁄U πÊ◊ŸÊÿ, ŒÊ„Êÿ ¡ÊŸÊÿ, Á’πÊ ‚ÊŸÊÿ, πÈ¡ÊÁ‹, πÈL§, ÁπŸÊÿ ¡ÊŸÊÿ, πÙ◊Ê ‚ÊŸÊÿ, ªÈª˝Ê/ªÈÁª˝ ¡ÊŸÊÿ, Á¡’Ê ‹ÊflŸÊÿ, ◊Ù∫Ê πÊÿÊ ŸÊ¥ŸÊÿ, ◊ªŸ ⁄UÙ◊ÙŸÊÿ, Á¡’ı ‚ıŸÊÿ, ‚Ò◊Ê- ◊ÊflÁ¡ •⁄UŸÊÿ, •Ê„Ê⁄U •Ù¥πÊ⁄UÒ ¡ÊŸÊÿ, ‹ÁãÕ ’⁄UŸÊÿ, ◊ªŸ „ÊÁÿ ¡ÊŸÊÿ, Á‚Õ⁄U ’⁄UŸÊÿ, »§⁄’‹Õ’ ’⁄UŸÊÿ, ◊ÙŒÙ◊ ‚ÊÅ‹ÊÿŸÊÿ ¡ÊŸÊÿ, ¡Ê¥πŸ ¡ÊŸÊÿ, »§ÈflÊÁÕ ¡ÊŸÊÿ, ŸÊÁ⁄U’ʪ˝Ê ¡ÊŸÊÿ, ªÈ¥ª˝’ ’ÊÿŸÊÿ ’ÊÿÁŒ ’ÊÿÁŒ– ø. ‚È’È¥ ◊ÈÁ‹ÁŸ ◊„⁄U •Ê⁄UÙ ⁄UÙπÙ◊»§Ù⁄U ªÊÁ◊ÿÊÁ⁄U ’⁄U’»§Ù⁄UÊ ’⁄UÊ◊ ŸÊÿÒ ’⁄UÊ◊ ◊ÈÁ‹ ’ÊŸÊÿŸÊÿ •Ê⁄UÙ ’Ê„ÊÿŸÊÿÊfl ¡Ù’ÙŒ •ÊπÊ- »§ÊπÊ– ’’’Ê ’ÊÁŒ ’⁄UÊ◊Êfl ◊ÙŸ‚‹’ ⁄UÙπÙ◊ÁŸ ◊ÈÁ‹πı ’Ê„ÊÿŸÊÿ ¡ÊÿÙ– ŸÊÕÊÿ ’’’Ê ’ÊÁŒÿÊfl ¡”ÕÊÿÒ ’ÊŸÊÿŸÊÿ ◊ÈÁ‹πı ’Ê„ÊÿŸÊÿ ¡ÊÿÙ– ◊ÈÁ‹»§Ù⁄Uπı ªÙÕÊæÒ ŸæÊé‹Ê »§ÈŒÈ¥ŸÊŸÒ ¡ÊflŸ πÊ‹Ê◊ŸÊŸÒ ’Ê„ÊÿŸÊÿ ¡ÊÿÙ– ’ÁŸ •ŸªÊÿÒ’Ù ◊ÊπÊ‚ ⁄UÙπÙ◊ÁŸ ◊ÈÁ‹ ’ÊŸÊÿŸÊÿ»§Ù⁄UÊfl ‚◊Ê¡ÊÁ⁄U •Ê⁄UÙ

120 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 •‹∑§Ê ’‚È◊ÃÊÁ⁄U Alaka Basumatari ŒÙ„Ù⁄UÙ◊ÊÁ⁄U »§ÙÕÊÿŸÊÿ»§Ù⁄UÁŸ Ÿ◊-πÊÁãÕ»§Ù⁄U’Ù „Ê’»§ÊŒ⁄UŸÊŸÒ ÕÊÿÙ– ‚È’È¥ ◊ÈÁ‹ÁŸ ◊„⁄U»§Ù⁄UÊ ¡ÊŒÙ¥- v. πȪʡ٥ ¡Ê¡ÊŸÊÿ— Á’ŒÒ ◊„⁄UÁŸ, ŒÒ¡Ù¥ ◊Ÿ’¡ÊŸÊÿ Á»§Õ⁄U ◊„⁄UÁŸ •Ê⁄UÙ ªÈãº˝Ê ◊„⁄UÁŸ– w. ŸÊ¡ÊŸÊÿ: ◊ÙŒÙ◊, π⁄’, •ÊÁÕ¥, •ÊπÊÿÊfl »§ÈŸ¡ÊŸÊÿ ∞’Ê ŸÊ¡ÊŸÊÿ (◊‹◊) ◊„⁄UÁŸ– x. »§ÈŸ¡ÊŸÊÿ: ŒÈπÈ ◊ÙÛÊÊÿ/ ‚ÊŸÊÿ ¡ÊÿªÊÿÊfl πÊÕ’ŸÊŸÒ, „◊ŸÊŸÒ/ŒÊ»§’ŸÊŸÒ ‹Ê¡ÊŸÊÿ ‹ÊŒ˝Ê ∞’Ê ©ŸÁÇ‹ŸÊÿ ŒÒ¡Ù¥ ª‹ÊÿŸÊŸÒ »§Èπ’¡ÊŸÊÿ/‹Ù’¡ÊŸÊÿ •Ê◊ÕÊ ◊„⁄UÁŸ– y. πÊŸÊŸÒ ‹Ê¡ÊŸÊÿ: ªÙŒÙŸÊ, ¡ÊÁã¡, •ÊπÊÿÊfl πÊŸÊŸÒ ‹Ê¡ÊŸÊÿ (πÊÁ‚ÁŸ, ’ÙãŒÙ¥, Á»§ÕÙ’, ÕÊÁ’‚) ŒÈL§¥ ◊„⁄UÁŸ– ’»§Ù⁄U ◊ÈÁ‹»§Ù⁄Uπı ’ÊŸÊÿŸÊÿÊfl Á’»§Ê¥-‹Êß»§Ê¥ÁŸ Á’‹Êß, ’ãŒÙ¥, Á»§ÕÊß, Á’ªÈ⁄U, ’ÊÅ‹Ê, Á’’Ê⁄U, Á’¡ı, ⁄UÙŒÊ, ŒŸÕÊ, ’Œ⁄U, Á’Á¡⁄U, ‚È, ’ª⁄U, Á’Õ’»§Ù⁄Uπı ’Ê„ÊÿŸÊÿ ¡ÊÿÙ– ’ÁŸ •ŸªÊÿÒ’Ù Á¡’-¡ÈŸÊ⁄UÁŸ ◊ÙŒÙ◊ , ◊¡◊, „Ê⁄UÊ, ‚È, Á’Å‹Ù, ªÊ¥, Áπ, „Ê‚ÈŒÒ, ÕÒ, Á’ªÈ⁄U ’ÊÿÁŒ»§Ù⁄U •Ê⁄UÙ ◊ÊπÊ‚ ◊ÈflÊ-’‚ÊŒ»§Ù⁄Uπı ‚È’È¥ ◊ÈÁ‹ Á„‚Ê’Ò ’⁄’ ‚◊Ê¡Êfl ’Ê„ÊÿŸÊÿ ¡ÊÿÙ– ’»§Ù⁄UÁŸ ª¡⁄UÊfl Á’‹ÊßπıŸÙ ’Ê¥Á‚ŸÒ ’Ê„ÊÿŸÊÿ ŸÈŸÙ ◊ٟٖ ¿. ‚È’È¥ ◊ÈÁ‹ÁŸ ‚ÊÿÊfl ªÙŒÊŸ ◊ÈÁ‹ÁŸ ªÙ„Ù◊ ªÊÁ◊ÿÊÁ⁄U •Ê⁄UÙ ŸÙªÙ⁄UÊÁ⁄U ’⁄’ ‚◊Ê¡Êfl ªÙ‹Êfl ‚◊ÁŸ»˝§ÊÿŸÙ ’Ê„Êÿ’Ù¡ÊŸÊÿ ‚È’È¥ ◊ÈÁ‹ÁŸ ‚ÊÿÊfl •ÊÁÕπÊ‹Êfl ªÈ’ÈŸ ªÈ’ÈŸ Á’ÁÕ¥ÁŸ»˝§Êÿ ªÙ„Ù◊ πÙÅ‹ÒªÊÁ‚ŸÙ ÕÊŸÊÿπı ŸÈŸÙ ◊ÙãŒÙ¥– ’ Á’ÁÕ¥»§Ù⁄UÊ ¡ÊŒÙ¥- ªÈ’ÈŸÊÁ⁄UÁŸ „ÊÁ⁄U◊È •Ê⁄UÙ ŒÙ„Ù⁄UÙ◊»§Ù⁄UÊ ’⁄’»§Ù⁄UÁŸ ª¡⁄UÊfl „Ê’‚Ÿ»Ò§ŸÊÿ– ’ÁŸ ¡Ê©ŸÊfl ÁŒŸÒ ’⁄U’»§Ù⁄UÁŸ ŒÙ⁄UÙæÊÁ⁄U ‚È’È¥ ◊ÈÁ‹ÁŸ ’Ê„Êÿ¡ÊŸÊÿÊ π◊Êÿ’ÙŸÙ „◊ŒÙ¥– »§Ê‚¸ÁÕ¥, ¡ıªÊŸÊÿ ªÙŒÊŸ ◊ÈÁ‹ÁŸ ªÙ„Ù◊– ’ÁŸ •ŸªÊÿÒ’Ù ‚È’È¥ ◊ÈÁ‹ ’Ê„ÊÿŸÊÿÊ π◊Êÿ’ÙŸÊÿÁŸ ◊ÊπÊ‚ ¡Ê„ÙŸ»§Ù⁄UÊ ¡ÊŒÙ¥- v. „ʪ˝Ê »§Ù¡Ù’dÊ¥ŸÊÿ w. ‚ً٥ÕÊÿÊfl ¡ıªÊŸÊÿ x. ’Ê„ÊÿŸÊÿ •Ê⁄UÙ ’ÊŸÊÿŸÊÿÁŸ ÁªÿÊŸ»§Ù⁄Uπı Á‹⁄UŸÊÿ ◊„⁄UÊfl ŒÙÛÊÙ ⁄UÙæÒ– y. ‚⁄UπÊ⁄UÊ Œ„Ê ¡ÙÕÙŸÁŸ »§Ê‚¸ ªÊÁ◊ ªÊÁ◊ ÕÊ¥ŸÊŸÒ Œ„Ê »§Ê„Ê◊ŸÊÿÁŸ ⁄UÊ„Ê πÊ‹Ê◊ŸÊÿ– ’»§Ù⁄U ¡Ê„ÙŸÁŸ ÕÊπÊÿŸÙ ŒÙ⁄UÙæÊÁ⁄U ‚È’È¥ ◊ÈÁ‹ÁŸ ¡ÊÿªÊÿÊ ’⁄U’ ‚◊Ê¡Êfl ‚’‹Ê¥ŒÙ¥ „ÙÛÊÊŸÒ ’È¥ŸÙ „ÊÿÙ– 5. »§Ù¡Ù’ŸÊÿ (Conclusion) ’⁄U’»§Ù⁄UÊ ŒÙ⁄UÙæÊÁ⁄U ‚È’È¥ ◊ÈÁ‹ÁŸ ‚ÊÿÊfl ‚ÙŸÊ⁄UŸÊŸÒ ªÙŒÙÁŸ»˝§ÊÿŸÙ Á¡© πÊ¥’ٌ٥◊ÙŸé‹Ê’Ù ªÈ’ÒÿÒ „ʪ˝Ê ¡Ù’dÊ¥‹Ê¥ŸÊÿÁŸ ¡Ê©ŸÊfl ‚È’È¥ ◊ÈÁ‹»§Ù⁄Uπı ªÙ‹Ò¸ÿÒ ◊ÙŸ¡Ù’ŸÙ „ÊŸÊÿ ¡ÊÁ‹ÿÊ– ¡ÊÿÁŸ ÕÊπÊÿ ªÙ’Ê¥ ¡ÊÕÙÁŸ ◊ÈÁ‹»§Ù⁄UÊŸÙ ¡Ù¥ÁŸ ª¡⁄UÁŸ»˝§Êÿ ªÒÿÊ ¡Ê‹Ê¥ŒÙ¥– •Ê⁄UÙ’Êfl ªÙŒÊŸ ¡Ù‹ÒÁŸ ◊ÊŸÁ‚»§Ù⁄UÊ ’»§Ù⁄U ◊ÈÁ‹πı Á‚ŸÊÿŸÊÿ, ’Ê„ÊÿŸÊÿ, •Ê⁄UÙ ’ÊŸÊÿŸÊÿÁŸ ÁªÿÊŸ»§Ù⁄Uπı ‚ً٥ŸÙ ◊ÙÛÊÊÿÁŸ •Ê¥πÊ‹Êfl ’Ê„ÊÿŸÙ ⁄UÙæÒ ¡Ê‹Ê¥ŒÙ¥– ◊ÊŸÙŸÊ ªÙŒÙÁŸ»˝§ÊÿŸÙ „ʪ˝Ê •ÙŸ‚Ù‹»§Ù⁄UÊfl ⁄UÊÿ¡Ù ¡Ê’ÙŸÊÿ ’⁄’ ‚È’È¥»§Ù⁄UÁŸ ª¡⁄UÊfl »§⁄UÊÿŸÊÿ •Ê⁄UÙ Á‹⁄UŸÊŸÒ ŒÙÛÊÊÿÁŸ ⁄UÊ„Ê ¡ÊÿÒ‹Êÿ ’»§Ù⁄UÁŸ ÁªÿÊŸ»§Ù⁄UÊ ⁄U’ÕÊßÁŸ ◊„⁄U ◊ÙŸÒÿÊfl ªÙ◊Ù⁄U‹Ê¥ŸÙ ‹Ê◊Ê ‹Ê‹Ê¥ŒÙ¥– ◊π’ŸÙ ªÙŸÊ¥ÁŒ, •ÊÁÕπÊ‹Êfl

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 121 ’⁄’»§Ù⁄UÁŸ ŒÙ⁄UÙæUÊÁ⁄U ‚È’È¢ ◊ÈÁ‹ Traditional Folk- Medicine of the Bodos ‚ً٥ÕÊÿ ◊ÙÛÊÊÿÁŸ ©ŸÊfl’Ù ŸÊÕÊÿ ’⁄UÊ◊πı Á‚ŸÊÿŸÊŸÒ ◊ÈÁ‹ ’ÊŸÊÿŸÊÿÁŸ ¡’πÊ, •ÊŒ’, ÁªÿÊŸ»§Ù⁄Uπı ‚Ê’Á‚ŸÒ ⁄UÙ¥Á‚Ÿª˝Ê ◊ÊπÊ‚ •¡Ê»§Ù⁄UÁŸ»§˝Êÿ ‚Ù¥ŸÊŸÒ Á’¡Ê’ ◊„⁄UÒ ÁŒ„ÈÛÊÙ „ÊŸÊÿ ¡ÊÿÊπÒ– ’ÁŸ •ŸªÊÿÒ’Ù ªÙŒÊŸ ◊ÈÁ‹πı ¡⁄UÒ’ÊÁŒÿÒ ÕÈ◊ŸÊŸÊŸÒ ¡Ù⁄UÕÊÿÁŸ ‚◊πı πÊŸÊŸÒ „ÙπÊŸÊÿ ¡ÊÿÙ ‚È’È¥ ◊ÈÁ‹ÁŸ ’‹ÊÿÊfl ’ πÊ’Èπı ’ÊŸÊÿŸÊŸÒ ‹ÊŸÙ ⁄UÙæÊπÒ– ¡ÊŸÙ „ʪı ’πÊÿŸÙ ’Ê¥Á‚Ÿ ◊ÈÁ‹πıŸÙ ªÙÕÊæÒŸÙ ∞’Ê ÕÊ’Ò ’Ê„ÊÿŸÊ¥ªı ¡ÊÿÙ– ªÈ’ÈŸ »§Ê‚¸ÁÕ¥, ‚⁄UπÊ⁄UÊ ªÊÁ◊ Á‚¥ Á‚æÊfl’Ù ÕÊ¥‹ÊÿŸÊŸÒ Œ„Ê ¡ÙÕÙŸ ‹ÊŸÊÿ •Ê⁄UÙ »§Ê„Ê◊ŸÊÿÁŸ ‚È’ÈL§Ÿ •Ê⁄UÙ „»§Ê¡Ê’ „Ҍ٥é‹Ê’Ù ŸÊ¥ªıÁ‚’Ê¥ ◊ÙŸÒ‹Êÿ ◊Êé‹Ê’Ê ◊Êé‹Ê’Ê ªÊÁ◊ÿÊÁ⁄U»§Ù⁄UÁŸ ‚È’È¥ ◊ÈÁ‹ÁŸ ‚ÊÿÊfl‚Ù Á»§Ÿ ‚ÙŸÊ⁄UÁ»§ÛÊÙ ªÙŸÊ¥ ¡ÊŸÊÿπı ŸÈŸÙ ◊ÙãŒÙ¥– ’⁄UÊ»§Ê‚¸ÁÕ¥ ŸÙªÙ⁄UÊfl ÕÊŸÊÿ ‹πÊ ªÙ⁄UÙ¥ ◊ÊπÊ‚ ’⁄’»§Ù⁄UÊ ‚È’È¥ ◊ÈÁ‹πı ∞»§Ê-∞ŸÒ ’Ê„ÊÿŸÊÿÁŸ •ŸªÊÿÒ ªÙŒÊŸ ◊ÈÁ‹¡Ù¥‚Ù ’Ê¥Á‚ŸÒ Œ„Ê »§Ê„Ê◊ŸÙ ªÙ‚Ù ¡ÊŸÊÿπı ŸÈŸÙ ◊ÙãŒÙ¥– ⁄UÙπÊÿÒ ’È¥ŸÙ ÕÊæÙé‹Ê Á»§‚Ê-Á»§‚ı ’⁄UÊ◊»§Ù⁄Uπı ‚È’È¥ ◊ÈÁ‹ÁŸ ª¡⁄U¡Ù¥ŸÙ »§Ê„Ê◊ŸÊ ‹ÊŸÙ ŸÊ¡ÊŸÊÿÊ ◊Ù¡Ê¥– ◊ÊŸÙŸÊ ’»§Ù⁄U ◊ÈÁ‹ÁŸ ª¡⁄U¡Ù¥ Œ„ÊÁŸ ªÈ’ÈŸ ¡ÊÿªÊ»§Ù⁄UÊfl ◊ÈÁ‹ÁŸ ªÊÁ¡˝ ªÙ„Ù◊ πÙÅ‹ÒŒ⁄UŸÊÿÁŸ ÁªŸÊ¥ªı ÕÊÿÊ–n

„»§Ê¡Ê’ ‹ÊŸÊÿ ⁄U’ÕÊÿ»§Ù⁄U (References) ŸÊ¡Ë¸, ÷’Ÿ (wÆÆx). ’⁄U’-∑§‚Ê⁄UËÁŸ ‚◊Ê¡ •Ê⁄UÙ „ÊÁ⁄U◊È. Kajalgaon : Chirang Publication Board. ŸÊ⁄U¡Ê⁄UË, ßãŒ˝◊Ê‹ÃË (wÆÆ{). ◊ÊÿŸÊfl ’⁄UÊÿŸÊÿ, ªÈflÊ„Ê≈UË — ŸÊ⁄U¡Ê⁄UË ¬Êé‹∑‘§‚Ÿ– ’˝±◊, Á’⁄Uãº˝ ∑ȧ◊Ê⁄U, ¬Ê≈UË⁄UË, ’˝±◊ʟ㌠•Ê⁄UÙ ’‚È◊ÃÊÁ⁄U, „UÊÃË (wÆÆw). ’⁄U’ÁŸ ◊ÈÁ‹ Á’»§Ê¥- ‹Êß»§Ê¥. Bodo Publication Board, Bodo Sahitya Sabha. Brahma, B. K. (1996). Ethno-Botany of the Bodos, Ph.D. Thesis, Gauhati University, Guwahati. Brahma, K. (1989). Aspects of Social Customs of the Bodos, Guwahati: Bina Library.

Manuscript accepted on: 21/11/2015

122 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Prag Consilience : ISSN 2456-6861, RNI No. ASSMUL/2016/70132 A Multi-lingual Annual Research Journal in Humanities, Science and Commerce Vol. 1, No. 1 (2016), 123-129

•‚◊ËÿÊ ‚ÊÁ„àÿ ∑§ ßÁÄʂ ∑§Ê ⁄Ù◊ÊÁã≈∑§ ÿȪ — ∞∑§ •äÿÿŸ (‚Ÿ˜ 1889-1940 ßZ. Ã∑§) Romantic Era of the History of Assamese Literature: A Study (1889-1940) ¡ÿãà ∑ȧ◊Ê⁄ ’Ù⁄Ù Jayanta Kumar Bodo Associate Professor, Deptt. of Hindi Kokrajhar Govt. College, Kokrajhar, Assam Email: [email protected] Abstract: The Romantic Era of Assamese literature generally begins in the year of 1889 from the publication of Jonaki1 magazine. Romantic era or Romanticism2 seen as a Literature movement in the Assamese Literature mostly in the field of poetry. The era is known as a ‘renaissance’ in Assamese literature. The movement was started from an association name “Assamiya Bhasa Unnati Sadhani Sabha”. In the decade of eighties (80) of nineteen centaury, some students from Assam gone to Calcutta (presently Kolkata) for their higher studies, and they form the ‘A.B.U.S.S’ on the 25th August of 1888 in the heart of Calcutta. All the students belong to Assam started to meet and get together on every Saturday in a week for gossiping and discussion on various matters of literature. A group of twenty (20) students of this association spread the romantic moods, new themes and technique of English literature to the Assamese Literature. Among the students of the association ‘’, ‘’ and ‘Lakshminath Bezbaruwa’ played a important role in that purpose. The three fellows known as a ‘’ in the History of Assamese Literature of Romantic Era. ‘Chandra Kumar Agarwala’ was the first editor of the ‘Jonaki’ magazine. Keywords: Jonaki, Romanticism, Renaissance. 1. ¬Á⁄øÿ •‚◊ËÿÊ ‚ÊÁ„àÿ ∑§ ßÁÄʂ ◊¢ ⁄Ù◊Ê¢Á≈∑§ ÿȪ ∑§Ê •¬ŸÊ ∞∑§ ÁflÁ‡Êc≈ ◊„àfl ⁄„Ê „Ò– ⁄Ù◊ÊÁã≈∑§ ‚ÊÁ„àÿ ◊͋× ∑§ÁflÃÊ ¬⁄ •ÊœÊÁ⁄à „Ò– ∑§ÁflÃÊ „Ë ß‚ œÊ⁄Ê ∑§ ¬ˇÊ ◊¢ ÕË– ß‚∑§Ê •Á÷¬˝Êÿ ÿ„ ∑§ºÊÁ¬ Ÿ„Ë¢ „Ò Á∑§ ß‚ ÿȪ ◊¢ ‚ÊÁ„àÿ ∑§Ë •ãÿ ÁflœÊ•Ù¢ ◊¢ ¡Ò‚ ‹ÉÊÈ∑§ÕÊ, ©¬ãÿÊ‚, ŸÊ≈∑§ •ÊÁº ◊¢ ß‚∑§Ê ¬˝÷Êfl Ÿ„Ë¢ ¬«∏Ê– ⁄Ù◊ÊÁã≈∑§ ‚ÊÁ„àÿ ∑§Ë Á∑˝§ÿÊ •ı⁄ ¬˝ÁÃÁ∑˝§ÿÊ ∑§◊Ùfl‡Ê ‚ÊÁ„àÿ ∑§Ë

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 123 ¡ÿãà ∑ȧ◊Ê⁄ ’Ù⁄Ù Jayanta Kumar Bodo ‹ª÷ª ‚÷Ë ÁflœÊ•Ù¢ ◊¢ ¬Á⁄‹ÁˇÊà „ÙÃÊ „Ò– Á∑§ãÃÈ ∑§ÁflÃÊ ∑§ ˇÊòÊ ◊¢ ß‚∑§Ê ‚»§‹ L§¬ •Áœ∑§ ÁºπÊ߸ ¬«∏ÃÊ „Ò– •‚◊ËÿÊ ‚ÊÁ„àÿ ∑§Ë •ãÿ ÁflœÊ•Ù¢ ¬⁄ ‹πŸ ∑§Ê ∑§Êÿ¸ •ı⁄ •ÊœÈÁŸ∑§ ∑§‹Ê ∑§ı‡Ê‹ ⁄Ù◊ÊÁã≈∑§ ÿȪ ‚ „Ë ¬˝Ê⁄ê÷ „ÙÃÊ „Ò– ß‚ ÿȪ ∑§ ¬Ífl¸ •‚◊ËÿÊ ‚ÊÁ„àÿ ◊¢ “◊äÿ ÿȪ” ∑§Ê ‚◊ÿ ⁄„Ê, Á¡‚∑§ ∑§ãº˝ ◊¢ flÒcáÊfl œ◊¸ ÕÊ– ¬⁄flÃ˸ •‚◊ËÿÊ ‚ÊÁ„àÿ ◊¢ ∞∑§ •ı⁄ ÿȪ ¬Á⁄‹ÁˇÊà „ÙÃÊ „Ò Á¡‚ “•L§áÊÙºÿ ÿȪ” [3] ∑§ ŸÊ◊ ‚ ¡ÊŸÊ ¡ÊÃÊ „Ò– ß‚ ÿȪ Ÿ ߸‚Ê߸ œ◊¸ ∑§Ê ¬˝øÊ⁄ L§¬Ë ¬Õ ∑§Ù ¿Ù«∏∑§⁄ ¬˝∑Χà •Õ¸ ◊¢ ∞∑§ œ◊¸-ÁŸ⁄¬ˇÊ ¬⁄ê¬⁄Ê ∑§Ù SÕÊÁ¬Ã ∑§⁄Ÿ ∑§Ê ¬˝ÿÊ‚ Á∑§ÿÊ– ⁄Ù◊ÊÁã≈∑§ ÿȪ Ÿ •‚◊ËÿÊ ‚ÊÁ„àÿ ∑§Ù ∞∑§ ŸflËŸ ¬Õ ∑§Ê ÷Ë ¬˝º‡Ê¸Ÿ Á∑§ÿÊ– 2. ©g‡ÿ •‚◊ËÿÊ ‚ÊÁ„àÿ ∑§ ßÁÄʂ ◊¢ ⁄Ù◊ÊÁã≈∑§ ∑§Ê√ÿœÊ⁄Ê ∑§Ë ∞∑§ ‹ê’Ë •flÁœ ⁄„Ë „Ò– ‹ª÷ª ¬øÊ‚ fl·¸ (1889-1940) ∑§Ë ∞∑§ ‹ê’Ë •flÁœ ∑§Ù •‚◊ËÿÊ ‚ÊÁ„àÿ ¡ªÃ ◊¢ ⁄Ù◊ÊÁã≈∑§ ÿȪ ∑§ ŸÊ◊ ‚ ¡ÊŸÊ ªÿÊ– ÿÊÁŸ ∑§Ë ¬Ê°ø º‡Ê∑§Ù¢Ã∑§ ⁄Ù◊ÊÁã≈∑§ œÊ⁄Ê ∑§Ù •‚◊ËÿÊ ∑§Ê√ÿ ◊¢ ºπŸ ∑§Ù Á◊‹ÃÊ ⁄„Ê „Ò– Á„ãºË ‚ÊÁ„àÿ ◊¢ ⁄Ù◊ÊÁã≈∑§ ÿȪ ∑§Ê; ‚Ÿ˜ 1920 ߸. ‚ ‚Ÿ˜ 1936 ߸. ∑§ ¬˝Ê⁄ê÷ ∑§Ê‹ÊflÁœ ∑§Ù ◊ÊŸÊ ªÿÊ– •‚◊ËÿÊ ⁄Ù◊ÊÁã≈∑§ ∑§Ê√ÿ œÊ⁄Ê ∑ ÁòÊ◊ÍÁø ∑§ÁflÿÙ (øãº˝∑ȧ◊Ê⁄ •ª⁄flÊ‹Ê, „◊øãº˝ ªÙSflÊ◊Ë •ı⁄ ‹ˇ◊ËŸÊÕ ’¡’L§flÊ) ∑§Ê ∞∑§ ‚È◊œÈ⁄ ‚¢ª◊ „Ò– ß‚ ÿȪ ◊¢ “¡ÙŸÊ∑§Ë”, “’Ê°„Ë” ŸÊ◊∑§ ¬ÁòÊ∑§Ê•Ù¢ ∑§Ê ¬˝∑§Ê‡ÊŸ ¬˝Ê⁄ê÷ „È•Ê– ∆Ë∑§ ß‚Ë ÷Ê°Áà Á„ãºË ‚ÊÁ„àÿ ∑§ ⁄Ù◊Ê¢Á≈∑§ ÿȪ ◊¢ øÊ⁄ ∑§ÁflÿÙ¢ ¡ÿ‡Ê¢∑§⁄ ¬˝‚Êʺ, ‚ÈÁ◊òÊʟ㺟 ¬¢Ã, ◊„ʺflË fl◊¸Ê •ı⁄ ‚Íÿ¸∑§Ê¢Ã ÁòʬÊ∆Ë “ÁŸ⁄Ê‹Ê” •ÊÁº ∑§Ê •ÊÁfl÷ʸfl „È•Ê– Á¡‚ Á„ãºË ¿ÊÿÊflʺ ∑§ øÊ⁄ SÃê÷ ÷Ë ∑§„Ê° ¡ÊÃÊ „Ò– •‚◊ËÿÊ ‚ÊÁ„àÿ ∑§ ⁄Ù◊ÊÁã≈∑§ ∑§Ê√ÿÙ¢ ∑§Ù Á„ãºË ∑§ ‚ÊÕ ¡Ù«∏∑§⁄ ºπÊ ¡Ê∞ ◊ÁáÊ∑§Ê¢øŸ ÿÙª ’ŸÃÊ– •Ã— •Á÷¬˝Êÿ ÿ„Ë „Ò Á∑§ •‚◊ËÿÊ ⁄Ù◊ÊÁã≈∑§ ∑§Ê√ÿ •¬Ÿ •Ê¬ ◊¢ ÁflÁ‡Êc≈ „Ò– ß‚∑§Ê •äÿÿŸ •Ê¡ ÷Ë •¬ÁˇÊà „Ò– 3. ‡ÊÙœ ÁflÁœ ¬˝SÃÈà ‹π ∑§Ë Áfl·ÿ flSÃÈ ∑§ •äÿÿŸ ∑§ Á‹∞ Áfl‡Ê‹·áÊÊà◊∑§ ¬hÁà ∑§Ù •¬ŸÊÿÊ ªÿÊ „Ò ÃÕÊ ÿ„ Áfl·ÿ ‚◊ˡÊÊà◊∑§ÃÊ ¬hÁà ∑§Ë ÷Ë ◊Ê¢ª ⁄πÃÊ „Ò– 3.1 ‡ÊÙœ ‚Ê◊ʪ˝Ë ¬˝SÃÈà •Ê‹π ∑§Ë ‡ÊÙœ ‚Ê◊ʪ˝Ë ÁflÁflœ ¬˝∑§Ê⁄ ∑§ ‹πÙ¢ •ı⁄ ‚ÊÁ„àÿ ∑§ ‚fl¸ˇÊáÊ ∑§ •ÊœÊ⁄ ¬⁄ ¬˝Êåà Á∑§ÿÊ ªÿÊ ªÿÊ „Ò– •‚◊ËÿÊ ‚ÊÁ„àÿ ∑§ ÁflÁflœ ª˝ãÕÙ¢ ◊¢ ‚ •Ê‹π ∑§Ù ¬È⁄Ê ∑§⁄Ÿ ∑§ Á‹∞ ∑§Ê»§Ë ◊g Á◊‹Ë „Ò– 4. •‚◊ËÿÊ ‚ÊÁ„àÿ ∑§ ßÁÄʂ ∑§Ê ⁄Ù◊ÊÁã≈∑§ ÿȪ •‚◊ËÿÊ ‚ÊÁ„àÿ ◊¢ “⁄Ù◊ÊÁã≈∑§” ‡Êéº ∑§ÁflÃÊ ∑§ Áfl‡Ê· ∑§Ê√ÿœÊ⁄Ê ∑§ Á‹∞ ¬˝ÿÙª Á∑§ÿÊ ¡ÊÃÊ „Ò– ÿ„ Áfl‡Ê·áÊ •‚◊ËÿÊ ‚ÊÁ„àÿ ◊¢ •¬Ÿ SflL§¬ ∑§Ù ÁflSÃÊ⁄ ∑§⁄ ⁄„Ê ÕÊ– ÿ„ ÃÙ S¬c≈ „Ù ªÿÊ „Ò Á∑§ ¡ÙŸÊ∑§Ë ¬ÁòÊ∑§Ê ∑§ ◊Êäÿ◊ ‚ •‚◊ËÿÊ ‚ÊÁ„àÿ ◊¢ ⁄Ù◊ÊÁã≈∑§ ÿȪ ∑§Ê ‚ÍòʬÊà „ÙÃÊ „Ò– ¬⁄ãÃÈ ∑ȧ¿ ‹Ùª ¡Ò‚- “÷Ù‹ÊŸÊÕ ºÊ‚”, “⁄◊Ê∑§Êãà øıœ⁄Ë” •ı⁄ “∑§◊‹Ê∑§Êãà ÷^ÊøÊÿ¸” •ÊÁº ß‚ ˇÊáÊË ∑§Ë ∑§ÁflÃÊ ∑§Ù ß‚ ÿȪ ‚ ∑ȧ¿ •Ù⁄ •Êª ‹ ¡ÊÃ „Ò– ©¬ÿȸÄà ÃËŸÙ¢ √ÿÁÄÃÿÙ¢ ∑§Ù “¬Ífl¸ ¡ÙŸÊ∑§Ë ÿȪ” ÿÊ “¬Ífl¸ ⁄Ù◊ÊÁã≈∑§ ÿȪ” (¬˝Ê∑˜ ¡ÙŸÊ∑§Ë ÿȪ) ∑§Ë ∑§Áfl ∑§ L§¬ ◊¢ øøʸ ∑§Ë ¡ÊÃË „Ò–

124 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 •‚◊ËÿÊ ‚ÊÁ„àÿ ∑§ ßÁÄʂ ∑§Ê ⁄Ù◊ÊÁã≈∑§ ÿȪ — ∞∑§ •äÿÿŸ (‚Ÿ˜ 1889-1940 ßZ. Ã∑§) Romantic Era of the History of Assamese Literature: A Study (1889-1940) “÷Ù‹ÊŸÊÕ ºÊ‚” •ı⁄ “⁄◊Ê∑§Êãà øıœ⁄Ë” ∑§Ë ¬˝Á‚Áh ÿ„Ë¢ ⁄„Ë „Ò Á∑§ ߟ ºÙŸÙ¢ Ÿ „Ë ‚’‚ ¬„‹ •‚◊ËÿÊ ∑§Ê√ÿ ◊¢ “•Á◊òÊÊˇÊ⁄ ¿ãº” ∑§Ê ¬˝ÿÙª Á∑§ÿÊ ÕÊ– “◊ÈÄÃ∑§ ¿ãº” ∑§Ù „Ë •‚◊ËÿÊ ◊¢ “•Á◊òÊÊˇÊ⁄ ¿ãº” ∑§„Ê° ¡ÊÃÊ „Ò– “÷Ù‹ÊŸÊÕ ºÊ‚” ∑§Ê “‚ËÃÊ„⁄áÊ ∑§Ê√ÿ” •ı⁄ “⁄◊Ê∑§Êãà øıœ⁄Ë” ∑§Ë “•Á÷◊ãÿÈ⁄ ’œ ∑§Ê√ÿ” ß‚∑§ üUÊc∆ ©ºÊ„⁄áÊ „Ò– ߟ∑§ ¬‡øÊØ ∑§◊Ê‹Ê∑§Êãà ÷^ÊøÊÿ¸ ∑§Ê S◊⁄áÊ ∞∑§ ¬˝ÁÃ÷ʇÊÊ‹Ë ∑§Áfl ∑§ L§¬ ◊¢ ∑§Ë ¡ÊÃË „Ò– ©Ÿ∑§Ë ∑§ÁflÃÊ•Ù ◊¢ „Ë ‚’‚ ¬„‹ ¬Ê‡øÊàÿ ÁfløÊ⁄œÊ⁄Ê •Á÷√ÿÄà „È•Ê „Ò– •‚◊ËÿÊ ‚ÊÁ„àÿ ∑§ ßÁÄʂ ◊¢ ∑§◊‹Ê∑§Êãà ÷^ÊøÊÿ¸ ∞∑§ ŸflËŸ ÿȪ ∑§ ‚ê’Ê„∑§ •ı⁄ “¬Ífl¸ ⁄Ù◊ÊÁã≈∑§ ÿȪ” ∑§ ¬˝Á‚h ∑§Áfl ∑§ L§¬ ◊¢ ªáÊŸÊ ∑§Ë ¡ÊÃË „Ò– ©ã„Ù¢Ÿ “•L§áÊÙºÿ ÿȪ” (¬Ífl¸ ⁄Ù◊ÊÁã≈∑§ ÿȪ) “¡ÙŸÊ∑§Ë ÿȪ” (⁄Ù◊ÊÁã≈∑§ ÿȪ) ∑§ ◊äÿ ∞∑§ ‚ÃÈ ∑§Ê ∑§Ê◊ Á∑§ÿÊ „Ò– “•L§áÊÙºÿ ÿȪ” ∑§ ¬‡øÊØ øãº˝∑ȧ◊Ê⁄ •ª⁄flÊ‹Ê (1867-1938), ‹ˇ◊ËŸÊÕ ’¡’L§flÊ (1864-1938) •ı⁄ „◊øãº˝ ªÙSflÊ◊Ë (1872-1928) ∑§Ù “¡ÙŸÊ∑§Ë ÿȪ” ∑§ ÁòÊ◊ÍÁø ∑§Áfl ∑§ L§¬ ◊¢ ¬Á⁄Áøà „Ÿ ‹ª– ߟ◊ ‚ øãº˝∑ȧ◊Ê⁄ •ª⁄flÊ‹Ê ∑§Ù “•‚◊ËÿÊ ‚ÊÁ„àÿ ∑§ ⁄Ù◊ÊÁã≈∑§ ÿȪ” ∑§Ê ¬˝flø∑§ ◊ÊŸÊ ¡ÊÃÊ „Ò– •‚◊ËÿÊ “¡ÙŸÊ∑§Ë” ¬ÁòÊ∑§Ê (‚Ÿ˜ 1889 ߸¢) ∑§ ¬˝Õ◊ •¢∑§ ◊¢¢ øãº˝∑ȧ◊Ê⁄ •ª⁄flÊ‹Ê ∑§Ë “’Ÿ∑È°§fl⁄Ë” ŸÊ◊∑§ ∑§ÁflÃÊ ¬˝∑§ÊÁ‡Êà „È߸– ß‚ ∑§ÁflÃÊ ∑§Ù •‚◊ËÿÊ ‚ÊÁ„àÿ ∑§Ë ¬˝Õ◊ ⁄Ù◊ÊÁã≈∑§ ∑§ÁflÃÊ ∑§ L§¬ ◊¢ SflË∑§Ê⁄ Á∑§ÿÊ ¡ÊÃÊ „Ò– ß‚ ∑§ÁflÃÊ ‚ „Ë •‚◊ËÿÊ ⁄Ù◊ÊÁã≈∑§ ‚ÊÁ„àÿ ∑§Ë ‡ÊÈL§flÊà „ÙÃË „Ò– “¬˝ÁÃ◊Ê” øãº˝∑ȧ◊Ê⁄ •ª⁄flÊ‹Ê ∑§Ë ¬˝Õ◊ ∑§Ê√ÿ ‚¢∑§‹Ÿ „Ò •ı⁄ ºÍ‚⁄Ë “’ËŸ’⁄ʪ˔– “¬˝ÁÃ◊Ê” ∑§Ê ¬˝∑§Ê‡ÊŸ ‚Ÿ˜ 1913 ◊¢ •ı⁄ “’ËŸ’⁄ʪ˔ ∑§Ê ¬˝∑§Ê‡ÊŸ ‚Ÿ˜ 1927 ◊¢ „È•Ê– ߟ∑§Ë ⁄øŸÊ•Ù¢ ∑§Ë ‚¢ÅÿÊ ∑§◊ „Ò, Á∑§ãÃÈ ‹ˇ◊ËŸÊÕ ’¡’L§flÊ Ÿ ©Ÿ∑§ ∑§Ê√ÿ ‚¢∑§‹Ÿ ¬˝ÁÃ◊Ê ∑§ ‚ê’㜠◊¢ ∑§„°Ê „Ò Á∑§ “¬˝ÁÃ◊ÊπÁŸ ‚L§ Á∑§ãÃÈ ÁŸ÷Ê¡ ‚ÙŸ⁄”– •Õ¸ÊØ ÁŸÁ‡øà L§¬ ‚ ¬˝ÁÃ◊Ê ∑§Ê√ÿ ‚¢∑§‹Ÿ ¿Ù≈Ë „Ò ¬⁄ãÃÈ fl„ Áfl‡ÊÈh ‚ÙŸ ∑§Ë „Ò– ©Ÿ∑§Ë “ÁŸÿ⁄” (•Õ¸ÊØ •Ù‚), “◊ÊœÈ⁄Ë”, “Ã¡Ë◊Ê‹Ê”, “’Ÿ∑È°§fl⁄Ë” •ÊÁº ∑§ÁflÃÊ•Ù¢ ◊¢ ‚ıãºÿ¸ ∑§Ê •ŸÈ∆Ê ¬˝∑§Ê‡Ê ¬˝Áû§Á‹Ã „È•Ê „Ò– ∞∑§ ‚»§‹ ∑§ÁflÃÊ ’„Èà ∑§◊ ∑§Áfl „Ë ∑§⁄ ¬ÊŸ ◊¢ ‚ˇÊ◊ „Ò ß‚ ˇÊòÊ ◊¢ øãº˝∑ȧ◊Ê⁄ •ª⁄flÊ‹Ê ∑§Ù ∑§Ê»§Ë ‚»§‹ÃÊ Á◊‹Ë „Ò– ◊ÊŸflÃÊ’Ùœ øãº˝∑ȧ◊Ê⁄ •ª⁄flÊ‹Ê ∑§Ë ∑§ÁflÃÊ•Ù¢ ∑§Ë ¬˝◊Èπ Áfl‡Ê·ÃÊ ⁄„Ë „Ò– ◊ÊŸflÃÊ’Ùœ ©Ÿ∑§ ∑§ÁflÃÊ•Ù¢ ◊¢ Á¡‚ ¬˝∑§Ê⁄ ¬˝S»È§Á≈à „È•Ê flÒ‚Ê •ãÿ •‚◊ËÿÊ ∑§ÁflÿÙ¢ ∑§Ë ∑§ÁflÃÊ•Ù¢ ◊¢ •Ê¡ Ã∑§ ºπŸ ∑§Ù Ÿ„Ë¢ Á◊‹Ê– •ª⁄flÊ‹Ê ∑§ ¬‡øÊØ ‹ˇ◊ËŸÊÕ ’¡’L§flÊ ∑§Ù •‚◊ËÿÊ ⁄Ù◊ÊÁã≈∑§ ∑§Áfl ∑§ L§¬ ◊¢ S◊⁄áÊ Á∑§ÿÊ ¡ÊÃÊ „Ò– •‚◊ËÿÊ ‚ÊÁ„àÿ ∑§ ⁄Ù◊ÊÁã≈∑§ •ÊãºÙ‹Ÿ ∞fl¢ ¡ÙŸÊ∑§Ë ÿȪ ∑§ ÁòÊ◊ÍÁø ∑§ÁflÿÙ¢ ◊¢ •ãÿÃ◊ ∑§Áfl „Ò– ’¡flL§flÊ¡Ë ∑§Ê ¬˝Õ◊ ∑§Ê√ÿ ‚¢∑§‹Ÿ “∑§º◊∑§Á‹” ∑§ ŸÊ◊ ‚ ‚Ÿ˜ 1919 ߸¢. ◊¢ ¬˝∑§ÊÁ‡Êà „È•Ê– ’ʺ ◊¢ ßœ⁄-©œ⁄ ¬˝∑§ÊÁ‡Ê∑§ ∑§ÁflÃÊ•Ù¢ ∑§Ù ‚¢∑§Á‹Ã ∑§⁄ “¬ºÈ◊ ∑§Á‹” ŸÊ◊ ‚ ∞∑§ ∑§ÁflÃÊ ‚¢∑§‹Ÿ ÃÒÿÊ⁄ Á∑§ÿÊ ªÿÊ „Ò– ’¡flL§flÊ Ÿ ‹ª Ÿ ‹ª÷ª ‚Ù ‚ ‹∑§⁄ ∞∑§ ‚Ù ’Ë‚ ∑§ÁflÃÊ•Ù¢ ∑§Ë ⁄øŸÊ ∑§Ë „Ò– ’¡flL§flÊ ∑§Ë ∑§ÁflÃÊ•Ù¢ ◊¢ ¬˝◊-¬˝ËÁÃ, ŸËÁÃ-©¬º‡Ê, •ÊäÿÊÁà◊∑§ ÷Êfl, ¡ÊÃËÿÃÊ ∑§Ê ÷Êfl ∞fl¢ √ÿ¢Çÿ •ÊÁº Áfl‡Ê·ÃÊ∞° ºπŸ ∑§Ù Á◊‹ÃË „Ò– ߟ Áfl‡Ê·ÃÊ•Ù¢ ∑§Ù ∑§ãº˝ ◊¢ ∑§⁄ ©Ÿ∑§Ë ∑§ÁflÃÊ•Ù¢ ∑§Ù øÊ⁄ ÷ʪ٢ ◊¢ Áfl÷ÊÁ¡Ã Á∑§ÿÊ ¡Ê ‚∑§ÃÊ „Ò- v.

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 125 ¡ÿãà ∑ȧ◊Ê⁄ ’Ù⁄Ù Jayanta Kumar Bodo ¬˝◊-¬˝ËÁà ¬⁄ •ÊœÊÁ⁄à ∑§ÁflÃÊ, w. ¡ÊÃËÿ ÷Êfl ’Ùœ ∑§Ë ∑§ÁflÃÊ, x. ŸËÁà ∞fl¢ œ◊¸ ¬⁄ •ÊœÊÁ⁄à ∑§ÁflÃÊ, y. √ÿ¢Çÿ ∑§ÁflÃÊ– ߟ◊¢ ‚ ¬˝Õ◊ ºÙ Áfl‡Ê·ÃÊ•Ù¢ ∑§Ë ∑§ÁflÃÊ•Ù¢ ∑§ ¬˝áÊÿŸ ◊¢ •Áœ∑§ ‚»§‹ÃÊ ¬˝Êåà ∑§Ë „Ò– ©Ÿ◊¢ ‚ ∑ȧ¿ ∑§ÁflÃÊ•Ù¢ ∑§ ‚ê’㜠◊¢ •‚◊ËÿÊ ‚ÊÁ„àÿ ∑§ ÁflmÊŸ “◊„‡fl⁄ Ÿ•Ùª” Ÿ ∑§„°Ê ÕÊ Á∑§- “‚ÙŸ¬ÊŸË⁄ ¿¬Ê߸ ’ãœÊ߸ ÉÊÈ’‹ªËÿÊ”– •Õ¸ÊØ ©Ÿ ∑§ÁflÃÊ•Ù¢ ∑§Ù ‚ÙŸ ∑§Ê ¬ÊŸË ø…∏Ê ∑§⁄ ◊…∏„ÊŸ ‹Êÿ∑§ „Ò– ‹ˇ◊ËŸÊÕ ’¡’L§flÊ ∞∑§ ∞‚ ‚ÊÁ„àÿ∑§Ê⁄ „Ò Á¡ã„Ù¢Ÿ •‚◊ËÿÊ ¡ÊÃËÿ ¡ËflŸ ∑§Ù ªÁà ¬˝ºÊŸ ∑§⁄Ÿ ∑§ Á‹∞ •Áfl⁄Ê◊ ∞fl¢ •Õ∑§ ¬˝ÿÊ‚ Á∑§ÿÊ „Ò– ©Ÿ∑§ ºÙ ∑§Ê√ÿ ª˝¢Õ „Ò ¬„‹Ê “∑§º◊∑§Á‹” (v~vx) ’¡’L§flÊ ¡Ë º˜flÊ⁄Ê ⁄Áøà “∑§ÁflÃÊ „ÿ ÿÁº „•Ù∑§, Ÿ„ÿ ÿÁº Ÿ„•Ù∑§” [4] (•Õ¸ÊØ ∑§ÁflÃÊ „È•Ê ÃÙ „È•Ê, Ÿ„Ë¢ ÃÙ Ÿ„Ë¢) ∑§„∑§⁄ Á‹πË ªß¸ ∑§ÁflÃÊ•Ù¢ ∑§Ê ∞∑§ ◊„àfl¬Íáʸ ‚¢∑§‹Ÿ „Ò– Á¡‚◊¢ “‚πË⁄ ¬˝ÁÔ, “◊߸ŸÊ”, “Á¬˝ÿÃ◊Ê”, “÷˝◊”, “’Ê°„Ë”, “øãº˝” (ªËÃ), “∑ȧÁ‹” (ªËÃ), “•Ê◊Ê⁄ ¡ã◊÷ÍÁ◊” (ªËÃ), “◊Ù⁄ º‡Ê” (ªËÃ) “Á’„È”, “¬˝◊”, “œŸ’⁄ •ÊL§ ⁄ß˔ •ÊÁº ∑§ÁflÃÊÿ¢ ‚¢∑§Á‹Ã „Ò– ©Ÿ∑§ ºÍ‚⁄ ◊„àfl¬Íáʸ ∑§Ê√ÿ ‚¢∑§‹Ÿ “∑§º◊∑§Á‹” ◊¢ “•‚◊ ‚¢ªËÔ, “’˝±◊¬ÍòÊ ‚¢ªËÔ, “‚¢ãäÿÊ”, “Á¬˝ÿÃ◊Ê”, “∑§ÁflÃÊ”, “’‚ãÔ, “¡Ê⁄, ¬ºÈ◊ ¬ÊÃ⁄ ¬ÊŸË”, “ÁflüUÊ΢π‹”, Á’⁄„”, “’⁄ºÒÁø‹Ê”, “œÍÁ‹”, “’Ê°„Ë”, “‚ʪ⁄ ‚¢ªËÔ •ÊÁº ∑§ÁflÃÊÿ¢ ‚¢∑§Á‹Ã „Ò– “∑§º◊∑§Á‹” ©Ÿ∑§ ◊ÎàÿÈ ∑§ ¬‡øÊØ ¬˝∑§ÊÁ‡Êà ∑§Ê√ÿ ‚¢∑§‹Ÿ „Ò– •‚◊ËÿÊ ⁄Ù◊ÊÁã≈∑§ ∑§Ê√ÿ œÊ⁄Ê ∑§Ë ¬˝Õ◊ SÃ⁄ ∑§ ∑§Áfl ∑§ L§¬ ◊¢ „◊øãº˝ ªÙSflÊ◊Ë ∑§Ê ÷Ë ŸÊ◊ Á‹ÿÊ ¡ÊÃÊ „Ò– „◊øãº˝ ªÙSflÊ◊Ë “¡ÙŸÊ∑§Ë ÿȪ” •Õ¸ÊØ “•‚◊ËÿÊ ⁄Ù◊ÊÁã≈∑§ ÿȪ” ∑§ ÁòÊ◊ÍÁø ∑§Áfl ◊¢ ‚ ∞∑§ „Ò– ©Ÿ∑§Ë ∞∑§ ◊ÊòÊ ∑§Ê√ÿ ‚¢∑§‹Ÿ “»È§‹⁄ ‚Ê∑§Ë” ‚Ÿ˜ v~Æ| ߸¢. ◊¢ ¬˝∑§ÊÁ‡Êà „È߸– ß‚ ‚¢∑§‹Ÿ ∑§Ë ∑§ÁflÃÊÿ¢ “¡ÙŸÊ∑§Ë” •ı⁄ “•Ê◊Ê⁄’ãœÈ” ¬ÁòÊ∑§Ê ◊¢ •∑§‚⁄ ¬˝∑§ÊÁ‡Ê∑§ „ÙÃË ⁄„ÃË ÕË– ¡ÙŸÊ∑§Ë ∑§ ¬˝Õ◊ fl·¸ ∑§ ºÍ‚⁄ ◊¢ •¢∑§ ◊¢ “∑§Ê∑§Ù •ÊL§ Á„ÿÊ ÁŸÁfl‹Ê©” (•Õ¸ÊØ Á∑§‚Ë •Ù⁄ NUºÿ Ÿ„Ë ’Ê≈UÈ°ªÊ–) ∑§ÁflÃÊ ∑§ ◊Êäÿ◊ ‚ ß‚ ÿȪ ◊¢ ¬˝fl‡Ê Á∑§ÿÊ– ß‚Ë ∑§Ù ¡ÙŸÊ∑§Ë ÿȪ ∑§Ë ¬˝Õ◊ ¬˝◊ ¬⁄ •ÊœÊÁ⁄à ∑§ÁflÃÊ ∑§ L§¬ ◊¢ SflË∑§Ê⁄ Á∑§ÿÊ ¡ÊÃÊ „Ò– ⁄Ù◊ÊÁã≈∑§ ÿȪ ∑§ ∑§Áfl „◊øãº˝ ∑§Ë Áfl‡Ê·ÃÊ ÿ„ ⁄„Ë „Ò Á∑§ “©ã„Ù¢Ÿ •‚◊ËÿÊ ∑§ÁflÃÊ ◊¢ øÃÈÕ¸º‡ÊË ∑§ÁflÃÊ ÿÊ ‚Ÿ≈ ‡ÊÒ‹Ë ◊¢ ∑§Ê√ÿ Á‹πŸ ∑§Ë ¬⁄ê¬⁄Ê ∑§Ë ŸË¢fl «Ê‹Ë”– ¡ÙŸÊ∑§Ë ◊¢ ¬˝∑§ÊÁ‡Êà „◊øãº˝ ªÙSflÊ◊Ë ∑§Ë ∑§ÁflÃÊ “Á¬˝ÿÃ◊Ê⁄ ÁøÁ∆” (•Õ¸ÊØ Á¬˝ÿÃ◊ ∑§Ë Áø_Ë) ‡ÊË·¸∑§ ∑§Ë ∑§ÁflÃÊ “‚Ÿ≈ ‡ÊÒ‹Ë” ◊¢ Á‹πË ªß¸ ¬˝Õ◊ •‚◊ËÿÊ ∑§ÁflÃÊ „Ò– •‚◊ËÿÊ ⁄Ù◊ÊÁã≈∑§ ÿȪ ∑§ ¬˝Õ◊ SÃ⁄ ∑§ ∑§ÁflÿÙ¢ ∑§ •‹ÊflÊ •ı⁄ •ãÿ ∑ȧ¿ ∑§ÁflÿÙ¢ ∑§Ù ß‚◊¢ ºπÊ ¡Ê ‚∑§ÃÊ „Ò– ¡Ò‚- ¬kŸÊÕ ªÙ„Ê߸’L§flÊ, ◊Á»§¡ÈÁgŸ •Ê„◊º „Ê¡ÊÁ⁄∑§Ê, •ÊŸãºøãº˝ •ª⁄flÊ‹Ê •ı⁄ Á„Ã‡fl⁄ ’⁄’L§flÊ •ÊÁº– ¬kŸÊÕ ªÙ„Ê߸’L§flÊ ∑§ ÃËŸ ∑§Ê√ÿ ª˝¢Õ „Ò- “‹Ë‹Ê∑§Ê√ÿ”, “»È§‹⁄ øÊŸÁ∑§”, •ı⁄ “¡È⁄ÁŸ” •ÊÁº– “ôÊÊŸ◊ÊÁ‹ŸË” ◊Á»§¡ÈÁgŸ •Ê„◊º „Ê¡ÊÁ⁄∑§Ê ∑§Ê ∞∑§◊ÊòÊ ∑§Ê√ÿ ª˝¢Õ „Ò– “Á¡Á‹∑§ŸË” •ÊŸãºøãº˝ •ª⁄flÊ‹Ê ∑§Ê ∞∑§Ê◊ÊòÊ ∑§Ê√ÿ ª˝ãÕ „Ò– “◊Ê‹ø” •ı⁄ “ø∑ȧ‹Ùÿ” ÿ ºÙŸÙ Á„Ã‡fl⁄ ’⁄’L§flÊ ∑§Ë “‚Ÿ≈ ‡ÊÒ‹Ë” ◊¢ ⁄Áøà ∑§Ê√ÿ ª˝ãÕ „Ò¢– ⁄ÉÊÈŸÊÕ øıœ⁄Ë •‚◊ËÿÊ ⁄Ù◊ÊÁã≈∑§ ÿȪ ∑§ ÁmÃËÿ SÃ⁄ ∑§ •ª˝áÊË ∑§Áfl „Ò– ⁄ÉÊÈŸÊÕ ∞∑§ ¬˝∑ΧÁà ¬˝◊Ë ∑§Áfl ⁄„ „Ò– ©ã„Ù¢Ÿ •¬Ÿ “ø«∏Ê߸” (•Õ¸ÊØ ÁøÁ«∏ÿÊ°) ∑§Ê√ÿ ‚¢∑§‹Ÿ ∑§ ◊Êäÿ◊ ‚ •‚◊ËÿÊ ⁄Ù◊ÊÁã≈∑§ ∑§Ê√ÿ ∑§Ù· ∑§Ù ‚ȇÊÙÁ÷à ∑§⁄ ÁºÿÊ– L§¬∑§, ÿ◊∑§, ©¬◊Ê, •ŸÈ¬˝Ê‚ •ÊÁº •‹¢∑§Ê⁄Ù¢ ‚ ÿÈÄà ©Ÿ∑§Ë ∑§ÁflÃÊ•Ù¢ ∑§ ‚ÊœÊ⁄áÊ ‹ˇÊáÊ •ı⁄ Áfl‡Ê·ÃÊ∞° ⁄„Ë „Ò– “‚ʺ⁄Ë”, “ºÁ„∑§Ã⁄Ê”, “∑§Ã∑§Ë

126 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 •‚◊ËÿÊ ‚ÊÁ„àÿ ∑§ ßÁÄʂ ∑§Ê ⁄Ù◊ÊÁã≈∑§ ÿȪ — ∞∑§ •äÿÿŸ (‚Ÿ˜ 1889-1940 ßZ. Ã∑§) Romantic Era of the History of Assamese Literature: A Study (1889-1940) ∑§Ê⁄’Ê‹Ê” •ı⁄ “Ÿfl◊ÁÀ‹∑§Ê” •ÊÁº ⁄ÉÊÈŸÊÕ øıœ⁄Ë ∑§Ë ∑§Ê√ÿ ⁄øŸÊÿ¢ „Ò– ß‚ SÃ⁄ ∑§ ∞∑§ •ãÿ üUÊc∆ ∑§Áfl “ºÈª¸‡fl⁄ ‡Ê◊¸Ê” „Ò– ÁŸ—‚ãº„ fl ∞∑§ •‚◊ËÿÊ ºÊ‡Ê¸ÁŸ∑§ ∑§Áfl „Ò– ºÈª¸‡fl⁄ ‡Ê◊¸Ê ∑§Ë ÷Ê°Áà ŸË‹◊ÁáÊ »È§∑§Ÿ ∑§Ù ÷Ë ºÊ‡Ê¸ÁŸ∑§ ∑§Áfl ∑§ L§¬ ◊¢ ¡ÊŸÊ ¡ÊÃÊ „Ò– ©Ÿ∑§Ë ∑§ÁflÃÊ•Ù¢ ∑§Ë ∞∑§ Áfl‡Ê·ÃÊ ÿ„ „Ò Á∑§ ©ã„Ù¢Ÿ „◊‡ÊÊ ‚àÿ •ı⁄ ‚Èãº⁄ ∑§Ù ∞∑§ „Ë ¬ÊòÊ ◊¢ ⁄πŸ ∑§Ê ¬˝ÿÊ‚ Á∑§ÿÊ „Ò– ºÈª¸‡fl⁄ ‡Ê◊ʸ ∑§ ¬‡øÊØ ß‚ SÃ⁄ ∑§ ∞∑§ •ãÿ ÁflÁ‡Êc≈ ∑§Áfl “•Áê’∑§ÊÁªÁ⁄ ⁄Êÿøıœ⁄Ë” „Ò– ©Ÿ∑§ ∑§Ê√ÿ ◊¢ ºÙ Áfl‡Ê·ÃÊÿ¢ ¬Á⁄‹ÁˇÊà „ÙÃË „Ò– ¬„‹Ë Áfl‡Ê·ÃÊ “Áfl¬ÀflË ÁøãßœÊ⁄Ê” •ı⁄ ºÍ‚⁄Ë Áfl‡Ê·ÃÊ “⁄„Sÿ◊ÿ •ÊäÿÊÁà◊∑§ÃÊ ∑§Ë •Á÷√ÿÁÄÔ– Áflº˝Ù„Êà◊∑§ÃÊ Áøãß •ı⁄ Sflº‡Ê ¬˝◊ ∑§Ë •¬Ífl¸ ‚◊Ê„Ê⁄ÃÊ ©Ÿ∑§Ë ∑§ÁflÃÊ•Ù¢ ◊¢ ‡ÊÁÄÇÊÊ‹Ë L§¬ ◊¢ ¬˝S»È§Á≈à „È•Ê „Ò– ©Ÿ∑§Ë “ÃÈÁ◊” (•Õ¸Êà ÃÈ◊) ∑§ÁflÃÊ ◊¢ ∞∑§ ¬˝◊Ë ∑§Ë ÿıflŸ ∑§ SflåŸ ∑§ ◊Êäÿ◊ ‚ •Ÿãà ∑§ ¬˝Áà ¬˝◊ ÷ÊflŸÊ ∑§Ù •Á÷√ÿÄà Á∑§ÿÊ ªÿÊ „Ò– ©Ÿ∑§Ë Á¬˝ÿÊ ∑§Ê L§¬ Á∑§‚ ¬˝∑§Ê⁄ ∑˝§Á◊∑§ L§¬ ‚ œË⁄-œË⁄ Áfl∑§Á‚à „Ù∑§⁄ ÁflÁflœ SÃ⁄Ù¢ ∑§ ◊Êäÿ◊ ‚ „ÙÃ „Èÿ ÷ªflÊŸ ∑§ ¬˝◊ ◊¢ ¬Á⁄áÊà „ÙÃÊ „Ò ©‚∑§Ê ÁflÁøòÊ fláʸŸ ©Ÿ∑§Ë ∑§ÁflÃÊ “ÃÈÁ◊” ◊¢ „È•Ê „Ò– •Áê’∑§ÊÁªÁ⁄ ⁄Êÿøıœ⁄Ë ∑§Ë ∑ȧ¿ ⁄øŸÊÿ¢ „Ò¢ ¡Ò‚- “ÃÈÁ◊”, “flËŸÊ”, “•ŸÈ÷ÍÁÔ, “’ãºÙ Á∑§ ¿ãº⁄”, “º‡Ê߸ ÷ªflÊŸ”, •ı⁄ “flºŸÊ⁄ ©À∑§Ê” •ÊÁº– ⁄Ù◊ÊÁã≈∑§ ∑§ÁflÿÙ¢ ◊¢ •‚◊ËÿÊ ∑§Áfl ÿÃËãº˝ŸÊÕ ºÍfl⁄Ê ∑§Ê ÷Ë ŸÊ◊ Á‹ÿÊ ¡ÊÃÊ „Ò– ©Ÿ∑§Ë ∑§ÁflÃÊÿ¢ ‚⁄‹ •ı⁄ NUºÿS¬‡Ê˸ „Ò– ©Ÿ∑§Ë ∑§ÁflÃÊÿ¢ ◊œÈ⁄, ∑§Ù◊‹, ∑§L§áÊ ⁄‚ ‚ ÿÈÄà •ı⁄ •Êà◊∑§Áãº˝Ã „Ò– ÿÃËãº˝ŸÊÕ ºÍfl⁄Ê •‚◊ËÿÊ ∑§Ê√ÿ ¡ªÃ ◊¢ “¬˝◊ ∑§ ∑§Áfl” ∑§ L§¬ ◊¢ ¬Á⁄Áøà „Ò– ©Ÿ∑§Ë ∑§ÁflÃÊÿ¢ √ÿÁÄêà ¬˝◊ ∑§Ë ŸËÁ¡ •ŸÈ÷ÍÁÃÿÙ¢ •ı⁄ ∑§L§áÊ ⁄‚ ∑§Ë •Á÷√ÿÁÄÃÿÙ¢ ‚ ÷ËªÊ „È•Ê „Ò– ©Ÿ∑§Ë ∑§ÁflÃÊ•Ù¢ ◊¢ ¬˝◊ ∑§Ë Áfl»§‹ÃÊÿ¢ ∑§L§áÊ ªÁ‹Ã „ºÿ ◊¢ „Ê„Ê∑§Ê⁄ ∑§⁄ ©∆ÃË „Ò– ∑§Áfl ∑§ øÊ⁄Ù¢ •Ù⁄ Á‚»¸§ •ı⁄ Á‚»¸§ ‡ÊÈãÿÃÊ •ı⁄ •ÃËà ∑§Ë S◊ÎÁÃÿÊ° „Ë ‡Ê· ⁄„ ªÿË „Ò– ©Ÿ S◊ÎÁÃÿÙ¢ ∑§Ù ÷È‹Ê ºŸÊ „Ë ©Ÿ∑§ ¡ËflŸ ◊¢ ©‚‚ ©’⁄Ÿ ∑§Ê ∞∑§ ◊ÊòÊ ©¬Êÿ ⁄„ ªÿÊ „Ò– ∑§÷Ë-∑§÷Ë ÿ„ ÷Ë ºπÊ ªÿÊ „Ò Á∑§ ß‚ ¬˝∑§Ê⁄ ∑§Ë •Á÷√ÿÁÄÃÿÙ¢ ∑§ fl¡„ ‚ ©ã„¢ ÁŸ⁄ʇÊÊflʺË, ¬‹ÊÿŸflÊºË ∑§„∑§⁄ ‚ê’ÙÁœÃ Á∑§ÿÊ ¡ÊŸ ‹ªÊ– “•Ê¬ÙŸÙ⁄‚È⁄”, (•Õ¸ÊØ •¬ŸÙ ∑§Ê ‚È⁄”), “’Ÿ»È§‹”, •ı⁄ “◊⁄◊⁄ ‚È⁄” (SŸ„ ∑§Ê ‚È⁄), ©Ÿ∑§Ë •ãÿÃ◊ ∑§Ê√ÿ ⁄øŸÊ „Ò– “’Ÿ»È§‹” ∑§Ê√ÿ ⁄øŸÊ ∑§ Á‹∞ ©ã„¢ ‚Ÿ˜ v~zz ߸¢. ◊¢ “‚ÊÁ„àÿ •∑§Êº◊Ë” ∑§ ¬È⁄S∑§Ê⁄ ‚ ‚ê◊ÊÁŸÃ Á∑§ÿÊ ªÿÊ– ºÍfl⁄Ê ¡Ë „Ë ¬˝Õ◊ •‚◊ËÿÊ ‚ÊÁ„àÿ∑§Ê⁄ „Ò Á¡ã„¢ “‚ÊÁ„àÿ •∑§Êº◊Ë ¬È⁄S∑§Ê⁄” ¬˝Êåà „È•Ê– •‚◊ËÿÊ ⁄Ù◊Ê¢Áã≈∑§ ∑§Ê√ÿ ∑§ ¬˝‚¢ª ◊¢ ⁄àŸ∑§Êãà ’⁄∑§Ê∑§ÃË ∑§Ê ŸÊ◊ ÷Ë Á‹ÿÊ ¡ÊÃÊ „Ò– fl„ •‚◊ËÿÊ ∑§Ê√ÿ ‚ÊÁ„àÿ ¡ªÃ ◊¢ “‡ÊflÊ‹Ë ∑§Áfl” ∑§ ŸÊ◊ ‚ ¬˝Á‚h „Ò– ©Ÿ∑§ ∑§Ê√ÿ ◊¢ •Á÷√ÿÄà ¬˝◊ ∑§÷Ë ºÁ„∑§ ¬˝◊ ∑§Ù •ÁÃ∑˝§◊áÊ ∑§⁄Ã „Èÿ ‚ê¬Íáʸ Áfl‡fl ∑§Ù ‚◊ÊÁ„à ∑§⁄ Á‹ÿÊ „Ò •ı⁄ ∑§÷Ë ◊ÊŸflËÿ SÃ⁄ ‚ „ÙÃ „Èÿ •ÃËãº˝Ëÿ Ã∑§ ¬„È°ø ªÿÊ „Ò– ºÊ‡Ê¸ÁŸ∑§ÃÊ ∑§Ë „À∑§Ë ÷ÊflŸÊ ©Ÿ∑§Ë ∑ȧ¿Î-∑ȧ¿ ∑§ÁflÃÊ•Ù¢ ◊¢ ªê÷Ë⁄ „Ù ©∆Ë „Ò¢– “츟”, “‡ÊflÊ‹Ë” •ı⁄ “øãº˝„Ê⁄” ©Ÿ∑§Ë ÃËŸ ∑§Ê√ÿ ⁄øŸÊÿ¢ „Ò¢– ŸÁ‹ŸË’Ê‹Ê ºflË •‚◊ËÿÊ ⁄„SÿflÊºË ∑§Ê√ÿœÊ⁄Ê ∑§Ë üUÊc∆ ∑§flÁÿòÊË „Ò– •¬ŸË √ÿÁÄêà ¡ËflŸ ∑§Ë ∑§L§áÊÊ „Ë ©Ÿ∑§ ∑§Ê√ÿ ◊¢ ⁄„SÿflÊºË ÷ÊflŸÊ ©÷⁄∑§⁄ •ÊÿË „Ò– ⁄„SÿflÊºË ÷ÊflŸÊ „Ë ©Ÿ∑§ ∑§Ê√ÿ ¬˝áÊÿŸ ∑§Ê ◊Í‹ ©g‡ÿ ⁄„Ê „Ò– ŸÁ‹ŸË’Ê‹Ê ºflË ∑§Ë ∑§Ê√ÿÊà◊∑§ ^Ác≈∑§ÙáÊ •ı⁄ •ÁÃãº˝ËÿÃÊflÊºË ’ŸŸ ∑§ ¬Ë¿ ªËÃÊ, ©¬ÁŸ·º˜, •‚◊ËÿÊ flÒcáÊfl ‚ÊÁ„àÿ •ı⁄

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 127 ¡ÿãà ∑ȧ◊Ê⁄ ’Ù⁄Ù Jayanta Kumar Bodo ⁄flËãº˝ŸÊÕ ∑§Ë ∑§ÁflÃÊ•Ù¢ •ÊÁº ∑§ •äÿÿŸ Ÿ ß㜟 ∑§Ê ∑§Ê◊ Á∑§ÿÊ– ©ã„¢ “¬küUÊË” ∑§Ë ©¬ÊÁœ ‚ •ı⁄ “‚ÊÁ„àÿ •∑§Êº◊Ë” ∑§Ë ¬Í⁄S∑§Ê⁄ ‚ ÷Ë ‚ê◊ÊÁŸÃ Á∑§ÿÊ ªÿÊ– “‚¬ÙŸ⁄ ‚È⁄” (•Õ¸ÊØ ‚¬ŸÙ¢ ∑§Ê ‚È⁄), “‚ÁãœÿÊ⁄ ‚È⁄” (•Õ¸ÊØ ‚ãäÿÊ ∑§Ê ‚È⁄), “¬⁄‡Ê◊ÁáÊ” (•Õ¸ÊØ ¬Ê⁄‡Ê◊ÁáÊ), “•À∑§ÊŸ¢ºÊ”, “•¢ÁÃ◊‚È⁄”, “ÿȪºflÃÊ”, “¡ÊªÎÁÔ •ÊÁº ∑§Ê√ÿ ⁄øŸÊÿ¢ „Ò¢– ¡Ù ©Ÿ∑§Ë ∑§Ê√ÿ ∑§ÊŸŸ ∑§Ù ‚ȇÊÙÁ÷à ∑§⁄ÃË „¢Ò– •‚◊ËÿÊ ⁄Ù◊ÊÁã≈∑§ ∑§Ê√ÿ ∑§Ê ÃÎÃËÿ SÃ⁄ ¬ÃŸ ∑§Ê ÿȪ „Ò– Á¡‚ •‚◊ËÿÊ ‚ÊÁ„àÿ ◊¢ “⁄◊ãÿÊ‚flʺ⁄ •flˇÊ⁄” ∑§Ê ÿȪ ∑§„ ∑§⁄ ¬È∑§Ê⁄Ê ªÿÊ– ß‚ ‚◊ÿ ∑§Ë ∑§ÁflÃÊÿ¢ ˇÊáÊ-ˇÊáÊ ⁄Ù◊ÊÁã≈∑§ ÁfløÊ⁄ œÊ⁄Ê ‚ „≈Ÿ ‹ªË ÕË– ÖÿÙÁì˝‚ʺ •ª⁄flÊ‹Ê, ªáÊ‡Ê ªÙªß¸, ºfl∑§Êãà ’L§flÊ ß‚ SÃ⁄ ∑§ ©À‹πŸËÿ ∑§Áfl „Ò– ÖÿÙÁì˝‚ʺ ∑§Ë ∑§ÁflÃÊ•Ù¢ ◊¢ Sflº‡Ê ∑§ ¬˝Áà •ŸÈ⁄ʪ •ı⁄ ¬˝ªÁÇÊË‹ Áøãß œÊ⁄Ê, ‚ıãºÿ¸’Ùœ, ◊ÊŸflÃÊ’Ùœ, ‡ÊÙ·áÊ ∑§ ¬˝Áà ÉÊÎáÊÊ ∑§Ê ÷Êfl •Á÷√ÿÄà „ÙŸ ‹ªÊ ÕÊ– “ªáÊ‡Ê ªÙªÙ߸” ∑§ ∑§Ê√ÿ ◊¢ ¬˝◊ ∑§ L§¬ ∑§Ê º‡Ê¸Ÿ „ÙÃ „Ò– ªáÊ‡Ê ªÙªÙ߸ ∑§Ë ∑§ÁflÃÊ•Ù¢ ◊¢ ÿÃËãº˝ŸÊÕ ºÈfl⁄Ê ∑§Ë Ã⁄„ ◊œÈ⁄, ∑§Ù◊‹ •ı⁄ ∑§L§áÊÊ ∑§Ë ÷ÊflŸÊ ¬Á⁄‹ÁˇÊà „ÙÃË „Ò– Á∑§ãÃÈ ªÙªß¸ ∑§Ê ¬˝◊ ÃÈ‹ŸÊà◊∑§ ^Ác≈∑§ÙáÊ ºÈfl⁄Ê ‚ •Áœ∑§ ßÁãº˝ÿª˝Ê±ÿ •ı⁄ ¬˝◊ ∑§Ê ºÁ„∑§ •Ê∑§·¸áÊ •Áœ∑§ ÁºπÃÊ „Ò– ºfl∑§Êãà ’L§flÊ “‚¢Áœ ∑§Ê‹” ∑§ ∑§Áfl ∑§ L§¬ ◊¢ ¡ÊŸ ¡ÊÃ „Ò– “‚ʪ⁄ ºÁπ¿UÙ” ©Ÿ∑§Ë ∞∑§◊ÊòÊ ∑§Ê√ÿ ‚¢∑§‹Ÿ „Ò– ÿ„ ∑§Ê√ÿ ‚¢∑§‹Ÿ •‚◊ËÿÊ ‚ÊÁ„àÿ ∑§Ë •ŸÈ¬◊ ⁄øŸÊ•Ù¢ ◊¢ ‚ ∞∑§ „Ò– ºfl∑§Êãà ’L§flÊ ∑§Ê ∞∑§ ¬Ò⁄ ÁmÃËÿ Áfl‡flÿÈh ∑§ ‚◊ÿ ∑§Ë ⁄Ù◊ÊÁã≈∑§ øË…∏Ë ¬⁄ •ı⁄ ºÍ‚⁄Ë ¬Ò⁄ ÿÈh ∑§ ¬‡øÊØ ∞∑§ ŸflËŸ ÿȪ ∑§ ‚٬ʟ ¬⁄ ⁄πÊ „È•Ê ÕÊ– •‚◊ËÿÊ ∑§Ê√ÿ ‚ÊÁ„àÿ ∑§ ßÁÄʂ ◊¢ ©ã„¢ ∞∑§ “ÃÊ◊Á‚∑§ ∑§Áfl” ∑§Ë ‚¢ôÊÊ ‚ •Á÷Á„à Á∑§ÿÊ ¡ÊÃÊ „Ò– ©Ÿ∑§Ë ∑§ÁflÃÊ•Ù¢ ◊¢ ßÁãº˝ÿ¡ÁŸÃ ¬˝◊ ©÷⁄ ∑§⁄ ‚Ê◊Ÿ •ÊÿÊ „Ò– •‚◊ËÿÊ ∑§ÁflÃÊ ∑§ ˇÊòÊ ◊¢ ©ã„Ù¢Ÿ ŸflËŸ ¿ãº •ı⁄ •ÊœÈÁŸ∑§ ∑§‹Ê ∑§ı‡Ê‹ ∑§ ¬˝ÿÙª ‚ ÿȪÊãÃ⁄ ∑§Ë ‚ÎÁc≈ ∑§Ë „Ò– ºfl∑§Êãà ’L§flÊ ∑§Ë ∑§ÁflÃÊ•Ù¢ ‚ „Ë “•‚◊ËÿÊ ⁄Ù◊ÊÁã≈∑§ ∑§Ê√ÿ ∑§Ë ‚◊ÊÁåà ∑§Ë ‚ÍøŸÊ ∑§Ê ‚¢∑§Ã” Á◊‹ÃÊ „Ò– ◊͋× ºfl∑§Êãà ’L§flÊ ‚¢∑˝§ÊÁãà ∑§Ê‹ ∑§ ∑§Áfl ∑§ ‚ÊÕ-‚ÊÕ ŸflËŸ ÿȪ ∑§ ¬Õ ¬˝º‡Ê¸∑§ ÷Ë „Ò– ©Ÿ∑§Ë ∑§ÁflÃÊ•Ù¢ ◊¢ •ÊœÈÁŸ∑§ÃÊ ∑§Ë ‚ÍøŸÊ •Áœ∑§ Á◊‹ÃÊ „Ò– Á¡‚ ∑§Ê⁄áÊ ©ã„¢ “∞∑§ ÿȪº˝c≈Ê” ∑§„Ê ¡ÊŸ ‹ªÊ– •ÊœÈÁŸ∑§ÃÊ ∑§Ë ‚Ê⁄Ë Áfl‡Ê·ÃÊÿ¢ ©Ÿ∑§ ∑§Ê√ÿ ◊¢ Áfll◊ÊŸ „Ò– ©¬‚¢„Ê⁄ ©¬ÿ¸ÈÄà Áfl‡‹·áÊ ∑§ •ÊœÊ⁄ ¬⁄ ÿ„ ∑§„Ê° ¡Ê ‚∑§ÃÊ „Ò Á∑§ ‚Ÿ˜ v}}~ ßZ. ‚ v~yÆ ßZ. Ã∑§ ∑§ •‚◊ËÿÊ ‚ÊÁ„àÿ ∑§ Áfl‡Êº˜ ∞fl¢ ’΄º ∑§Ê‹ πá« ∑§Ù •‚◊ËÿÊ ‚ÊÁ„àÿ ∑§ ⁄Ù◊ÊÁã≈∑§ ÿȪ ∑§ L§¬ ◊¢ •äÿÿŸ Á∑§ÿÊ ¡ÊÃÊ „Ò– ‹ª÷ª zv fl·¸ ∑§Ê ∑§Ê»§Ë ‹ê’Ê ‚◊ÿ •‚◊ËÿÊ ‚ÊÁ„àÿ ◊¢ ⁄Ù◊ÊÁã≈∑§ ÿȪ ∑§ ŸÊ◊ ‚ ¡ÊŸÊ ªÿÊ– ß‚ ÿȪ ∑§Ë ‚◊ˡÊÊ ‚ ÁflÁflœ ¬„‹È „◊Ê⁄ ‚Ê◊Ÿ ©÷⁄ ∑§⁄ •ÊÃÊ „Ò– ÁmÃËÿ Áfl‡flÿÈh ∑§ ¬‡øÊØ ß‚ ∑§Ê√ÿœÊ⁄Ê ∑§Ë ‚◊ÊÁåà ∑§Ë ‚ÍøŸÊ Á◊‹ÃË „Ò– ÿ„ ÿȪ •‚◊ËÿÊ ‚ÊÁ„àÿ ¡ªÃ ◊¢ ∞∑§ ∑§Ê√ÿ •ÊãºÙ‹Ÿ ∑§ L§¬ ‚◊ÊŸ ©÷⁄ ∑§⁄ •ÊÿÊ– ß‚ ‚ÊÁ„Áàÿ∑§ •ÊãºÙ‹Ÿ ∑§Ê Áfl∑§Ê‚ ∑§‹∑§ûÊÊ ∑§ ∑§Ù‹¡Ù¢ ◊¢ •äÿÿŸ⁄à •‚◊ ∑§ ÁfllÊÁÕ¸ÿÙ¢ Ÿ Á∑§ÿÊ– øãº˝∑ȧ◊Ê⁄ •ª⁄flÊ‹Ê, „◊øãº˝ ªÙSflÊ◊Ë •ı⁄ ‹ˇ◊ËŸÊÕ ’¡’L§flÊ ßŸ ÃËŸ ¬˝◊Èπ •‚◊ËÿÊ ∑§ÁflÿÙ¢ ∑§Ë ◊„àfl¬Íáʸ ⁄„Ë „Ò– “¡ÙŸÊ∑§Ë” ¬ÁòÊ∑§Ê Ÿ ÷Ë ßŸ •ÊãºÙ‹Ÿ ∑§Ù Áfl∑§Á‚à ∑§⁄Ÿ ◊¢ ∑§Ê»§Ë ÿÙªºÊŸ

128 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 •‚◊ËÿÊ ‚ÊÁ„àÿ ∑§ ßÁÄʂ ∑§Ê ⁄Ù◊ÊÁã≈∑§ ÿȪ — ∞∑§ •äÿÿŸ (‚Ÿ˜ 1889-1940 ßZ. Ã∑§) Romantic Era of the History of Assamese Literature: A Study (1889-1940)

ÁºÿÊ–n ¬Êº Á≈å¬áÊË v. ‚Ÿ˜ v~}~ ߸. ◊¢ ¬˝∑§ÊÁ‡Êà ¬ÁòÊ∑§Ê „Ò– ¡Ù ¿— fl·Ù¢ ∑§ ¬˝∑§Ê‡ÊŸ ∑§ ’ʺ ’㺠„Ù ªÿÊ– Á»§⁄ ‚Ÿ˜ v~Æv ◊¢ ¬ÈŸ— ¬˝∑§ÊÁ‡Êà „È•Ê– ß‚ ¬ÁòÊ∑§Ê ∑§ ¬˝Õ◊ ‚ê¬Êº∑§ øãº˝∑ȧ◊Ê⁄ •ª⁄flÊ‹Ê Õ– Á¡‚ •‚◊ËÿÊ ⁄Ù◊ÊÁã≈∑§ ∑§Ê√ÿ œÊ⁄Ê ∑§ ¬˝flø∑§ „ÙŸ ∑§Ê üUÊÿ ¡ÊÃÊ „Ò– w. Romanticism (also the Romantic era or the Romantic period) was an artistic literary, and intellectual movement that originated in Europe towards the end of the 18th century and in the most areas was at its peak in approximate period from 1800 to 1850. It was partly a reaction to the Industrial Revolution, the aristocratic social and political norms of the Age of Enlightenment, and the scientific rationalization of nature. Romanticism- Wikipedia, the free encyclopedia online. 3. The name of the first Assamese journal published in the year 1846. y. ÷ÍÁ◊∑§Ê (∑§º◊∑§Á‹ ‚), ’¡’L§flÊ, ª˝ãÕÊfl‹Ë, (ÃÎÃËÿ πá«), ‚ê¬Êº∑§, ŸªŸ ‡Êß∑§ËÿÊ,x. ‚ãº÷¸ ª˝ãÕ — ‡Ê◊¸Ê, ‚àÿãº˝ŸÊÕ (wÆÆv). •‚◊ËÿÊ ‚ÊÁ„àÿ⁄ ‚◊¢ÊˇÊÊà◊∑§ ßÁÃflÎÁûÊ– ¬˝∑§Ê‡Ê∑§ —U ¬˝ÁÃ÷Ê ºflË, ªÈflÊ„Ê≈Ë– ’Ù⁄Ê, „◊ (wÆvx). ⁄◊ãÿÊ‚flʺ— •‚◊ËÿÊ ∑§ÁflÃÊ •ÊL§ ∑ȧÁ⁄¡Ÿ ¬˝œÊŸ ∑§Áfl– ¬˝∑§Ê‡Ê∑§ — •¡ÿ ∑ȧ◊Ê⁄ ºûÊ, ªÈflÊ„Ê≈Ë — S≈È«ã≈ S≈Ù⁄– ’L§flÊ, „◊øãº˝ (v~ÆÆ, wÆvv). „◊∑§Ù·– ¬˝∑§Ê‡Ê∑§- ÁºflÊŸãºÊ ’L§flÊ, ªÈflÊ„Ê≈Ë — „◊∑§Ù‡Ê ¬˝∑§Ê‡ÊŸ– ‡Êß∑§ËÿÊ, ŸªŸ (wÆvÆ). ’¡’L§flÊ ª˝ãÕÊfl‹Ë– ªÈflÊ„Ê≈Ë — ’Ÿ‹ÃÊ–

Manuscript accepted on: 27/11/2015

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 129 Prag Consilience : ISSN 2456-6861, RNI No. ASSMUL/2016/70132 A Multi-lingual Annual Research Journal in Humanities, Science and Commerce Vol. 1, No. 1 (2016), 130-137

•‚◊ËÿÊ flÒcáÊflÿȪ˟ ‚ÊÁ„Uàÿ — U•ŸÈflÊŒ ‚¢S∑ΧÁà ∑§ flÊÃÊÿŸ ‚ Asamīīīyāāā Vaiîîî]avayugīīīn Sāāāhitya : Anuvāāād Sanskriti ke Batayan se Ÿ¢ÁŒÃÊ ⁄UÊ¡’¢‡ÊË Nandita Rajbongshi Assistant Professor, Deptt. of Hindi Pragjyotish College, Guwahati, Assam Email: [email protected] Abstract: There is a co-relation between literature and culture like water and wave. Literature is influenced by culture and culture is found in literature. It is said that the poet is a creator “∑§Áfl◊¸ŸË·Ë¬Á⁄U÷ÍSflÿ¢÷Í”. His personality is like Prajāpati. He has vital role towards culture. In the history of Hindi literature Ādi kāl, bhakti kāl is influenced by loikik Sanskrit, Upaniîad etc. Rīti kāl is also influenced by laikik Sanskrit, vairāgya shatak, etc. In modern period, Hindi literature is influenced by English, Bengali, Marathi, etc. The poet collects experience from the past and great thoughts. This collection of experience is a kind of translation in the form of word to word translation or them of a subject. In fact translation is based on “àÿʪ’, ª„U’ ©U¬ˇÊáÊËÿ •Á„U „UÊ≈U∑§ ÃÎáÊ ∑§Ë ŸÊ߸”. In this process all time excellent thought is collected. In the translation culture, what is the significant role of Asomīyā Vaiî]av Yugīn literature is discussed. Keywords: Literature and Culture, Translation

1. ÷ÍÁ◊∑§Ê Ô•ŸÈflÊŒ ‚¢S∑ΧÁà ∑§Ê flø¸Sfl ÷ÁÄÂÊÁ„Uàÿ ∑§ •Ê‹ê’Ÿ ∞fl¢ •ÊüÊ◊ ∑§ ◊äÿ L§Áø∑§⁄U ∞fl¢ ‚„U¡÷Êfl ‚ flÁáʸà „UÒ– ÷Äà ÷ªflÊŸ ∑§Ê ªÈáÊÊŸÈflÊŒ ∑§⁄UÃÊ „Ò •ÕʸÃÔ˜ ÷ªflÊŸ ‚ ‚ê’h M§¬, ªÈáÊ, ‡ÊË‹ ßàÿÊÁŒ ’ÊÃÙ¢ (flÊŒ) ∑§Ù ÷Êfl¡ªÃ ◊¢ •flÃÁ⁄Uà ∑§⁄U (•ŸÈ) •ÕʸØ ©U‚∑§ ¬‡øÊÃÔ˜ (¬Ë¿U) ªÊŸ ◊¢ ÁŸ◊ÇŸ „UÙ ¡ÊÃÊ „UÒ– ÿ„UË ªÈáÊÊŸÈflÊŒ „UÒ– ⁄UÊ¡ŸÒÁÃ∑§ ŒÎÁc≈U ‚ ‚Ë◊Êâ ¬˝Œ‡ÊÙ¢ ◊¢ •ŸÈflÊŒ ∑§Ë ¬˝øÈ⁄UÃÊ ŒÎÁc≈UªÙø⁄U „UÙÃË „UÒ– ÿ„UÊ° ‹Ùª Ám÷Ê·Ë „UÙÃ „UÒ– ÷ÊflÊÁ÷√ÿÁÄà ÃÕÊ √ÿʬÊ⁄U ∑§ Á‹∞ •¬ŸË ◊ÊÃÎ÷Ê·Ê ∑§ ‚ÊÕ ‚◊ˬflÃ˸ ¬˝Œ‡Ê ∑§Ë ÷Ê·Ê ∑§Ù ÷Ë ‚Ëπ ‹Ã „UÒ •ı⁄U ŒÒŸÁ㌟ ∑§Êÿ¸ ∑§Ê ÁŸflʸ„U ∑§⁄UÃ „Ò– flSÃÈ× Áfl‡fl ∑§Ù ¬˝Êÿ— ‚÷Ë ÷Ê·Ê•Ù¢ ◊¢ •ŸÈflÊŒ ¬⁄Uê¬⁄UÊ ∑§Ë ∞ÁÄUÊÁ‚∑§ ¬Îc∆U÷ÍÁ◊

130 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Ÿ¢ÁŒÃÊ ⁄UÊ¡’¢‡ÊË Nandita Rajbongshi ŒÎÁc≈UªÃ „UÙÃË „UÒ– ߸‚Ê ‚ ‹ª÷ª ÃËŸ „U¡Ê⁄U fl·¸ ¬Ífl¸ •‚ËÁ⁄UÿÊ ∑§ ⁄UÊ¡Ê ‚Ò⁄UªÙŸ •¬Ÿ ’„ÈU÷Ê·Ê- ÷Ê·Ë ‚Ê◊˝ÊÖÿ ◊¢ •¬Ÿ flË⁄UÃʬÍáʸ ∑§ÊÿÙZ ∑§Ë ÉÊÙ·áÊÊ ÁflÁ÷㟠÷Ê·Ê•Ù¢ ◊¢ ∑§⁄UÊÿÊ ∑§⁄UÃ Õ– ß‚∑§ •ÁÃÁ⁄UÄà ÿÍŸÊŸ, ⁄UÙ◊, •⁄U’, S¬Ÿ, ¡◊¸ŸË, »˝§Ê¢‚, ߢNjҫU •ÊÁŒ ◊¢ ÷Ë •ŸÈflÊŒ Á∑§∞ ªÿ „UÒ– ߟ ÷Ê·Ê•Ù¢ ◊¢ Áfl‡Ê·Ã— ¬˝Ê⁄¢UÁ÷∑§ •ŸÈflÊŒ ’ÊßÁfl‹ ∑§Ê „UË „ÈU•Ê „UÒ– ÷Ê⁄UÃËÿ •ŸÈflÊŒ ¬⁄Uê¬⁄UÊ ¬⁄U ŒÎÁc≈U¬Êà ∑§⁄UŸ ‚ S¬c≈U „UÙÃÊ „UÒ Á∑§ ‚¢S∑ΧÃ, ¬ÊÁ‹, ¬˝Ê∑ΧÃ-•¬÷˝¢‡Ê ◊¢ •ŸÈÁŒÃ ª˝ãÕ √ÿÊfl„UÊÁ⁄U∑§ ôÊÊŸ ∑§ ª˝¢ÕÙ¢ ∑§Ë ÃÈ‹ŸÊ ◊¢ ∑§◊ „UÒ– ß‚∑§Ê ◊ÈÅÿ ∑§Ê⁄UáÊ ÿ„U „UÒ Á∑§ •ŸÈflÊŒ Á∑§‚Ë ©Uà∑Χc≈U ôÊÊŸ ∑§Ê Á∑§ÿÊ ¡ÊÃÊ „UÒ– ¬˝ÊøËŸ ∑§Ê‹ ◊¢ ÷Ê⁄Uà ôÊÊŸ-ÁflôÊÊŸ ∑§Ë ŒÎÁc≈U ‚ Áfl‡fl ∑§Ê Á‚⁄U◊ı⁄U ÕÊ– flÒÁŒ∑§ ‚¢S∑Χà ∑§Ë ⁄UøŸÊ∞° •¬ıL§·ÿ „UÒ– ‚¢S∑Χà ◊¢ ©U¬‹éœ ªÁáÊÃ, Œ‡Ê¸Ÿ, •ÊÿÈfl¸Œ, ‚¢ªËà ÃÕÊ ŸËÁà Áfl·ÿ∑§ •Ÿ∑§ ÷Ê⁄UÃËÿ ª˝¢Õ Áfl‡fl ∑§Ë ÁflÁ÷㟠÷Ê·Ê•Ù¢ ◊¢ M§¬Ê¢ÃÁ⁄Uà „ÈU∞– ß‚∑§ •ÁÃÁ⁄UÄà ÷Ê⁄UÃËÿ •ŸÈflÊŒ-¬⁄Uê¬⁄UÊ ◊¢ ÁflŒ‡ÊË ‚¢S∑ΧÁà ‚ ÷Ë ∑ȧ¿U Ãàfl •Êà◊‚Êà Á∑§∞ ªÿ, ¡Ò‚ ÷Ê⁄UÃËÿ ÖÿÙÁ÷ ¬⁄Uê¬⁄UÊ ◊¢ ⁄UÊÁ‡Ê ∑§Ë ◊ÊãÿÃÊ ’’Ë‹ÙÁŸÿŸ ‚¢S∑ΧÁà ‚ •ÊªÁ◊à „UÒ– ÖÿÊÁ◊Áà ◊¢ ÿÍŸÊŸË ¬˝÷Êfl ÷Ë ß‚Ë ¬˝∑§Ê⁄U „UÒ– flŒÙ¢ ∑§ ÁflÁ÷㟠÷Ê·Ê•Ù¢ ◊¢ •ŸÈflÊŒ ‚ê¬ãŸ „ÈU∞– ‹ıÁ∑§∑§ ‚ÊÁ„Uàÿ ◊¢ ߟ∑§ ÷Ê·ÊãÃ⁄UáÊ ŒÎÁc≈UªÃ „UÙÃ „UÒ– ÿ ÷Êcÿ ÿÊ ÁŸfl¸øŸ ‚ÒhÊÁãÃ∑§ ŒÎÁc≈U ‚ ‡ÊéŒÊŸÈflÊŒ „UË „UÒ– ¬ÊÁ‹ ∞fl¢ ¬˝Ê∑Χà ∑§Ë œÊÁ◊¸∑§ ⁄UøŸÊ•Ù¢ ∑§ ◊Í‹ ◊¢ ÷ÊflÊŸÈflÊŒ ∑§Ê flø¸Sfl „UÒ– •ÊœÈÁŸ∑§ ÷Ê⁄UÃËÿ ÷Ê·Ê•Ù¢ ◊¢ ÃÙ •ŸÈflÊŒ ‚¢S∑ΧÁà ∑§Ê Áfl∑§Ê‚ ’„ÈU•ÊÿÊ◊Ë „UÒ ∞fl¢ ÿ„U •àÿãà ÁˇÊ¬˝ªÁà ‚ ‚ê¬ãŸ „ÈU•Ê „UÒ– S¬c≈U „UÒ Á∑§ ‚Ê¢S∑ΧÁÃ∑§ •ÊŒÊŸ ¬˝ŒÊŸ ∑§ Á‹∞ •ŸÈflÊŒ ‡ÊÁÄà „UÒ– «UÊÚ0 „U¡Ê⁄UË ¬˝‚ÊŒ ÁmflŒË ∑§ •ŸÈ‚Ê⁄U ◊ÊŸfl ∑§Ë üÊc∆U ‚ÊœŸÊ∞° ‚¢S∑ΧÁà ∑§ •ãê¸Ã •ÊÃË „UÒ– ß‚ ¬˝∑§Ê⁄U ‚¢S∑ΧÁà ∑§Ê ∑§ãº˝ Á’ãŒÈ ◊ŸÈcÿ ∑§Ê •ÊøÊ⁄U-ÁfløÊ⁄U „UÒ •ÕʸÃÔ˜ ÿȪ-ÿȪ ‚ ÁflÁ÷㟠‹Ù∑§ªÃ ªÈáÊÙ¢ ∑§Ù œÊ⁄UáÊ ∑§⁄UŸ flÊ‹ ‚◊Ê¡ ∑§Ë ‚¢S∑§Ê⁄U¡ãÿ ◊ÊãÿÃÊ•Ù¢ ∑§Ù ©U‚ ‚◊Ê¡ ∑§Ë ‚¢S∑ΧÁà ∑§„UÊ ¡Ê ‚∑§ÃÊ „UÒ– ß‚ ¬˝∑§Ê⁄U ÷Ê·Ê, ‹Ù∑§÷Ê·Ê, ‚ÊÁ„Uàÿ, ⁄U„UŸ-‚„UŸ, πÊŸ-¬ÊŸ, fl‡Ê- ÷Í·Ê, ◊È„UÊfl⁄UÙ¢-‹Ù∑§ÙÁÄÃÿÊ°, ‹Ù∑§Áfl‡flÊ‚ •ÊÁŒ ‚÷Ë ‚¢S∑ΧÁà ∑§ „UË ÁflÁflœ •ÊÿÊ◊ „UÒ– ¬⁄UãÃÈ ¬˝SÃÈà ‡ÊÙœ-¬òÊ ◊¢ √ÿflNUà •ŸÈflÊŒ ‚¢S∑ΧÁà Áfl‡Ê· •Õ¸ ∑§Ë ‚¢flÊÁ„U∑§Ê „UÒ– ÿ„U ∞∑§ ‚ÊÁ„UÁàÿ∑§ •Á÷œÊ „UÒ Á¡‚∑§Ê •Áœ¬˝Êÿ „UÒ ‚ÊÁ„Uàÿ ‚Í¡Ÿ ◊¢ •ŸÈflÊŒ ∑§Ë ¬˝Á∑˝§ÿÊ, ÷ÍÁ◊∑§Ê ÃÕÊ ÿÙªŒÊŸ– 2. •ŸÈflÊŒ ¬⁄Uê¬⁄UÊ ◊¢ •‚◊ËÿÊ flÒcáÊfl ‚ÊÁ„Uàÿ ¬¢º˝„UflË ‡ÊÃÊéŒË ∑§ •Ê‚-¬Ê‚ ‚◊ª˝ ÷Ê⁄UÃfl·¸ ◊¢ flÒcáÊfl •ÊãŒÙ‹Ÿ ∑§Ê ¬˝÷Êfl ŒÎÁc≈UªÙø⁄U „UÙÃÊ „UÒ– •‚◊ËÿÊ ‚ÊÁ„Uàÿ ß‚∑§Ê •¬flÊŒ Ÿ„UË¢ „UÒ– ‚ŸÔ˜ 1490 ‚ 1700 ߸0 Ã∑§ ∑§Ë •flÁœ ∑§Ù •‚◊ËÿÊ ‚ÊÁ„UàÿÁÄUÊ‚∑§Ê⁄UÙ¢ Ÿ ∞∑§ Sfl⁄U ‚ flÒcáÊflÿȪ˟ ‚ÊÁ„Uàÿ ∑§ ŸÊ◊ ‚ ¬˝flÎàÿÊà◊∑§ ŒÎÁc≈U ‚ SflË∑§Ê⁄U Á∑§ÿÊ „UÒ– •‚◊ ¬˝Êãà ∑§ ‚ãŒ÷¸ ◊¢ flÒcáÊfl œ◊¸ ∑§ ¬˝øÊ⁄U-¬˝‚Ê⁄U „UÃÈ œÊÁ◊¸∑§ ª˝¢ÕÙ¢ ∑§Ë ¬˝Ê¢ÃËÿ ÷Ê·Ê ◊¢ ¬˝SÃÈÁà „ÈU߸ Á¡‚‚ •‚◊ËÿÊ flÒcáÊfl ‚ÊÁ„Uàÿ ¬˝∑§Ê‡Ê ◊¢ •ÊÿÊ– ÿ„U ¬˝SÃÈÁà ◊͋× •ŸÈflÊŒ¬⁄U∑§ ¬˝ÿÊ‚ ∑§ ◊Êäÿ◊ ‚ „UË ‚¢÷fl ÕË– ‚ÊÁ„Uàÿ∑§Ê⁄U ∑§Ê Ám÷Ê·Ë, „UÙŸÊ ß‚∑§Ë •ÁŸflÊÿ¸ ‡Êø ÕË– ß‚∑§ •ŸÈ¬Ê‹Ÿ ◊¢ •ŸÈflÊŒ-¬˝Á∑˝§ÿÊ ∑§ •ãê¸Ã ‡ÊéŒÊŸÈflÊŒ ∑§Ë ÃÈ‹ŸÊ ◊¢ ÷ÊflÊŸÈflÊŒ ∑§Ê •Áœ∑§ ¬˝ÿÙª „UÙŸÊ ÃÕÊ ˇÊòÊËÿ ‚¢S∑ΧÁà ‚ •ŸÈflÊŒ ∞fl¢ ¬˝∑§Ê⁄UÊ¢Ã⁄U ‚ Áflflëÿ ‚ÊÁ„Uàÿ ∑§Ê •Êå‹ÊÁflà „UÙ ¡ÊŸÊ ‚„U¡ ∞fl¢ ŸÒ‚Áª¸∑§ ¬˝Áû§‹Ÿ ÕÊ– ÃÊà¬ÿ¸ ÿ„U „UÒ Á∑§ •ŸÈflÊŒ ‚¢S∑ΧÁà Ÿ

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 131 •‚◊ËÿÊ flÒcáÊflÿȪ˟ ‚ÊÁ„Uàÿ — U•ŸÈflÊŒ ‚¢S∑ΧÁà ∑§ flÊÃÊÿŸ ‚ Asamīīīyāāā Vaiîîî]avayugīīīn Sāāāhitya : Anuvāāād Sanskriti ke Batayan se •‚◊ËÿÊ flÒcáÊfl ÿȪ˟ ‚ÊÁ„Uàÿ∑§Ê⁄UÙ¢ ∑§Ù ‚ÊÁ„Uàÿ ⁄UøŸÊ ∑§Ë ÁŒ‡ÊÊ ∞fl¢ Œ‡ÊÊ ÁŸÁŒ¸c≈U ∑§⁄UŸ ◊¢ ©Uà¬˝⁄U∑§ ∑§Ê ∑§Êÿ¸ Á∑§ÿÊ „UÒ– ß‚ ÿȪ ∑§ ¬˝ÁÃÁŸÁœ ‚ÊÁ„Uàÿ∑§Ê⁄U „UÒó üÊË◊¢Ã ‡Ê¢∑§⁄UŒfl, ◊ÊœflŒfl, •Ÿãà ∑§ãŒ‹Ë, ⁄UÊ◊- ‚⁄USflÃË, ∑¢§‚ÊÁ⁄U ∑§Áfl •ÊÁŒ– flÒcáÊfl ‚ÊÁ„Uàÿ ∑§ •ãê¸Ã ∑§Ê√ÿ, ŸÊ≈U, ªËà •ÊÁŒ ÁflœÊ∞° •ÊÃË „UÒ– ÿ ‚◊Sà ⁄UøŸÊ∞° ¬˝Êÿ— ÷ʪflÃ, ⁄UÊ◊ÊÿáÊ, ◊„UÊ÷Ê⁄Uà ∞fl¢ ÁflÁ÷㟠¬È⁄UÊáÊÙ¢ ¬⁄U „UË •ÊœÊÁ⁄Uà „UÒ– ß‚∑§ •ÁÃÁÄà ∑ȧ¿U ◊ıÁ‹∑§ ⁄UøŸÊ∞° ÷Ë ©U¬‹éœ „UÒ– ’⁄UªËÃ, •Ù¡Ê¬ÊÁ‹, •¢∑§ËÿÊ ŸÊ≈U, øÁ⁄Uà ¬ÈÁÕ •ÊÁŒ ∑§ÁflÿÙ¢ ∑§Ë Sfl∑§Ëÿ ⁄UøŸÊ∞° „UÒ– 2.1 üÊË◊ŒÔ˜÷ʪflà •‚◊ËÿÊ flÒcáÊflÿȪ˟ ‚ÊÁ„Uàÿ ∑§Ê ‚flʸÁœ∑§ ◊„Uàfl¬Íáʸ ©U¬¡Ë√ÿ ª˝¢Õ „UÒ– •Ã— ß‚ ª˝¢Õ ∑§ •ŸÈflÊŒ ¬⁄U Á∑¢§Áøà ÁfløÊ⁄U ∑§⁄UŸÊ ‚◊ËøËŸ „U٪ʖ ÷ʪflà ∑§ ¬˝◊Èπ •ŸÈflʌ٢ ∑§Ù SÕ͋× ŒÙ ÷ʪ٢ ◊¢ ©UÁÀ‹Áπà Á∑§ÿÊ ¡Ê ‚∑§ÃÊ „Ò– ∞∑§ ÃÙ fl •ŸÈflÊŒ∑§ ¡Ù flÒcáÊfl ¬˝÷Êfl ‚ ◊ÈÄà Õ– ߟ∑§ mÊ⁄UÊ •ŸÈÁŒÃ üÊË◊ŒÔ˜÷ʪflà ∑§ •¢‡ÊÙ¢ ◊¢ ‹ıÁ∑§∑§ÃÊ ∑§Ë •ŸÈªÍ¢¡ „UÒ– ÷ʪflà ∑§ Œ‡Ê◊ S∑§ãœ ∑§ •ŸÈflÊŒ∑§ ¬ËÃÊê’⁄U ∑§Áfl ∑§Ê ŸÊ◊ ß‚ ¬˝∑ΧÁà ∑§ ⁄UøŸÊ∑§Ê⁄UÙ¢ ◊¢ Áfl‡Ê·Ã— ⁄UπÊ¢Á∑§Ã Á∑§ÿ ¡ÊŸ ÿÙÇÿ „UÒ– ŒÍ‚⁄U ¬˝∑§Ê⁄U ∑§ •ŸÈflÊŒ∑§Ù¢ ◊¢ ÷ÁÄÃ÷Êfl, ¬Íáʸ¬˝áÊÁà ÃÕÊ ‚◊¬¸áÊ ∑§Ê ‚ʪ⁄U Á„U‹Ê⁄U¢ ◊Ê⁄UÃÊ „UÒ– ©UŸ∑§ üÊË◊ŒÔ˜÷ʪflà ©UŸ∑§ •Ê⁄UÊäÿ üÊË∑ΧcáÊ ∑§ Áflª˝„U ‚ ⁄¢Uø◊ÊòÊ ÷Ë ∑§◊ Ÿ„UË¢ „UÒ– ß‚ ∑§ÙÁ≈U ∑§ ⁄UøŸÊ∑§Ê⁄UÙ¢ ◊¢ •ŸÈflÊŒ ÃÕÊ •ŸÈ‚ΡŸ ∑§ ‹ˇÊáÊ •àÿãà S¬c≈U „UÒ ÃÕÊ üÊË◊⠇ʢ∑§⁄UŒfl ß‚ ¬˝flÎÁûÊ ∑§Ë ⁄UøŸÊ•Ù¢ ∑§ ¬˝ÁÃÁŸÁœ ⁄UøŸÊ∑§Ê⁄U „UÒ– ©Uã„UÙ¢Ÿ ÷ʪflà ∑§ ¬˝Õ◊, ÁmÃËÿ, ·c∆U (•¡ÊÁ◊‹ ©U¬ÊÅÿÊŸ), •c≈U◊ (’Á‹¿U‹Ÿ, •◊Íà ◊ÕŸ), Œ‡Ê◊, ∞∑§ÊŒ‡Ê, mÊŒ‡Ê ∑§Ê •ŸÈflÊŒ Á∑§ÿÊ– Œ‡Ê◊ ◊Í‹ ÷ʪflà ∑§ ©UŸøÊ‚fl¢ •äÿÊÿ Ã∑§ ∑§Ê „UË •ŸÈflÊŒ „UÒ– ß‚◊¢ ’Ê‹ ∑ΧcáÊ ∑§ ¡ã◊ ‚ ‹∑§⁄U ∑¢§‚ flœ ∑§ ’ÊŒ “ªÙ¬Ë-©Uhfl ‚¢flÊŒ” Á◊‹ÃÊ „UÒ– ÿ„UÊ° ∑ΧcáÊ ∑§ ’Ê‹ ‹Ë‹Ê, ◊Ê„UÊàêÿ, ÷Äà ∑§ ¬˝Áà ∑§L§áÊÊ ÃÕÊ ÷Äà ∑§Ê ¬˝◊ ‚ÁãŸÁflc≈U „UÒ– ∞∑§ÊŒ‡Ê •ı⁄U mÊŒ‡Ê S∑§ãœ ∑§ •ŸÈflÊŒ ◊¢ ‡Ê¢∑§⁄UŒfl Ÿ •‚◊ËÿÊ ¬Ê∆U∑§Ù¢ ∑§Ù ŒÎÁc≈U ◊¢ ⁄Uπ∑§⁄U •ŸÈflÊŒ Á∑§ÿÊ– ÿÙª, äÿÊŸ ∑§ fláʸŸ ∑§ SÕÊŸ ¬⁄U ÷ÁÄà ∑§ flŒÊãà Ãàfl ¬⁄U Áfl‡Ê· äÿÊŸ •Ê∑§Á·¸Ã Á∑§ÿÊ ªÿÊ „UÒ– ∞∑§ÊŒ‡Ê S∑§ãœ ◊¢ ∑ΧcáÊ-©hfl ‚¢flÊŒ, ∑ΧcáÊ ∑§Ê flÒ∑ȧ¢∆U-¬˝ÿÊáÊ, ÿŒÈ∑ȧ‹-ÁflŸÊ‡Ê fláʸŸ, ¬Ê¢«UflÙ¢ ∑§Ê ◊„Uʬ˝SÕÊŸ •ÊÁŒ ∑§Ê ‚◊ÊÿÙ¡Ÿ Á∑§ÿÊ ªÿÊ „UÒ– ∑ΧcáÊ ∑§ flÒ∑ȧ¢∆U ¬˝ÿÊáÊ ∑§ ’ÊŒ ∑§Ë ÉÊ≈UŸÊ•Ù¢ ∑§Ê ‚◊ÊÿÙ¡Ÿ ∑§⁄UŸ ∑§ ¬Ë¿U ¬Ê∆U∑§Ù¢ ∑§Ë ©Uà∑¢§∆UÊ ÁŸflÊ⁄UáÊ ∑§Ê „UË ¬˝ÿÙ¡Ÿ „UÒ– üÊË◊¢Ã ‡Ê¢∑§⁄UŒfl Áfl⁄UÁøà ∑§ËøŸ-ÉÊÙ·Ê flÒcáÊfl ‚ÊÁ„Uàÿ ∑§Ê ∑§ËÁøSÃê÷ „UÒ– ∑§ËøŸ •‚◊ËÿÊ ‚◊Ê¡ ◊¢ ‚flʸÁœ∑§ ¡ŸÁ¬˝ÿ ¡ŸÁ¬˝ÿ ⁄UøŸÊ „UÒ– ß‚◊¢ ŸflœÊ ÷ÁÄà ∑§ ‚÷Ë ‚ÊœŸÙ¢ ∑§Ê ‚◊Êfl‡Ê „UÒ ÃÕÊ ©U‚◊¢ ÷Ë üÊfláÊ •ı⁄U ∑§ËøŸ ∑§Ù •àÿÁœ∑§ ◊„Uàfl ÁŒÿÊ ªÿÊ „UÒ– ß‚∑§Ê ◊Í‹ÊœÊ⁄U ÷ʪflà ÃÕÊ ¬È⁄UÊáÊ „UË „UÒ– Áfl‡Ê· ‹ÿ’hÃÊ ∑§ ‚ÊÕ •ŸÈflÊŒ ÿ„UÊ° ⁄UʪÊà◊∑§ÃÊ ÃÕÊ ‚¢ªËÃ◊ÿÃÊ ∑§Ê •ŸÈflÃ˸ Á‚h „ÈU•Ê „UÒ– ªÈáÊ◊Ê‹Ê ÷ʪflà ∑§Ê ‚Ê⁄U „UÒ– •‚◊ËÿÊ ‚¢S∑ΧÁà Áfl‡Ê·Ã— flÒcáÊfl ¬˝÷ÊÁflà ‚¢S∑ΧÁà ◊¢ ªÈáÊ◊Ê‹Ê ∑§Ê SÕÊŸ ÷ÁÄÃ∑§Ù‡Ê ∑§Ë ÷Ê°Áà „UÒ– ∑§‹fl⁄U ∑§Ë ŒÎÁc≈U ‚ ÿ„U ‹ÉÊȪ˝¢Õ ©U‚ ªÊª⁄U ∑§Ë ÷Ê°Áà „UÒ Á¡‚‚

132 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Ÿ¢ÁŒÃÊ ⁄UÊ¡’¢‡ÊË Nandita Rajbongshi

Á„U‹Ù⁄U¢ ◊Ê⁄UÃÊ „ÈU•Ê flÒcáÊfl ÿȪ˟ ‚ÊÁ„Uàÿ ∑§Ê ‚Á⁄Uà‚ʪ⁄U ¿U‹∑§ ¬«∏UÊ „UÒ– ÿ„U 377 ¬ŒÙ¢ ∑§Ê ‹ÉÊÈ ª˝¢Õ „UÒ– ߸‡fl⁄U ‹Ë‹Ê •ı⁄U ªÈáÊ-S◊⁄UáÊ ∑§ Á‹∞ ß‚ Á‹πÊ ªÿÊ „UÒ– ©U‚◊¢ ÁflcáÊÈ ∑§ ‚„Ud ŸÊ◊Ù¢ ‚ ’ÿÊ‹Ë‚ ŸÊ◊Ù¢ ∑§Ê S◊⁄UáÊ Á∑§ÿÊ ªÿÊ „UÒ Á¡‚◊¢ ‚flʸÁœ∑§ Á¬˝ÿ ŸÊ◊ „UÒ ∑ΧcáÊ– ß‚∑§Ê ©UÀ‹π ¬øÊ‚ ’Ê⁄U Á∑§ÿÊ „UÒ– ß‚∑§ •ÁÃÁ⁄UÄà ⁄UÊ◊ ∑§Ê ¬˝ÿÙª ‚ûÊÊ߸‚ ’Ê⁄U, ◊Êœfl ∑§Ê ¿Ué’Ë‚, „UÁ⁄U øıÁ’‚, ŒÊ◊ÙŒ⁄U ÇÿÊ⁄U„U, ŸÊ⁄UÊÿáÊ Œ‚, ÷ªflãà •ı⁄U ªÙ¬Ê‹ ∑§Ê ¬˝ÿÙª Ÿı ’Ê⁄U, ø∑˝§¬ÊÁáÊ ∑§Ê ¬˝ÿÙª ‚ÊÃ, ‹ˇ◊ˬÁà •ÊL§ ¬ÈL§· ¿—U, ◊È⁄UÊÁ⁄U øÊ⁄U, ÿŒÈ¬ÁÃ, ∑§‡Êfl •ÊL§ ÷ÄÃ’à‚‹ øÊ⁄U, ߸‡fl⁄U, flŸ◊Ê‹Ë ÃËŸ, ŒÒfl∑§Ë ŸãŒŸ, üÊËflà‚, ÿŒÈ⁄UÊÿ, NU·Ë∑§‡Ê ŒÙ ’Ê⁄U, ∑§◊‹‹ÙøŸ, •ëÿÈÃ, •ŒÔ˜÷ÈÃ, ´§Áh (ÁflcáÊÈ‚„UdŸÊ◊ ◊¢ ´§h „UÒ), ªÙflœ¸ŸœÊ⁄UË, fl¢‡ÊËflÊÿŸ, Áfl‡flê÷⁄U, flŒÊãà ªÊÿ∑§, ¡ªÃŸÊÿ∑§, „U¢‚, ‚ŒÊÁ‡Êfl ∑§Ê ¬˝ÿÙª ∞∑§ ’Ê⁄U „ÈU•Ê „UÒ– ß‚∑§ •ÁÃÁ⁄UÄà ÁŸ⁄¢U¡Ÿ üÊË◊¢Ã ‡Ê¢∑§⁄UŒfl¡Ë mÊ⁄UÊ Sflÿ¢ ¬˝ŒûÊ ŸÊ◊ „UÒ– ªÈáÊ◊Ê‹Ê ∑§Ë ∑ȧ¿U ¬¢ÁÄÃÿÊ° ŒÎc≈U√ÿ „UÒó ÉÊÙ·Ê ⁄UÊ◊ ÁŸ⁄¢U¡Ÿ ¬ÊÃ∑§ ÷¢¡Ÿ– Ÿ◊Ù ŸÊ⁄UÊÿáÊ ‚¢‚Ê⁄U ∑§Ê⁄UáÊ– ÷∑§Ã ÃÊ⁄UáÊ ÃÙ◊Ê⁄U ø⁄UáÊ–– ÃÈÁ◊ ÁŸ⁄¢U¡Ÿ ¬ÊÃ∑§ ÷¢¡Ÿ– ŒÊŸfl ª¢¡Ÿ ªÙÁ¬∑§Ê ⁄¢U¡Ÿ–– (¬Œ 1,2) •‚◊ËÿÊ flÒcáÊflÿȪ˟ ‚ÊÁ„Uàÿ ∑§ ‚flʸÁœ∑§ ‚◊Õ¸ „USÃÊˇÊ⁄UÙ¢ ◊¢ ◊ÊœflŒfl •ª˝¬Ê¢ÄÃÿ ‚ÊÁ„Uàÿ∑§Ê⁄U ∑§ M§¬ ◊¢ ¬˝ÁÃÁc∆Uà „UÒ– ◊ÊœflŒfl Áfl⁄UÁøà •Ÿ∑§ ª˝¢ÕÙ¢ ◊¢ ⁄UÊ¡‚Íÿ ∑§Ê√ÿ ∑§Ê ©À‹π ∑§⁄UŸÊ ¬˝Ê‚¢Áª∑§ „U٪ʖ ÿ„U ÷ʪflà ∑§ Œ‡Ê◊ S∑§ãœ ∑§ ‚ûÊ⁄U ‚ ‹∑§⁄U ¬ø„UûÊ⁄Ufl¢ •äÿÊÿÙ¢ ¬⁄U •ÊœÊÁ⁄Uà „UÒ– ’Ëø-’Ëø ◊¢ ◊„UÊ÷Ê⁄Uà ∑§ ‚÷ʬfl¸ ∑§Ê Áflfl⁄UáÊ ∑§ÕÊ ◊¢ ⁄UÙø∑§ÃÊ ’…∏UÊŸ ◊¢ ‚◊Õ¸ „UÒ– üÊË∑ΧcáÊ ∑§Ê mÊ⁄U∑§Ê ‚ ßãº˝¬˝SÕ Ã∑§ ¡ÊŸ ∑§Ê Áflfl⁄UáÊ, ÷Ëc◊-¡⁄Uʂ㜠∑§Ê ÿÈh, ¬Ê¢«UflÙ¢ ∑§Ë ‚÷Ê ◊¢ Á‡Ê‡ÊȬʋ ∑§ ªÁfl¸Ã fløŸ •àÿãà „UË ⁄U‚Ê‹ •ı⁄U ∑§Áflàfl¬Íáʸ „UÒ– ÿ„U ÁøòÊáÊ ÁøûÊ⁄¢U¡∑§ •ı⁄U flË⁄Uàfl√ÿ¢¡∑§ „UÒ ¡Ù ÷ÁÄÃ⁄U‚ ‚ ’⁄UÊ’Ù⁄U „UÒ– ß‚ ª˝¢Õ ◊¢ •ŸÈflÊŒ ÃÕÊ •ŸÈflÊŒ ‚¢flÁc≈Uà •ŸÈ‚ΡŸ ∑§Ë ¬˝flÎÁûÊ ∑§Ê ◊ÁáÊ∑§Ê¢øŸ ‚¢ÿÙª „ÈU•Ê „UÒ– 2.2 ⁄UÊ◊ÊÿáÊ ⁄UÊ◊ÊÿáÊ ∑§Ù ©U¬¡Ë√ÿ ª˝¢Õ ’ŸÊ∑§⁄U flÒcáÊflÿȪ˟ •‚◊ËÿÊ ‚ÊÁ„Uàÿ ◊¢ ¬˝øÈ⁄U ◊ÊòÊÊ ◊ ‚ÊÁ„Uàÿ ‚ΡŸ „ÈU•Ê „UÒ– ߟ ©U¬¡Ë√ÿ ª˝¢ÕÙ¢ ◊ ‚¢S∑Χà ÷Ê·Ê ÃÕÊ ÁflÁ÷㟠÷Ê⁄UÃËÿ ÷Ê·Ê•Ù¢ ◊¢ ¬˝Êåà ⁄UÊ◊ÊÿáÊÙ¢ ∑§Ù •ãÃ÷¸ÈÄà Á∑§ÿÊ ªÿÊ „UÒ– flSÃÈ× •‚◊ ∑§Ë ¡ÊÃËÿ ‚¢S∑ΧÁà ◊¢ Áfll◊ÊŸ ÌԘÿȪ˟ ‹Ù∑§ÃàflÙ¢ ∑§Ê •‚◊ËÿÊ flÒcáÊflÿȪ˟ ⁄UÊ◊ ‚ÊÁ„Uàÿ ◊¢ ¬Íáʸ ‚◊Ê„UÊ⁄U „ÈU•Ê „UÒ– ß‚ ∑§ÙÁ≈U ∑§ ¬˝ÁÃÁŸÁœ ⁄UøŸÊ∑§Ê⁄UÙ¢ ◊¢ ŒÈªÊ¸’⁄U ∑§ÊÿSÕ, üÊË◊¢Ã ‡Ê¢∑§⁄UŒfl, ◊ÊœflŒfl ∞fl¢ •Ÿãà ∑§ãŒ‹Ë ∑§ ŸÊ◊ Áfl‡Ê· M§¬ ‚ ©UÀ‹πŸËÿ „UÒ– ŒÈªÊ¸’⁄U ∑§ÊÿSÕ mÊ⁄UÊ ⁄UÁøà ªËÁà ⁄UÊ◊ÊÿáÊ flÊÀ◊ËÁ∑§ ⁄UÊ◊ÊÿáÊ ∑§Ê •ŸÈflÊŒ Ÿ„UË¢ ’ÁÀ∑§ ◊Êœfl ∑§ãŒ‹Ë ∑Χà ⁄UÊ◊ÊÿáÊ ∑§Ê ‚¢S∑§⁄UáÊ „UÒ– ß‚◊¢ ©Uã„UÙ¢Ÿ •ª˝Ê¢Á∑§Ã •flÊÀ◊Ë∑§Ëÿ ∑§ÕÊ•Ù¢ ∑§Ù SÕÊŸ ÁŒÿÊ „UÒó»§ÀªÈ ŸŒË ◊¢ Œ‡Ê⁄UÕ ∑§Ê Á¬¢«UŒÊŸ, Œá«U∑§Ê⁄Uáÿ ◊¢ •ÿÙäÿÊ ◊ÊÿÊŸª⁄UË ∑§Ê ‚ΡŸ, ⁄UÊ◊ ‚ËÃÊ ∑§Ê øı¬«∏U π‹ŸÊ ÃÕÊ ‚ËÃÊ ∑§Ê ◊ãŒÙŒ⁄UË ∑§Ë ∑§ãÿÊ ∑§ M§¬ ◊¢ fláʸŸ ∑§⁄UŸÊ •ÊÁŒ– ⁄UÊ◊ ∑§Ê ‚ËÃÊ ∑§ ¬˝Áà ‚¢Œ„U Á∑§ flŸflÊ‚ ∑§c≈U Ÿ ‚„U ¬ÊŸ ∑§ ∑§Ê⁄UáÊ ‚ËÃÊ Ÿ Sflë¿UÊ ‚

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 133 •‚◊ËÿÊ flÒcáÊflÿȪ˟ ‚ÊÁ„Uàÿ — U•ŸÈflÊŒ ‚¢S∑ΧÁà ∑§ flÊÃÊÿŸ ‚ Asamīīīyāāā Vaiîîî]avayugīīīn Sāāāhitya : Anuvāāād Sanskriti ke Batayan se ©UŸ∑§Ê àÿʪ Á∑§ÿÊ, ø∑§flÊ-ø∑§flË ∑§ flÊÃʸ‹Ê¬ ◊¢ ⁄UÊ◊ ∑§ ¬˝Áà ¬Á⁄U„UÊ‚ M§¬ ◊¢ √ÿÄà „ÈU•Ê „UÒ– ÿ ‚’ ©U‚ ‚◊ÿ ∑§ ‹Ù∑§¬˝øÁ‹Ã ¡ŸÁfl‡flÊ‚ ¬⁄U •ÊœÊÁ⁄Uà „UÒ– ß‚◊¢ •‚◊ËÿÊ ‚¢ªËà ∑§Ë ⁄Uʪ ⁄UÊÁªŸËÿÙ¢ ∑§Ê ÁŸŒ‡Ê¸Ÿ „UÒ– ß‚◊¢ ‡ÊÙ∑§ ÃÕÊ ‚¢Œ„U ∑§Ê ‚¡Ëfl ÁøòÊáÊ ‹ıÁ∑§∑§ ¬Îc∆U÷ÍÁ◊ ¬⁄U ‚ê¬ãŸ „ÈU•Ê „UÒ– »§‹Ã— ◊Êœfl ∑§ãŒ‹Ë ⁄UÊ◊ÊÿáÊ ∑§Ê M§¬ÊãÃ⁄UáÊ ∞fl¢ ÷Ê·ÊãÃ⁄UáÊ •ŸÈ‚ΡŸ ŸÊ◊∑§ •ŸÈflÊŒ ‚¢S∑ΧÁà ∑§ ¬˝÷Êfl ‚ SÕÊŸËÿ ∞fl¢ ¬˝Ê¢ÃËÿ ⁄U¢ª øÃŸÊ ‚ ¬Á⁄U¬Íáʸ „UÙ ªÿÊ „UÒ– üÊË◊¢Ã ‡Ê¢∑§⁄UŒfl Ÿ “©UûÊ⁄UÊ∑§Ê¢«U ⁄UÊ◊ÊÿáÊ” ∑§Ê •ŸÈflÊŒ Á∑§ÿÊ „UÒ– ß‚◊¢ ◊Í‹ ©UûÊ⁄UÊ∑§Ê¢«U ∑§Ê ∑§ÕÊ‚Ê⁄U ©U¬‹éœ „UÒ– ‚ËÃÊ ÁŸflʸ‚Ÿ, ⁄UÊ◊ mÊ⁄UÊ •‡fl◊œ ÿôÊ, ‹fl-∑ȧ‡Ê ∑§Ê ⁄UÊ◊ÊÿáÊ ªÊŸ, ‚ËÃÊ ∑§Ê ¬ÊÃÊ‹ ¬˝fl‡Ê •ı⁄U ⁄UÊ◊ÊÁŒ ∑§Ê Sflª¸ ¬˝fl‡Ê „UË ◊Í‹ ∑§ãº˝ Á’ãŒÈ „UÒ– ß‚◊¢ ©U¬¡Ë√ÿ ª˝¢ÕÙ¢ ∑§Ë ÷Êfl ∞fl¢ ‚ÊÁ„UÁàÿ∑§ ªÁ⁄U◊Ê •àÿãà ¬˝÷Êfl¬Íáʸ ⁄UËÁà ‚ •ŸÍÁŒÃ „ÈU߸ „UÒ– ◊ÊœflŒfl Ÿ •ÊÁŒ∑§Ê¢«U ⁄UÊ◊ÊÿáÊ ∑§Ê ¬˝áÊÿŸ Á∑§ÿÊ „UÒ– ÿ„U flÊÀ◊ËÁ∑§ ⁄UÊ◊ÊÿáÊ ÃÕÊ ’¢ª‹Ê ∑§Ë ∑ΧÁûÊflÊ‚ ⁄UÊ◊ÊÿáÊ ¬⁄U •ÊœÊÁ⁄Uà „UÒ– ÿ„U ‚ÊÁ„UÁàÿ∑§ ŒÎÁc≈U ‚ ©UûÊ◊ ∑§ÙÁ≈U ∑§Ê ª˝¢Õ „UÒ– ß‚∑§ •ÊœÊ⁄U ¬⁄U ÿ„U ÁŸÁfl¸flÊ„U M§¬ ‚ ∑§„UÊ ¡Ê ‚∑§ÃÊ „UÒ Á∑§ ‚¢S∑ΧÃ, ’¢ª‹Ê ÃÕÊ •‚◊ËÿÊ ÷Ê·Ê ¬⁄U ©UŸ∑§Ë ª„U⁄UË ¬∑§«∏U „UÒ– ©UŸ∑§Ë ∑§Ê√ÿ¬˝ÁÃ÷Ê ∑§Ê ‚¢ÿÙª ¬Ê∑§⁄U •ÊÁŒ∑§Ê¢«U ⁄UÊ◊ÊÿáÊ ÷Ê·ÊŸÈflÊŒ ÃÕÊ ÷ÊflÊŸÈflÊŒ ∑§ •¢‡ÊÙ¢ ◊¢ ÷Ë ◊ıÁ‹∑§ ‚ΡŸ ‚Ê ⁄U‚ÊSflÊŒŸ ¬˝Êåà „UÙÃÊ „UÒ– •Ÿãà ∑§ãŒ‹Ë Ÿ “◊„UË⁄UÊfláÊ flœ” •ı⁄U “‚ËÃÊ ∑§Ê ¬ÊÃÊ‹ ª◊Ÿ” ŸÊ≈U Á‹πÊ „UÒ– ÿ ª˝¢Õ ⁄UÊ◊ÊÿáÊ ∑§ ¬˝ÁˇÊåà •¢‡ÊÙ¢ ÃÕÊ ‹Ù∑§Áfl‡flÊ‚ ¬⁄U •ÊœÊÁ⁄Uà „UÒ– ÁflÁ÷㟠⁄UÊ◊ÊÿáÊÙ¢ ∑§Ù •ÊœÊ⁄U ’ŸÊ∑§⁄U •‚◊ËÿÊ ◊¢ ‚ÊÁ„Uàÿ-‚ΡŸ ∑§Ë ¬⁄Uê¬⁄UÊ ◊¢ •ŸÈflÊŒ ∑§Ù ŒÎÁc≈UªÃ ⁄Uπ∑§⁄U ∞∑§ Ãâÿ •àÿãà ªı⁄Ufl¬Íáʸ „UÒó ⁄UÊ◊ ∑§ÕÊ ◊Ê‹Ê ◊¢ ‚È◊M§ M§¬ ◊¢ ¬˝ÁÃÁc∆Uà ÃÈ‹‚Ë ∑Χà ⁄UÊ◊øÁ⁄UÃ◊ÊŸ‚ ∑§Ê •ÊœÈÁŸ∑§ ÷Ê⁄UÃËÿ ÷Ê·Ê•Ù¢ ◊¢ ‚fl¸¬˝Õ◊ •‚◊ËÿÊ ◊¢ üÊË∑§Ê¢Ã ‚Íÿ¸Áfl¬˝ mÊ⁄UÊ ‚ŸÔ˜ 1796 ߸0 ◊¢ •ŸÈflÊŒ ‚ê¬ãŸ „ÈU•Ê– ÿ„U •‚◊ËÿÊ ÷Ê·Ê ‚ÊÁ„Uàÿ ∑§Ë Ÿ ∑§fl‹ ‚◊ãflÿË ÃÕÊ •Êà◊‚Êà ∑§⁄UŸ ∑§Ë ¬˝flÎÁûÊ ∑§Ê ©Uà∑Χc≈U ©UŒÊ„U⁄UáÊ „UÒ •Á¬ÃÈ flÒcáÊfl‚ÊÁ„Uàÿ ∑§ ‚ΡŸ ◊¢ •ŸÈflÊŒ ‚¢S∑ΧÁà ∑§ ¬˝Áà ¡ÊªM§∑§ÃÊ ∑§Ê ¬˝◊ÊáÊ ÷Ë „UÒ– 2.3 ¬È⁄UÊáÊ flÒcáÊfl ÿȪ˟ •‚◊ËÿÊ ‚ÊÁ„Uàÿ ¬⁄U ¬È⁄UÊáÊÙ¢ ∑§Ê ¬˝÷Íà ¬˝÷Êfl „UÒ– •Ã— ¬È⁄UÊáÊÙ¢ ∞fl¢ ¬È⁄UÊáÊ ∑§Ë ∑§ÕÊ•Ù¢ ∑§ •ŸÈflÊŒ ∑§Ë ÷ÍÁ◊∑§Ê flÒcáÊfl ÿȪ˟ ‚ÊÁ„Uàÿ ∑§Ù ‚◊Îh ∑§⁄UŸ ◊¢ ÃÕÊ ©U‚∑§Ë üÊËflÎÁh ∑§⁄UŸ ◊¢ ‚∑§Ê⁄UÊà◊∑§ „UÒ– ¬ËÃÊê’⁄U ∑§Áfl ∑Χà ™§·Ê ¬Á⁄UáÊÿ „UÁ⁄Ufl¢‡Ê ÁflcáÊȬÈ⁄UÊáÊ ∑§ 116 ‚ 128 •äÿÊÿÙ¢ ∑§Ê •ŸÈflÊŒ „UÒ– ÿ„U ÷ÊflÊŸÈflÊŒ „UÒ– ß‚◊¢ ◊Í‹ Áfl·ÿflSÃÈ ∑§Ë ¬˝SÃÈÁà ∑§ ‚ÊÕ ŸflËŸ Áfl·ÿÙ¢ ∑§Ê ‚¢ÿÙ¡Ÿ „UÒ– ∑§Ê◊‚ŸÊ, ÿÁˇÊáÊË •ı⁄U ∑§ÙÁ∑§‹Ê œÊß ∑§Ê ∑§Êÿ¸∑§‹Ê¬ ÃÕÊ •ÁŸL§h ∑§Ê Áfl⁄U„U, ŒÈπ ◊¢ ‚ãÿÊ‚Ë „UÙŸ ∑§Ë øc≈UÊ ∑§Áfl ∑§Ë ◊ıÁ‹∑§ ©UŒÔ˜÷ÊflŸÊ „UÒ– ©Uã„UÙ¢Ÿ ◊Ê∑¸§á«Uÿ ¬È⁄UÊáÊ ∑§Ê •ŸÈflÊŒ Á∑§ÿÊ „UÒ ÃÕÊ Ÿ‹-Œ◊ÿãÃË •ÊÅÿÊŸ ÷Ë ⁄UøÊ „UÒ– ∑§Áfl ¬ËÃÊê’⁄U ∑§ •ÁÃÁ⁄UÄà ◊Ÿ∑§⁄U, ŒÈªÊ¸’⁄U •ÊL§ ‚È∑§Áfl ŸÊ⁄UÊÿáÊ ¬È⁄UÊáÊÙ¢ ∑§ •ŸÈflÊŒ ∑§ ‚ãŒ÷¸ ◊¢ Áfl‡Ê· ¬˝Á‚h „UÒ– ßã„UÙ¢Ÿ ◊Ÿ‚Ê ∑§Ê√ÿ ∑§Ê ¬˝áÊÿŸ Á∑§ÿÊ „UÒ– ߟ∑§Ë ⁄UøŸÊ•Ù¢ ◊¢ ◊Ÿ‚Ê ÿÊ ¬ŒÔ˜◊Ê ‚¬¸ŒflË ∑§Ê ◊Ê„UÊàêÿ flÁáʸà „UÒ ◊͋× ÿ„U ’˝±◊flÒflø, ¬ŒÔ˜◊¬È⁄UÊáÊ ÃÕÊ ’©U‹Ê •ÊÅÿÊŸ ∑§Ê ÷ÊflÊŸÈflÊŒ „UÒ– Áfl‡Ê·∑§⁄U ◊Ÿ∑§⁄U •ı⁄U ŒÈªÊ¸’⁄U ∑§Ë ⁄UøŸÊ•Ù¢ ◊¢ •‚◊ËÿÊ ‚◊Ê¡ ¡Ëfl¢Ã „UÙ ©U∆UÊ „UÒ–

134 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Ÿ¢ÁŒÃÊ ⁄UÊ¡’¢‡ÊË Nandita Rajbongshi ÿÈflÃË •ÊÿÃË ∑§ ’Ê‹ ‚flÊ°⁄UŸÊ, ’∑ȧ‹ ◊Ê‹ÃË •ÊÁŒ ∑§Ê ¬Á⁄UœÊŸ, ∑§áʸ ◊¢ ◊∑§⁄U ∑ȧ¢«U‹, ª‹ ◊¢ ª¡◊ÙÁÃÿÙ¢ ∑§Ë ◊Ê‹Ê, „UÊÕ ◊¢ ∑§ÿÍ⁄U ∑¢§∑§áÊ, •¢ªÈÁ‹ ◊¢ •¢ªÍ∆UË, ¬Ò⁄UÙ¢ ◊¢ ŸÈ¬È⁄U •ı⁄U ©U¤ÊÊ¢Á≈U •ÊÁŒ •‹¢∑§Ê⁄U, ªÈflÊ ¬ÊŸ Œ∑§⁄U •èÿÕ¸ŸÊ ∑§⁄UŸ ∑§Ë ¬⁄Uê¬⁄UÊ ∑§Ê ÷Ë ßŸ∑§Ë ⁄UøŸÊ•Ù¢ ◊¢ S¬c≈U ÁøòÊáÊ Á◊‹ÃÊ „UÒ– ÿ„UÊ° •ŸÈflÊŒ ‚¢S∑ΧÁà ∞fl¢ ‚Ê◊ÊÁ¡∑§ ‚¢S∑ΧÁà ‚ÊÁ„Uàÿ ∑§ •ÊüÊÿ ◊¢ ∞∑§Ê∑§Ê⁄U „UÙ ªÿË „Ò– ŸÊ⁄UÊÿáÊ Œfl ∑§Ê ¬k¬È⁄UÊáÊ Áfl‡ÊÊ‹∑§Êÿ ª˝¢Õ „UÒ– ÿ„U •‚◊ ∑§ ∑§Ê◊M§¬, ªÙflÊ‹¬Ê⁄UÊ, Œ⁄Uª¢ ˇÊòÊ ◊¢ ‚flʸÁœ∑§ ¬˝øÁ‹Ã „UÒ– ß‚◊¢ ÷Ë •‚◊ËÿÊ ‚◊Ê¡ ∑§Ê ¬Íáʸ ÁŸŒ‡Ê¸Ÿ Á◊‹ÃÊ „UÒ– •‚◊ËÿÊ ⁄U„UŸ- ‚„UŸ, πÊŸ-¬ÊŸ ∑§Ê ÁflSÃÎà fláʸŸ ߟ ª˝ãÕÙ¢ ◊¢ „ÈU•Ê „UÒ– ŸÊ⁄UÊÿáÊ Œfl Ÿ ¬È⁄UÊáÊ ∑§Ë ⁄UøŸÊ ∑§Ë „UÒ Á∑§ãÃÈ fl ◊͋× flÒcáÊfl •ÊãŒÙ‹Ÿ ∑§ ¬˝÷Êfl ‚ ◊ÈÄà ⁄UøŸÊ∑§Ê⁄U „UÒ– ©UŸ∑§Ë ⁄UøŸÊ ‚ÊÁ„UÁàÿ∑§ ÃàflÙ¢ ÃÕÊ ‹Ù∑§ÊÁ÷◊ÈπË ‚Ê¢S∑ΧÁÃ∑§ ÃàflÙ¢ ∑§Ê ‚◊Êfl‡Ê „UÒ– ÿ„UË ∑§Ê⁄UáÊ „UÒ Á∑§ •ŸÈflÊŒ ∑§Ë ŒÎÁc≈U ‚ ÿ„U ª˝¢Õ •ÁÇÊÿ ÷ÊflÈ∑§ÃÊ ‚ „U≈U∑§⁄U •¬ˇÊÊ∑Χà •Áœ∑§ ‹ıÁ∑§∑§ ÃÕÊ ÿÕÊÕ¸ ¬⁄U •ÊœÊÁ⁄Uà „UÒ– üÊË◊¢Ã ‡Ê¢∑§⁄UŒfl Ÿ ◊Ê∑¸§á«Uÿ ¬È⁄UÊáÊ ∑§ ‚åÃ◊-•c≈U◊ •äÿÊÿ ∑§ •ŸÈflÊŒ ∑§ M§¬ ◊¢ „UÁ⁄Uøãº˝ ©U¬ÊÅÿÊŸ ∑§Ë ⁄UøŸÊ ∑§Ë „UÒ– „UÁ⁄Ufl¢‡Ê ÃÕÊ ÷ʪflà ∑§Ë ∑§ÕÊ•Ù¢ ∑§ •ÊœÊ⁄U ¬⁄U L§ÁÄ◊áÊË „U⁄UáÊ ÃÕÊ ÷ÁÄà ¬˝ŒË¬ ∑§Ë ⁄UøŸÊ ∑§Ë ªÿË „Ò– ÷ʪflà ÃÕÊ flÊ◊Ÿ ¬È⁄UÊáÊ ∑§ •ŸÈflÊŒ ¬⁄U ∑§Áãº˝Ã “÷ÁÄà ⁄UàŸÊ∑§⁄U”, “ÁŸÁ◊- ŸflÁ‚h ‚¢flÊŒ”, •ŸÊÁŒ¬Êß •ÊÁŒ •ÊÅÿÊŸÙ¢ ∑§Ë ¬˝SÃÈÁà „ÈU߸ „UÒ– üÊË◊¢Ã ‡Ê¢∑§⁄UŒfl ∑§ ¿—U •¢Á∑§ÿÊ ŸÊ≈U ¬àŸË¬˝‚ÊŒ, ∑§ÊÁ‹ÿŒ◊Ÿ, ∑§Á‹ªÙ¬Ê‹, L§ÁÄ◊áÊË„U⁄UáÊ, ¬ÊÁ⁄U¡Êà „U⁄UáÊ •ı⁄U üÊË⁄UÊ◊Áfl¡ÿ ∑§ Áfl·ÿflSÃÈ ÷Ë ¬È⁄UÊáÊ ∑§ „UË „UÒ¢ ÃÕÊ ÷ÊflÊŸÈflÊŒ ߟ∑§Ë ‚¢⁄UøŸÊ ∑§Ë ◊Í‹ øÃŸÊ „UÒ– ◊ÊœflŒfl ∑§Ë ŸÊ◊-ÉÊÙ·Ê ∞∑§ „U¡Ê⁄U ÉÊÙ·Ê•Ù¢ (ÁflŸÿ, ÷ÁÄÃ, ‹Ë‹ÊªÊáÊ) ∑§Ë fl΄UŒ ⁄UøŸÊ „UÒ– ß‚◊¢ ‚ ¿—U ‚ı ÉÊÙ·Ê∞° ÁflÁ÷㟠¬È⁄UÊáÊÙ¢ ∑§ ÷ÁÄà ¬˝œÊŸ ‡‹Ù∑§Ù¢ ∑§Ê •‚◊ËÿÊ •ŸÈflÊŒ „UÒ– •ŸÈflÊŒ „UÙŸ ¬⁄U ÷Ë ßŸ ÉÊÙ·Ê•Ù¢ ◊¢ Áfl·ÿ-flSÃÈ ∑§Ù •Êà◊‚Êà ∑§⁄U ⁄UøŸÊ∑§Ê⁄U Ÿ ©UŸ∑§Ë ¬˝SÃÈÁà ߂ ¬˝∑§Ê⁄U ‚ ∑§Ë „Ò Á∑§ ª˝¢Õ ◊ıÁ‹∑§ ‚ΡŸ ∑§Ê ⁄U‚ÊSflÊŒŸ ∑§⁄UÊÃÊ „UÒ– ©UŒÊ„U⁄UáÊÊÕ¸ ∞∑§ ÉÊÙ·Ê ¬˝SÃÈà „UÒó ◊ÈÁÄÃà ÁŸS¬Î„U Áÿ≈UÙ ‚Á„U ÷∑§Ã∑§ Ÿ◊Ù ⁄U‚◊ÿÙ ◊ʪلUÙ ÷∑§ÁÖ ‚◊SÃ-◊SÃ∑§-◊ÁáÊ ÁŸ¡ ÷∑§Ã⁄U fl‡ÿ ÷¡Ù „UŸ Œfl ÿŒÈ¬ÁÖ– ŸÊ⁄U ⁄UÊ◊-∑ΧcáÊ-ŸÊ◊ ŸÊfl ÷fl-Á‚ãœÈ ÃÁ⁄U ¬Êfl ¬⁄U◊¬Œ ¬Ê¬Ë ÿÖ ‚ŒÊŸãŒ ‚ŸÊß „UŸÿ ∑ΧcáÊ∑§ ‚ŒÊ ©U¬Ê‚Ê ∑§⁄UÙ„U°Ù NUŒÿÖ– (ŸÊ◊-ÉÊÙ·Ê, ¬Œ 2,2) 2.4 ◊„UÊ÷Ê⁄Uà ‚¢S∑Χà ÷Ê·Ê ◊¢ ⁄UÁøà ◊„UÊ÷Ê⁄Uà Áfl‡fl ‚ÊÁ„Uàÿ ∑§Ë fl„U •ŸÈ¬◊ ∑ΧÁà „UÒ Á¡‚◊¢ ∑§ÕÊ•Ù¢ ∑§Ê Áfl‡ÊÊ‹ ÷á«UÊ⁄U ‚È⁄UÁˇÊà „UÒ– ß‚ ’Ê⁄U ◊¢ ÷Ê⁄UÃËÿ ‚Ê¢S∑ΧÁÃ∑§ ‚ãŒ÷¸ ◊¢ ÿ„U ©UÁÄà ‚fl¸ÁflÁŒÃ „UË „UÒ Á∑§ “ÿãŸ÷Ê⁄UÃ-ÃãŸ÷Ê⁄UÃ”– flÒcáÊfl ÿȪ˟ •‚◊ËÿÊ ‚ÊÁ„Uàÿ ◊¢ ◊„UÊ÷Ê⁄Uà ∑§ •Ÿ∑§ •ÊÅÿÊŸ

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 135 •‚◊ËÿÊ flÒcáÊflÿȪ˟ ‚ÊÁ„Uàÿ — U•ŸÈflÊŒ ‚¢S∑ΧÁà ∑§ flÊÃÊÿŸ ‚ Asamīīīyāāā Vaiîîî]avayugīīīn Sāāāhitya : Anuvāāād Sanskriti ke Batayan se •ŸÍÁŒÃ „ÈU∞ „UÒ– ⁄UÊ◊‚⁄USflÃË ŸÊ◊∑§ ⁄UøŸÊ∑§Ê⁄U Ÿ ◊„UÊ÷Ê⁄Uà ∑§Ê •‚◊ËÿÊ •ŸÈflÊŒ ¬˝SÃÈà Á∑§ÿÊ „UÒ– ÿ„U •ŸÈflÊŒ •Ÿ∑§ ⁄UøŸÊ∑§Ê⁄UÙ¢ ÿÕÊó ∑¢§‚ÊÁ⁄U ∑§Áfl, Áfllʬ¢øÊŸŸ •ı⁄U ªÙ¬ËŸÊÕ ¬Ê∆U∑§ ∑§ ‚¢ÿÈÄà ¬˝ÿÊ‚ ∑§Ê ‚◊flà M§¬ „UÒ– ß‚ ¬˝∑§Ê⁄U ‚ ÿ„U •ŸÈflÊŒ ‚¢S∑ΧÁà ◊¢ ≈UË◊fl∑¸§ ∑§Ë ÿÙ¡ŸÊ ∑§ ¬˝Ê⁄¢Á÷∑§ ©UŒÊ„U⁄UáÊÙ¢ ◊¢ ‚ ∞∑§ „UÒ– ß‚◊¢ •ÊÁŒ ¬fl¸, ‚÷Ê ¬fl¸, flŸ ¬fl¸, Á’⁄UÊ≈U ¬fl¸ ∑§Ê ∑§Ëø∑§-flœ ¬ÿ¸ãà fláʸŸ, ©UlÙª ¬fl¸, ÷Ëc◊ ¬fl¸ ∑§Ê •Áœ∑§Ê¢‡Ê, º˝ÙáÊ ¬fl¸, ∑§áʸ ¬fl¸, ªŒÊ ¬fl¸ •ı⁄U ‡ÊÊÁãà ¬fl¸ ∑§ ‚ÊÁflòÊË •ÊÅÿÊŸ ∑§Ê ‚Ê⁄UÊŸÈflÊŒ ŒÎc≈U√ÿ „UÒ– ß‚◊¢ ¬˝àÿ∑§ ¬fl¸ Sflÿ¢ ◊¢ ¬Íáʸ ß∑§Ê߸ ¬˝ÃËà „UÙÃ „UÒ– ߟ◊¢ ‚⁄U‹ ¬˝ÊÜÊÔ˜¡‹ ÷Ê·Ê ◊¢ SÕÊŸËÿ ¬Á⁄Ufl‡Ê ∑§Ù ©U÷Ê⁄U ∑§⁄U •ãÃS¬¸‡ÊÙ¸ ÁøòÊáÊ Á∑§ÿÊ ªÿÊ „UÒ– ŒÒŸÁ㌟ ¡ËflŸ ◊¢ ©U¬ÿÙªË ‡ÊéŒÊfl‹Ë, ‚ʌ·ÿ◊Í‹∑§ ©UŒÊ„U⁄UáÊÙ¢ ∑§ ◊Êäÿ◊ ‚ ŸËÁÃ-œ◊¸ ∑§Ê •ÊŒ‡Ê¸ ¡Ÿ‚◊ÈŒÊÿ ∑§ ‚ê◊Èπ ©U¬ÁSÕà Á∑§ÿÊ ªÿÊ „UÒ– øÁ⁄UòÊ ÁŸ◊ʸáÊ ◊¢ •ÊŒ‡Ê¸ ◊ÊŸŒá«U ∑§ ‚ÊÕ ‚◊ÊŸÊãÃ⁄U ⁄UËÁà ‚ ‚„U¡Êà ¬˝flÎÁûÊ •ı⁄U •ŸÈ÷ÍÁà ∑§Ù ÷Ë ◊„Uàfl ÁŒÿÊ ªÿÊ „UÒ– ⁄UÊ◊‚⁄USflÃË Ÿ ◊„UÊ÷Ê⁄UÃ, ¬È⁄UÊáÊ ¬⁄U •ÊœÊÁ⁄Uà flœ∑§Ê√ÿó „U¢‚∑§Ê∑§Ë, ÿÊ◊‹ ‚¢Á„UÃÊ, Á‡Êfl⁄U„USÿ ∑§Ê ¬˝áÊÿŸ Á∑§ÿÊ– ß‚∑§ •ÁÃÁ⁄UÄà Áfl¡ÿ ¬fl¸, ◊ÁáÊøãº˝ ÉÊÙ· ¬fl¸, ¬Èc¬„U⁄UáÊ ¬fl¸, ∑§Ê‹∑È§é¡ ‡ÊÙ·∑§ flœ, ÷Ë◊ ’ÊáÊÊ‚È⁄U flœ, ∑ȧ‹Êø‹-flœ, ¡¢ÉÊÊ‚È⁄U-flœ, ¬Ê¢øÊ‹Ë flœ, Á‚ãœÈ⁄UÊ-¬fl¸, √ÿÊ‚ÊüÊ◊, •‡fl∑§áʸ ∑§Ê ÿÈh, π≈UÊ‚È⁄U flœ, √ÿ¢¡Ÿ ¬fl¸ •ÊÁŒ ª˝¢Õ ◊„UÊ÷Ê⁄Uà ∑§ flŸ ¬fl¸ ∑§Ù •ÊœÊ⁄U ’ŸÊ∑§⁄U ‚ÎÁ¡Ã „ÈU∞ „UÒ– 2.5 ÁŸc∑§·¸ ÁŸc∑§·¸Ã— •‚◊ËÿÊ ‚ÊÁ„Uàÿ ∑§ flÒcáÊfl ÿȪ ◊¢ ¬˝◊Èπ× ŒÙ œÊ⁄UÊ∞° ŒÎÁc≈UªÃ „UÙÃË „UÒóflÒcáÊfl ⁄UøŸÊ∑§Ê⁄UÙ¢ mÊ⁄UÊ ⁄UÁøà ‚ÊÁ„Uàÿ ÃÕÊ flÒcáÊfl ¬˝÷Êfl ‚ ◊ÈÄà ⁄UøŸÊ∑§Ê⁄UÙ¢ ∑§Ê ‚ÊÁ„Uàÿ– Áfl·ÿ ∑§ ©Uà‚ ∑§ •ÊœÊ⁄U ¬⁄U ßã„U¢ œÊÁ◊¸∑§, ‹ıÁ∑§∑§ ÃÕÊ ◊ıÁ‹∑§ ÃËŸ ÷ʪ٢ ◊¢ Áfl÷Äà ∑§⁄UŸÊ ‚◊ËøËŸ „U٪ʖ ÷ʪflÃ, ⁄UÊ◊ÊÿáÊ, ∑§ËûʸŸ, ŸÊ◊-ÉÊÙ·Ê, •¢∑§ËÿÊŸÊ≈U, ¤ÊÈ◊È⁄UÊ, •Ù¡Ê¬ÊÁ‹ ÃÕÊ ’⁄UªËà •ÊÁŒ ⁄UøŸÊ∞° flÒcáÊflÿȪ˟ ‚ÊÁ„Uàÿ ∑§ ÁŸ◊ʸáÊ ◊¢ ¬Îc∆UÊœÊ⁄U ∑§ M§¬ ◊¢ ªáÊŸËÿ „UÒ– flÒcáÊfl ∑§ÁflÿÙ¢ Ÿ ÷ÁÄà ∑§ ¬˝øÊ⁄UÊÕ¸ ÃÕÊ flÒcáÊflÃ⁄U ¬˝÷Êfl ‚ ◊ÈÄà ⁄UøŸÊ∑§Ê⁄UÙ¢ ∑§Ù •ÊœÊ⁄U ’ŸÊ∑§⁄U ‚ÊÁ„Uàÿ ‚ΡŸ ◊¢ ÁŸÿÊ◊∑§ Ãàfl ∑§ M§¬ ◊¢ ªÈáÊÊŸÈflÊŒ, ‡ÊéŒÊŸÈflÊŒ, ÷ÊflÊŸÈflÊŒ ÃÕÊ •ŸÈflÊŒ ¬˝÷ÊÁflà •ŸÈ‚ΡŸ ∑§Ù ‚ÊÁ„Uàÿ ⁄UøŸÊ ∑§Ê ◊Êäÿ◊ ’ŸÊÿÊ „UÒ– ß‚ Á’ãŒÈ ¬⁄U ‚ÊÁ„Uàÿ •ı⁄U ‚¢S∑ΧÁà ∑§ ª¢ªÊ-ÿ◊ÈŸË ‚¢ª◊ ◊¢ •ŸÈflÊŒ ‚¢S∑ΧÁà ∑§Ë flÊÇœÊ⁄UÊ ‚⁄USflÃË Áfll◊ÊŸ „UÒ– •ŸÈflÊŒ ∑§ ¬Ë¿U flÒcáÊfl ∑§ÁflÿÙ¢ ∑§Ê ◊„UÊŸÔ˜ ©Ug‡ÿ ÿ„U „UÒ Á∑§ SòÊË-‡Êͺ˝ ◊¢ üÊfláÊ ∑§ ◊Êäÿ◊ ‚ ¬⁄U◊ Ãàfl ∑§Ê ‚¢÷Œ ¬„ÈU°øó •ÊL§ ∞∑§ ¡ªÃ-߸‡fl⁄U •ÊôÊÊ œ⁄UÊ– ∑§ÕÊ ’ãœ ∞∑§π¢«U ÷ʪflà ∑§⁄UÊ... ÃÊà ∑§Áfl ‚Ȫ◊ ∑§Á⁄U•Ù ÷ʪflÖ SòÊË ‡Êͺ˝ ‚fl¸‹Ù∑§ ’È¡ ÿŸ ◊Ö– •ŸÈflÊŒ ∞fl¢ ‚¢S∑ΧÁà ∑§ √ÿÈà¬Áûʬ⁄U∑§ •ÕÙZ ∑§Ê •Á÷¬˝Êÿ ‚¢ˇÊ¬ ◊¢ ÿ„UË „UÒ Á∑§ ∞∑§ ÷Ê·Ê ◊¢ Á∑§‚Ë ∑§ mÊ⁄UÊ ∑§„UË ªß¸ ’Êà ∑§Ê Á∑§‚Ë ŒÍ‚⁄UË ÷Ê·Ê ◊¢ ¬ÈŸ—∑§ÕŸ •ÕʸÃÔ˜ M§¬ÊãÃ⁄U „UË ¬˝ÊÿÙÁª∑§ ‚ãŒ÷¸ ◊¢ •ŸÈflÊŒ „UÒ ÃÕÊ Á¡Ÿ øc≈UÊ•Ù¢ mÊ⁄UÊ ◊ŸÈcÿ •¬Ÿ ¡ËflŸ ∑§ ‚◊Sà ˇÊòÊÙ¢ ◊¢ ∑§Êÿ¸√ÿʬÊ⁄U ‚ê¬ãŸ ∑§⁄UÃÊ „UÒ ©UŸ øc≈UÊ•Ù¢ ∑§Ê √ÿÊfl„UÊÁ⁄U∑§ M§¬ „UË ‚¢S∑ΧÁà „UÒ– ‚ÊÁ„Uàÿ ‚ΡŸ ◊¢ ߟ∑§ ÿÙª ‚

136 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Ÿ¢ÁŒÃÊ ⁄UÊ¡’¢‡ÊË Nandita Rajbongshi •ŸÈflÊŒ ‚¢S∑ΧÁà ¬˝ÊŒÈ÷͸à „UÙÃË „UÒ– •‚◊ËÿÊ ‚ÊÁ„UàÿÁÄUÊ‚∑§Ê⁄U «UÊÚ0 ‚àÿãº˝ŸÊÕ ‡Ê◊ʸ Ÿ flÒcáÊfl ‚ÊÁ„Uàÿ ¬⁄U ‚ÊœÊ⁄UáÊ× •ŸÈflÊŒ ∑§Ê ¬˝÷Êfl ‚¢∑§ÁÃà Á∑§ÿÊ „Ò Á∑§ãÃÈ •‚◊ËÿÊ ‚ÊÁ„Uàÿ ◊¢ ¬˝∑Χà •ŸÈflÊŒ ‚ÊÁ„Uàÿ ∑§Ê •÷Êfl ◊ÊŸÊ „UÒ– ¬˝SÃÈà ‡ÊÙœ ¬òÊ ◊¢ ߟ∑§ ‚¢∑§Ã Á’ãŒÈ ¬⁄U flÒcáÊfl ÿȪ˟ •ÁS◊ÃÊ ∑§Ê ª„UŸ •äÿÿŸ ∑§⁄UŸ ∑§ ¬‡øÊÃÔ˜ ÿ„U ∑§„UŸÊ ÿÈÁÄ¢ªÃ ÃÕÊ Ã∑¸§¬Íáʸ „UÒ Á∑§ •‚◊ËÿÊ flÒcáÊfl ÿȪ˟ ‚ÊÁ„Uàÿ ∑§Ê •ŸÈflÊŒ ‚¢S∑ΧÁà ◊¢ Sfl∑§Ëÿ ◊„Uàfl „UÒ–n ‚ãŒ÷¸ ª˝¢Õ ‡ÊÊ‹Ò, ¬k⁄UÊ◊ (2002). ªÈáÊ◊Ê‹Ê (‡Ê¢∑§⁄UŒfl), •ŸÈ⁄UÊœÊ ¬˝∑§Ê‡ÊŸ, ¬˝Õ◊ ‚¢S∑§⁄UáÊ– ◊ÊœflŒfl (2000). ŸÊ◊-ÉÊÙ·Ê, ªÈflÊ„UÊ≈UË — ‹Êÿ‚¸ ’È∑§ S≈UÊÚ‹– ŒÊ‚, ¬˝flËáÊ øãº˝ (1994). ŒÈªÊ¸’⁄UË ⁄UÊ◊ÊÿáÊ, ªÈflÊ„UÊ≈UË — flÊáÊË ¬˝∑§Ê‡ÊŸ– ‡Ê◊ʸ, ‚àÿãº˝ŸÊÕ (1994). •‚◊ËÿÊ ‚ÊÁ„Uàÿ⁄U ‚◊ˡÊÊà◊∑§ ßÁÃflÎûÊ, ªÈflÊ„UÊ≈UË — flÊáÊË ¬˝∑§Ê‡ÊŸ– ªÙSflÊ◊Ë, ÿÃËŸ (1995) •‚◊ËÿÊ ÷Ê·Ê •ÊL§ ‚ÊÁ„Uàÿ⁄U ßÁÄUÊ‚, ªÈflÊ„UÊ≈UË — ‹Êÿ‚¸ ’È∑§ S≈UÊÚ‹– ◊ʪœ, ∑ΧcáÊŸÊ⁄UÊÿáÊ ¬˝‚ÊŒ (1985). •‚◊ ¬˝ÊãÃËÿ ⁄UÊ◊ ‚ÊÁ„Uàÿ, flÊ⁄UÊáÊ‚Ë — Á„UãŒË Áfl∑§Ê‚ ¬Ë∆U– ’L§flÊ, Á’Á⁄¢UÁø ∑ȧ◊Ê⁄U •ı⁄U ‡Ê◊ʸ, ‚àÿãº˝ŸÊÕ. ◊Ÿ‚Ê ∑§Ê√ÿ⁄U ¬ÊÃÁŸ– ÁÃflÊ⁄UË, ÷Ù‹ÊŸÊÕ (2002). •ŸÈflÊŒÁflôÊÊŸ, ‡ÊéŒ∑§Ê⁄U ¬˝∑§Ê‡ÊŸ– ‚„UÊÿ∑§ ¬ÁòÊ∑§Ê ‚È◊Ÿ, ⁄UÊ◊ŸÊÕ (1973). ‚ê◊‹Ÿ-¬ÁòÊ∑§Ê, ‹Ù∑§ ‚¢S∑ΧÁà Áfl‡Ê·Ê¢∑§–

Manuscript accepted on: 14/11/2015

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 137 Prag Consilience : ISSN 2456-6861, RNI No. ASSMUL/2016/70132 A Multi-lingual Annual Research Journal in Humanities, Science and Commerce Vol. 1, No. 1 (2016), 138-145

⁄U„USÿflÊŒ ∑§Ê SflM§¬ ∞fl¢ Á„UãŒË ‚ÊÁ„Uàÿ ◊¢ ©U‚∑§Ê ¬˝Áû§‹Ÿ Rahasyavāāād ka Swarūūūp eba+ Hindi Sāāāhitya mein Uskāāā Pratifalan ∑§⁄U’Ë ÃÊ‹È∑§ŒÊ⁄U Karabi Talukdar Guest Faculty, Deptt. of Hindi Pragjyotish College, Guwahati, Assam Email: [email protected] Abstract: The meaning of the word ‘Rahasyavād’ is mysticism in English. Mysticism is not very ancient in the field of literature but its existence is being proved in the field of mind, wisdom and philosophy. Not only in the ancient epic like ‘• gveda’ but also in Vedic literature the term like •mÒà (non dual) was used. The main characteristic of mystic literature is the enthusiasm of knowing the unseen and realising the idea of existence of unseen. In Hindi literature the idea of mysticism is found in the middle period i.e. Madhyakāl of Hindi literature among the writings of Siddha, Nath and the Nirgu]a Upāsak. After that we found the characteristic of mysticism in the period of Romantism i.e. the Chhayavaad. The main mystic poets of Hindi romantism were Mahadevi Verma, Suryakant Tripathi ‘Nirala’, Jayshankar Prasad and Sumitranandan Pant. We can say that the mysticism in modern literature is deeply expressed in the period of Chhayavaad. Keywords: Mysticism, Literature, Romantism, Modern Hindi Literature

1. ÷ÍÁ◊∑§Ê ∑§Ê√ÿ ⁄UøŸÊ ∑§Ë •Ÿ∑§ ¬˝øÁ‹Ã ¬hÁÃÿÙ¢ ◊¢ ⁄U„USÿflÊŒ ∞∑§ ◊„Uûfl¬Íáʸ ¬hÁà „UÒ– ⁄U„USÿflÊŒË ∑§Ê√ÿœÊ⁄UÊ ◊¢ ⁄UøÁÿÃÊ ÿÊ ∑§Áfl ∑§Ë ŒÎÁc≈U ¡ËflŸ •ı⁄U ¡ªÃÔ˜ ∑§ √ÿÄà ˇÊòÊ ‚ „U≈U∑§⁄U ©U‚∑§ •√ÿÄà ¬ˇÊ ∑§Ë •Ù⁄U „UÙ ¡ÊÃË „UÒ ¡Ù Á∑§ √ÿÄà ∑§ ÷ËÃ⁄U •ÙÃ-¬˝Ùà „UÒ– √ÿÄà •ı⁄U ŒÎ‡ÿ ∑§ ÷ËÃ⁄U •√ÿÄà •ı⁄U •ŒÎ‡ÿ √ÿʬ∑§ Ãàfl ∑§Ù ŒÍ…∏UŸ ∑§Ê ¬˝ÿàŸ ◊ÊŸfl ∑§Ë •àÿãà ¬È⁄UÊß øc≈UÊ „UÒ– ∑§Ê√ÿ ∑§ ˇÊòÊ

138 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ∑§⁄U’Ë ÃÊ‹È∑§ŒÊ⁄U Karabi Talukdar ◊¢ ◊ŸÈcÿ ∑§Ê ÿ„U ¬˝ÿÊ‚ øÊ„U ’„ÈUà •Áœ∑§ ¬˝ÊøËŸ Ÿ „UÙ ¬⁄UãÃÈ ’ÈÁh •ÕflÊ Œ‡Ê¸Ÿ ∑§ ˇÊòÊ ◊¢, „U◊Ê⁄U Œ‡Ê ◊¢ ß‚∑§Ë ‚ûÊÊ ’„ÈUà ¬˝ÊøËŸ „UÒ– Áfl‡fl ∑§ ¬˝ÊøËŸÃ◊ ª˝ãÕ ´§ÇflŒ ◊¢ „UË Ÿ„UË¢, •Á¬ÃÈ flÒÁŒ∑§ ‚ÊÁ„Uàÿ ∑§ •ãÿ ¬˝’ãœÙ ◊¢ ÷Ë ß‚ ¬˝∑§Ê⁄U ∑§Ë •mÒÃ◊Í‹∑§ •ı⁄U ⁄U„USÿÊà◊∑§ ÁfløÊ⁄UœÊ⁄UÊ •Ÿ∑§ SÕÊŸÙ ¬⁄U ©U¬‹éœ „UÙÃË „UÒ– ÷Ê⁄UÃËÿ ‚ÊœŸÊ ∑§ ôÊÊŸˇÊòÊ ◊¢ ÿ„U •mÒÃ◊Í‹∑§ ⁄U„USÿ-÷ÊflŸÊ ’⁄UÊ’⁄U ø‹ÃË ⁄U„UË– ªËÃÊ ◊¢ flÁáʸà Áfl‡fl-M§¬ ∑§Ë ∑§À¬ŸÊ ß‚Ë •mÒÃ◊Í‹∑§ ⁄U„USÿ ÷ÊflŸÊ ∑§Ê ø⁄U◊ Áfl∑§Ê‚ „UÒ– 2. ⁄U„USÿflÊŒ ∑§Ê SflM§¬ ⁄U„USÿ-÷ÊflŸÊ ◊ŸÈcÿ ∑§Ë ∞∑§ •àÿãà SflÊ÷ÊÁfl∑§ ◊ŸÙflÎÁûÊ „UÒ •ı⁄U ß‚∑§Ê ¬˝∑§Ê‡ÊŸ œ◊¸, Œ‡Ê¸Ÿ, ‚ÊœŸÊ, ÷ÁÄà •ı⁄U ‚ÊÁ„Uàÿ ◊¢ ¬˝Êÿ— ‚fl¸òÊ „ÈU•Ê „UÒ– •¢ª˝¡Ë ‚ÊÁ„Uàÿ •ı⁄U „U◊Ê⁄U •ÊœÈÁŸ∑§ Á„UãŒË ‚ÊÁ„Uàÿ ◊¢ ÿ„U ⁄U„USÿ-÷ÊflŸÊ ∞∑§ ÁŸÁ‡øà •ı⁄U ‚È√ÿflÁSÕà M§¬ ‹∑§⁄U ø‹Ë– M§¬ ∑§Ë ß‚ ÁŸÁ‡øà √ÿflSÕÊ ∑§Ë ‚◊ÈÁøà ‚ÒhÊÁãÃ∑§ SflË∑ΧÁà ∑§ ∑§Ê⁄UáÊ Á¡‚ ∑§Ê√ÿœÊ⁄UÊ ◊¢ ß‚∑§Ê ÁflÁœflà ‚ÒhÊÁãÃ∑§ •ŸÈ‚⁄UáÊ Á∑§ÿÊ ªÿÊ fl„U ∑§Ê√ÿœÊ⁄UÊ ⁄U„USÿflÊŒË ∑§Ê√ÿœÊ⁄UÊ ∑§„UË ¡ÊŸ ‹ªË– Á„UãŒË ‚ÊÁ„Uàÿ ∑§ •ÊœÈÁŸ∑§ ÿȪ ◊¢ Á¡Ÿ ∑§Ê⁄UáÊÙ¢ ‚ ©ÁŒÃ „UÙ∑§⁄U ⁄U„USÿ ÷ÊflŸÊ Ÿ ∑§Ê√ÿ ◊¢ flʌʟȪà M§¬ œÊ⁄UáÊ Á∑§ÿÊ, •ı⁄U ©U‚‚ Á¡‚ ¬˝∑§Ê⁄U ∑§ ∑§Ê√ÿ ∑§Ë ‚ÎÁc≈U „ÈU߸ ©U‚ ¬˝∑§Ê⁄U ∑§ ∑§Ê√ÿ ∑§Ê ¬Á⁄Uøÿ ¬˝Êåà ∑§⁄UŸ ‚ ¬Ífl¸ flʌʟȪà ⁄U„USÿ-÷ÊflŸÊ ÿÊ ⁄U„USÿflÊŒ ∑§ SflM§¬ ∑§Ê „UË ÁflfløŸ ∑§⁄ ‹ŸÊ •Áœ∑§ ‚◊ËøËŸ ¬˝ÃËà „UÙÃÊ „UÒ– ⁄U„USÿflÊŒ ‡ÊéŒ “⁄U„USÿ” •ı⁄U “flÊŒ” ŒÙ ‡ÊéŒÙ¢ ‚ Á◊‹∑§⁄U ’ŸÊ „UÒ– •◊⁄U∑§Ù‡Ê ∑§ •ŸÈ‚Ê⁄U “⁄U„U‚” ‡ÊéŒ ∑§Ê •Õ¸ „UÒó ∞∑§ÊãÃ, ÁŸ¡¸Ÿ, ªÈåà •ı⁄U ©U‚‚ ‚ê’ÁãœÃ flSÃÈ “⁄U„USÿ” (⁄U„UÁ‚÷fl = ⁄U„USÿ¢) ∑§„U‹ÊÃË „UÒ– ß‚ ¬˝∑§Ê⁄U “⁄U„USÿ” ∑§Ê •Õ¸ „UÒ “∞∑§Êãà ‚ê’ÁãœÃ Áfl·ÿ”– flŒ =√ÿÄÃÊÿÊ¢ flÊÁø (√ÿÄà ÷Ê·áÊ) œÊÃÈ ‚ ‚¢ôÊÊÕ¸∑§ “œÜÊÔ˜” ‹ªÊ∑§⁄U “©UëÿÃ •ŸŸ ßÁÃflÊŒ—” ∑§ •ŸÈ‚Ê⁄U “flÊŒ” ‡ÊéŒ ÁŸc¬ãŸ „UÙÃÊ „UÒó Á¡‚∑§ mÊ⁄UÊ ∑ȧ¿U ∑§„UÊ ¡Êÿ– Á∑§ãÃÈ “flÊŒ” ‡ÊéŒ •¬Ÿ ‚Ê◊Êãÿ •Õ¸ ◊¢ Ÿ ¬˝ÿÈÄà „UÙ∑§⁄U √ÿfl„UÊ⁄U ◊¢ Áfl‡Ê· •Õ¸ ◊¢ M§…∏U „UÙ ªÿÊ „UÒ– ‡ÊÊSòÊÙ¢ ∑§ •ãê¸Ã ¬˝øÁ‹Ã fl ◊à flÊŒ ∑§„U‹ÊÃ „UÒ Á¡Ÿ∑§Ë SÕʬŸÊ ÿÈÁÄÃÿÙ¢ •ı⁄U ¬˝◊ÊáÊÙ¢ mÊ⁄UÊ ÁflÁœ¬Ífl¸∑§ ∑§Ë ¡ÊÃË „UÒ, ¡Ò‚ ŒÎÁc≈U ‚ÎÁc≈U flÊŒ, ÁflfløflÊŒ, ¬˝Ê◊ÊáÿflÊŒ •ÊÁŒ– •Ã— ⁄U„USÿflÊŒ ∑§Ê √ÿÈà¬Áûʪà •Õ¸ „ÈU•Ê fl„U ◊ÃflÊŒ Á¡‚◊¢ ©UŸ ’ÊÃÙ¢ ∑§Ê ©UÀ‹π „UÙ Á¡ã„U¢ ‚’ ‹Ùª Ÿ„UË¢ ¡ÊŸÃ „UÒ– Á∑§ãÃÈ „U◊Ê⁄U ¬˝∑Χà ¬˝‚¢ª ◊¢ “⁄U„USÿflÊŒ” ∑§Ê ÿ„U √ÿÈà¬Áûʪà •Õ¸ ÖÿÙ¢ ∑§Ê àÿÙ¢ Ÿ„UË¢ Á‹ÿÊ ªÿÊ „UÒ– ∑§Ê√ÿ ∑§ ‚¢’¢œ ◊¢ ⁄U„USÿflÊŒ ∞∑§ Áfl‡Ê· ¬˝∑§Ê⁄U ∑§Ë ∑§Ê√ÿœÊ⁄UÊ ∑§ ‚¢’¢œ ◊¢ „UË ¬˝ÿÈÄà „UÙÃÊ „UÒ– Á¡‚ ∑§Ê√ÿ ◊ ⁄UøÁÿÃÊ ÿÊ ∑§Áfl ∑§Ë ŒÎÁc≈U ¡ËflŸ •ı⁄U ¡ªÃ ∑§ √ÿÄà ˇÊòÊ ‚ „U≈U∑§⁄U ©U‚∑§ •√ÿÄà ¬ˇÊ ∑§Ë •Ù⁄U, ¡Ù Á∑§ √ÿÄà ∑§ ÷ËÃ⁄U •Ùà ¬˝Ùà „UÒ, „UÙ ¡ÊÃË „UÒ ©U‚ ⁄U„USÿflÊŒË ∑§Ê√ÿ ∑§„UÃ „UÒ–1 ŒÎ‡ÿ ¡ªÃ ∑§ ÁflÁflœ ŸÊ◊ M§¬Ù¢ ◊ √ÿÊåà ∞∑§ •ªÙø⁄U Ãàfl ∑§ ÷ÊflÊà◊∑§ •Ê÷Ê‚Ù¢ ∑§ ‚ê¬ãŸ ∑§Ê√ÿ Á„UãŒË ‚ÊÁ„Uàÿ ∑§ ◊äÿÿȪ ∑§ ÁŸªÈ¸áÊ ¬¢ÕË ∑§Ê√ÿ ◊¢, ÿlÁ¬, ¬˝Êåà „UÙÃ „UÒ, ¬⁄UãÃÈ “⁄U„USÿflÊŒ” ‡ÊéŒ ∑§Ê ¬˝ÿÙª •Ê⁄U¢÷ ◊¢ ©UŸ ∑§Ê√ÿÙ¢ ∑§ Á‹∞ Ÿ„UË¢ „UÙÃÊ ÕÊ– Á„UãŒË ∑§Ê√ÿ ∑§ ˇÊòÊ ◊¢ ß‚ ‡ÊéŒ ∑§Ê ¬˝ÿÙª ‚ŸÔ˜ 1920 ∑§ ¬Ífl¸ ∑§„UË¢ ŒπŸ ◊¢ Ÿ„UË •ÊÃÊ– 20 flË¢ ‡ÊÃÊéŒË ∑§ ÁmÃËÿ Œ‡Ê∑§ ◊¢ ¡’ ’°ª‹Ê •ı⁄U •¢ª˝¡Ë ‚ÊÁ„Uàÿ ∑§ ¬˝÷Êfl ‚ Á„UãŒË ◊¢ ¿UÊÿÊflÊŒ ∑§Ê ¬˝ø‹Ÿ „ÈU•Ê Ã’ ©U‚∑§Ë •Ê‹ÙøŸÊ-¬˝àÿÊ‹ÙøŸÊ ∑§ ¬˝‚¢ª ◊¢ ß‚ ‡ÊéŒ ∑§Ê

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 139 ⁄U„USÿflÊŒ ∑§Ê SflM§¬ ∞fl¢ Á„UãŒË ‚ÊÁ„Uàÿ ◊¢ ©U‚∑§Ê ¬˝Áû§‹Ÿ Rahasyavāāād ka Swarūūūp eba+ Hindi Sāāāhitya mein Uskāāā Pratifalan ¬˝ø‹Ÿ •Ê⁄U¢÷ „ÈU•Ê– ∑§flËãº˝ ⁄UflËãº˝ ∑§Ë ªËÃÊÜ¡‹Ë ∑§ ∑§Ê√ÿ ∑§Ù Œ‡ÊË-ÁflŒ‡ÊË ÁflmÊŸÙ¢ Ÿ “Á◊ÁS≈U∑§” ∑§„UÊ •ı⁄U ©U‚ ¬˝∑§Ê⁄U ∑§ ∑§Ê√ÿ ∑§Ë ¬˝◊Èπ Áfl‡Ê·ÃÊ “Á◊ÁSÃÁ‚Ö◊” ∑§„U‹Ê߸– ©U‚∑§ •ŸÈ∑§⁄UáÊ ¬⁄U Á„UãŒË ◊¢ ¡Ù Ÿß¸ ∑§Ê√ÿœÊ⁄UÊ “¿UÊÿÊflÊŒ” ∑§ ŸÊ◊ ‚ ø‹Ë ©U‚∑§Ë ∞∑§ ¬˝flÎÁûÊ Áfl‡Ê· ∑§ Á‹∞ ⁄U„USÿflÊŒ ‡ÊéŒ ∑§Ê ¬˝ÿÙª Á„UãŒË ◊¢ ø‹ ¬«∏UÊ– ⁄U„USÿflÊŒË ∑§Ê√ÿ ∑§Ë ◊Í‹ Áfl‡Ê·ÃÊ ∑§Áfl ∑§Ë ¬⁄UÙˇÊ ∑§ ¬˝Áà Á¡ôÊÊ‚Ê, ÷Êfl ∑§ mÊ⁄UÊ ©U‚ ¬⁄UÙˇÊ ‚ûÊÊ ∑§Ê •Ê÷Ê‚ ŒπŸÊ, ©U‚∑§ ¬˝Áà •‚Ë◊ flŒŸÊ •ı⁄U ©U‚◊ ÃÊŒÊà◊ÿ ∑§Ë •ŸÈ÷ÍÁà „UÒ– •ÊœÈÁŸ∑§ Á„UãŒË ∑§Ê√ÿ ◊¢ ¡Ù ⁄U„USÿflÊŒ ©U¬‹éœ „UÙÃÊ „UÒ ©U‚ ¬⁄U ÷Ê⁄UÃËÿ Œ‡Ê¸ŸÙ¢ ∑§Ë ⁄U„USÿ÷ÊflŸÊ, ◊äÿ∑§Ê‹ËŸ ÁŸªÈ¸áÊ ¬¢ÕË ÃÕÊ ¬Ê‡øÊàÿ ⁄U„USÿflÊŒË ∑§Ê√ÿ ∑§Ê ‚Áê◊Á‹Ã ¬˝÷Êfl ¬«∏UÊ „UÒ– •ÊœÈÁŸ∑§ Á„UãŒË ⁄U„USÿflÊŒË ∑§Ê√ÿ ∑§Ê ∞∑§ •ı⁄U Áfl‡Ê· ªÈáÊ ¬˝∑ΧÁà ∑§Ë •Ù⁄U ©U‚∑§Ë Áfl‡Ê· ŒÎÁc≈U „UÒ– •Ê¡ ∑§ ⁄U„USÿflÊŒË ∑§ÁflÿÙ¢ Ÿ ¬˝∑ΧÁà ∑§ ÷ËÃ⁄U ∞∑§ •ãÇøÃŸÊ ∑§Ê (spirit) Œ‡Ê¸Ÿ Á∑§ÿÊ „UÒ– ¬˝∑ΧÁà ∑§ ©U¬ÊŒÊŸÙ¢ ◊¢ ¬⁄UÙˇÊ ‚ûÊÊ ∑§ •Ê÷Ê‚ ∑§Ù ŒπŸ ∑§Ë ¬˝flÎÁûÊ ∑§Ë ¬˝⁄UáÊÊ ◊äÿÿȪ˟ ‚Í»§Ë ∑§Ê√ÿ ‚ ÷Ë Á◊‹Ë „UÒ– ‚¢ˇÊ¬ ◊ •Ê¡ ∑§ ⁄U„USÿflÊŒ ◊¢ ÿ „UË Áfl‡Ê·-Áfl‡Ê· ¬˝flÎÁûÊÿÊ° ¬Á⁄U‹ÁˇÊà „UÙÃË „UÒ– ߟ ‚’∑§Ê ‚◊Ê„UÊ⁄U ∑§⁄U∑§ „U◊ ß‚ ¬˝∑§Ê⁄U ∑§„U ‚∑§Ã „UÒ Á∑§ ⁄U„USÿflÊŒ ∑§ •ãê¸Ã ∑§Áfl ∑§Ë ŒÎÁc≈U ¬˝àÿˇÊ ¡ªÃÔ˜ ‚ „U≈U∑§⁄U ¬⁄UÙˇÊ ∑§Ë •Ù⁄U „UÙ ¡ÊÃË „UÒ •ı⁄U ¬⁄UÙˇÊ ∑§Ë •Ù⁄U ©U‚∑§Ë ÿ„U ¬˝ÁìÁûÊ ÷ÊflŸÊ◊ÿË „UÙÃË „UÒ– ¬˝∑ΧÁà ∑§ ¬˝Áà NUŒÿ ∑§Ê ‚ìÊÊ •ŸÈ⁄Uʪ, ‹ıÁ∑§∑§ Áfl·◊ÃÊ•Ù ‚ ¬⁄U Á∑§‚Ë ⁄U„USÿ◊ÿ •ôÊÊà Œ‡Ê ◊¢ ‡ÊÊ¢ÁÃ-‹Ê÷ ∑§⁄UŸ ∑§Ë ∑§Ê◊ŸÊ, ◊ÊŸflÃÊflÊŒË ŒÎÁc≈U∑§ÙáÊ ‚ ¬⁄U◊ •ÊŸãŒ◊ÿ •ÊŒ‡Ê¸ ∑§Ë ∑§À¬ŸÊ, ’ıÁh∑§ ÁflôÊÊŸflÊŒ ∑§Ê Áfl⁄UÙœ, •ÊÁŒ ß‚∑§Ë ◊ÈÅÿ ¬˝flÎÁûÊÿÊ° „UÒ– ÿ ‚◊Sà ⁄U„USÿÊà◊∑§ •Ê÷Ê‚ ’ıÁh∑§ Á∑˝§ÿÊ mÊ⁄UÊ Ÿ„UË¢, •Á¬ÃÈ SflÊŸÈ÷ÍÁà (intuition) mÊ⁄UÊ ¬˝Êåà „UÙÃ „UÒ ÃÕÊ “ªÍ°ª ∑§Ù ªÈ«∏U” ∑§Ë Ã⁄U„U •ÁŸfl¸øŸËÿ ÃÕÊ •„U¢ ÁflÁ‡Êc≈U „UÙÃ „UÒ– ß‚∑§Ë ¬˝⁄UáÊÊ ∑§ SòÊÙà ÷Ê⁄UÃËÿ •ı⁄U ¬Ê‡øÊàÿ ŒÙŸÙ¢ „UË „UÒ– ŒÍ‚⁄UË Ã⁄U»§ ⁄U„USÿflÊŒ ∑§ ∑§‹Ê¬ˇÊ ∑§Ë Áfl‡Ê·ÃÊ•Ù¢ ∑§Ê •äÿÿŸ ∑§⁄UŸ ‚ ôÊÊà „UÙÃÊ „UÒ Á∑§ ß‚ œÊ⁄UÊ ◊¢ Á„UãŒË ÷Ê·Ê ∑§Ë •Á÷√ÿ¢¡ŸÊ ¬˝áÊÊ‹Ë ∑§Ê ∞∑§ ∞ÁÄUÊÁ‚∑§ Áfl∑§Ê‚ „ÈU•Ê– flSÃÈ ∑§Ë ‚͡◊ÃÊ ∑§ •ŸÈM§¬ „UË ‡ÊÒ‹Ë ∑§Ë ‚͡◊ÃÊ ÷Ë „UÒ– ‹ˇÊáÊÊ •ı⁄U ¬˝ÃË∑§-ÿÙ¡ŸÊ Ÿ ÷Ê·Ê ◊ ŒÈL§„U ‚Ê¢∑§ÁÃ∑§ÃÊ ∑§Ù ¡ã◊ ÁŒÿÊ „UÒ– ß‚ ∑§À¬ŸÊ-¬˝œÊŸ ‹ÊˇÊÁáÊ∑§ flÒÁøòÿ •ı⁄U ¬˝ÃË∑§ ÿÙ¡ŸÊ ¬⁄U ∑˝§Ùø ∑§ •Á÷√ÿ¢¡ŸÊflÊŒ ∑§Ê ¬˝÷Êfl „UÒ Á¡‚∑§ ∑§Ê⁄UáÊ, ∑§„UË¢-∑§„UË¢ •¬ŸË ÷Ê·Ê ∑§Ë ¬˝∑ΧÁà ∑§ ÁflL§h, ‹ˇÊáÊÊ ∑§Ê ÁflSÃÊ⁄U „UÙ ªÿÊ „UÒ– ߟ ŒÙŸÙ¢ ∑§ „UÙÃ „ÈU∞ ÷Ë ⁄U„USÿflÊŒ ∑§Ê ∑§‹Ê¬ˇÊ ¡Ò‚Ê ‚◊Îh „UÒ flÒ‚Ë ‚◊ÎÁh ¬„U‹ ∑§÷Ë Á„UãŒË ◊¢ Ÿ„UË¢ ŒπŸ ◊¢ •ÊÃË– 3. Á„UãŒË ‚ÊÁ„Uàÿ ◊¢ ⁄U„USÿflÊŒ flÒÁŒ∑§ ‚ÊÁ„Uàÿ ◊¢ •mÒà Ãàfl •ı⁄U ©U‚¬⁄U •ÊœÊÁ⁄Uà ◊œÈ⁄U ⁄U„USÿ-÷ÊflŸÊ ∑§Ë ©U¬‹Áéœ „UÙÃË „UÒ– ߟ∑§Ê •ÊœÊ⁄U ‹∑§⁄U ◊äÿ-∑§Ê‹ ∑§ Á‚hÙ, ŸÊÕÙ¢ ÃÕÊ ÁŸªÈ¸ÁáÊÿ ‚¢ÃÙ¢ •ı⁄U ‚ÍÁ»§ÿÙ¢ Ÿ ⁄U„USÿ- ÷ÊflŸÊ ∑§Ê •ŸÈ‚⁄UáÊ Á∑§ÿÊ •ı⁄U •¬ŸË ⁄UøŸÊ•Ù¢ ◊¢ ÷Ë ⁄U„USÿflÊŒË ⁄¢Uª •ÊŸ ÁŒÿÊ– Á∑§ãÃÈ ÿ„U ⁄U„USÿ-÷ÊflŸÊ „U◊Ê⁄U ôÊÊŸ ˇÊòÊ Ã∑§ „UË ‚ËÁ◊à ⁄U„UË, ∑§Ê√ÿ ÿÊ ÷ÊflŸÊ ∑§ ˇÊòÊ ◊¢ Ÿ„UË¢ •Ê ‚∑§Ë– „U◊Ê⁄UÊ ¬È⁄UÊŸÊ ‚ÊÁ„Uàÿ ‡ÊÒ‹Ë •ı⁄U flSÃÈ ŒÙŸÙ¢ ◊¢ √ÿÄÃflÊŒË „UÙŸ ∑§ ∑§Ê⁄UáÊ ⁄U„USÿ-÷ÊflŸÊ ‚ ‚fl¸ÕÊ ŒÍ⁄U ⁄U„UÊ– Á‚hÙ¢ ◊¢ ⁄U„USÿ÷ÊflŸÊ ∑§Ê ¬ÿʸåà Áfl∑§Ê‚ „ÈU•Ê– •Êª ø‹∑§⁄U Á„UãŒË ‚ÊÁ„Uàÿ ◊¢ ∑§’Ë⁄U

140 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ∑§⁄U’Ë ÃÊ‹È∑§ŒÊ⁄U Karabi Talukdar ÃÕÊ •ãÿ ‚ãà ∑§ÁflÿÙ¢ ∑§ mÊ⁄UÊ Á¡‚ ⁄U„USÿflÊŒË ∑§Ê√ÿ ∑§Ë ‚ÎÁc≈U „ÈU߸ ©U‚ ¬⁄U Á‚hÙ¢ ∑§Ê ¬ÿʸåà ¬˝÷Êfl ¬«∏UÊ– Á‚hÙ¢ ∑§Ë flÊáÊË ◊¢ ‚Ê◊ÊãÿÃÿÊ ⁄U„USÿÊà◊∑§ ¬˝flÎÁûÊ ∑§ Œ‡Ê¸Ÿ „UÙÃ „UÒ– Á‚hÙ¢ ∑§Ë ÿ„U ⁄U„USÿ÷ÊflŸÊ •Áœ∑§Ê¢‡Ê ◊¢ ‚ÊœŸÊà◊∑§ „UÒ– ߟ◊ ÷ÊflŸÊ ∑§Ë fl„U ⁄U◊áÊËÿÃÊ, ¡Ù ‚ÈãŒ⁄U ∑§Ê√ÿ ∑§Ù ¡ã◊ ŒÃË „UÒ, Ÿ„UË¢ ¬Á⁄U‹ÁˇÊà „UÙÃË– Á‚hÙ¢ ∑§ mÊ⁄UÊ ¬˝øÊÁ⁄Uà ߂ ⁄U„USÿ◊ʪ¸ ∑§Ê ßÃŸÊ ¬˝÷Êfl „U◊Ê⁄U Œ‡Ê ∑§Ë ◊äÿ∑§Ê‹ËŸ ‚ÊœŸÊ ¬⁄U ¬«∏UÊ Á∑§ ¡’ Á‚hÙ¢ ∑§Ê ¬˝÷Êfl Ÿc≈U „UÙ ªÿÊ •ı⁄U ∑§’Ë⁄U Ÿ •¬ŸÊ ÁŸªÈ¸áÊ-◊ʪ¸ ø‹ÊÿÊ Ã’ ‚◊Sà ‚ãà ∑§ÁflÿÙ¢ Ÿ Á‚hÙ¢ ∑§Ë ß‚ ⁄U„USÿ ¬˝flÎÁûÊ ∑§Ù •¬ŸÊÿÊ– 12 flË¢ ‡ÊÃÊéŒË ∑§ •Ê‚-¬Ê‚ ∑§ ‚◊ÿ ◊¢ Á‚hÙ¢ ∑§ ‚ê¬˝ŒÊÿ ◊¢ •Ÿ∑§ Áfl∑ΧÁÃÿÊ° •Ê ªß¸ ÕË •ı⁄U ©UŸ∑§Ê ¬˝÷Êfl º˝Èà ªÁà ‚ ˇÊËáÊ „UÙŸ ‹ª ªÿÊ ÕÊ– ©U‚Ë ‚◊ÿ ∑ȧ¿U ÁfløÊ⁄UflÊŸ ◊„UÊà◊Ê•Ù¢ Ÿ •¬Ÿ ∑§Ù ß‚ ¬⁄Uê¬⁄UÊ ‚ •‹ª ∑§⁄∑§ •¬ŸÊ ÁŸ¡Ë ‚ê¬˝ŒÊÿ ø‹ÊÿÊ– ß‚ ‚ê¬˝ŒÊÿ ∑§Ê ŸÊ◊ ŸÊÕ- ‚ê¬˝ŒÊÿ „UÒ •ı⁄U ªÈL§ ªÙ⁄UπŸÊÕ ß‚∑§ •ÊÁŒ ¬˝flø∑§ „UÒ– ߟ∑§Ë ‚ÊœŸÊ •ãÃ◊ȸπË „UÒ •ı⁄U flÊáÊË •≈U¬≈UË ¬„U‹Ë-‚Ë– •ã× ‚ãœŸÊ ∑§Ë ⁄U„USÿ◊ÿË ÁflÁflœ Á∑˝§ÿÊ•Ù¢ ∑§ M§¬∑§ ߟ∑§Ë flÊáÊË ◊¢ ¬ÿʸåà ◊ÊòÊÊ ◊¢ Á◊‹Ã „UÒ– ⁄U„USÿ-¬˝flÎÁûÊ ∑§Ë ¬⁄Uê¬⁄UÊ ◊¢, •Êª ø‹∑§⁄U, ∑§’Ë⁄U, ŸÊŸ∑§, ŒÊŒÍ, ◊‹Í∑§ ŒÊ‚ •ÊÁŒ ÁŸªÈ¸áÊ٬ʂ∑§ ‚ãà ÃÕÊ ∑ȧÒŸ, ◊¢¤ÊŸ, ¡Êÿ‚Ë •ÊÁŒ ¬˝◊ÊÅÿÊŸ ∑§Áfl „ÈU∞ ¡Ù Á„UãŒË ‚ÊÁ„Uàÿ ∑§Ë ⁄U„USÿflÊŒË ∑§Ê√ÿœÊ⁄UÊ ◊¢ ∞∑§ ¬˝◊Èπ SÕÊŸ ⁄UπÃ „UÒ– ÿÁŒ ∑§Ê√ÿ ∑§ ˇÊòÊ ◊¢ ⁄U„USÿ flÊŒË œÊ⁄UÊ ∑§Ë •flÃÊ⁄UáÊÊ ∑§Ë ŒÎÁc≈U ‚ ÁfløÊ⁄U Á∑§ÿÊ ¡Ê∞ ÃÙ Á„UãŒË ‚ÊÁ„Uàÿ ◊¢ ÿ„U ∑§Êÿ¸ ‚’‚ ¬„U‹ ∑§’Ë⁄U Ÿ „UË Á∑§ÿÊ– ∑§’Ë⁄U Ÿ •¬Ÿ ¬¢Õ ◊¢ Á‚hÙ¢ •ı⁄U ŸÊÕÙ¢ ∑§Ë •ã× Ãàfl, ¬Òªê’⁄UË ∞∑§‡fl⁄UflÊŒ, flÒcáÊflÙ¢ ∑§Ë •Á„U¢‚Ê •ı⁄U ¬˝¬ÁûÊflÊŒ •ÊÁŒ •ãÿ ÃàflÙ¢ ∑§Ù ÷Ë ª˝„UáÊ Á∑§ÿÊ– ∑§’Ë⁄U ∑§ ’ÊŒ ŒÊŒÍ, ŸÊŸ∑§, œ◊¸ŒÊ‚, ¬‹≈ÍU, ⁄UҌʂ, ŒÁ⁄UÿÊ ‚Ê„U’, ◊‹Í∑§ŒÊ‚, ‚ÈãŒ⁄UŒÊ‚ •ÊÁŒ •Ÿ∑§ ‚¢Ã ∑§Áfl ß‚Ë ¬⁄Uê¬⁄UÊ ◊¢ „ÈU∞– ∑§’Ë⁄U ∑§Ë ŒÎÁc≈U ◊¢ ÷Ë ∞∑§ •mÿ Ãàfl „UË ‚fl¸òÊ √ÿÊåà „UÒ, ¡Ò‚Ê Á∑§ ÷Ê⁄UÃËÿ •mÒÃ-flŒÊãà ◊¢ ◊ÊŸÊ ªÿÊ „UÒ¢– ∑§’Ë⁄U ∑§Ë ‚ÊœŸÊà◊∑§ ⁄U„USÿ÷ÊflŸÊ, ‚ÍÁ»§ÿÙ¢ ∑§ ¬˝◊ Ãàfl ∑§ ÿÙª ‚ „UË SflÊ÷ÊÁfl∑§ ⁄U„USÿ÷ÊflŸÊ, ∑§Ê M§¬ œÊ⁄UáÊ ∑§⁄U ‚∑§Ë ÕË– ‚ÍÁ»§ÿÙ¢ ∑§ mÊ⁄UÊ Á„UãŒË ∑§Ê√ÿ ◊¢ ⁄U◊áÊËÿ •ı⁄U ∑§Ê√ÿÙ¬ÿÙªË ⁄U„USÿflÊŒ ‚ÎÁc≈U „ÈU߸– ∑ȧÒŸ, ◊¢¤ÊŸ, ¡Êÿ‚Ë, ©U‚◊ÊŸ, Ÿ’Ë, ∑§ÊÁ‚◊‡ÊÊ„U, ŸÍ⁄U◊È„Uê◊Œ •ÊÁŒ ¬˝Á‚h ‚ãà ߂ ¬⁄Uê¬⁄UÊ ◊¢ „ÈU∞– ¡Êÿ‚Ë Ÿ •¬Ÿ ’΄UÃÔ˜ ¬˝’ãœ-∑§Ê√ÿ “¬ŒÔ˜◊ÊflÔ ∑§Ë ⁄UøŸÊ ◊‚ŸflË ¬hÁà ◊¢ ∑§Ë– ¡Êÿ‚Ë ∑§ ⁄U„USÿflÊŒ ∑§Ê ◊ÈÅÿ M§¬ ©UŸ∑§ mÊ⁄UÊ ÁŸL§Á¬Ã ¬˝◊ ∑§Ë ߸‡fl⁄UÙã◊ÈπÃÊ „UÒ– ©Uã„UÙŸ ¬⁄U◊ ‚ÈãŒ⁄U M§¬ ◊ ∑§Ê√ÿÙ¬ÿÙªË ‚flʸX¬Íáʸ ⁄U„USÿflÊŒ ∑§Ë ‚ÎÁc≈U Á„UãŒË ∑§ÁflÃÊ ◊¢ ‚fl¸¬˝Õ◊ ∑§Ë „UÒ– “¬ŒÔ˜◊ÊflÔ ∑§ •Ê⁄U¢÷ ◊¢ „UË fl Á‚¢„U‹ª…∏U ∑§Ë “¬ıÁ⁄UÿÙ¢” ∑§ √ÿÊ¡ ‚ ‡Ê⁄UË⁄U ∑§ ÷ËÃ⁄U ÷Ë ©U‚ Œ‡ÊÊ ∑§Ù, ¡Ù „U∆UÿÙª-‚ê◊à „UÒ, ¬˝∑§≈U ∑§⁄UÃ „UÒó “Ÿ flı π¢«U Ÿı ¬⁄UË, •ı ÄU° ’ÖÊ˝ ∑§flÊ⁄U– øÊÁ⁄U ’‚⁄U ‚ı¢ ø…∏U ‚à ‚ı ©UÃ⁄ÒU ¬Ê⁄U–– Ÿı ¬ı⁄UË ¬⁄U Œ‚◊ ŒÈ•Ê⁄UÊ– Ã Á„U ¬⁄U’Ê¡ ⁄UÊ¡-ÉÊÁ⁄UÿÊ⁄UÊ––” Á„UãŒË ‚ÊÁ„Uàÿ ∑§ •ÊœÈÁŸ∑§ ∑§Ê‹ ◊¢ ÷Ê⁄UÃãŒÈ „UÁ⁄U‡øãº˝ ∑§ ‚◊ÿ ‚ „UË ŸflËŸ ¬˝flÎÁûÊÿÙ¢ ∑§Ê ©UŒÿ „UÙŸÊ •Ê⁄U¢÷ „UÙ ªÿÊ– ߟ ¬˝flÎÁûÊÿÙ¢ ◊¢ ∑§Áfl¡ŸÙ¢ ∑§ NUŒÿ ∑§Ë fl„U •∑ȧ‹Ê„U≈U, ¡Ù Á∑§ ¬È⁄UÊŸ

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 141 ⁄U„USÿflÊŒ ∑§Ê SflM§¬ ∞fl¢ Á„UãŒË ‚ÊÁ„Uàÿ ◊¢ ©U‚∑§Ê ¬˝Áû§‹Ÿ Rahasyavāāād ka Swarūūūp eba+ Hindi Sāāāhitya mein Uskāāā Pratifalan ⁄UËÁà ∑§Ê√ÿ ∑§Ë ‡ÊÊSòÊËÿ ¬⁄Uê¬⁄UÊ•Ù¢ ∑§ ⪠ÉÊ⁄U ‚ ÁŸ∑§‹∑§⁄U ©Uã◊ÈÄà •ı⁄U Sflë¿U㌠flÊÃÊfl⁄UáÊ ◊¢ ‚Ê°‚ ‹Ÿ ∑§ Á‹∞ ÕË, ¬˝∑§≈U „UÙ ⁄U„UË ÕË– ÷Ê⁄UÃãŒÈ ∑§ ¡ËflŸ-∑§Ê‹ ◊¢ „UË üÊËœ⁄U ¬Ê∆U∑§ Ÿ¢, NUŒÿ ∑§Ë Sflë¿U ªÁà ∑§Ê •ŸÈ‚⁄UáÊ ∑§⁄UÃ „ÈU∞, ◊ÊŸfl •ı⁄U ¬˝∑ΧÁà ∑§ ˇÊòÊ ◊¢ •¬ŸË ‚⁄U‹ •ı⁄U •∑ΧÁòÊ◊ ÷ÊflœÊ⁄UÊ ∑§Ù ¬˝flÊÁ„Uà Á∑§ÿÊ– ß‚Ë „UÊÁŒ¸∑§ ÷Êfl-¬˝flÊ„U ∑§ ’Ëø ∑§„UË¢-∑§„UË¢ ¬Ê∆U∑§ ¡Ë ∑§Ë flÎÁûÊ •àÿãà SflÊ÷ÊÁfl∑§ M§¬ ‚ ⁄U„USÿÊà◊∑§ ÷Ë „UÙ ªß¸ „UÒ– ∑§Ê√ÿ ∑§Ë ß‚ Sflë¿U㌠œÊ⁄UÊ ∑§ ø‹Ÿ ∑§ ∑ȧ¿U ‚◊ÿ ¬‡øÊÃÔ˜ „UË ÁmflŒË ¡Ë ∑§Ë ŸË⁄U‚ ßÁÃflÎûÊÊà◊∑§ÃÊ ∑§ Áfl⁄UÙœ ◊¢ ¿UÊÿÊflÊŒ ∑§Ê •Êª◊Ÿ „ÈU•Ê– ‚ŸÔ˜ 1913 ◊¢ ⁄UflËãº˝ŸÊÕ ∆UÊ∑ȧ⁄U ∑§Ë “ªËÃÊÜ¡Á‹” ∑§Ê ¡’ ¬˝Õ◊ ’Ê⁄U ¬˝∑§‡ÊŸ „ÈU•Ê, Ã’ ∑ȧ¿U ∑§Áfl ¿UÊÿÊflÊŒË ‡ÊÒ‹Ë ◊¢ ¬⁄UÙˇÊ ∑§Ù ‹ˇÿ ’ŸÊ∑§⁄U ªËÃ-⁄UøŸÊ ∑§⁄UŸ ◊¢ ¬˝flÎûÊ „ÈU∞– üÊË ◊ÒÁÕ‹Ë ‡Ê⁄UáÊ ªÈåà •ı⁄U ◊È∑ȧ≈Uœ⁄U ¬Êá«Uÿ Ÿ ß‚ ŸflËŸ ⁄U„USÿflÊŒË ¬˝flÎÁûÊ ∑§Ê •ŸÈ‚⁄UáÊ ∑§⁄UÃ „ÈU∞ ∑§Ê√ÿ-⁄UøŸÊ ∑§Ë– ªÈåà ¡Ë ∑§Ë ß‚ ¬˝∑§Ê⁄U ∑§Ë ⁄U„USÿflÊŒË ⁄UøŸÊ•Ù¢ ∑§Ê ∞∑§ ‚¢ª˝„U •Êª ø‹∑§⁄U, “¤Ê¢∑§Ê⁄U” ∑§ ŸÊ◊ ‚ ¬˝∑§ÊÁ‡Êà „ÈU•Ê– ◊È∑ȧ≈Uœ⁄U ¬Êá«Uÿ ∑§ ⁄U„USÿflÊŒË ªËà ÷Ë “‚⁄USflÃË” ◊¢ ‚◊ÿ-‚◊ÿ ¬⁄U ¬˝∑§ÊÁ‡Êà „UÙÃ ⁄U„U– üÊË ¬ŒÈ◊‹Ê‹ ¬ÈãŸÊ‹Ê‹ ’ŇÊË ÷Ë ÿŒÊ-∑§ŒÊ ⁄U„USÿflÊŒË ªËà Á‹π ÁŒÿÊ ∑§⁄UÃ Õ– ©UŸ∑§Ë ŒÙ-∞∑§ ⁄UøŸÊ∞° ‚Ÿ 1915 •ı⁄U 1916 ◊¢ “‚⁄USflÃË” ◊¢ ¬˝∑§ÊÁ‡Êà „È߸ ÕË¢– ©U‚Ë ‚◊ÿ ⁄UÊÿ ∑ΧcáÊ ŒÊ‚ ∑§Ë ⁄UøŸÊ∞° ÷Ë ‚Ê◊Ÿ •Ê߸– ß‚Ë ’Ëø, ’Ë‚flË¢ ‡ÊÃÊ√ŒË ∑§ ÁmÃËÿ Œ‡Ê∑§ ◊¢, ß‚ ∑§Ê√ÿœÊ⁄UÊ ◊¢ •flªÊ„UŸ ∑§⁄UŸ ∑§ Á‹∞ ∞∑§ •◊⁄U ∑§‹Ê∑§Ê⁄U ∑§Ë ¬˝ÁÃ÷Ê ©UÃ⁄UË– „U◊Ê⁄UÊ •Á÷¬˝Êÿ Sfl— ’Ê’Í ¡ÿ‡Ê¢∑§⁄U “¬˝‚ÊŒ” ¡Ë ‚ „UÒ– ¬˝‚ÊŒ ¡Ë Ÿ ¿UÊÿÊ, ⁄U„USÿ ∑§ •◊⁄U ªËà ªÊ∞– ‚Íÿ¸∑§Êãà ÁòʬÊ∆UË ÁŸ⁄UÊ‹Ê, ‚ÈÁ◊òÊÊŸ¢ŒŸ ¬¢Ã •ı⁄U ◊„UÊŒflË fl◊ʸ ÷Ë ¿UÊÿÊ, ⁄U„USÿ ‹Ù∑§ ∑§ ÷√ÿ ∑§‹Ê∑§Ê⁄U ∑§ M§¬ ◊¢ ¬˝∑§≈U „ÈU∞– «UÊÚ0 ⁄UÊ◊∑ȧ◊Ê⁄U fl◊ʸ, „UÁ⁄U∑ΧcáÊ ¬˝◊Ë, ◊ÊπŸ‹Ê‹ øÃÈfl¸ŒË, ’Ê‹∑ΧcáÊ ‡Ê◊ʸ ŸflËŸ, Ÿ⁄Uãº˝ ‡Ê◊ʸ, ©UŒÿ‡Ê¢∑§⁄U ÷^ •ÊÁŒ ß‚ œÊ⁄UÊ ∑§ •ãÿ ∑§Áfl „UÒ– ¬˝‚ÊŒ ¡Ë ∑§ ⁄U„USÿflÊŒ ∑§Ê SòÊÙà ÷Ê⁄UÃËÿ Œ‡Ê¸Ÿ-Áfl‡Ê·ÃÿÊ ‡ÊÒfl •Êª◊ „UÒ– “∑§Ê◊ÊÿŸË” ◊ ‚ÊœŸÊ ∑§Ë ‚◊Sà ¬˝Á∑˝§ÿÊ ‡ÊÒfl •Êª◊ ∑§ •ŸÈ‚Ê⁄U „UÒ– ß‚ Ãàfl ∑§ ¬˝Áà Á¡ôÊÊ‚Ê, flŒŸÊ◊ÿ ¬˝◊, ’ÈÁhflÊŒ ∑§Ê Áfl⁄UÙœ •ÊÁŒ ‚÷Ë •Êfl‡ÿ∑§ ’ÊÃ¢ ¬˝‚ÊŒ ¡Ë ∑§ ⁄U„USÿflÊŒ ◊¢ „UÒ– “¬˝◊¬ÁÕ∑§” •ı⁄U “∑§ÊŸŸ-∑ȧ‚È◊” ◊¢, Á¡Ÿ◊¢ ∑§Ê√ÿ-‡ÊÒ‹Ë ¬È⁄UÊŸ …¢Uª ∑§Ë •ı⁄U fláʸŸ flSÃÈ-¬˝œÊŸ „UÒ, ⁄U„USÿflÊŒ ∑§ ◊ıÁ‹∑§ Ãàfl ¬˝Êåà „UÙŸ ‹ªÃ „UÒ– “¬˝◊¬ÁÕ∑§” ◊¢ ¬˝‚ÊŒ ¡Ë Ÿ ߸‡fl⁄U ∑§Ë ‹Ë‹Ê ∑§Ê ÁflÁøòÊÃÊ ∑§Ê S¬c≈U fláʸŸ Á∑§ÿÊ „UÒó “‹Ë‹Ê◊ÿ ∑§Ë •ÔŒÔ˜÷Èà ‹Ë‹Ê Á∑§‚‚ ¡ÊŸË ¡ÊÃË „UÒ–” ß‚∑§ ©U¬⁄UÊãà ‚ŸÔ˜ 1927 ◊¢ “¤Ê⁄UŸÊ” ∑§Ê ¡Ù ÁmÃËÿ ‚¢S∑§⁄UáÊ ÁŸ∑§‹Ê ©U‚◊¢ ¬˝‚ÊŒ ¡Ë Ÿ ¿UÊÿÊflÊŒË ‡ÊÒ‹Ë ∑§Ù •¬ŸÊÿÊ– ¿UÊÿÊflÊŒ ∑§Ê •Êfl⁄UáÊ ¬„UŸ∑§⁄U ¬˝‚ÊŒ ¡Ë ∑§Ë ⁄U„USÿ-÷ÊflŸÊ •Áœ∑§ ‚͡◊, ‚¢flŒŸ‡ÊË‹ •ı⁄U √ÿʬ∑§ „UÙ∑§⁄U •¬Ÿ flÊSÃÁfl∑§ M§¬ ◊¢ ‚Ê◊Ÿ •Ê߸– “‹„U⁄U” ◊¢ •Ê∑§⁄U ∑§Áfl ∑§Ë •Á÷√ÿÁÄà ¬˝ı…∏UÃ⁄U •ı⁄U ⁄U„USÿ-÷ÊflŸÊ •Áœ∑§ ÁŸÁŒ¸c≈U „UÙ ¡ÊÃË „UÒ– ∑§Áfl ∑§ ◊Ÿ ◊¢ ¡Ù ÁŸ⁄UʇÊÊ •ı⁄U Áfl·ÊŒ „UÒ ©UŸ∑§Ê ‚◊ʜʟ ∑§Áfl ∑§Ù Á∑§‚Ë •Ÿãà ŒÍ⁄U Œ‡Ê ◊¢ Á◊‹ÃÊ „UÒ– •Ã— •¬ŸË ¡ËflŸ-Ÿı∑§Ê ∑§ ∑§áʸœÊ⁄U ‚ ∑§Áfl ¬˝ÊÕ¸ŸÊ ∑§⁄UÃÊ „UÒ Á∑§ ◊ȤÊ fl„UË¢ ‹ ø‹ó “‹ ø‹ fl„UÊ° ÷Í‹ÊflÊ Œ∑§⁄U ◊⁄U ŸÊÁfl∑§ œË⁄U-œË⁄U

142 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ∑§⁄U’Ë ÃÊ‹È∑§ŒÊ⁄U Karabi Talukdar Á¡‚ ÁŸ¡¸Ÿ ◊¢ ‚ʪ⁄U-‹„U⁄UË •ê’⁄U ∑§ ∑§ÊŸÙ¢ ◊¢ ª„U⁄UË ÁŸ‡ø‹ ¬˝◊-∑§ÕÊ ∑§„UÃË „U٠á ∑§Ù‹Ê„U‹ ∑§Ë •flŸË ⁄U–” “•Ê°‚È” ∑§ ©U¬⁄UÊãÃ, ¬˝‚ÊŒ ¡Ë ∑§Ë „UË Ÿ„UË¢ •Á¬ÃÈ ‚◊Sà Á„UãŒË-‚ÊÁ„Uàÿ ∑§Ë •àÿ¢Ã ©Uà∑Χc≈U •ı⁄U ¬˝ÁÃÁc∆Uà ⁄UøŸÊ, “∑§Ê◊ÊÿŸË” •ÊÃË „UÒ– ∑§Ê◊ÊÿŸË ◊¢ •Ê⁄¢U÷ ◊¢ ‚Ê◊Êãÿ •√ÿÄà ‚ûÊÊ ‚ ‚ê’ÁãœÃ ⁄U„USÿ ‚ •Ê„Uà „UÙ∑§⁄U √ÿÁÄà ∑§ ◊Ÿ ◊¢ ∑§ıÃÈ„U‹ •ı⁄U Á¡ôÊÊ‚Ê ∑§Ê ÷Êfl ©Uà¬ãŸ „UÙÃÊ „UÒó “∑§ıŸ? „ÈU•Ê ÿ„U ¬˝‡Ÿ •øÊŸ∑§ •ı⁄U ∑ȧÃÈ„U‹ ∑§Ê ÕÊ ⁄UÊ¡–” •ÊœÈÁŸ∑§ ⁄U„USÿflÊŒË ∑§Ê√ÿœÊ⁄UÊ ◊¢ ÁŸ⁄UÊ‹Ê ¡Ë ∑§Ê •¬ŸÊ ◊„Uûfl¬Íáʸ SÕÊŸ „UÒ– ÁŸ⁄UÊ‹Ê ¡Ë ∑§Ë “¬Á⁄U◊‹” ∑§ ¬¢øflÃË ¬˝‚¢ª ◊¢ ∞∑§ •Ù⁄U ÃÙ ⁄UÊ◊ ∑§ ◊Èπ ‚ ŒÊ‡Ê¸ÁŸ∑§ Ãàfl ÁŸL§¬áÊ ∑§⁄UÊÿÊ „UÒ, •ı⁄U ŒÍ‚⁄UË •ı⁄U ‹ˇ◊áÊ ∑§ ◊Èπ ‚ ÷ÁÄà ∑§Ë fl⁄UáÿÃÊ ¬˝ÁìÊÁŒÃ ∑§⁄UÊ߸ „UÒ– ©Uã„UÙŸ “ÃÈ‹‚Ë ŒÊ‚” ∑§Ê√ÿ ¡Ù •àÿãà √ÿÄà •ı⁄U ’ʱÿ-flSÃÈ ÁflœÊŸ πá«U ∑§Ê√ÿ „UÒ ©U‚∑§ ¬˝‚¢ªÙ¢ ◊¢ ⁄U„USÿflÊŒ ∑§Ë ©UԌԘ÷ÊflŸÊ ’«∏U „UË ‚ÈãŒ⁄UÃÊ ‚ ∑§Ë „UÒ– ÃÈ‹‚ˌʂ ∑§Ê ™§äfl¸ªÊ◊Ë ◊Ÿ “ŒÍ⁄U, ŒÍ⁄UÃ⁄U, ŒÍ⁄UÃ◊” ¡Ê∑§⁄U ÄÿÊ ŒπÃÊ „UÒó ©U‚ ◊ÊŸ‚ ŒÍ⁄U Œ‡Ê ◊¢ ÷Ë, ÖÿÙ¢ ⁄UÊ„ÈUª˝Sà •Ê÷Ê ⁄UÁfl ∑§Ë– ŒπË ∑§Áfl Ÿ ¿UÁfl, ¿UÊÿÊ-‚Ë, ÷⁄UÃË ‚Ë ÷Ê⁄Uà ∑§Ê ‚êÿ∑§Ô˜ Œ‡Ê∑§Ê‹; Áπ¢øÃÊ ¡Ò‚ Ã◊-‡Ê·¡Ê‹ πË¢øÃË, ’΄UÃÔ˜ ‚ •ãÃ⁄UÊ‹ ∑§⁄UÃË ‚Ë- ¬˝∑ΧÁà ∑§ ¬˝Áà ◊ÊÁ◊¸∑§ ⁄U„USÿ-÷ÊflŸÊ ∑§Ë SflÊ÷ÊÁfl∑§ •Á÷√ÿÁÄà ∑§ ∑§Ê⁄UáÊ „UË ¬ãà ¡Ë ¬˝∑ΧÁà ∑§ ⁄U„USÿflÊŒË ∑§Áfl ◊ÊŸ ¡ÊÃ „UÒ– ¬˝∑ΧÁà ∑§ √ÿÄà SflM§¬ ◊¢ ¬¢Ã ¡Ë ∑§Ë ÿ„U ⁄U„USÿ-÷ÊflŸÊ •àÿ¢Ã SflÊ÷ÊÁfl∑§ •ı⁄U ◊ÊÁ◊¸∑§ „UÒ– ©U‚∑§ ¬Œ¸ ◊¢ ∑§Ù߸ “¿UÁfl◊ÊŸ” Á¿U¬Ê „UÒ ¡Ù ∑§Áfl ∑§ “•’Ùœ, •ôÊÊŸ” NUŒÿ ∑§Ù Á∑§‚Ë •ôÊÊà ¬Õ ¬⁄U ¬˝Á⁄Uà ∑§⁄U ŒÃÊ „UÒó “Ÿ ¡ÊŸ ∑§ıŸ, •ÿ ¿UÁfl◊ÊŸ! ¡ÊŸ ◊ȤÊ∑§Ù •’Ùœ •ôÊÊŸ, ‚ȤÊÊÃ „UÙ ÃÈ◊ ¬Õ •Ÿ¡ÊŸ– »Í§°∑§ ŒÃ Á¿Uº˝Ù¢ ◊¢ ¬˝ÊŸ, •„UÙ! ‚Èπ-ŒÈπ ∑§ ‚„Uø⁄U ◊ıŸ, Ÿ„UË¢ ∑§„U ‚∑§ÃË ÃÈ◊ „UÙ ∑§ıŸ–”2 ß‚∑§ ¬‡øÊà ŸÊ◊ •ÊÃÊ „UÒ ◊„UÊŒflË fl◊ʸ ∑§Ê– ©UŸ∑§ “ŸË„UÊ⁄U” ∑§ •ÊÁŒ ◊¢ „UË •‚±ÿ ¬Ë«∏UÊ ∑§ Œ‡Ê¸Ÿ „UÙÃ „UÒ, Á¡‚ Áflfl‡Ê „UÙ∑§⁄U, ‚„UŸ ∑§⁄UŸÊ „UË ¬«∏U ⁄U„UÊ „UÒó “Ÿ„UË¢ •’ ªÊÿÊ ¡ÊÃÊ Œfl! Õ∑§Ë ©Uª°‹Ë, „UÒ …UË‹ ÃÊ⁄U, Áfl‡flflËáÊ ◊ •¬ŸË •Ê¡ Á◊‹Ë ÃÙ ÿ„U •S»È§≈U ¤Ê¢∑§Ê⁄U”3 ◊„UÊŒflË fl◊ʸ ∑§Ê ⁄U„USÿ÷Êfl ©UŸ∑§ ∑§Ê√ÿ ‚¢ª˝„U “ŸË„UÊ⁄U”, “⁄UÁ‡◊”, “ŸË⁄U¡Ê” ÃÕÊ “‚ÊãäÿªËÔ ◊¢ ¬Á⁄U‹ÁˇÊà „UÙÃÊ „UÒ– •¬Ÿ Á¬˝ÿÃ◊ ∑§ ¬Õ ∑§Ù •Ê‹ÙÁ∑§Ã ∑§⁄UŸ ∑§ Á‹∞ ¡ËflŸ ∑§Ê ŒË¬ Á‹∞

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 143 ⁄U„USÿflÊŒ ∑§Ê SflM§¬ ∞fl¢ Á„UãŒË ‚ÊÁ„Uàÿ ◊¢ ©U‚∑§Ê ¬˝Áû§‹Ÿ Rahasyavāāād ka Swarūūūp eba+ Hindi Sāāāhitya mein Uskāāā Pratifalan „ÈU∞ Áø⁄U-Áfl⁄UÁ„UáÊË ¬˝ÃËôÊÊ ◊¢ ’∆UË „UÒó “◊œÈ⁄U-◊œÈ⁄U ◊⁄U ŒË¬∑§ ¡‹– ÿȪ-ÿȪ ¬˝ÁÃÁŒŸ, ¬˝Áì‹, ¬˝ÁÃˇÊáÊ, Á¬˝ÿÃ◊ ∑§Ê ¬Õ •Ê‹ÙÁ∑§Ã ∑§⁄U–” ߟ∑§ •ÁÃÁ⁄UÄà ⁄U„USÿflÊŒ ∑§ •ı⁄U ’„ÈUà ‚ ∑§Áfl „ÈU∞– Á¡Ÿ◊¢ ‚ ◊ÈÅÿ „UÒ üÊËœ⁄U ¬Ê∆U∑§, ◊ÒÁÕ‹Ë ‡Ê⁄UáÊ ªÈåÃ, ’Œ⁄UËŸÊÕ ÷≈UÔ˜≈U, ◊È∑ȧ≈Uœ⁄U ¬Êá«Uÿ, ⁄UÊÿ∑Χcáʌʂ, ¬ŒÈ◊‹Ê‹ ¬ãŸÊ‹Ê‹ ’ŇÊË, ⁄UÊ◊Ÿ⁄U‡Ê ÁòʬÊ∆UË, Á‚ÿÊ⁄UÊ◊‡Ê⁄UáÊ ªÈåÃ, ¬¢. ◊ÊπŸ‹Ê‹ øÃÈfl¸ŒË, ’Ê‹∑ΧcáÊ ‡Ê◊ʸ ŸflËŸ, ⁄UÊ◊∑ȧ◊Ê⁄U fl◊ʸ, „UÁ⁄U∑ΧcáÊ ¬˝◊Ë, ©UŒÿ‡Ê¢∑§⁄U ÷≈UÔ˜≈U, ‚È÷º˝Ê∑ȧ◊Ê⁄UË øı„UÊŸ, ⁄UÊ◊‡fl⁄U ‡ÊÈ∑§‹ •¢ø‹, Ÿ⁄Uãº˝ ‡Ê◊ʸ, ⁄UÊ◊œÊ⁄UË Á‚„U¢ ÁŒŸ∑§⁄U, ªÙ¬Ê‹Á‚„U¢ Ÿ¬Ê‹Ë •ÊÁŒ– ªÈåà ¡Ë ∑§Ë ∑ȧ¿U ⁄U„USÿflÊŒË ªËÃÙ¢ ∑§Ê ‚¢∑§‹Ÿ “¤Ê¢∑§Ê⁄U” ŸÊ◊∑§ ¬ÈSÃ∑§ ◊¢ „ÈU•Ê– ⁄UÊÿ∑ΧcáÊ ŒÊ‚ ¡Ë Ÿ “ªËÃÊÜ¡‹Ë” ∑§ •ÊœÊ⁄U ¬⁄U ⁄U„USÿflÊŒË ªËà ¬˝◊Èπ M§¬ ‚ Á‹π „UÒ– ’ŇÊË ¡Ë ÷Ë ÿŒÊ- ∑§ŒÊ ⁄U„USÿflÊŒË ªËÃÙ¢ ∑§Ë ⁄UøŸÊ ◊¢ „UÊÕ ‹ªÊ ÁŒÿÊ ∑§⁄UÃ Õ– ¡Ò‚ó “∑§„UÊ° „UÒ ŸÊÕ ÃÈê„UÊ⁄UÊ flÊ‚? πÙ¡ Á»§⁄UÊ ‚’ Œπ Á‹ÿÊ •’ ◊Ò¢ „UÙ ªÿÊ ©UŒÊ‚–”4 ¬˝∑ΧÁÃ-¬˝◊ •ı⁄U ⁄UÊc≈˛UËÿÃÊ ∑§ ÷ÊflÙ¢ ∑§Ë •Á÷√ÿÊÁÄà ∑§⁄UÃ „ÈU∞ ⁄UÊ◊Ÿ⁄U‡Ê ÁòʬÊ∆UË ¡Ë Ÿ “¬ÁÕ∑§”, “Á◊‹Ÿ” •ı⁄U “Sfl埔 ŸÊ◊∑§ πá«U∑§Ê√ÿÙ¢ ∑§Ë ⁄UøŸÊ ∑§Ë– ߟ ∑§Ê√ÿÙ¢ ◊¢ ¬˝∑ΧÁà ∑§ ⁄U◊áÊËÿ ÁøòÊÙ¢ ∑§Ê fláʸŸ ∑§⁄UÃ-∑§⁄UÃ ÁòʬÊ∆UË ¡Ë ∑§Ë flÎÁûÊ ⁄U„USÿ◊ÿ „UÙ¢ ªß¸ „UÒó “¡ª ∑§Ë •Ê°πÙ¢ ‚ •Ù¤Ê‹ ∑§⁄U ’⁄U’‚ ◊⁄UË ŒÎÁc≈U ©U∆UÊ∑§⁄U, Á¤Ê‹Á◊‹ ∑§⁄UÃ „ÈU∞ ªªŸ ◊¢ ÃÊ⁄UÙ¢ ∑§ ¬Õ ¬⁄U ¬„ÈU°øÊ∑§⁄U, ∑§⁄UÃÊ „UÒ ‚¢∑§Ã ŒπŸ ∑§Ù Á¡‚∑§Ê ‚ıãŒ÷¸ ◊ŸÙ⁄U◊? •Ê∑§⁄U ∑§ øȬøʬ ∑§„UË¢ ‚ ÿ„U ‚¢äÿÊ ∑§Ê Ã◊ •Áà Á¬˝ÿÃ◊–”5 øÃÈfl¸ŒË ¡Ë ∑§ ⁄U„USÿflÊŒË ªËÃÙ¢ ◊¢ •ÊäÿÊÁà◊∑§ Áøãß ∑§◊ „UÒ •ı⁄U NUŒÿ ∑§ ⁄Uʪ ∑§Ê ¬˝∑§Ê‡ÊŸ •Áœ∑§ „UÒ– ŸflËŸ ¡Ë Ÿ •ÊÃÈ⁄U ¬˝◊ ∑§Ë ⁄U◊áÊËÿ •Á÷√ÿÊÁÄà ∑§⁄UŸ flÊ‹ ªËÃÙ¢ ∑§Ê ‚¢ª˝„U “•¬‹∑§” •ı⁄U “∑ȧ¢∑ȧ◊” ŸÊ◊ ‚ Á∑§ÿÊ– ¬˝◊Ë ¡Ë ÷Ë ⁄U„USÿflÊŒË ∑§Ê√ÿœÊ⁄UÊ ∑§Ê •ÊSÕʬÍáʸ •ŸÈ‚⁄UáÊ ∑§⁄UŸ flÊ‹ ∑§Áfl „UÒ– •√ÿÄÃ, •ôÊÊà Á¬˝ÿÃ◊ ∑§ Á‹∞ Á¡ôÊÊ‚Ê •ı⁄U √ÿÊÕÊ-¬Íáʸ ¬˝◊ ∑§Ê ¬˝∑§Ê‡ÊŸ ¬˝◊Ë ¡Ë Ÿ Á∑§ÿÊ „UÒó “Á∑§‚∑§ •ãÃSË ◊¢ ÷⁄U ŒÍ°, •¬ŸË •Ê°πÙ¢ ∑§Ê ‚ãŒ‡Ê, Á∑§‚Ÿ ß‚ ¡ª ◊¢ ŒπÊ „UÒ ◊⁄U Á¬˝ÿÃ◊ ∑§Ê ‡ÊÈ÷ Œ‡Ê–” ©U¬‚¢„UÊ⁄U ⁄U„USÿflÊŒ ∑§Ë Áfl‡Ê·ÃÊ∞° flÒÁŒ∑§ flÊæU◊ÿ ‚ Á◊‹ÃÊ „UÒ ¬⁄U ‚◊ÿ •ı⁄U flÊÃÊfl⁄UáÊ ∑§ ∑§Ê⁄UáÊ ©U‚∑§ SflM§¬ ◊¢ ÕÙ«∏UË ’„ÈUà Á÷ãŸÃÊ •Ê߸ „UÒ– ⁄U„USÿ ÷ÊflŸÊ ◊ÊŸflËÿ Sfl÷Êfl ∑§Ê „UË ∞∑§ •¢‡Ê „UÒ •ı⁄U „U◊Ê⁄U Œ‡Ê ◊¢ ÷Ë Œ‡Ê¸Ÿ, ‚ÊœŸÊ •ÊÁŒ ∑§ ˇÊòÊÙ¢ ◊¢ ’⁄UÊ’⁄U ’ŸË ⁄U„UË „UÒ– „U◊Ê⁄U ¬˝ÊøËŸ ∑§Ê√ÿ- ‚ÊÁ„Uàÿ ◊¢ ß‚ SÕÊŸ Ÿ„UË¢ Á◊‹Ê ÕÊ– ◊äÿÿȪ ◊ •Ê∑§⁄U ¬Á⁄UÁSÕÁÃÿÙ¢ ∑§ ∑§Ê⁄UáÊ fl„U Á„UãŒË-∑§Ê√ÿ- ‚ÊÁ„Uàÿ ◊¢ ÷Ë ¬˝fl‡Ê ∑§⁄UŸ ◊¢ ‚»§‹ „UÙ ‚∑§Ë– ß‚ ¬˝∑§Ê⁄U ÁŸªÈ¸áÊ-÷ÁÄÃ-œÊ⁄UÊ ◊¢ ⁄U„USÿ ÷ÊflŸÊ Ÿ ∞∑§ ‚ÈÁŸÁ‡øà ‚ÊÁ„UÁàÿ∑§ M§¬ œÊ⁄UáÊ ∑§⁄U Á‹ÿÊ ÕÊ– Á„UãŒË ‚ÊÁ„Uàÿ ◊¢ ⁄U„USÿflÊŒ ∑§Ë •flÃÊ⁄UáÊÊ

144 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUG. 2016 ∑§⁄U’Ë ÃÊ‹È∑§ŒÊ⁄U Karabi Talukdar ∑§Ê ¬˝Õ◊ üÊÿ ß‚Ë œÊ⁄UÊ ∑§Ù „UÒ– ߟ◊¢ ÷Ë ¬˝◊◊ʪ˸ ‚Í»§Ë ∑§ÁflÿÙ¢ Ÿ Á¡‚ ⁄U„USÿflÊŒË ‚ÊÁ„Uàÿ ∑§Ë ‚ÎÁc≈U ∑§Ë fl„U ¬˝◊ ∑§Ë ¬Ë⁄U •ı⁄U NUŒÿ ∑§Ë ÃîÊãÿ ∑§Ù◊‹ ÷ÊflŸÊ•Ù¢ ‚ ‚¢’¢ÁœÃ „UÙŸ ∑§ ∑§Ê⁄UáÊ •àÿãà ◊ÊÁ◊¸∑§ •ı⁄U NUŒÿª˝Ê„UË „UÒ– ©U‚∑§ ¬‡øÊà •ÊœÈÁŸ∑§ ⁄U„USÿflÊŒË ∑§Ê√ÿœÊ⁄UÊ ◊¢ ÷Ë ¬˝‚ÊŒ, ¬¢Ã, ÁŸ⁄UÊ‹Ê, ◊„UÊŒflË fl◊ʸ ∑§Ê ◊„Uûfl¬Íáʸ SÕÊŸ „UÒ– ÁŸ⁄UÊ‹Ê ¡Ë ∑§Ê ⁄U„USÿflÊŒ •ÊäÿÊÁà◊∑§ fláʸŸÙ¢ ‚ Áfl‡Ê· ‚ê’㜠⁄UπÃÊ „UÒ– ◊„UÊŒflË fl◊ʸ ∑§Ë Ã⁄U„U ÁŸ⁄UÊ‹Ê ¡Ë Ÿ Áfl⁄U„U •ı⁄U ÷ÊflÈ∑§ÃÊ ∑§Ë ª¢÷Ë⁄U √ÿ¢¡ŸÊ Ÿ„UË¢ ∑§Ë „UÒ– ◊„UÊŒflË ¡Ë ∑§Ë ⁄U„USÿ-÷ÊflŸÊ ∑§ •ãê¸Ã ©UŸ∑§Ê •ÊäÿÊÁà◊∑§ ¬˝◊ ÃÕÊ ÃîÊãÿ flŒŸÊ ∑§Ë •Á÷√ÿÁÄà ªËÃÊà◊∑§ „UÒ– •Ê¡ ∑§ ⁄U„USÿflÊŒ ◊¢ ŒÊ‡Ê¸ÁŸ∑§ ŒÎÁc≈U∑§ÙáÊ ∑§Ë ©UŒÊ⁄UÃÊ •ı⁄U √ÿʬ∑§ÃÊ „UÒ ¡Ù Á∑§ ◊äÿÿȪ˟ ⁄U„USÿflÊÁŒÿÙ¢ ◊¢ Ÿ„UË¢ „UÒ– fl •¬Ÿ ‚ê¬˝ŒÊÿ ◊¢ ◊Êãÿ ŒÊ‡Ê¸ÁŸ∑§ ¬hÁà ∑§Ù „UË ‹∑§⁄U ø‹Ã Õ– ÿlÁ¬ ⁄U„USÿ÷ÊflŸÊ •àÿãà ¬È⁄UÊŸ¢ ÿȪ٢ ‚ ø‹ÃË ø‹Ë •Ê ⁄U„UË „UÒ ¬⁄UãÃÈ ©U‚∑§ ÁflÁ÷㟠ÃàflÙ¢ ∑§Ê ÷Êfl ∑§Ë Á¡‚ S¬c≈UÃÊ •ı⁄U ÃËfl˝ÃÊ ∑§ ‚ÊÕ •Ê¡ ª˝„UáÊ Á∑§ÿÊ ªÿÊ „UÒ, ©U‚ ¬˝∑§Ê⁄U ß‚‚ ¬Ífl¸ Ÿ„UË¢– ¬˝∑ΧÁà ∑§ •ŸãÃ-flÒ÷fl ∑§ ¬˝Áà Á¡ÃŸÊ ∑§ıÃÈ„U‹ flÒÁŒ∑§ ∑§Ê‹ ◊¢ ÕÊ •Ê¡ ©U‚‚ ∑§„UË¢ •Áœ∑§ „UÒ– •ÊœÈÁŸ∑§ ⁄U„USÿflÊŒ ◊¢ ÷Ê·Ê ∑§Ë •Á÷√ÿ¢¡ŸÊ-‡ÊÁÄà ∑§Ê ’«∏UÊ ‚ÈãŒ⁄U Áfl∑§Ê‡Ê „ÈU•Ê „UÒ– ⁄U„USÿflÊŒË ∑§Ê√ÿ ∑§‹ÊflÊŒ ∑§ ‹Ù∑§-’ʱÿ •ÊŒ‡Ê¸ ∑§Ù ‚Ê◊Ÿ ⁄UπÃÊ „UÒ–n ¬ÊŒ≈UË∑§Ê 1. ªı«∏U, Áfl‡flŸÊÕ. •ÊœÈÁŸ∑§ Á„UãŒË ∑§Ê√ÿ ◊¢ ⁄U„USÿflÊŒ– 2. ¬¢Ã, ‚ÈÁ◊òÊÊŸ¢ŒŸ. ¬À‹fl, 40– 3. fl◊ʸ, ◊„UÊŒflË. ÿÊ◊Ê, 1 4. •ôÊÊÃ. (1920, ◊Êø¸). ‚⁄USflÃË– 5. ÁòʬÊ∆UË, ⁄UÊ◊Ÿ⁄U‡Ê. SflåŸ, 14 ‚¢Œ÷¸ ª˝¢Õ-‚ÍøË ªı«∏U, Áfl‡flŸÊÕ (1996). •ÊœÈÁŸ∑§ Á„UãŒË ∑§Ê√ÿ ◊¢ ⁄U„USÿflÊŒ. ªÊÁ¡ÿÊflÊŒ — •Á◊à ¬˝∑§Ê‡ÊŸ– ‡Ê◊ʸ, ÁŸflÊ‚ (2002). Á„UãŒË ‚ÊÁ„Uàÿ ∑§Ê ßÁÄUÊ‚. ÁŒÀ‹Ë — •‡ÊÙ∑§ ¬˝∑§Ê‡ÊŸ– ⁄UÊÿ, ªÈ‹Ê’ (1993). ⁄U„USÿflÊŒ •ı⁄U Á„UãŒË ∑§ÁflÃÊ. ÁŒÀ‹Ë — ⁄UÊœÊ∑ΧcáÊ ¬˝∑§Ê‡ÊŸ– ◊ÊŸfl, Áfl‡flê÷⁄U (2008).◊„UÊŒflË ∑§Ë ⁄U„USÿ-÷ÊflŸÊ. Ÿß¸ ÁŒÀ‹Ë — ⁄UÊ¡∑§◊‹ ¬˝∑§Ê‡ÊŸ– ÁòʬÊ∆UË, ⁄UÊ◊Ÿ⁄U‡Ê (2000). Sfl埖

Manuscript accepted on: 14/11/2015

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 145 Prag Consilience : ISSN 2456-6861, RNI No. ASSMUL/2016/70132 A Multi-lingual Annual Research Journal in Humanities, Science and Commerce Vol. 1, No. 1 (2016), 146-153 ˘ÑœÚ±Ô Œ¬ıÊ√¬ı1n∏ª±1 ŒÒÀ˜˘œ˚˛± ڱȬfl¡ [õ∂˝√√¸Ú] – ¤øȬ ’±À˘±‰¬Ú± Lakshminath Bezbarua’s Prahasana (Farce) : A Discourse ˜?≈ Œ·±¶§±˜œ Manju Goswami Associate Professor, Deptt. of Assamese Arya Vidyapeeth College, Guwahati, Assam Email: [email protected] Abstract: Among the ten main forms of (Rūpakas) of Sanskrit Drama, Farce is the most prominent one. Farces are generally one act plays which reflects a funny and comic side. The term Prahasana is supplimentary to the English term Farce. In this type of drama, importance is given to the situation rather than on the character and dialogue. Towards the later part of the nineteenth century several Assamese prahasana has been written. Hem Chandra Baruah was the pioneer in this field . Lakshmi Nath Bezbarua too played a leading role in this aspect. Litikai(1890), Nomal (1913), Pachani (1913), Sikarpati-Nikarpati (1913) etc. are a few of the Prahasana penned by him. Litikai was a full fledged drama and the rest were one act plays. Simplicity and lightness are the basic features of prahasanas. Bezbarua through the Prahasanas is trying to depict the life style of the village folk of that period. The influence of Bengali language and Vaiî]avism is reflected in the writings of Bezbarua towards the latter part of the nineteen century . Similarities can be found in the writings of Greek playwrite Aristophanes and Latin dramatist Ploutus with that of Bezbarua’s Prahasanas. Through the Prahasanas Bezbarua’s commitment, alliegance and consciousness to the society is well and truly reflected. Keywords: Farce, Prahasana, Simplicity and Lightness

¸—¶‘®Ó¬ ڱȬ1 √˝√√ø¬ıÒ 1+¬Ûfl¡1 øˆ¬Ó¬1Ó¬ ëõ∂˝√√¸Úí ˝√√í˘ ’Ú…Ó¬˜º ¤˝◊√√ ڱȬfl¡ ¤fl¡ ’Ç1 øˆ¬Ó¬1Ó¬ ¸˜±5 ˝√√˚˛ ’±1n∏ ˝◊√√˚˛±1 õ∂Ò±Ú 1¸ ˝√√í˘ ˝√√±¸…1¸º ’¸˜œ˚˛± ˆ¬±¯∏±Ó¬ ëõ∂˝√√¸Úí ˙sÀȬ±fl¡ ˝◊√√—1±Ê√œ ëÙ¬±‰¬«í [Farce] ˙sÀȬ±1 ¬Ûø1¬Û”1fl¡ ø˝√√‰¬±À¬Û ¬ı…ª˝√√±1 fl¡1± ∆˝√√ÀÂ√º ëÙ¬±‰¬«í [Farce] ˙sÀȬ± ˜”˘ÀÓ¬ Œ˘øÈ¬Ú ˆ¬±¯∏±1 ¬Û1±

146 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ˜?≈ Œ·±¶§±˜œ Manju Goswami ’±ø˝√√ÀÂ√º Œ˘øȬÚ1 ¬Û1± ˝◊√√ Ù¬1±‰¬œ ˆ¬±¯∏±Ó¬ Œ¸±˜±˚˛ ’±1n∏ Ó¬±1 ¬Û±Â√Ó¬À˝√√ ˝◊√√˚˛±fl¡ ˝◊√√—1±Ê√œ ˆ¬±¯∏±˝◊√√ ¢∂˝√√Ì fl¡À1º ø¬ıøˆ¬iß ¸˜±À˘±‰¬Àfl¡ ëõ∂˝√√¸Úí ¸•ÛÀfl«¡ ˆ¬±À˘˜±Ú Ò±1̱ √±ø„√√ Òø1ÀÂ√º ˜≈ͬÀÓ¬ ëõ∂˝√√¸Úí ˝√√í˘ ¬ı…—·±Rfl¡ 1‰¬Ú±ñ ŒÒÀ˜˘œ˚˛± ڱȬº ·øÓ¬Àfl¡ ¬ı…±¬Ûfl¡ ’Ô«˚≈Mê√ ëŒÒÀ˜˘œ˚˛±í ˙sÀȬ±1 ¸˘øÚ ëõ∂˝√√¸Úí ˙sÀȬ± ëÙ¬±‰«¬í1 õ∂øÓ¬˙s 1+À¬Û Œ¬ıøÂ√ ά◊¬ÛÀ˚±·œº1 õ∂˝√√¸ÚÓ¬ ‰¬ø1S1 ¸‘ø©Ü, ¸—˘±¬Û1 ›¬Û1Ó¬ &1n∏Q ’±À1±¬Û fl¡1±Ó¬Õfl¡ ¬Ûø1ø¶öøÓ¬1 ¸‘ø©Ü Œfl¡Ã˙˘¬Û”Ì«ˆ¬±À¬ı ’ªÓ¬±1̱ fl¡1±Ó¬À˝√√ Œ¬ıøÂ√ &1n∏Q ø√˚˛± ˝√√˚˛º õ∂˝√√¸ÚÓ¬ ø‰¬ôL±1 Œ‡±1±fl¡ Ú±Ô±Àfl¡º ¶ö”˘ ’Ô¬ı± ∆√ø˝√√fl¡ øSê˚˛±1 Ê√ø1˚˛ÀÓ¬ ˝◊√√˚˛±Ó¬ ’±Úµ1 Œ˚±·±Ú Ò1± ˝√√˚˛º ‰¬ø1S ¸‘ø©Ü1 Œ‰¬©Ü±› ˝◊√√˚˛±Ó¬ ¬Ûø1˘øé¬Ó¬ Ú˝√√˚˛º ¤˝◊√√ø‡øÚÀÓ¬ õ∂fl‘¡Ó¬ fl¡À˜ø√ ’±1n∏ õ∂˝√√¸Ú1 ¬Û±Ô«fl¡…º2 ’¶§±ˆ¬±øªfl¡ fl¡±˚«-fl¡˘±¬Û ’±1n∏ ’øÓ¬1ø?Ó¬ fl¡Ô±À1 ¬Ûø1ø¶öøÓ¬1 ›¬Û1Ó¬ øÚˆ¬«1 fl¡ø1 õ∂˝√√¸ÚÓ¬ ˝√√±¸…1¸1 ’ªÓ¬±1̱ fl¡1± ˝√√˚˛º ø˚À¬ı±1 ‰¬ø1S˝◊√√ ’±‰¬Uª± ’±‰¬±1-¬ı…ª˝√√±1, fl¡±˚«-fl¡˘±¬Û1 ˜±ÀÊ√À1 ¸¬ı«-¸±Ò±1ÀÌ Úfl¡1± fl¡±˜À¬ı±1 fl¡À1 ŒÓ¬ÀÚÀé¬SÓ¬ ˝√√±¸…1À¸ √˙«fl¡fl¡ ¬ı± ¬Û±Í¬fl¡fl¡ ˝√√±¸…1¸1 ’±À˜±√ ø√À˚˛º ’Ò…±¬Ûfl¡ øÚfl¡À˘› ø¬ı¸—·øÓ¬ ˝√√“±ø˝√√1 ’±È¬±˝◊√√Ó¬Õfl¡ ά±„√√1 ά◊»¸ ¬ı≈ø˘ ∆fl¡ÀÂ√º3 ÿÚø¬ı—˙ ˙øÓ¬fl¡±1 Œ˙¯∏1 ø¬ÛÀÚ ¸˜-¸±˜ø˚˛fl¡ ¸˜±Ê√1 ¸˜¸…±, ¬ı…øMê√1 ‰¬±ø1øSfl¡ Œ√±¯∏-&Ì ’±ø√fl¡ ˝√√±¸…-¬ı…—·1 ˜±ÀÊ√À1 ά◊„√√±˝◊√√ Œ√‡≈ª±¬ıÕ˘ ’¸˜œ˚˛± ¸±ø˝√√Ó¬…Ó¬ Œfl¡¬ı±‡ÀÚ± õ∂˝√√¸Ú 1‰¬Ú± fl¡1± ∆˝√√øÂ√˘º Œ˝√√˜‰¬f ¬ı1n∏ª±1 fl¡±Úœ˚˛±1 fl¡œM«√√Ú [1861] ¤˝◊√√ Ò±1±ÀȬ±1 õ∂Ô˜ ¬Û√À鬬ۺ ˝◊√√˚˛±1 ¬Û±Â√ÀÓ¬ 1n∏^1±˜ ¬ı1√Õ˘1 ¬ı„√√±˘-¬ı„√√±˘Úœ õ∂fl¡±˙ ¬Û±˚˛ 1871 ‰¬ÚÓ¬º ¬ı„√√±˘-¬ı„√√±˘Úœ1 ¬Û±Â√Ó¬ øfl¡Â≈√ ¬ıÂ√1 ¤˝◊√√ Œ|Ìœ1 ڱȬfl¡1 Ò±1±ÀȬ± øô¶ø˜Ó¬ ∆˝√√ ¬ÛÀ1 ˚ø√› ˘ÑœÚ±Ô Œ¬ıÊ√¬ı1n∏ª±, ¬ÛΩÚ±Ô Œ·±˝√√±ø¤û ¬ı1n∏ª± ’±ø√ ڱȬ…fl¡±1 ¸fl¡À˘ ¤˝◊√√ Œ|Ìœ1 ڱȬfl¡ 1‰¬Ú±Ó¬ ˚ÀÔ©Ü ’ø1˝√√̱ Œ˚±·±˚˛º ˘ÑœÚ±Ô Œ¬ıÊ√¬ı1n∏ª±1 ø˘øÓ¬fl¡±˝◊√√ [1889], ≈√·«± õ∂¸±√ ˜øÊ√µ±1 ¬ı1n∏ª±1 ˜˝√√1œ [1896], ¬ÛΩÚ±Ô Œ·±˝√√±ø¤û ¬ı1n∏ª±1 ·±›“¬ı≈Ϭˇ± [1897] ¤˝◊√√ ¸˜˚˛ÀÂ√±ª±1 ¤Àfl¡± ¤Àfl¡±‡Ú ά◊À~‡À˚±·… õ∂˝√√¸Ú1 ά◊√±˝√√1̺ ’¸˜œ˚˛± ڱȬ… ¸±ø˝√√Ó¬…Ó¬ ڱȬ…fl¡±1 ¸fl¡À˘ ˝√√±¸…-¬ı…—· ڱȬfl¡ 1‰¬Ú±Ó¬ ¤È¬± øÚø«√©Ü fl¡±ø˝√√Úœ ¬ı± ø¬ı¯∏˚˛fl¡ ∆˘ ڱȬfl¡ 1‰¬Ú± fl¡1± Ú±˝◊√√º ¸˜±Ê√1 ¬ı…øMê√ Ó¬Ô± ø¬ıøˆ¬iß ø√˙fl¡ Œfl¡f fl¡ø1 Ó¬±Ó¬ ˝√√±¸…1¸, ’øÓ¬1?Ú, ’¬ı±ô¶ª ’¶§±ˆ¬±øªfl¡ fl¡˜«À1 ڱȬ… fl¡±ø˝√√ڜӬ ’ªÓ¬±1̱ fl¡1± ∆˝√√ÀÂ√º õ∂˝√√¸Ú ¸˜”˝√√Ó¬ ¸˜±Ê√ Ê√œªÚ1 ˘·ÀÓ¬ ¬ı…øMê√ ø¬ıÀ˙¯∏1 ø¬ı¸—·øÓ¬¬Û”Ì« fl¡±˚«-fl¡˘±¬Û ˝√√±¸…-¬ı…—·1 ˜±ÀÊ√À1 √±ø„√√ Òø1¬ıÕ˘ Œ‰¬©Ü± fl¡1± ˝√√˚˛º øfl¡c Œ¸˝◊√√¬ı≈ø˘ ˙±1œø1fl¡ ¬ı± ˜±Úø¸fl¡ ø¬ı¸—·øÓ¬À˚˛ ˝√√±¸…1¸ ¸‘ø©Ü Úfl¡ø1 fl¡1n∏ÌÓ¬±1À˝√√ ¸‘ø©Ü fl¡À1º ˘ÑœÚ±Ô Œ¬ıÊ√¬ı1n∏ª±˝◊√√ ڱȬ…fl¡±1 Ê√œªÚ1 ¬Û±Ó¬øÚ Œ˜À˘ ˝√√±¸…1¸±Rfl¡ ڱȬÀfl¡À1º 1890 ‰¬ÚÓ¬ Œ¬ıÊ√¬ı1n∏ª±1 õ∂Ô˜ ŒÒÀ˜˘œ˚˛± ڱȬ ø˘øÓ¬fl¡±˝◊√√ õ∂fl¡±˙ ¬Û±˚˛º ˝◊√√˚˛±1 ¬Û±Â√Ó¬ 1913 ‰¬ÚÓ¬ ŒÓ¬›“1 ŒÚ±˜˘, ¬Û±‰¬øÚ ’±1n∏ ø‰¬fl¡1¬ÛøÓ¬ øÚfl¡1 ¬ÛøÓ¬ ¤˝◊√√ øÓ¬øÚ‡Ú Ú±È¬ õ∂fl¡±˙ ¬Û±˚˛º ¤˝◊√√ ‰¬±ø1›‡Ú ŒÒÀ˜˘œ˚˛± ڱȬfl¡Àfl õ∂˝√√¸Ú1 ˙±1œÓ¬ Ôí¬ı ¬Û±ø1º ’øÓ¬˙˚˛ Ó¬1±— ˆ¬±ª, ¸—‚±Ó¬ø¬ı˝√√œÚ ¬ı± Ú±˜˜±S ¸—‚±Ó¬˚≈Mê√ ‚Ȭڱ, ¬Ûø1ø¶öøÓ¬ õ∂Ò±Ú ‘√˙… ’±1n∏ ‰¬ø1S1 ’¶§±ˆ¬±øªfl¡ fl¡±˚«-fl¡˘±À¬Û˝◊√√ ڱȬ Œfl¡˝◊√√‡Ú1 ø¬ıÀ˙¯∏ ˘é¬Ìº4 ڱȬ…fl¡±1 ø˝√√‰¬±À¬Û Œ¬ıÊ√¬ı1n∏ª±˝◊√√ ’±Rõ∂fl¡±˙ fl¡À1 ø˘øÓ¬fl¡±˝◊√√ ڱȬfl¡ ‡Ú1 ˜±ÀÊ√À1º 1889 ‰¬Ú1 õ∂Ô˜ ¬ıÂ√1 õ∂Ô˜ ¸—‡…± ŒÊ√±Ú±fl¡œÓ¬ õ∂fl¡±˙ Œ¬Û±ª± ڱȬfl¡ ø˘øÓ¬fl¡±˝◊√√À1 Œ¬ıÊ√¬ı1n∏ª±˝◊√√ Œ˘‡fl¡ Ê√œªÀÚ± ’±1y fl¡À1º ŒÊ√±Ú±fl¡œ1 õ∂Ô˜ ¸—‡…±1 ¬Û1± ¤fl¡±√˙ ¡Z±√˙ ˚≈Ȭœ˚˛± ¸—‡…±Õ˘Àfl¡ ˜≈ͬ ¤‚±1Ȭ± ¸—‡…±Ó¬ ëø˘øÓ¬fl¡±˝◊√√í õ∂fl¡±ø˙Ó¬ ˝√√˚˛º5 ÿÚø¬ı—˙ ˙Ó¬±sœ1 Œ¸˝◊√√ ¸˜˚˛ÀÂ√±ª±Ó¬ ˘‚≈-ŒÒÀ˜˘œ˚˛± ڱȬfl¡À¬ı±1 ¬Û±Í¬fl¡1 ¬ı±À¬ı Œ¬ıøÂ√ Ê√Úøõ∂˚˛ ’±øÂ√˘ ˚ø√› Œ¸˝◊√√ ¸˜˚˛Ó¬ ’¸˜œ˚˛± ڱȬ… ¸±ø˝√√Ó¬…Ó¬ Œ˜Ãø˘fl¡ ڱȬfl¡1 ¸—‡…± ’±øÂ√˘ øÚÀ‰¬˝◊√√ fl¡˜º Œ¬ıÊ√¬ı1n∏ª±1 ø˘øÓ¬fl¡±˝◊√√ ‡Ú ’±øÂ√˘ ÿÚø¬ı—˙ ˙Ó¬±sœ1 Ó‘¬Ó¬œ˚˛ ‡Ú õ∂˝√√¸Úº ŒÓ¬›“1 ø˘øÓ¬fl¡±˝◊√√ ‡Ú ’±øÂ√˘ ¬Û”Ì«±e , ’±Ú˝√√±ÀÓ¬, ¬ı±fl¡œ Œfl¡˝◊√√‡Ú ¤fl¡ ’Çœ˚˛± õ∂˝√√¸Úº ø˘øÓ¬fl¡±˝◊√√ õ∂˝√√¸Ú ‡Ú ¸±Ó¬Ê√Ú Ê√Ò±˜”‡« fl¡fl¡±˝◊√√-ˆ¬±˝◊√√1 ’¶§±ˆ¬±øªfl¡ fl¡±˚«-fl¡˘±À¬ÛÀ1 ¬Û”Ì« ¤øȬ Œ˘±fl¡- fl¡Ô±1 ’±Ò±1Ó¬ 1ø‰¬Ó¬ ¤‡Ú ˝√√±¸…1¸±Rfl¡ ڱȬfl¡º øÚÓ¬±˝◊√√, ¸Ó¬±˝◊√√, Œˆ¬±˘±˝◊√√, ˜Ú±˝◊√√, øÓ¬Ó¬±˝◊√√, ¬Û≈˝√√±˝◊√√ ’±1n∏

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148 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ˜?≈ Œ·±¶§±˜œ Manju Goswami ·±À˜±Â√±Ó¬ Œ·“±¸±˝◊√√ õ∂ˆ≈¬Õ˘ ¤È¬± ø¸øfl¡ ˜±ÚÚœ ø˝√√‰¬±À¬Û ø√ ¬Ûͬ±˚˛º Ú±˝√√1 Ù≈¬È≈¬fl¡±1 ‰¬ø1S1 ¤È¬± Œ√±¯∏ Œ˚ ŒÓ¬›“ fl¡Ô±À¬ı±1 øÔÓ¬±ÀÓ¬ ¬Û±˝√√À1º Œ·“±¸±˝◊√√1 ›‰¬1 Œ¬Û±ª±Ó¬ Œ¸À˚˛ ŒÓ¬›“ ∆‚ÌœÀ˚˛Àfl¡ Œ·“±¸±˝◊√√Õ˘ ø√˚˛± ¬Û±Úœ ·±À˜±Â√± ’±1n∏ ø¸øfl¡1 ¸˘øÚ ø¬Ûͬ±-&άˇ ¬ıg± ·±À˜±Â√± ‡Ú ’±·¬ıϬˇ±˝◊√√ ˝√√“±ø˝√√˚˛±Ó¬1 ¬Û±S ˝√√˚˛º ’±øͬ˚˛±¬ı±1œ ¸S±øÒfl¡±11 ›‰¬1Õ˘ ˚±›“ÀÓ¬ ŒÓ¬›“ õ∂ÔÀ˜ ≈√ª1œ, ˆ¬fl¡Ó¬, ˝√√±øfl¡˜ ’±ø√1 ¸ij≈‡œÚ ∆˝√√ ø¬ÛÂ√Ó¬ Œ·“±¸±˝◊√√1 ¬Û1± ˘í1±1 ëŒÚ±˜˘í Ú±˜ ∆˘ ‚1˜≈ª± ˝√√˚˛º øfl¡c ¬ı±È¬ÀÓ¬ ëŒÚ±˜˘í Ú±˜ÀȬ± ¬Û±˝√√ø1 ëŒÚÀ˜˘í ëŒÚÀ˜˘í ¬ı≈ø˘ ø1ø„√√˚˛±˝◊√√ ’±À˝√√“±ÀÓ¬ Ú±› Œ˜ø˘¬ı Œ‡±Ê√± ¸√±·11 Ú±ª1œ˚˛±1 ˝√√±Ó¬Ó¬ øfl¡˘ ‡±¬ı˘·œ˚˛± ˝√√˚˛º ˝◊√√˚˛±1 ¬Û±Â√Ó¬ ëŒÚÀ˜˘í Ú±˜ÀȬ± ¬Û±˝√√ø1 ëÚ˝√¬ı1 ˝√√í˘ ‹/ Ú˝√√¬ı1 ˝√√í˘í ¬ı≈ø˘ ø‰¬¤ûø1¬ı Òø1À˘º ˝◊√√Ù¬±À˘ ¬ı1¬ı1n∏ª± ‰¬fl¡˘± Œ·±“˝√√±À˚˛ ·±˚˛Ú-¬ı±˚˛ÀÚÀ1 Ú·1 Ù≈¬ø1¬ıÕ˘ ›˘±˝◊√√ ŒÓ¬›“Àfl¡ ˝◊√√øÓ¬øfl¡— fl¡1± ¬ı≈ø˘ ˆ¬±ø¬ı Ú±˝√√1 Ù≈¬È≈¬fl¡±fl¡ Œ‰¬±1 øfl¡À˘±ª±ø√ øfl¡˘±À˘º ˝◊√√øÓ¬˜ÀÒ… ‚1 ’±ø˝√√ ¬Û±˝◊√√ Ú±˝√√1 Ù≈¬È≈¬fl¡±˝◊√√ øÚ˜«±ø˘ ˆ¬À1±ª± Œ˜±Ú±ÀȬ± Œ¬ı1Ó¬ ’±ø1 ÔíÀ˘º ‰≈¬¬ı≈1œ˚˛± qfl≈¡1œ fl¡ø˘Ó¬±øÚ ’±ø˝√√ ˘í1±ÀȬ±1 Ú±˜ Œ˜±Ú±ÀȬ±Ó¬ Ôfl¡± ¬ı≈ø˘ qøÚ Œ˜±Ú±ÀȬ± Œ˜ø˘¬ıÕ˘ ˘›“ÀÓ¬˝◊√√ øÚ‰¬˘œÀ˚˛ ëŒÚÀ˜˘ ŒÚÀ˜˘í ¬ı≈ø˘ ø‰¬¤ûø1¬ı Òø1À˘º ŒÓ¬øÓ¬˚˛±À˝√√ Ú±˝√√1 Ù≈¬È≈¬fl¡±1 ˘í1±1 Ú±˜ÀȬ± ˜ÚÓ¬ ¬Ûø1˘ ’±1n∏ ∆‚ÌœÀ˚˛fl¡1 ’±·Ó¬ Œ·±“¸±À˚˛ ˘í1±1 Ú±˜ÀȬ± ëŒÚÀ˜˘í ø√˚˛± ¬ı≈ø˘ fl¡íÀ˘º ¬Û±À‰“¬±È¬± √˙«ÚÓ¬ ά◊¬Û¶ö±¬ÛÚ fl¡1± ڱȬfl¡œ˚˛ fl¡±ø˝√√ÚœÀȬ± ˜±S ¤ø√ÚÀÓ¬ ‚Ȭ± fl¡±ø˝√√Úœ1 1+¬Ûº Ú±˝√√1 Ù≈¬È≈¬fl¡± ¬ı≈Ϭˇ±1 øÔÓ¬±ÀÓ¬ fl¡Ô± ¬Û±˝√√1± ¶§ˆ¬±ª, ¸S1 Œ·“±¸±˝◊√√1 Œˆ¬˜-’±øˆ¬Ê√±Ó¬…, ∆¬ı¯ûª ˆ¬±ª-’±√˙«, ’¸˜œ˚˛± ˆ¬±¯∏±- ¸±ø˝√√Ó¬…-¸—¶‘®øÓ¬Ó¬ ¬ı„√√˘± õ∂ˆ¬±ª, Ù¬fl¡1±-Œ˚±Ê√Ú±, ˙s1 ˆ≈¬˘ ά◊2‰¬±1Ì, ·œÓ¬-˜±Ó¬ ’±ø√1 õ∂À˚˛±À· ŒÚ±˜˘ ڱȬ‡øÚ ˝√√±¸…1¸1 ’±À¬ıÀ˙À1 ¬Û”Ì« fl¡ø1 Ó≈¬ø˘ÀÂ√º ¸S1 Œ·“±¸±˝◊√√ õ∂ˆ≈¬ ’±1n∏ ˆ¬fl¡Ó¬ ¸fl¡˘1 ˆ¬G±ø˜, ¸S1 ø¬ı¯∏˚˛-¬ı¬ıœ˚˛±1 ά◊»Àfl¡±‰¬ Œ˘±ª±1 ’Ó¬¬Û±ø˘, Œ·“±¸±˝◊√√fl¡ ŒÓ¬±¯∏±À˜±√ fl¡ø1 ˆ¬±˘ø1 Œ¬ı±˘±˝◊√√ øÚÊ√ ¶§±Ô«1 ¬ı±À¬ı ά◊¬Û±˚˛ ø‰¬ôL± fl¡1± ¬ı…øMê√ ’±ø√1 ˜±ÀÊ√À1 ¸˜±Ê√1 Œfl¡À1±Ì Œ¬ıÊ√¬ı1n∏ª±˝◊√√ ŒÓ¬›“1 ˝√√±¸…-¬ı…—· ڱȬfl¡1 ˜±ÀÊ√À1 ά◊„√√±˝◊√√ Œ√‡≈ª±˝◊√√ÀÂ√º ¸SÓ¬ ·± fl¡ø1 ά◊ͬ± ¬ı„√√˘± ˆ¬±¯∏±1 õ∂‰¬˘ÀÚ± Œ·“±¸±˝◊√√1 ¸—˘±¬Û1 ˜±ÀÊ√À1 ¶Û©Ü ∆˝√√ ά◊øͬÀÂ√ñ Œ·“±¸±˝◊√√ – ˜À˚˛ 1‰¬± ¬ı„√√˘± ڱȬfl¡ ‡Ú fl¡±ø˘ Œ˙¯∏ ˝√√í˘... fl¡±ø˘À1 ¬Û1± ¸fl¡À˘± øͬfl¡ fl¡ø1 ’±‡1± ø√¬ıÕ˘ ˘·±˝◊√√ ø√˚˛±º ¬ı„√√˘± ڱȬfl¡ ’˘¬Û ’±·À1 ¬Û1± Òø1À˘À˝√√ ¸fl¡À˘±À1 ˆ¬±˘Õfl¡ ˜≈‡Ó¬ ’±ø˝√√¬ı ’±1n∏ ά◊2‰¬±1Ì qX ˝√√í¬ıº [Ó‘¬Ó¬œ˚˛√˙«Ú] ¸S1 Œ·“±¸±˝◊√√1 ’˝√√DZ1 ’±1n∏ ·¬ı« ŒÓ¬›“1 fl¡Ô± ˜±ÀÊ√À1˝◊√√ Ù≈¬øȬ ά◊øͬÀÂ√ñ Œ·“±¸±˝◊√√ – ¤1±, ˜±ÒªÀ√Àª 1‰¬Ú± fl¡1± ’Çœ˚˛± ë√øÒ˜ÔÚí ’±1n∏ Œ˜±1 ¤˝◊√√ ¬ı„√√˘± ë√øÔ˜ÔÚí ¤˝◊√√ ≈√‡Ú ø˜˘±À˘˝◊√√ ¬ı≈øÊ√¬ı ¬Û±ø1¬ı±º Œ˜±1 ڱȬ1 ¬Û1± fl¡±ø˘ ÚÓ≈¬ÚÕfl¡ 1‰¬Ú± fl¡1± ·œÓ¬ ¤È¬±1 ˜”11 ¤Ù“¬±øfl¡ ·±›“ qÚ±... ’±À1 Úµ ’±˝◊√√˘, Úµ ’±˝◊√√˘ Úµ ’±˝◊√√˘ Uª±º ’±À1 ≈√Ê√Ú Œ˘±fl¡ √±Î¬ˇ±˚˛± ’±ÀÂ√ ‡±˝◊√√ øfl¡ ŒÚ‡±˚˛ &ª±ººíí [Ó‘¬Ó¬œ˚˛√˙«Ú] Œfl¡À˝√√“±1±˜ ·±˚˛ÀÚ› Œ·“±¸±˝◊√√fl¡ ŒÓ¬±¯∏±À˜±√ fl¡ø1 ¬ı„√√˘± ˆ¬±¯∏±1 ڱȬ1 õ∂±Ò±Ú…-Ê√Úøõ∂˚˛Ó¬±fl¡ ’±√1øÌ Ê√Ú±˝◊√√ÀÂ√º ŒÓ¬›“1 ¸—˘±¬Û1 ˜±ÀÊ√À1˝◊√√ Ó¬±1 õ∂˜±Ì Œ¬Û±ª± ˚±˚˛º Œ·“±¸±˝◊√√1 ¬ı„√√˘± ڱȬ 1‰¬Ú±fl¡ õ∂˙—¸± fl¡ø1 ŒÓ¬›“ ∆fl¡ÀÂ√ñ Œfl¡À˝√√“±1±˜ ·±˚˛Úñ ëë˝√√˚˛ õ∂ˆ≈¬ Ê√·iß±Ôº ¬ı„√√˘± ڱȬ1 ¬ı1 ŒÓ¬Ê√º ’Çœ˚˛± ڱȬ1 øÚø‰¬Ú±ÀÓ¬± ø¸ Œ˜1À˜1œ˚˛± Ú˝√√˚˛ºíí ŒÓ¬›“ ’±Àfl¡Ã ∆fl¡ÀÂ√ñ ë뤽◊√√ ¬ı±À¬ı˝◊√√ ’±1n∏ Œ¬ıø˘ õ∂ˆ≈¬ Ê√·iß±ÀÔ fl¡1± ¬ı„√√˘± 븜Ӭ± ¶§˚˛•§1í ˆ¬±›Ú±Ó¬

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 149 ˘ÑœÚ±Ô Œ¬ıÊ√¬ı1n∏ª±1 ŒÒÀ˜˘œ˚˛± ڱȬfl¡ [õ∂˝√√¸Ú] – ¤øȬ ’±À˘±‰¬Ú± Lakshminath Bezbarua’s Prahasana (Farce): A Discourse ˜±Ú≈À˝√√ Ú±˜‚1 ÚÒ1± ∆˝√√ ¬Ûø1øÂ√˘º ’±1n∏ ˜˝√√±¬Û≈1n∏¯∏1 ’Çœ˚˛± 븜Ӭ± ¶§˚˛•§1í ˆ¬±›Ú±Ó¬ ŒÓ¬ÀÚ ˜±Ú≈˝√√ Œ˝√√±ª± Œfl¡±ÀÚ fl¡íÓ¬ Œ√ø‡Â√±∑íí [Ó‘¬Ó¬œ˚˛ √˙«Ú] ά◊Mê√ ¸—˘±¬Û ¸˜”˝√√1 ˜±ÀÊ√À1 ÿÚø¬ı—˙ ˙øÓ¬fl¡±1 ’¸˜œ˚˛± ¸˜±Ê√‡ÚÓ¬ ¬ı„√√˘± ˆ¬±¯∏±˝◊√√ Œ˚ ’¸˜œ˚˛± Ê√Ú˜±Ú¸Ó¬ ˚ÀÔ©Ü ¬Ûø1˜±ÀÌ ø˙¬Û±˝◊√√ ∆·øÂ√˘ Ó¬±1 õ∂˜±Ì Œ¬Û±ª± ˚±˚˛º ¸S1 Œ·“±¸±À˚˛ ’±Úøfl¡ Ê√±Ó¬ ˘·±˝◊√√ ¬ı„√√˘± ¸≈À1À1 ·œÓ¬ ·±˝◊√√ÀÂ√º ¤ÀÚ√À1ñ ˜˝◊√√Ú± ¸≈1œ˚˛± ¬ı±Ê√Ú ¬ı±ÀÊ√ øfl¡˚˛± ’±˝√√± ˝√√“±˚˛ ’±-˝√√±-˝√√±, ’±˝√√± ˝√√“±˚˛ ’±-˝√√±-˝√√±, ’±˝√√± ˝√√“±˚˛ ’±-˝√√˚˛±-fl¡±ª±º [Ó‘¬Ó¬œ˚˛ √˙«Ú] ¸S1 Œ·“±¸±˝◊√√1 ¤ÀÚ Ê√±Ó¬ ˘·±˝◊√√ Œ·±ª± ·œÓ¬ qøÚ ˆ¬fl¡Ó¬¸fl¡˘, ŒÓ¬±¯∏±À˜±√fl¡±1œ¸fl¡˘ ’±ÚµÓ¬ ¬ı±·ø1 ¬ÛÀ1º Œ·“±¸±˝◊√√1 ˜≈‡Ó¬ ¬ı„√√˘≈ª± ·œÓ¬ qøÚ ŒÓ¬±¯∏±À˜±√œ Œfl¡À˝√√“±1±˜, ˜≈ø˝√√1±˜ ¬ı±˚˛ÀÚ ë¸≈µ1 ∆˝√√ÀÂ√ ¸≈µ1 ∆˝√√ÀÂ√, ÷ù´1 ˙øMê√º ÷ù´1 ˙øMê√º ÷ù´1 ˙øMê√ Ú˝√√íÀ˘ ¤ÀÚ 1‰¬Ú± ŒÚ±˘±˚˛í [Ó‘¬Ó¬œ˚˛ √˙«Ú] ¬ı≈ø˘ Œ·“±¸±˝◊√√1 ˝◊√√26√±1 ˘·ÀÓ¬ Ó¬±˘ ø˜˘±˝◊√√ÀÂ√º Œ·“±¸±˝◊√√fl¡ ¬ı„√√˘± ·œÓ¬-ڱȬ 1‰¬Ú±1 ¬ı±À¬ı ’Ú≈Àõ∂1̱ Œ˚±·±˝◊√√ÀÂ√º õ∂˝√√¸Ú ‡ÚÓ¬ ¸±Ò≈1±˜ ¬ı1n∏ª± ¤Ê√Ú Î¬◊ø‰¬Ó¬ ¬ıMê√±º ˚≈·1 ¬Ûø1¬ıM«√√Ú1 ˘·Ó¬ ¸fl¡À˘± √±-√d1 Œ˚ ¸˘øÚ ˝√√˚˛ Œ¸˝◊√√ fl¡Ô± ŒÓ¬›“ ¸S1 Œ·“±¸±˝◊√√1 ’±·Ó¬ ŒÓ¬›“ øÚÀ¬ı√Ú fl¡ø1ÀÂ√º Œ·“±¸±˝◊√√fl¡ ŒÓ¬›“ ∆fl¡ÀÂ√ñ ëë’±·1 fl¡±˘1 √d1À¬ı±1Ó¬ ¬ı1Õfl¡ Òø1 Ô±øfl¡À˘ ’±øÊ√fl¡±ø˘ Ú‰¬ø˘¬ıº ...’±·1 1±˜› Ú±˝◊√√, ’À˚±Ò…±› Ú±˝◊√√º ’¸˜1 1Ê√±› Ú±˝◊√√, ¬Û≈1øÌ ’¸˜œ˚˛± ¸˜±Ê√› Ú±˝◊√√ºíí [Ó‘¬Ó¬œ˚˛ √˙«Ú] ¸S ’Ú≈ᬱÀÚ ¸˜˚˛1 ¬Ûø1¬ıM«√√Ú1 ˘·Ó¬ øÚÊ√Àfl¡ ‡±¬Û ‡≈ª±˝◊√√ ˘í¬ı ˘±ø·¬ıº ˝◊√√˚˛±1 ’Ú…Ô± ˝√√íÀ˘ ¸S ’Ú≈ᬱÚÀ1± ø¬ı¬Û√ñˆ¬ø¬ı¯∏…Ó¬ ’gfl¡±1º8 ¸S ’Ú≈á¬±Ú ’±ø√Ó¬ Œ·“±¸±˝◊√√ õ∂ˆ≈¬1 ›‰¬1Õ˘ ’±øÊ√1 ˆ¬^À˘±fl¡ ¸fl¡˘ ’±ø˝√√ ’±¸ÚÓ¬ ¬ı˝√√±1 õ∂¸—· ∆˘ Œ·“±¸±˝◊√√ õ∂ˆ≈¬fl¡ ŒÓ¬›“ ’±Àfl¡Ã ∆fl¡ÀÂ√ñ ëëfl¡œM«√√Ú ‚1Ó¬ ¬Û1À˜ù´1 ’±·ÀÓ¬ Œ˚øÓ¬˚˛± ¸fl¡À˘±À1 ’±¸ÚÓ¬ ¬ıø˝√√¬ıÕ˘ ’øÒfl¡±1 ’±ÀÂ√, ˜Ú≈¯∏… &1n∏1 ’±·Ó¬ÀÚ± ŒÓ¬ÀÚ ’øÒfl¡±1 Ú±Ô±øfl¡¬ı1 fl¡±1Ì øfl¡∑íí [Ó‘¬Ó¬œ˚˛ √˙«Ú] Ó¬≈√¬Ûø1 ¸±Ò≈1±˜ ¬ı1n∏ª±˝◊√√ ¬ı˱p¡Ì-˙”^1 Ê√±Ó¬-¬Û±Ó¬1 ø¬ıÀˆ¬√ ˆ¬„√√± ø˚ Œfl¡˝◊√√¯∏±1 fl¡Ô± ¸S1 Œ·“±¸±˝◊√√1 ’±·Ó¬ øÚÀ¬ı√Ú fl¡ø1ÀÂ√ Œ¸˚˛± Œ¬ıÊ√¬ı1n∏ª±1 ’ôL11 fl¡Ô±Àfl¡ õ∂fl¡±˙ fl¡ø1ÀÂ√º ¸±Ò≈1±À˜ ∆fl¡ÀÂ√ñ ëë¬ı˱p¡Ì1 ‚1Ó¬ Ê√ij ˝√√íÀ˘˝◊√√ Œ˚ ¬ı˱p¡Ì ˝√√í¬ı1 ’øÒfl¡±1 ¬Û±˚˛ ¤ÀÚ Ú˝√√˚˛º ¬ıËp¡:±Ú, ¸√±‰¬±1, ¬ÛøªS ’±ø√1 ¡Z±1±˝◊√√À˝√√ Ê√±Ó¬1 õ∂Àˆ¬√ ˝√√˚˛º ˙”^˝◊√√ ¸√±‰¬±1 ’±1n∏ ¬ıËp¡:±Ú1 ¡Z±1±˝◊√√ ¬ı˱p¡ÌQ Œ¬Û±ª± ’±1n∏ ¬ı˱p¡ÀÌ› Œ¸˝◊√√À¬ı±1 ø¬ı˝√√œÚ ∆˝√√, w©Ü ∆˝√√ ˙”^Q Œ¬Û±ª±1 ά◊√±˝√√1Ì Œ¬ı√ÀÓ¬ ’±ÀÂ√ºíí [Ó‘¬Ó¬œ˚˛ √˙«Ú] ά◊Mê√ ¸—˘±¬Ûø‡øÚÀ˚˛ Ê√±Ó¬-¬Û±Ó¬1 ø¬ıÀˆ¬√ ˆ¬±ø„√√ ¸˜±Ê√ Ê√œªÚ1 √±˚˛¬ıXÓ¬±1 ø√˙Õ˘ ’±„≈√√ø˘˚˛±˝◊√√ ø√ÀÂ√º ڱȬfl¡‡ÚÓ¬ Œ¬ıÊ√¬ı1n∏ª±˝◊√√ Ú±˝√√1 Ù≈¬È≈¬fl¡±˝◊√√ ˘í1±1 Ú±˜ Ôí¬ıÕ˘ Œ·“±¸±˝◊√√1 ›‰¬1Õ˘ ’±ø˝√√ Œ·“±¸±À˚˛ ŒÔ±ª± ëŒÚ±˜˘í Ú±˜ ¬Û±˝√√ø1 ëŒÚÀ˜˘í ¬ı≈ø˘ Œfl¡±ª±1 ˜±ÀÊ√À1 ˝√√±¸…1¸1 ¸‘ø©Ü fl¡1±ÀÓ¬˝◊√√ 鬱ôL Ôfl¡± Ú±˝◊√√º ¸˜±Ê√1 √±˚˛¬ıXÓ¬±Àfl¡± ά◊Ú≈øfl¡˚˛±˝◊√√ ∆·ÀÂ√º ¸S1 Œ·“±¸±˝◊√√, ŒÓ¬±¯∏±À˜±√fl¡±1œ ¬ı…øMê√, ¸S1 ˝√√±øfl¡˜-Œ·“±¸±˝◊√√fl¡ ŒÓ¬±¯∏±À˜±√ fl¡ø1 ¶§±Ô«Ó¬ Ú…ô¶ ¬ı…øMê√, Œ·“±¸±˝◊√√ õ∂ˆ≈¬1 ·¬ı«, ’˝√√DZ1 ’±ø√ ¸˜±Ê√1 ¬ı±ô¶ª ¸Ó¬…fl¡ Œ¬ıÊ√¬ı1n∏ª±˝◊√√ ¬ı…—· ˆ¬±À¬ı õ∂fl¡±˙ fl¡ø1ÀÂ√º Œ¬ıÊ√¬ı1n∏ª±1 ¸˜±Ê√ ¸À‰¬Ó¬ÚÓ¬±1 ˜ÀÚ±ˆ¬±ª ŒÚ±˜˘ ڱȬ‡øÚÓ¬ ¸≈µ1 ˆ¬±À¬ı õ∂fl¡±˙ ¬Û±˝◊√√ÀÂ√º ¬Û±‰¬øÚ Œ¬ıÊ√¬ı1n∏ª±1 ’±Ú ¤‡Ú ˝√√±¸…1¸±Rfl¡ ڱȬfl¡º ’øÓ¬˜±S± ’øÓ¬øÔ ¬Û1±˚˛ÌÓ¬± ’±1n∏ ∆‚ÌœÀ˚˛fl¡1 ’øÓ¬øÔ-ø¬ı˜≈ø‡Ó¬±1 ’ø1˚˛±’ø1 ’±1n∏ Ó¬±1 Ù¬˘Ó¬ ¸‘ø©Ü Œ˝√√±ª± ¬Ûø1ø¶öøÓ¬À˚˛˝◊√√ ¬Û±‰¬øÚ Ú±È¬1 ø¬ı¯∏˚˛ ¬ıdº9 Ò˜«±˝◊√√ Ú±˜1 ·±“ª1 ¤Ê√Ú Œ˝√√±Ê√± ¬Û±‰¬øÚ , ŒÓ¬›“ ‚1Õ˘ ’±˘˝√√œ-’øÓ¬øÔ ’±ø˝√√À˘ ˆ¬±˘ ¬Û±˚˛º ’±˘˝√√œ- ’øÓ¬øÔ Ú˝√√íÀ˘ ’fl¡˘˙À1 ˆ¬±Ó¬ ¸±Ê√ ‡±¬ıÕ˘ ŒÓ¬›“ ˙±øôL Ú±¬Û±˚˛º ˝√√±¸…1¸±Rfl¡ ڱȬfl¡ ‡Ú1 õ∂Ô˜ √˙«ÚÀÓ¬

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PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 151 ˘ÑœÚ±Ô Œ¬ıÊ√¬ı1n∏ª±1 ŒÒÀ˜˘œ˚˛± ڱȬfl¡ [õ∂˝√√¸Ú] – ¤øȬ ’±À˘±‰¬Ú± Lakshminath Bezbarua’s Prahasana (Farce): A Discourse ¬Û±‰¬øÚ Ú±È¬fl¡Ó¬ ˙±¶a·Ó¬ ’±√˙«±Ú≈¸1Ì ’±1n∏ ¸±—¸±ø1fl¡ :±Ú1 ¡ZiZ ø‰¬øSÓ¬ ∆˝√√ÀÂ√º11 ¬Û±‰¬øÚ1 ∆‚ÌœÀ˚˛fl¡fl¡ ¸—¸±1 Ò˜« ¬Û±˘Ú fl¡1± ·‘˝√√¶öÚœ1 1+¬ÛÓ¬ ø‰¬øSÓ¬ fl¡1± ∆˝√√ÀÂ√º øfl¡c ’øÓ¬øÔ ¬Û1±˚˛Ì ¬Û±‰¬øÚ1 fl¡˜«-fl¡±G˝◊√√ ’±1n∏ ¬Û±‰¬øÚ˚˛Úœ1 øSê˚˛± fl¡˜«˝◊√√ ڱȬfl¡Ó¬ ø¬ı˜˘ ˝√√±¸…1¸1 ¸‘ø©Ü fl¡ø1ÀÂ√º Œ¬ıÊ√¬ı1n∏ª±1 ø‰¬fl¡1¬ÛøÓ¬ øÚfl¡1¬ÛøÓ¬ ڱȬfl¡‡ÚÓ¬ ≈√Ȭ± ·ˆ¬±˝◊√√Ó¬ Œ‰¬±11 Œ‰¬Ã˚« ¬ı‘øM√√1 ˝√√±¸…¬Û”Ì« Œfl¡Ã˙˘ ’±1n∏ ø¸˝√√“Ó¬1 ø¬ı‰¬±11 ¬ı±À¬ı ’±À˚˛±Ê√Ú fl¡1± ø¬ı‰¬±1 ø¬ıˆ¬±·1 ≈√Ú«œøÓ¬¬Û1±˚˛Ì ¬ı…ª˝√√±11 ˝√√±¸… ˜Ò≈1 ø‰¬S ڱȬfl¡ ‡ÚÓ¬ Œ√‡≈›ª± ∆˝√√ÀÂ√º ¸±˜±øÊ√fl¡ ¬ı…—· ڱȬfl¡ ø˝√√‰¬±À¬Û Œ¬ıÊ√¬ı1n∏ª±1 ¤˝◊√√ ڱȬfl¡ ‡ÀÚ ¤fl¡ ά◊À~‡À˚±·… ˆ”¬ø˜fl¡± ¢∂˝√√Ì fl¡ø1ÀÂ√º ∆‰¬Ò…Ȭ± ‘√˙…Ó¬ ø¬ıˆ¬Mê√ õ∂˝√√¸Ú ‡Ú1 fl¡À˘¬ı1 ¸1n∏º fl¡±ø˝√√ÚœÀȬ±Ó¬ ˆ¬±ª1 Œfl¡±ÀÚ± Ê√øȬ˘Ó¬± Ú±˝◊√√º fl¡±ø˝√√ÚœÀȬ±Ó¬ 1Ê√±, ˚≈ª1±Ê√, ”√Ó¬ ’±ø√ ‰¬ø1S1 ¡Z±1± ø‰¬fl¡Ú¬Û≈1, øά„√√± Ú·1 ’±ø√ 1±Ê√…1 fl¡Ô± ’ªÓ¬±1̱ fl¡ø1 ڱȬ…fl¡±À1 ˜Ò…˚≈·œ˚˛ ¬Ûø1À¬ı˙1 ¸‘ø©Ü fl¡ø1ÀÂ√º12 ø¬ı‰¬±11 Ú±˜Ó¬ Œ˝√√±ª± ˆ¬G±ø˜, ά◊»Àfl¡±‰¬1 ’Ó¬¬Û±ø˘, ¬Û1¶Û11 ˜±Ê√Ó¬ Ôfl¡± ø˝√√—¸± ¬Û1±˚˛ÌÓ¬±, ’øˆ¬Ê√±Ó¬ Œ|Ìœ1 ’˝√√— ˜ÀÚ±ˆ¬±ª ’±ø√ ¬ı±ô¶ª Ê√œªÚ1 fl¡±˚« fl¡˘±À¬Û± ˝◊√√˚˛±Ó¬ ά◊O±¬ÛÚ fl¡1± ∆˝√√ÀÂ√º ø‰¬fl¡1¬ÛøÓ¬ ’±1n∏ øÚfl¡1¬ÛøÓ¬1 ‰¬ø1S õ∂˝√√¸Ú1 ¬ı±À¬ı Œ˚±·… ∆˝√√ÀÂ√º ’±Ú˝√√±ÀÓ¬ ¸—˘±¬Û ¸˜”À˝√√± ‰¬ø1S±Ú≈· Œ˝√√±ª± ¬ı≈ø˘¬ı ¬Û±ø1º õ∂˝√√¸Ú ‡ÚÓ¬ ¸±˜±Ú… ˆ¬±À¬ı ¬ı…—·1 ˆ¬±À¬ı± ÚÔfl¡± Ú˝√√˚˛º ¸≈Ó≈¬ø˘ Œ·“±˝√√±˝◊√√ ’±1n∏ ·e± 1±˜1 ‰¬ø1SÓ¬ ŒÓ¬ÀÚ ˆ¬±¬ı ¬ı…Mê√ ∆˝√√ÀÂ√º øfl¡c ø¬ı˜˘ ˝√√±¸…1¸1 õ∂ˆ¬±Àª Ó¬±fl¡ •°±Ú fl¡ø1ÀÂ√º Œ¬ıÊ√¬ı1n∏ª± Œ√Àª õ∂˝√√¸Ú Œfl¡˝◊√√‡Ú1 ˜±ÀÊ√À1 ‰¬ø1S1 ˝√√±¸…fl¡1 fl¡Ô± ’±1n∏ fl¡˜«1 ˜±ÀÊ√À1 ˝√√±¸…1¸1 ¸‘ø©Ü fl¡ø1ÀÂ√ ˘·ÀÓ¬ Œ¸˝◊√√ ¸˜˚˛1 ¸˜±Ê√ Ê√œªÚ1 ¤Àfl¡±‡øÚ ¬ı±ô¶ª ø‰¬S› ’ÇÚ fl¡ø1ÀÂ√º ¤˝◊√√ ڱȬfl¡ Œ|Ìœ1 ’±Ú ¤È¬± ά◊À~‡À˚±·… ø√˙ ˝√√í˘ ˝◊√√˚˛±1 ¸1˝√√ ˆ¬±·À1 ¬ÛȬˆ”¬ø˜ ·±›“ ’±1n∏ ·±ª˘œ˚˛± Ê√œªÚº13 Œ¬ıÊ√¬ı1n∏ª±1 õ∂˝√√¸Ú Œfl¡˝◊√√‡Ú1 ˜”˘ ¸±Ò≈fl¡Ô±1 ‚Ȭڱfl¡ Œfl¡f fl¡ø1 fl¡1± ˝√√íÀ˘› ∆¬ı¯ûª ¬Ûø1Àª˙1 ˜±Ê√ÀÓ¬ ά±„√√1 √œ‚˘ Œ˝√√±ª± Œ¬ıÊ√¬ı1n∏ª±1 ˆ¬±¬ı±√˙« õ∂˝√√¸Ú1 ‰¬ø1S ¸˜”˝√√Ó¬ ˆ”¬˜≈øfl¡ ˜±ø1ÀÂ√º ά◊√±˝√√1Ì ¶§1+À¬Û ø˘øÓ¬fl¡±˝◊√√Ó¬ øÚÓ¬±À˚˛ ·±˝◊√√ÀÂ√ñ ë¬Û±1 fl¡1± 1‚≈Ú±Ô ¸—¸±1 ¸±·À1í [ø¡ZÓ¬œ˚˛ ’Ç, õ∂Ô˜ √˙«Ú] ’±Àfl¡Ã, øÓ¬Ó¬±À˚˛ ·±˝◊√√ÀÂ√ñ ë뉬Sê¬ı±Ó¬ ’¸≈À1 øfl¡¯ûfl¡ øÚÀ˘ ˝√√ø1íí [ø¡ZÓ¬œ˚˛ ’Ç, õ∂Ô˜ √˙«Ú] ø¡ZÓ¬œ˚˛ √˙«ÚÓ¬ ¸1n∏ ·1‡œ˚˛±1 ·œÓ¬ÀÓ¬± fl‘¡¯û ø¬ı¯∏˚˛fl¡ ·œÀÓ¬ ͬ±˝◊√√ ¬Û±˝◊√√ÀÂ√º ŒÚ±˜˘Ó¬ ’±øͬ˚˛±¬ı±1œ ¸S‡Ú ∆¬ı¯ûª ¸S1 ’±Ò±1Ó¬ 1‰¬Ú± fl¡À1±º √øÒ˜ÔÚ, ¸œÓ¬± ¸˚˛•§1 ڱȬ ’±ø√ ’Çœ˚˛± ˆ¬±›Ú± ’±ø√1 ’±‡1± fl¡1±Õ˘ ‰¬±˝◊√√ Ó¬±Ó¬ ∆¬ı¯ûª ˆ¬±¬ı õ∂fl¡È¬ ∆˝√√ ά◊øͬÀÂ√º ¬Û±‰¬øÚÓ¬ Ò˜«±˝◊√√ ¬Û±‰¬øÚÀ˚˛ fl¡Ô±˝◊√√ õ∂øÓ¬ ˙±¶a1 ¬Û√ ·±˝◊√√ÀÂ√ [õ∂Ô˜ √˙«Ú, ø¡ZÓ¬œ˚˛ √˙«Ú]º ¬Û±‰¬øÚ˚˛ÚœÀ˚˛› fl≈¡fl≈¡1-Œ˜fl≈¡1œfl¡ ’±˘˝√√œ ¬ı≈ø˘ ˘í¬ıÕ˘ ø·ø1À˚˛fl¡fl¡ ¬ı≈Ê√øÚ ø√ÀÂ√ñ fl≈¡fl≈¡1 ø‰¬fl«¡±˘ ·±ÒÀ1± ’±Ó¬˜± 1±˜º Ê√±øÚ Ê√±øÚ ¸fl¡À˘±Àfl¡ fl¡ø1¬ı± ¬ÛÌ«±˜ºº [‰¬Ó≈¬Ô« √˙«Ú] ŒÓ¬ÀÚ√À1 ø‰¬fl¡1¬ÛøÓ¬-øÚfl¡1¬ÛøÓ¬ÀÓ¬± 1±˜±Ú≈Ê√, ˙Ç1±‰¬±˚« ’±ø√1 fl¡Ô± fl¡Ô± õ∂¸eÓ¬ ’±À˘±‰¬Ú± ∆˝√√ÀÂ√º Œ¬ıÊ√¬ı1n∏ª±1 õ∂˝√√¸Ú Œfl¡˝◊√√‡Ú ά◊¬ÛÀˆ¬±·… Œ˝√√±ª±1 ’Ú…Ó¬˜ fl¡±1Ì ˝√√í˘ ¢∂±˜…Ê√œªÚ1 ˘·Ó¬ ‡±¬Û ‡≈ª±˝◊√√ õ∂À˚˛±· fl¡1± ·œÓ¬¸˜”˝√√º ø˘øÓ¬fl¡±˝◊√√, ŒÚ±˜˘, ¬Û±‰¬øÚ, ø‰¬fl¡1¬ÛøÓ¬-øÚfl¡1¬ÛøÓ¬ ¤˝◊√√ ’±È¬±˝◊√√Àfl¡˝◊√√‡ÚÀÓ¬ ·œÓ¬1 õ∂±Ò±Ú… ˜Ú fl¡ø1¬ı˘·œ˚˛±º ’±Ú˝√√±ÀÓ¬, ÿÚø¬ı—˙ ˙øÓ¬fl¡±1 Œ˙¯∏ ˆ¬±· ’±1n∏ ø¬ı—˙ ˙øÓ¬fl¡±1 ’±· ˆ¬±·Ó¬ ¬ı„√√±˘œ ˆ¬±¯∏±˝◊√√ ’¸˜œ˚˛± ¸˜±Ê√Ó¬ õ∂ˆ¬±ª Œ¬ÛÀ˘±ª±1 fl¡Ô± ŒÚ±˜˘ ڱȬfl¡1 Ó‘¬Ó¬œ˚˛ √˙«ÚÓ¬ ’±øÒ˚˛±¬ı±1œ ¸S1 Œ·“±¸±À˚˛ ¬ı„√√±˘œ ˆ¬±¯∏±Ó¬ 1‰¬Ú± fl¡1± ڱȬfl¡1 fl¡Ô± ·¬ı« fl¡ø1 Œfl¡±ª±1 ¬Û1±˝◊√√ Ê√Ú± ˚±˚˛º ¬ı„√√˘± ·œÓ¬ 1‰¬Ú± fl¡ø1 ŒÓ¬›“ ·±˝◊√√ qÚ±˝◊√√ÀÂ√º ˝◊√√˚˛±1 ¬ı±ø˝√√À1› ¬ÛS ø˘‡±1 õ∂‰¬˘Ú1 fl¡Ô±› Œ¬ıÊ√¬ı1n∏ª±˝◊√√ ø˘øÓ¬fl¡±˝◊√√Ó¬ ά◊À~‡ fl¡ø1ÀÂ√º ¬ÛS1 ø˘‡øÚÀÓ¬± ¸—¶‘®Ó¬ ’±1n∏ ¬ı„√√˘± ˆ¬±¯∏±1 õ∂ˆ¬±ª õ∂‰≈¬1º Œ¬ıÊ√¬ı1n∏ª±1 õ∂˝√√¸Ú Œfl¡˝◊√√‡Úfl¡ ’¸˜œ˚˛± õ∂˝√√¸Ú Œ|Ìœ1 ڱȬfl¡1 ø¬ıÀ˙¯∏ ¸—À˚±Ê√Ú ¬ı≈ø˘¬ı ¬Û±ø1º ‚Ȭڱ1

152 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ˜?≈ Œ·±¶§±˜œ Manju Goswami ’øÓ¬1?Ú ¬ı…±‡…±, ˙s1 ˆ≈¬˘ ά◊2‰¬±1Ì, ∆¬ı¯ûª ¸±ø˝√√Ó¬…1 ά◊X‘øÓ¬Ó¬ ˆ≈¬˘ ˙s1 õ∂À˚˛±·, ¤Àfl¡È¬± ˙sÀ1 ¬ı±1•§±1 ¬ı…ª˝√√±1, ·±“ª1 ˆ¬±¯∏±-¬ı‰¬Ú1 ¬ı…ª˝√√±1 ’±ø√À1 ¬Û±Í¬fl¡fl¡ ˝√√±¸…1¸1 ’±À˜±√ ø√¬ı ¬Û±ø1ÀÂ√º ¤˝◊√√ø‡øÚÀÓ¬ ¢∂œfl¡ ڱȬ…fl¡±1 ¤ø1À©Ü±ÀÙ¬øÚÂ√, Œ˘øÈ¬Ú Ú±È¬…fl¡±1 õ≠Ȭ±Â√ ’±ø√1 1‰¬Ú±1 ˘·ÀÓ¬± Œ¬ıÊ√¬ı1n∏ª±1 õ∂˝√√¸Ú1 ø˜˘ ˘é¬… fl¡ø1¬ı ¬Û±ø1º ŒÓ¬›“1 õ∂˝√√¸Ú1 Œfl¡±ÀÚ± ͬ±˝◊√√Ó¬ ¬ı…—·1 ¸±˜±Ú… ø‰¬øȬfl¡øÌ Ô±øfl¡À˘› ’¬ı±ô¶ª, ’øÓ¬1?Ú fl¡±ø˝√√Úœ ’±1n∏ fl¡±˚«-fl¡˘±À¬Û ˝√√±¸…1¸1 ’±À˜Ê√ Ϭ±ø˘ÀÂ√ Œ¬ıøÂ√º Œ¸À˚˛À˝√√ Œ¬ıÊ√¬ı1n∏ª±1 õ∂˝√√¸Ú Œfl¡˝◊√√‡Úfl¡ ø¬ıqX õ∂˝√√¸Ú ø˝√√‰¬±À¬Û ¶ö±Ú ø√¬ı ¬Û±ø1º ’ø˙øé¬Ó¬, ‰¬˝√√±, ˝√√Ê≈√ª±, ·¤û± ˜±Ú≈˝√√1 Ê√œªÚ ’±1n∏ ¸˜±Ê√fl¡ Œfl¡f fl¡ø1 ŒÓ¬›“1 õ∂˝√√¸Ú ¸˜”˝√√Ó¬ ˝√√±¸…1¸1 ¸‘ø©Ü fl¡1± ∆˝√√ÀÂ√ Œ¸˚˛± ¶Û©Üº õ∂˝√√¸Ú Œfl¡˝◊√√‡Ú1 ˜±ÀÊ√À1 Œ¬ıÊ√¬ı1n∏ª±1 ¸˜±Ê√1 õ∂øÓ¬ Ôfl¡± √±˚˛¬ıXÓ¬± Ó¬Ô± ¸˜±Ê√ ¸À‰¬Ó¬Ú1 ˜ÀÚ±ˆ¬±À¬ı± õ∂øÓ¬Ù¬ø˘Ó¬ ∆˝√√ÀÂ√ºn ¬Û±√Ȭœfl¡± – [1] ˙˜«±, ¸ÀÓ¬…f Ú±Ô [1986]. ’¸˜œ˚˛± ڱȬ… ¸±ø˝√√Ó¬…, 357 [2] ˆ¬1±˘œ, ∆˙À˘Ú [1990]. ڱȬfl¡ ’±1n∏ ’¸˜œ˚˛± ڱȬfl¡º &ª±˝√√±È¬œ – ¬ı±Ìœõ∂fl¡±˙, 43 [3] Nicoll, A. (1985). The Theory of Drama, 196 [4] ˙˜«±, ¸ÀÓ¬…f Ú±Ô [1986]. ’¸˜œ˚˛± ڱȬ… ¸±ø˝√√Ó¬…º &ª±˝√√±È¬œ – Œ¸Ã˜±1 øõ∂ø∞I◊— ¤G ¬Û±ø¬ıvø‰¬— õ∂±˝◊√√Àˆ¬È¬ ø˘ø˜ÀȬά, 363 [5] ˙˝◊√√fl¡œ˚˛±, ÚÀ·Ú [2010]. Œ¬ıÊ√¬ı1n∏ª± 1‰¬Ú±ª˘œ, Ó‘¬Ó¬œ˚˛ ‡G, [’±·fl¡Ô±], [·]º &ª±˝√√±È¬œ – ¬ıÚ˘Ó¬±º [6] ˜˝√√ôL, Œ¬Û±Ú± [1993]. õ∂¸e – ڱȬfl¡º &ª±˝√√±È¬œ – ¬Û”¬ı«±=˘ õ∂fl¡±˙, 24 [7] ˙˝◊√√fl¡œ˚˛±, ’øÊ√» [¸•Û±.]. Â√˙ ¬ıÂ√11 ’¸˜œ˚˛± ڱȬfl¡ – ¬Û1•Û1± ’±1n∏ ¬Ûø1ªM«√√Ú, &ª±˝√√±È¬œ – ¬ıÚ˘Ó¬±, 197 [8] ˜˝√√ôL, Œ¬Û±Ú± [1993]. õ∂¸e – ڱȬfl¡º &ª±˝√√±È¬œ – ¬Û”¬ı«±=˘ õ∂fl¡±˙, 27 [9] ˙˜«±, ¸ÀÓ¬…f Ú±Ô [1986]. ’¸˜œ˚˛± ڱȬ… ¸±ø˝√√Ó¬…º &ª±˝√√±È¬œ – Œ¸Ã˜±1 øõ∂ø∞I◊— ¤G ¬Û±ø¬ıvø‰¬— ø˘ø˜ÀȬά, 363 [10] ˜˝√√ôL, Œ¬Û±Ú± [1993]. õ∂¸e – ڱȬfl¡º &ª±˝√√±È¬œ – ¬Û”¬ı«±=˘ õ∂fl¡±˙, 25 [11] ˙˜«±, ¸ÀÓ¬…f Ú±Ô [1986]. ’¸˜œ˚˛± ڱȬ… ¸±ø˝√√Ó¬…, &ª±˝√√±È¬œ – Œ¸Ã˜±1 øõ∂ø∞I◊— ¤G ¬Û±ø¬ıvø‰¬— ø˘ø˜ÀȬά, 363 [12] ˙˝◊√√fl¡œ˚˛±, ’øÊ√» [¸•Û±.][2000]. Â√˙ ¬ıÂ√11 ’¸˜œ˚˛± ڱȬfl¡ – ¬Û1•Û1± ’±1n∏ ¬Ûø1ªM«√√Ú, &ª±˝√√±È¬œ – ¬ıÚ˘Ó¬±, 217 [13] ¬ı1À·±˝√√±ø¤û, Œ˝√√±À˜Ú [1995]. ø¬ı—˙ ˙øÓ¬fl¡±1 ’¸˜œ˚˛± ¸±ø˝√√Ó¬…º &ª±˝√√±È¬œ, 111

Manuscript accepted on: 27/11/2015

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 153 Prag Consilience : ISSN 2456-6861, RNI No. ASSMUL/2016/70132 A Multi-lingual Annual Research Journal in Humanities, Science and Commerce Vol. 1, No. 1 (2016), 154-163 ˙Ç1œ ’±√˙«Ó¬ ’¸˜1 Œ|Ìœ˝√√œÚ ¸˜±Ê√ Classless Society of Assam in the Ideology of Œa>karadeva øÚ˜«±ø˘ √±¸ Nirmali Das Assistant Professor, Deptt. of Assamese Kokrajhar Govt. College, Kokrajhar, Assam Email: [email protected] Abstract: Based on the Indian Bhakti movement, the Neo-Vaiî]avite awakening in Assam is also known by various names like monotheistic Neo-Vaiî]avite movement, Mahāpuruîīya (supreme being) nāma dharma (religious practices and cult of religion), Eka-śarana-nāma-dharma (religion based on worshiping only one deity / taking absolute shelter or refuge in Lord Viî]u or Káî]a) etc. This movement not only diminished the class system and racial discrimination among the different sections of the people of Assam but also helped in spreading education and spiritual awareness among them. Key Words : Neo-Vaiî]avite, Bhakti Movement, Class System and Racial discrimination

õ∂±‰¬œÚ fl¡±˜1+¬Û, ’¸˜, Œ¬ı˝√√±1 øÓ¬øÚ› Œ√˙ ø¬ıøˆ¬iß Ê√±øÓ¬ Ê√ÚÊ√±øÓ¬À1 ˆ¬1± ’±øÂ√˘º ˙Ç1À√ª1 1‰¬Ú±Ó¬À˝√√ øÓ¬øÚ1±Ê√… Œ˚ ø¬ıøˆ¬iß Ê√±øÓ¬-Ê√ÚÊ√±øÓ¬À1 ˆ¬1± ’±øÂ√˘ Ó¬±1 ¬Ûø1‰¬˚˛ Œ¬Û±ª± ˚±˚˛1ñ øfl¡1±Ó¬ fl¡Â√±1œ ‡±ø‰¬ ·±À1± ø˜ø1 ˚ªÚ fl¡Ç Œ·±ª±˘º ’¸˜ ˜˘≈fl¡ ŒÒ±ª± Œ˚ Ó≈¬1n∏fl¡ fl≈¡ª±‰¬ Œ•°26√ ‰¬G±˘ºº ˙Ç1À√ª1 ‘√ø©ÜÓ¬ ’±À˝√√±˜ 1Ê√±1 ’ÒœÚÓ¬ ë’¸˜í Ú±˜1 1±Ê√…Ó¬ ¬ı¸øÓ¬ fl¡1± Ê√ÚÊ√±øÓ¬¸fl¡˘ ˝√√í˘ñ fl¡Â√±1œ, ‡±ø‰¬, ·±À1±, ø˜ø1, ˚ªÚ, fl¡Ç, Œ·±ª±˘, ŒÒ±ª±, fl≈¡¬ı±‰¬, Œ•°26√ ’±1n∏ ‰¬G±˘º ˙Ç1À√Àª ë’¸˜í ˙s1 ¡Z±1± Ȭ±˝◊√√, ’±À˝√√±˜¸fl¡˘fl¡ ¬ı≈Ê√±˝◊√√ÀÂ√º ëÓ≈¬1n∏fl¡í ˙sÀȬ±À1 ˜≈Â√˘˜±Ú¸fl¡˘fl¡ ¬ı≈Ê√±˝◊√√ÀÂ√º ¤øÓ¬˚˛±› ·±›“ ’=˘Ó¬ ·±ø˘ ˙¬ÛøÚ ¬Û1±1 ¸˜˚˛Ó¬ ëÓ≈¬1n∏fl¡í, 댕°26√í ˙s ¬ı…ª˝√√±1 fl¡1± ˝√√˚˛º Œ•°26√˝◊√√ ’ø˝√√µ≈, ¬ıø˝√√1±·Ó¬ ø¬ıÀ√˙œ¸fl¡˘fl¡ ¬ı≈Ê√±˚˛º 댕°26√í ˙s1 ’±øˆ¬Ò±øÚfl¡ ’Ô«ñ a barbarian, a foreigner, anyone not speaking the Sanskrit or one of its derivative languages and not conforming to the established usages of the Hindus.2 ’Ô«±» ¬ıø˝√√1±·Ó¬ ¸—¶‘®Ó¬ˆ¬±¯∏± ŒÚ±Àfl¡±ª±, ø˝√√µ≈˙±¶a ˜ÀÓ¬ Ú‰¬˘± ø¬ıÀ√˙œ ˜±Ú≈˝√√fl¡ ¬ı≈ÀÊ√±ª± Ó¬Ô± Œ¬ı˚˛± ’±1n∏ ’¸—¶‘®øÓ¬¬ı±Ú ˜±Ú≈˝√√fl¡ Œfl¡±ª± ˝√√˚˛º 댕°26√í ˙sÀȬ±Àª ˆ¬±¯∏±1

154 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 øÚ˜«±ø˘ √±¸ Nirmali Das øˆ¬ißÓ¬±› ¸”‰¬Ú± fl¡ø1øÂ√˘º3 ˙Ç1À√Àª 뉬G±˘í Ú±À˜ ø˚ÀȬ± Ê√±øÓ¬1 fl¡Ô± ¬ı±À1 ¬ı±À1 ∆fl¡ÀÂ√ ¸—¶‘®Ó¬Ó¬ ¤˝◊√√ Ê√±øÓ¬ÀȬ±fl¡ ¸˜±Ê√ ¬ıø˝√√ˆ”«¬Ó¬ Úœ‰¬ Ê√±øÓ¬ ¬ı≈ø˘ ∆fl¡ÀÂ√º Œ¸˝◊√√ ¸˜˚˛1 ’¸˜Ó¬ ‰¬G±˘ Ú±˜1 ά◊¬ÛÊ√±øÓ¬ÀȬ±fl¡ ‰¬Î¬ˇ±˘ ¬ı≈ø˘ Œfl¡±ª± ∆˝√√øÂ√˘º ˙Ç1À√Àª ŒÓ¬ÀÚ Ê√±øÓ¬fl¡ ˝√√ø1ˆ¬øMê√1 ¡Z±1± ¬ı˱p¡Ì ˝√√í¬ı ¬Û±À1 ¬ı≈ø˘› ∆fl¡ÀÂ√º ˜˝√√Àù´1 ŒÚ›·1 ˜ÀÓ¬ñ In Bhakti, one does not require to be a God, a Brahman or a Sage. The Candala, whose body, word and mind are turned upon the rememberance of God, is superior to a Brahman maintaining his twelve virtues.4º ë˚ªÚí ˙sÀ1 ø¬ıÀ√˙œÀ˘±fl¡fl¡ ¬ı≈Ê√±˝◊√√ÀÂ√, ëfl¡Çí Ú±˜1 Ê√±øÓ¬1 ¬Ûø1‰¬˚˛ ¬ıM«√√˜±ÀÚ ˘≈5 ¬ı≈ø˘ fl¡í¬ı ˘±ø·¬ıº ëfl≈¡¬ı±‰¬í ˙s˝◊√√ ‡≈ÿ¬ı ¸yª Œfl¡±‰¬¸fl¡˘fl¡ ¬ı≈Ê√±˝◊√√ÀÂ√º øfl¡1±Ó¬, fl¡Â√±1œ, ·±À1±, ø˜ø1 [ø˜ø‰¬—] ’±ø√À1 ˜Àe±˘œ˚˛ Ê√ÚÀ·±á¬œ¸fl¡˘fl¡ ¬ı≈Ê√±˝◊√√ÀÂ√º ˝◊√√˚˛±1 ˘·ÀÓ¬ ¬ıÀάˇ±, 1±ˆ¬±, ˝√√±Ê√—, øά˜±Â√±, ø˜øfl¡1, Œ¸±ÀÚ±ª±˘, øÓ¬ª± ¬ı± ˘±˘≈—, ‰≈¬Ó¬œ˚˛±, ˜1±Ì, 1±Ê√¬ı—˙œ ˝◊√√Ó¬…±ø√› ˝◊√√˚˛±1 ’ôLˆ”«¬Mê√º ˙Ç1À√ª1 ά◊Mê√ ¬Û√ÀȬ±1 ά◊À~‡1 ¬Û1± ’Ú≈˜±Ú fl¡ø1¬ı ¬Û±ø1 ¤˝◊√√ Ê√ÚÊ√±øÓ¬¸˜”˝√√À1˝◊√√ ˜±Ú≈˝√√ ’¸˜1 ¸1˝√√ ¸—‡…fl¡ ˜±Ú≈˝√√º ¤˝◊√√ ˜±Ú≈˝√√ø‡øÚfl¡ ë’Ú±˚«í ¬ı≈ø˘ Œfl¡±ª± ˝√√˚˛º ¬ı±fl¡œ fl¡ø˘Ó¬±, fl¡±˚˛¶ö, ¬ı˱p¡Ì, ˙”^, ∆¬ı˙… ¸˜øi§ÀÓ¬ Œ˘±fl¡¸fl¡˘fl¡ ë’±˚«í ¬ı≈ø˘ Œfl¡±ª± ˝√√˚˛º ’¸˜1 Ê√±Ó¬œ˚˛ ¸±˜±øÊ√fl¡ Ê√œªÚ ¬ı≈ø˘À˘ ’±˚« ’Ú±˚« ¸—ø˜ø|Ó¬ ˜±Ú≈˝√√1 Ê√œªÚ õ∂̱˘œ1 Ò±1±ÀȬ±fl¡ ¬ı≈Ê√±˚˛º ˜±Ú≈˝√√1 ’±‰¬±1- 1œøÓ¬, ¸˜±Ê√1 øÚ˚˛˜ fl¡±Ú≈Ú, Ò˜«œ˚˛ ÚœøÓ¬ ’±√˙«, ¸˜±Ê√1 ·±Í¬øÚfl¡ ø√˙, ’Ô«ÚœøÓ¬, 1±Ê√ÚœøÓ¬ ’±ø√À1 ·øͬӬ ˝√√˚˛ ¸±˜±øÊ√fl¡ Ê√œªÚº ˙Ç1œ ’±√˙«1 ø¬ı¯∏À˚˛ &1n∏ ‰¬ø1Ó¬Ó¬ ¤ÀÚ√À1 Œ¬Û±ª± ˚±˚˛ñ ë뿘ôL ˙Ç1À√ª1 ¡Z±1± ∆¬ı¯ûª Ò˜« ˆ¬±1Ó¬1 ’±Ú ∆¬ı¯ûª Ò˜«1 ˘·Ó¬ ŒÓ¬ÀÚ˝◊√√ ø˜ø˘ Ú±˚±˚˛º ’±˜±1 Ò˜«1 ¬ıœÊ√˜La ά◊¬Û±¸Ú± ¬ÛXøÓ¬, ’±‰¬±1-¬ı…ª˝√√±1 ˆ¬±1Ó¬1 ’±Ú ∆¬ı¯ûª Ò˜«1 ˘·Ó¬ øÚø˜À˘º ¤˝◊√√ fl¡±1ÀÌ˝◊√√ Œ¬ı±Òfl¡À1± ˝◊√√˚˛±fl¡ ˜˝√√±¬Û≈1n∏¯∏œ˚˛± ¤fl¡˙1Ì Ò˜« ¬ı± fl¡±˜1+¬Ûœ˚˛± ∆¬ı¯ûª Ú±˝◊√√¬ı± ˆ¬±·ªÓ¬œ Ò˜« Œ¬ı±À˘º ’±˜±1 Œ√˙Ó¬ õ∂‰¬ø˘Ó¬ Œ˝√√±ª± ∆¬ı¯ûª Ò˜« ¤fl¡ ÷ù´1 Œ¸ª± Ò˜« , ¤˝◊√√ fl¡±1ÀÌ ’±˜±1 Ò˜«fl¡ ˜˝√√±¬Û≈1n∏¯∏œ˚˛± Ò˜« Œ¬ı±˘± ˝√√í¬ı ¬Û±˚˛º ’±˜±1 ˜˝√√±¬Û≈1n∏¯∏œ˚˛± ∆¬ı¯ûªÒ˜«Ó¬ ¬ı˱p¡Ì…Ò˜«1 õ∂±Ò±Ú… Ú±˝◊√√, ˝◊√√˚˛±1 ’±‰¬±˚« Œ˚˝◊√√ Œ¸˝◊√√ ¬ıÌ«1 Œ˘±Àfl¡˝◊√√ ˝√√í¬ı ¬Û±À1º ŒÓ¬›“ ø˝√√µ≈˙±¶aÀ¬ı±1 ˜LöÚ fl¡ø1 ¤˝◊√√ Œ√˙1 ˝√√±ª±-¬Û±Úœ ¸≈Ê√± ∆¬ı¯ûª Ò˜« õ∂fl¡±˙ fl¡À1º ŒÓ¬›“ Œ·±ÀȬ˝◊√√ ˆ¬±1Ó¬¬ı¯∏«À1 õ∂±Ò±Ú õ∂Ò±Ú Ó¬œÔ«¶ö±ÚÀ¬ı±1 ‚”ø1 ’ÀÚfl¡ ¸±Ò≈ ¸Ú…±¸œ1 ˘·Ó¬ ’±˘±¬Û-’±À˘±‰¬Ú± fl¡ø1 ø¬ıøˆ¬iß Œ√˙1 ·œÓ¬ ˜±Ó¬ ڱȬ, ¸≈1 ¸=±1, ¬ı±√… ø˙øfl¡ ’±ø˝√√ ¤˝◊√√ Œ√˙Ó¬ ¬Û”¬ıı«1 ¬Û1± ‰¬ø˘ ’˝√√± fl‘¡ø©Ü1 ˘·Ó¬ ¸—ø˜|Ì fl¡ø1 õ∂‰¬˘Ú fl¡À1, ’Ô«±» ¤˝◊√√À√˙Ó¬ ’±·1 ¬Û1± ‰¬ø˘ Ôfl¡± ˆ¬±·ªÓ¬œ Ò˜«Ó¬ 1˝√√Ú ø√ ÚÓ≈¬Ú Ò˜«1 √À1 õ∂‰¬±1 fl¡ø1øÂ√˘º Ò˜«Ó¬ ø˚À¬ı±1 ’±ªÊ«√Ú± ¬Ûø1øÂ√˘, ŒÓ¬›“ Œ¸˝◊√√À¬ı±1 &‰¬±˝◊√√ ÚÓ≈¬Ú ά◊√±1 ˆ¬±ª ø√ Ó¬±Ó¬ õ∂±Ì ø√øÂ√˘ ’±1n∏ Ó¬±À1 Ù¬˘Ó¬ Œ¸˝◊√√ ¸˜˚˛ÀÓ¬ ÚÓ≈¬Ú ¸ˆ¬…Ó¬±1 ˚≈· ’±1y ∆˝√√øÂ√˘ºíí5 Ê√ÚÊ√±øÓ¬¸fl¡˘ øÚÊ√ øÚÊ√ ˆ¬±¯∏±fl‘¡ø©Ü1 ¡Z±1± ¸˜‘X ˚ø√› ø¬ıøˆ¬iß ˜Ó¬Àˆ¬√ ’±1n∏ ’ÕÚfl¡…1 ˜±Ê√Ó¬ ˙Ç1À√Àª Ê√±Ó¬œ˚˛ Ê√œªÚ ¸˜‘X fl¡ø1 ¸˜±Ê√ ·Ï¬ˇ±1 ’±˙± fl¡ø1øÂ√˘º Ê√±øÓ¬¬ıÌ«1 ά◊2‰¬-Úœ‰¬1 õ∂±‰¬œ1 ˆ¬±ø„√√ ¬ı‘˝√√» ’¸˜œ˚˛± ¸˜±Ê√‡Ú ·øϬˇ¬ıÕ˘ ’¸˜1 ¬Û¬ı«Ó¬, ¬Û±˝√√±1, ∆ˆ¬˚˛±˜Ó¬ ¬ı¸¬ı±¸ fl¡1± Ê√±øÓ¬-ά◊¬ÛÊ√±øÓ¬1 ˜±Ê√Ó¬ Ò˜«œ˚˛ ¸±—¶‘®øÓ¬fl¡ ‹fl¡… ¶ö±¬ÛÚ1 ¡Z±1± Ê√±Ó¬œ˚˛ Ê√œªÚ1 Œˆ¬“øȬ øÚ˜«±Ì fl¡ø1øÂ√˘º ŒÓ¬›“1 ά◊ÀV˙… Ò˜«œ˚˛ ‹fl¡…1 ˜±ÀÊ√À1 ¸±˜±øÊ√fl¡ ‹fl¡… fl¡È¬fl¡È¬œ˚˛± fl¡1±º ¸±˜Ê√1 ø˚ Ê√±Ó¬À1 ˜±Ú≈˝√√ Ú˝√√›“fl¡ ¬ı±˚ ¬ı‘øM√√À1 Ú˝√√›“fl¡ Úª-∆¬ı¯ûª Ò˜«1 ˘·Ó¬ Œ˚Ãø·fl¡ ø˜|Ì ‚Ȭ±˝◊√√ ŒÓ¬›“ Œ¸˝◊√√À˘±fl¡¸fl¡˘fl¡ ¬Û”Ì« ¶§±ÒœÚÓ¬± √±Ú fl¡ø1øÂ√˘º ˙Ç1À√Àª Ê√±Ó¬œ˚˛ ¸±˜±øÊ√fl¡ Ê√œªÚÀȬ±fl¡ Ò˜«œ˚˛ˆ¬±Àª, ¸±—¶‘®øÓ¬fl¡ˆ¬±Àª ’±1n∏ ∆ÚøÓ¬fl¡ ’±Ò…±øRfl¡ˆ¬±Àª ¸˜±ÀÚ ’±&ª±˝◊√√ ∆˘ ˚±¬ıÕ˘ ˚P fl¡ø1øÂ√˘º Œ˘±fl¡˜Ú, Œ˘±fl¡fl¡Ô±, ø‰¬ôL±, fl‘¡ø©Ü, Œ˘±fl¡¸—¶‘®øÓ¬, Œ˘±fl¡ˆ¬±¯∏±, Œ˘±fl¡ø‰¬S ¸fl¡À˘±ÀÓ¬ Ò˜«œ˚˛ õ∂À˘¬Û ¸±øÚ ¤È¬± ˜±S± õ∂±Ú fl¡ø1øÂ√˘º ’±Ú˝√√±ÀÓ¬ ’±˚«ø˝√√µ≈¸fl¡˘1 ¸—¶‘®Ó¬fl¡1Ì õ∂øSê˚˛±ÀȬ±Ó¬ ∆1 ∆·øÂ√˘ ¶Û‘˙…-’¶Û‘˙…√Ó¬±, Ê√±øÓ¬-¬ıÌ«1 Œˆ¬√ˆ¬±ª, ¶aœ-˙”^1 Œˆ¬√ˆ¬±ªº ∆¬ıø‰¬S˜˚˛ Ê√ÚÊ√±Ó¬œ˚˛ ¸˜±Ê√‡ÚÓ¬ ø˝√√µ≈ øÚ˚˛˜ Ê√±ø¬Û ø√ ø˝√√µ≈Q1 ˙±1œÕ˘ ∆˘ ’±øÚ

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 155 ˙Ç1œ ’±√˙«Ó¬ ’¸˜1 Œ|Ìœ˝√√œÚ ¸˜±Ê√ Classless Society of Assam in the Ideology of Œa>karadeva ¬ı˱p¡Ì1 Ó¬˘1 ô¶1Ó¬ ¶ö±Ú ø√øÂ√˘º ’¸˜1 õ∂ø¸X fl¡±˜±‡…±˜øµ1, ø˙ªÀ√Ã˘, Ó¬±À•⁄ù´1œ ˜øµ1, Œfl¡Â√±˝◊√√‡±“˝◊√√Ȭœ ˜øµ1Ó¬ fl¡íÀÓ¬± øÚ•ßÊ√±Ó¬ ¬ı± Ê√ÚÊ√±Ó¬œ˚˛ ¬ı˱p¡Ì Ú±˝◊√√, Œfl¡ª˘ ά◊2‰¬¬ıÌ«1 ¬ı˱p¡Ì1À˝√√ ’±øÒ¬ÛÓ¬…º ’±˚«¸—¶‘®øÓ¬ ’±1n∏ ¸ˆ¬…Ó¬±1 ·ˆ¬œ1 õ∂ˆ¬±ª1 Ù¬˘Ó¬ ’¸˜Ó¬ ’Ó¬œÓ¬À1 ¬Û1± Ê√±øÓ¬õ∂Ô±1 ¬Û1•Û1± ’±1y ∆˝√√øÂ√˘º ˙Ç1À√Àª Ê√±øÓ¬-Ê√ÚÊ√±øÓ¬¸˜”˝√√fl¡ ˜˚«±√± ø√ ¤‡Ú ¬ı‘˝√√» ¸˜±Ê√ ·Ï¬ˇ ø√¬ıÕ˘ ˚P fl¡ø1ÀÂ√º6 ¸±˜±øÊ√fl¡ˆ¬±Àª Ê√±øÓ¬ Œ·±á¬œÀ¬ı±1 ’øô¶Q Ô±øfl¡À˘› ˝√√ø1 ˆ¬øMê√ ÷ù´11 √±Ú ø˝√√‰¬±À¬Û ¸fl¡À˘± ¸˜±Úº ŒÓ¬›“1 ˜±Ê√Ó¬ ’±øÂ√˘ ¸˜±Ê√ ·Ï¬ˇ±1 ¸˝√√+√˚˛Ó¬±, ˆ¬fl¡Ó¬-¬ı±gª¸fl¡˘1 ˜±Ê√Ó¬ ¬ı≈Ê√±¬Û1± ’±1n∏ ¸fl¡À˘±Àfl¡ Ê√±Ó¬œ˚˛ ¶§±ÒœÚÓ¬± √±Ú ø√¬ı ¬Û1± ά◊√±1Ó¬±º ø˙ªÚ±Ô ¬ı˜«ÀÌ ˙Ç1À√ª1 Ê√±Ó¬ õ∂Ô±1 fl¡Ô± ¤ÀÚ√À1 ∆fl¡ÀÂ√ñ ëëÊ√±Ó¬ ¬ı…ª¶ö±1 ˘·Ó¬ øÚø¬ıάˇˆ¬±Àª ¬Ûø1ø‰¬Ó¬ ˙Ç1À√Àª ˆ¬±˘Õfl¡À˚˛ ¬ı≈øÊ√øÂ√˘ Œ˚ ∆¬ıø√fl¡ ˚±·-˚:1 ˘·Ó¬ ¬ıUfl¡±˘ Ê≈√ø1 ‚øÚᬈ¬±Àª Ê√øάˇÓ¬ ¬ı˱p¡Ì¸fl¡À˘, Ó¬≈√¬Ûø1 é¬øS˚˛ ∆¬ı˙…¸fl¡À˘ ø¡ZÊ√¸fl¡À˘› ŒÓ¬›“1 ÚÓ≈¬Ú Ò˜« ¸˝√√ÀÊ√ ¢∂˝√√Ì Úfl¡ø1¬ı, Œ¸À˚˛ ά◊2‰¬¬ıÌ«1 ø˝√√µ≈ ¸fl¡˘Ó¬Õfl¡À˚˛± ¸˜±Ê√1 Ó¬Ô±fl¡øÔÓ¬ ëÓ¬˘í Ê√±øÓ¬1 ˜±Ú≈˝√√1 ˜±Ê√Ó¬À˝√√ Ò˜« õ∂‰¬±1Ó¬ ŒÓ¬›“ ’øÒfl¡ ά◊À√…±·œ ’±øÂ√˘º7 ά◊À˜˙ ŒÎ¬fl¡±1 ˜ÀÓ¬ñ “His life is a record of the upliftment of the contemporary society, both culturally and intellectually, Œa>karadeva had to wage relentless war against the cruelties of the royal personages and the natural barbarism of the worshippers of religion.”8 ø˙ªÚ±Ô ¬ı˜«Ú1 ˜ÀÓ¬› ëëÊ√±øÓ¬Àˆ¬√1 Œé¬S1 ˙Ç1À√ª1 õ∂·øÓ¬˙œ˘Ó¬± ¤˝◊√√ø‡øÚÀÓ¬ Œ˚ Ú±˜Ò˜«1 ˆ¬±G±1 ŒÓ¬›“ ‡≈ø˘ ø√øÂ√˘ ¸˜±Ê√1 ¸fl¡À˘± Ê√±Ó¬1 ˜±Ú≈˝√√1 ¬ı±À¬ı˝◊√√ííº9 fl¡±fl¡ ¬ı≈ø˘ ˝√√ø1 fl¡Ô± ˝√√ø11 fl¡œM«√√Ú øfl¡¬ı± ø˚ÀȬ± ¸Àª ¤Àfl¡±Àª Ú±Ê√±ÀÚº ¶aœ ˙”^ ’ôL…Ê√±øÓ¬ Ó¬±Àfl¡± ø˙鬱 ø√¬ı± ˜±øÓ¬ Òø1À¬ı ø¸ ¸¬ı ’À˝√√± õ∂±À̺º [øÚø˜-Úª-ø¸X ¸—¬ı±, 330] ˙Ç1À√ª1 ’Ú≈¬Û˜ Ò˜«1 ŒÚÓ‘¬Q1 ·Ï¬ˇ Œ˘±ª± ∆¬ı¯ûªÒ˜«1 ¬Û≈Ú1n∏O±ÀÚ ’¸˜œ˚˛±À˘±fl¡fl¡ Ú•⁄, ¸ø˝√√¯≈û ’±1n∏ ˜±Úª Œõ∂˜œ fl¡ø1 Ó≈¬ø˘øÂ√˘º ¤fl¡˜±S fl¡œM«√√Ú-Œ‚±¯∏±˝◊√√ ø√¬ı ¬Û±À1 ˜±Ú≈˝√√fl¡ ¸fl¡À˘±Ù¬±À˘ ˜≈Mê√ Œ˝√√±ª±1 ¸g±Úº ëëÒ˜«1 ¬ı±È¬Ó¬ fl¡í1¬ı±Ó¬ Œfl¡±ÀÚ± ø¬ÛÂ√˘ ‡±À˘› fl¡±Àfl¡±Àª˝◊√√ ‚‘̱ Úfl¡ø1 ˜˝√√±Ú≈ˆ¬ª ˜˝√√±¬Û≈1n∏¯∏ ·1±fl¡œÀ˚˛ ¸íÓ¬ÀÓ¬ Ò˜« ’±1n∏ ˆ¬øMê√1 ¬ı±È¬Õ˘ ’±√1øÌ Ê√Ú±¬ı ø¬ı‰¬±ø1 1‰¬Ú± fl¡1± fl¡œM«√√Ú-Œ‚±¯∏± øÚ–¸ÀµÀ˝√√ ˜±Ú≈˝√√1 ˜≈øMê√1 Œ¸±¬Û±Úºíí10 ˙Ç1À√ª1 ˜ÀÓ¬ ¬ı˱p¡Ì ˙”^ ¸fl¡À˘±À1 ˝√√+ø√ø¶öÓ¬ ’±R±1 ¬ı‘øM√√ ˝√√í˘ñ˝√√ø1ˆ¬øMê√º ˝√√ø1ˆ¬øMê√ ¬Û1±˚˛Ì Ê√ÀÚ˝◊√√ ¬ı˱p¡Ìº ˝◊√√˚˛±Ó¬ Ê√±Ó¬ ¬Û±Ó¬1 õ∂ùü Ú±˝◊√√º ˙Ç1À√Àª Œfl¡±ÀÚ± ø√ÀÚ ¬ı˱p¡Ìfl¡ ’ª˜±ÚÚ± fl¡1± Ú±øÂ√˘, ¬ı1— ’¬ı˱p¡Ì ¸fl¡À˘±Àfl¡± ›¬Û1Õ˘ Ó≈¬ø˘ ¬ı˱p¡Ì1 ¸˜±ÀÚ ’±¸Ú ’±1n∏ ˜˚«±√± õ∂√±Ú fl¡ø1øÂ√˘º ˝◊√√˚˛±1 ˜”˘ÀÓ¬ Œ|Ìœ˝√√œÚ ¸˜±Ê√ ’±øÂ√˘ ŒÓ¬›“1 õ∂Ò±Ú ø‰¬ôL±º ¬ıU ¬ı˱p¡Ì Œ˘±Àfl¡› ˙Ç1À√ª1 ’±√˙«1 õ∂øÓ¬ ’±fl¡ø¯∏«Ó¬ ∆˝√√ ¸—¶®±1 ∆˝√√øÂ√˘ ŒÓ¬›“ õ∂‰¬±1 fl¡1± ¤fl¡˙1Ì Ú±˜Ò˜«Õ˘º 1+¬Û±¸Ú±Ó¬Ú Œ·±¶§±˜œ, Ê√·√œ˙ ø˜|, ¸Ó¬œÔ« 1±˜, ‰¬Ó≈¬ˆ”«¬Ê√, fl¡Ì«¬Û≈1, ¸±¬ı«Àˆ¬Ã˜ ˆ¬A±‰¬±˚«, ø¬ı√…±1P, 1±˜ ¸1¶§Ó¬œ 1±‚ª±‰¬±˚«, ¸1¶§Ó¬œ ø˜|, ¬ı…±¸fl¡˘±˝◊√√, ˆ¬±¶®1 ø˜| ˝◊√√Ó¬…±ø√ ŒÓ¬›“1 ¬ı˱p¡Ì ø˙¯∏…º ˙Ç1œ ’±√˙« ˝√√í˘ ø¬ıÀˆ¬√, ø˝√√—¸±, ’gø¬ıù´±¸, ’Ú…±˚˛, ˝√√Ó¬…±, ’±ø√1 ø¬ı¬Û1œÓ¬ õ∂Ô±1 ’±√˙«º ˆ¬±·ªÓ¬1 ∆¬ıfl≈¡F õ∂˚˛±ÌÓ¬ ¸fl¡À˘± Ê√œªÀfl¡ ¸˜±Ú ‰¬fl≈¡À1 Œ‰¬±ª±1 fl¡Ô±˝◊√√ ά◊À~‡ fl¡ø1ÀÂ√º11 ŒÓ¬›“ ø˚‡Ú ¸˜±Ê√ ·Ï¬ˇ ø√øÂ√˘ Ó¬±Ó¬ ¸˜¢∂ ά◊M√√1-¬Û”¬ı«±=˘1 ¬Û1± Œfl¡±‰¬ø¬ı˝√√±1 ∆˘Àfl¡ ø¬ıô¶‘Ó¬ ’±øÂ√˘º Œfl¡±ÀÚ± ¤È¬± Ê√±øÓ¬1 fl¡±1ÀÌ ˆ¬fl¡Ó¬ ∆¬ı¯ûª ¸S±øÒfl¡±1 ø˙¯∏…1 ¬Û√¸˜”˝√√ øÚÒ«±ø1Ó¬ fl¡1± Ú±øÂ√˘º ŒÓ¬›“1 ‰¬fl≈¡Ó¬ ¤˝◊√√ Œ·±ÀȬ˝◊√√ ’=˘À1 Ê√ÚÊ√±Ó¬œ˚˛ Œ˘±fl¡¸fl¡˘ ’±1n∏ ŒÓ¬›“1À˘±fl¡1 ¸˜±Ê√‡ÚÀ˝√√ ’±øÂ√˘ ŒÓ¬›“1 õ∂fl‘¡Ó¬ ¬ÛȬˆ”¬ø˜º ëë˙Ç1À√Àª

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PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 157 ˙Ç1œ ’±√˙«Ó¬ ’¸˜1 Œ|Ìœ˝√√œÚ ¸˜±Ê√ Classless Society of Assam in the Ideology of Œa>karadeva ά◊X«Ó¬ ¬ı≈ø˘ Òø1 ∆˘ ¤˝◊√√ ’øÚ1+X¬ÛLöœ ˜±˚˛±˜1œ˚˛± ¤fl¡±ôL ∆¬ı¯ûª ¸fl¡À˘ ˘±À‡ ˘±À‡ ù´˝√√œ√ ∆˝√√ ˝◊√√øÓ¬˝√√±¸ 1ø?Ó¬ fl¡ø1À˘º &1n∏Ò˜«1 1é¬Ì±À¬ıé¬ÌÓ¬ õ∂±Ì ’±UøÓ¬ ø√ ˙Ç1 ˜±Òªfl¡ Œ˙¯∏¬ı±11 ¬ı±À¬ı 1鬱 fl¡¬ı‰¬À1 Ê√œ˚˛±˝◊√√ 1±ø‡À˘ºí17 Ú±À˝√√f ¬Û±≈√ÀÚ› ά◊À~‡ fl¡ø1ÀÂ√ñ ëë’±À˝√√±˜¸fl¡À˘ ∆¬ı¯ûªÒ˜« ¢∂˝√√Ì fl¡1±1 ˘À· ˘À· ’±ø√˜ Ê√Àάˇ±¬Û±¸Ú± ¬ÛXøÓ¬ ¬Ûø1Ó¬…±· fl¡ø1 ˙Ç1œ ¸—¶‘®øÓ¬1 ˜”˘ ¤ÀÊ√∞I◊ ¶§1+¬Û ¸S¸˜”˝√√1 Œõ∂1̱Ӭ Œˆ¬±1Ó¬±˘ Œfl¡±¬ı±˝◊√√ ëfl¡ø˘Ó¬ ˝√√ø1 Ú±À˜À˝√√ ø¬ıÚ± ’±ª1 Ú±ø˝√√Àfl¡ ≈√Ê√±í ¬ı≈ø˘ ¤fl¡˙1Ì Ú±˜-Ò˜«Ó¬ 1Ó¬ ∆˝√√ÀÂ√º ’±Úøfl¡ ∆¬ı¯ûª¬ÛLöœ ’±À˝√√±˜¸fl¡À˘ ˜-˜±—¸ ¬ıÊ«√Ú fl¡ø1ÀÂ√ºíí18 ˙Ç1À√ª1 ·±1 ˘·Ó¬ Â√“±1 √À1 Ôfl¡± ≈√¬ı±1Õfl¡ Ó¬œÔ«w˜ÌÕ˘ Œ˚±ª±, &1n∏Ê√Ú±1 ∆¬ıfl¡F õ∂˚˛±Ì1 ¸˜˚˛Õ˘Àfl¡ Ôfl¡± ¬Û1˜±Úµ ø˜ø‰¬— ˆ¬fl¡Ó¬º ˙Ç1À√ª1 ¸±øißÒ… Œ¬Û±ª±1 ’±·ÀÓ¬ ø˜ø‰¬—¸fl¡À˘ ŒÓ¬›“À˘±fl¡1 ¬Û1•Û1±·Ó¬ Ò˜«1 1œøÓ¬-ÚœøÓ¬Àfl¡ ¬Û±˘Ú fl¡ø1øÂ√˘º ˙Ç1œ ’±√˙«1 õ∂ˆ¬±ªÓ¬ ø˜ø‰¬—¸fl¡˘ ˆ¬fl¡Ó¬œ˚˛± ø˜ø‰¬— ¬ı≈ø˘ ¬Ûø1ø‰¬Ó¬ ˝√√˚˛º ëfl¡œM«√√Ú-Œ‚±¯∏±í‡Ú ŒÓ¬›“À˘±fl¡1 ’øÓ¬ ¬ÛøªS ¢∂Löº ˆ¬±›Ú±-¸¬ı±˝√√Ó¬ ’±À˝√√, ’±¬Û— Ó¬…±· fl¡À1, ˜1± ˙ ŒÓ¬›“À˘±Àfl¡ Œ¬Û±À1º Ò”Ó¬œ-¬Û±?±¬ıœ ø¬ÛÀg, Œ¬Û±g ˜±À1, øÓ¬À1±Ó¬±˝◊√√ ‰¬±√1 Œ˜À‡˘± ø¬ÛÀg, ·±À˜±Â√± ˘˚˛, Ú±˜ ·±˚˛, Ú±˜‚1Õ˘ ˚±˚˛º Ú±˜‚11 ¸±øißÒ…˝◊√√ ŒÓ¬›“À˘±fl¡1 ˜≈1n∏— ‚11 ’Ú≈ᬱÚ1 õ∂øÓ¬ ’±¢∂˝√√ fl¡˜± Œ˚Ú ’Ú≈ˆ¬ª ˝√√˚˛º ¬ı‘˝√√» ’¸˜œ˚˛± ¸˜±Ê√‡ÚÓ¬ ŒÓ¬›“À˘±fl¡ ˆ¬fl¡Ó¬œ˚˛± ∆˝√√ Œ¸±˜±˝◊√√ ∆·ÀÂ√º ë∆¬ı¯ûªÒ˜«Ó¬ √œøé¬Ó¬ Œ˝√√±ª± ¸fl¡˘fl¡ ˆ¬fl¡Ó¬œ˚˛± ’±1n∏ ’±Ú ¸fl¡˘fl¡ ’ˆ¬fl¡Ó¬œ˚˛± ¬ı≈ø˘ Œfl¡±ª± ˝√√˚˛ºíí19 ¸S¸˜”˝√√1 Œˆ¬“øȬӬ ¬ıU ø˜ø‰¬— ˜±Ú≈À˝√√ ˙Ç1œ Ò˜« ¢∂˝√√Ì fl¡À1º ¬Û1ªÓ«¬œ ¸˜˚˛Ó¬ ¿˜ôL ˙Ç1À√ª ¸„∏‚1 ¸—¶Û˙«Ó¬ ø˜ø‰¬—¸fl¡˘1 ˜±Ê√Ó¬ ˙Ç1À√ª1 Ò˜«˝◊√√ õ∂ˆ¬±ª ø¬ıô¶±1 fl¡À1º ’±Ú˝√√±ÀÓ¬ fl¡Â√±1œ¸fl¡À˘± ¬Û1ªÓ«¬œfl¡±˘Ó¬ ¬ıUÀÓ¬ ˙Ç1œ ’±√˙«1 õ∂øÓ¬ õ∂ˆ¬±øªÓ¬ ∆˝√√ ˙1Ì ˘˚˛ ’±1n∏ ŒÓ¬›“À˘±fl¡ ˙1Ìœ˚˛± fl¡Â√±1œ ∆˝√√ ¬ÛÀ1º ¬ıÀάˇ±¸fl¡˘1 ˜±Ê√ÀÓ¬± ˙1Ìœ˚˛± ˜±Ú≈˝√√ ’±ÀÂ√º ŒÓ¬›“À˘±fl¡1 Œ‡1±˝◊√√, ¬ı±ÀÔà ˘·ÀÓ¬ ¬ıËp¡¸fl¡˘1 ˚:±UøÓ¬, ø¬ı˚˛±·œÓ¬Ó¬ 1±˜-ø¬ı¯≈û1 ά◊ÀVÀ˙… Œ·±ª±- ·œÓ¬¸˜”˝√√Ó¬ õ∂‰¬œÚ ∆¬ı¯ûªÒ˜«1 ¬Û1•Û1±˝◊√√ õ∂ˆ¬±ª Œ¬Û˘±˝◊√√ÀÂ√º øfl¡c ëëø˚¸fl¡˘ Ê√ÚÊ√±Ó¬œ˚˛ Œ˘±Àfl¡ õ∂Ó¬…鬈¬±Àª ˙1Ìœ˚˛± [fl¡Â√±1œ], ˆ¬fl¡Ó¬œ˚˛± [ø˜ø1] ∆˝√√ ∆¬ı¯ûªÒ˜«Ó¬ √œøé¬Ó¬ ˝√√í¬ıÕ˘ fl≈¡F±À¬ı±Ò fl¡ø1øÂ√˘ ¬ı± ¤˝◊√√ Ò˜« ’±‰¬ø1¬ıÕ˘ ¬Û1•Û1±·Ó¬ ¸˜±Ê√ ¬ı…ª¶ö±˝◊√√ ’Ú≈˜øÓ¬ ø√˚˛± Ú±øÂ√˘, ŒÓ¬›“À˘±Àfl¡› Œ˝√√˘±1À„√√ ŒÓ¬›“À˘±fl¡1 ¤ÀÚ ¸±Ó¬±˜¬Û≈1n∏¯∏œ˚˛± 1œøÓ¬-ÚœøÓ¬ [Œfl“¡‰¬± ¸fl¡±˜] ˜±øÚ ‰¬ø˘› ¬ÛÀ1±é¬ˆ¬±Àª ’1œøÓ¬˚˛± ¤˝◊√√ ∆¬ı¯ûª Ò˜«1 ¸±ÒÚ± fl¡ø1¬ı ¬Û±ø1øÂ√˘ºíí20 ·±À1±¸fl¡˘1 ˜±Ê√Ó¬ ˙Ç1œ ’±√˙« Œ·±øªµ ’±ÕÓ¬À˚˛ ø¬ıô¶±1 fl¡À1º ¬Û1ªÓ«¬œfl¡±˘Ó¬ ¸S¸˜”˝√√1 Œ‡ø˘À˜ø˘Ó¬ ¬ıUÀÓ¬ ¸„∏‚Ó¬ Œ¸±˜±˚˛ ’±1n∏ ¬ıUÀÓ¬± ‡‘©Ü±Ú ˝√√˚˛º õ∂Ô˜ÀÓ¬ Â√˜1œ˚˛± ¸SÓ¬ ¤›“À˘±Àfl¡ ˙1Ì ∆˘øÂ√˘º fl¡±ø¬ı« ¸fl¡˘1 ˜±Ê√ÀÓ¬± ˙Ç1œ ’±√˙«˝◊√√ õ∂ˆ¬±ª ø¬ıô¶±1 fl¡ø1ÀÂ√º ˙Ç1À√Àª ∆ˆ¬˚˛±˜1 Ê√ÚÊ√±øÓ¬ ¸fl¡˘Àfl¡ Ú˝√√˚˛ ¬Û±˝√√±1œ˚˛± Ê√ÚÊ√±øÓ¬ ¸fl¡˘Àfl¡± ’±fl¡ø¯∏«Ó¬ fl¡ø1øÂ√˘º ’ªÀ˙… ∆ˆ¬˚˛±˜Ó¬Õfl¡ ¬Û±˝√√±1Ó¬ Œ˚±·±À˚±· ¬ı…ª¶ö± ’¸≈ø¬ıÒ± Œ˝√√±ª±ÀȬ± ‡±È¬±—º Ú√œÀ1 ˚±Ó¬±˚˛±Ó¬ fl¡ø1¬ı ¬Û1± fl¡±1ÀÌ ∆ˆ¬˚˛±˜Ó¬Õfl¡ ¬Û±˝√√±1œ˚˛± ’=˘Ó¬ õ∂ˆ¬±ª ø¬ıô¶±1 fl¡˜ ’±øÂ√˘º Ó¬Ô±ø¬Û› ¬Û±˝√√±1œ˚˛± Ú·± Ê√±øÓ¬1 ÚÀ1±M√√˜fl¡ ˜˝√√±¬Û≈1n∏¯∏Ê√Ú±1 ’Ú≈·±˜œ 1±˜À√Àª ˙1Ì ø√øÂ√˘º ¤˝◊√√Ê√Ú± 1Ê√±˝◊√√ Œ˝√√ÀÚ± õ∂Ê√± ¸˜øi§ÀÓ¬ &1n∏Ó¬ ˙1Ì ∆˘øÂ√˘º &1n∏À¸ª± fl¡ø1¬ıÕ˘ ŒÓ¬›“ ¸SÕ˘ ˚±¬ıÕ˘ ’±ø˘› øÚ˜«±Ì fl¡1±˝◊√√øÂ√˘º ›Í¬1 ˙ ˙øÓ¬fl¡±1 õ∂Ô˜ ˆ¬±·ÀÓ¬ ¿1±˜ ’±Ó¬±˝◊√√ ¬Û¬ı«Ó¬¬ı±¸œ Ú—ÀÓ¬ Ú·±¸fl¡˘1 ˜±Ê√ÀÓ¬± Ò˜« õ∂‰¬±1 fl¡ø1 ŒÓ¬›“À˘±fl¡fl¡ ¸˜ˆ”¬ø˜1 Œ˘±fl¡1 ¸˜±Ê√Õ˘ ’±øÚ¬ı ¬Û±ø1øÂ√˘ ’±1n∏ ’±øÊ√› ŒÓ¬›“À˘±fl¡1 ·±›“ ’±˜±1 ˜±Ê√Ó¬ ’±ÀÂ√º ¸Ó¬±Úµ1 ¬Û≈S ¿fl‘¡¯û1 Ú±øÓ¬ ˜±Òª±ÚµÀ˚˛± ¬Ûø(˜ ’1n∏̱‰¬˘1 ’fl“¡± Ê√ÚÀ·±á¬œ1 Œ˘±fl¡1 ˜±Ê√Ó¬ õ∂±˚˛ ¤Àfl¡ ¸˜˚˛ÀÓ¬ Ò˜« õ∂‰¬±1 fl¡ø1 ˜˝√√±¬Û≈1n∏¯∏œ˚˛± ¸˜±Ê√1 ˘·Ó¬ ¸•Ûfl«¡ ¶ö±¬ÛÚ fl¡ø1øÂ√˘º ¬ıM«√√˜±Ú ŒÓ¬Ê√¬Û≈11 øÚfl¡±˜”˘ ¸SÓ¬ ’“fl¡± Â√±S1 ¬ı±À¬ı Â√±S±¬ı±¸À1± ¬ı…ª¶ö± ’±ÀÂ√º ˘é¬œ˜¬Û≈1 øÊ√˘±Ó¬ Ôfl¡± ˜˝√√±¬Û≈≈1n∏¯∏œ˚˛± ‚±1˜1± ¸S˝◊√√ ’1n∏̱‰¬˘ ¬Û¬ı«Ó¬œ˚˛± Ê√ÚÀ·±á¬œ1 ˜±Ê√Ó¬ ˜˝√√±¬Û≈1n∏¯∏œ˚˛± fl¡˘±-¸—¶‘®øÓ¬ õ∂‰¬±1 fl¡ø1 Ê√ÚÀ·±á¬œ1 ˜±Ê√Ó¬ ¸˜i§˚˛ Œ‰¬Ó¬Ú±1 ø¬ıfl¡±˙ ‚Ȭ±˝◊√√ ’±ø˝√√ÀÂ√º ¤˝◊√√ ¸S1 ˜”˘ õ∂øӬᬱӬ± ˚≈√˜øÚÀ√ª ˜±ÒªÀ√ª1 ’±:±˜ÀÓ¬ ¬ı—˙œ Œ·±¬Û±˘À√ª1 ˘·Ó¬ Ò˜« õ∂‰¬±1 fl¡ø1¬ıÕ˘

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PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 161 ˙Ç1œ ’±√˙«Ó¬ ’¸˜1 Œ|Ìœ˝√√œÚ ¸˜±Ê√ Classless Society of Assam in the Ideology of Œa>karadeva ¸À‰¬Ó¬Ú fl¡1±1 õ∂˚˛±¸ fl¡1± ∆˝√√ÀÂ√ºíí30 ë븘±Ê√1 ¸—˝√√øÓ¬ ’±1n∏ ¸˜i§˚˛ ¶ö±¬ÛÚ1 õ∂Ò±Ú fl¡±1Ì ø˚√À1 ≈√øȬ Ò˜«œ˚˛ ¸ø˝√√¯≈ûÓ¬± ’±1n∏ ¸fl¡À˘± Ê√œª1 õ∂øÓ¬ ¸˜ˆ¬±ª õ∂√˙«Ú , ¸±˜±øÊ√fl¡ ø¬ı¸—·øÓ¬ ’±1n∏ ’ÕÚfl¡…1 fl¡±1À̱ Œ¸˝◊√√√À1 ˜”˘Ó¬– ≈√øȬñ Œ¸˝◊√√ ≈√øȬ ∆˝√√ÀÂ√ 1±Ê√ÕÚøÓ¬fl¡ øڬۜάˇÚ ’±1n∏ ’Ô«ÕÚøÓ¬fl¡ Œ˙±¯∏̺ ˙Ç1À√ª ’±øÂ√˘ ¤˝◊√√ ≈√øȬ ¸•ÛÀfl«¡ ¸•Û”Ì« ¸Ê√±·ºíí31 ˙Ç1À√ª ˚íÕ˘Àfl¡ ∆·øÂ√˘ Ó¬±ÀÓ¬ ¤‡Ú ’±√˙« ¸˜±Ê√ ·øϬˇ Ó≈¬ø˘øÂ√˘º Œ¸À˚˛ ∆Â√˚˛√ ’±s≈˘ ˜±ø˘fl¡1 fl¡Ô±À1 ˙Ç1À√ª1 ¸˜±Ê√ ¸±—·Í¬øÚfl¡ ø√˙1 fl¡Ô± ¤ÀÚ√À1 ά◊À~‡ fl¡ø1¬ı ¬Û±ø1ñ 븱Òfl¡ ˙Ç1À√ª1 ‰¬fl≈¡Ó¬ ¤fl¡ ÚÓ≈¬Ú ’Ú±øª©‘®Ó¬ ø√·ôL1 Â√˚˛±˜˚˛± Â√ø¬ı ˝√√˚˛ÀÓ¬± ˆ¬“±ø˝√√ ά◊øͬøÂ√˘ñ ¤‡Ú qX, ¸N, ¬ı…±5 ∆¬ı¯ûª ¸˜±Ê√, ¤‡Ú øÚ–¶§±Ô« ˆ¬Mê√1 ¸˜±Ê√, ¤‡Ú ¸±˜… ’±1n∏ ˜±ÚªÓ¬±¬ı±√1 øˆ¬øM√√Ó¬ õ∂øÓ¬øá¬Ó¬ ¸≈µ1 ¸˜±Ê√º ˆ¬Mê√1 ¸±˜·œÀÓ¬À1 ά◊M√√5 ¤‡Ú Œ˙±¯∏̘≈Mê√ ¸˜±Ê√º øÚ1é¬1, ’ø˙øé¬Ó¬ √ø1^ ˝√√íÀ˘› ·œÓ¬, Ú‘Ó¬…, ¬ı±√…, ڱȬ, ’øˆ¬Ú˚˛ fl¡˘±1 ’øÒfl¡±1œ ¤‡Ú ˜±Úø¸fl¡ ˆ¬±Àª ¸˜‘X ’±1n∏ ‹˙˚«…˙±˘œ ¸˜±Ê√, Ê√œªÚ1 ÚÓ≈¬Ú ˜”˘… ’±1n∏ Ó¬±»¬Û˚« ά◊¬Û˘øt fl¡ø1¬ıÕ˘ ά◊√…Ó¬ ’±1n∏ õ∂dÓ¬ ¤‡Ú ÚÓ≈¬Ú ¸˜±Ê√º fl¡Â√±1œ- ‰≈¬Ó¬œ˚˛±, ˜1±Ì, ’±À˝√√±˜, ø˜ø1, Œfl¡›“Ȭ, fl¡ø˘Ó¬±, ¬ı˱p¡Ì, ∆√¬ı:, ˜≈Â√˘˜±Ú, Œ¬ıÃX, ¬Û¬ı«Ó¬œ˚˛±, ∆ˆ¬˚˛±ø˜˚˛±, ∆fl¡ªÓ«¬, ‰¬G±˘ ¸fl¡À˘±Àfl¡ ¸±˜ø1 ∆˘ ¤‡Ú ÚÓ≈¬Ú ø¬ı1±È¬ ¸˜±Ê√º ¤˝◊√√¸fl¡À˘± Ê√±øÓ¬, ά◊¬ÛÊ√±øÓ¬1 ’±˙±- ’±fl¡±—鬱, |˜, ¸±ÒÚ±1 ¶§õü, Œ‰¬Ó¬Ú±1 ¸˜i§˚˛1 ˜±ÀÊ√ø√ ·øϬˇ ά◊ͬ±, ˆ¬·ª±Úfl¡ ø‰¬øÚ Œ¬Û±ª±, Ê√œªÚ1 ’Ô« ¬ı≈øÊ√ Œ¬Û±ª± ¤‡Ú ˝√√ø1ˆ¬fl¡Ó¬1 ¸˜±Ê√º ¤˝◊√√ ¬Û≈Ì…ˆ”¬ø˜ ˆ¬±1Ó¬¬ı¯∏«1 ¬ı≈fl≈¡Ó¬ õ∂±‰¬œÚ ά◊¬Û˘øt ’±1n∏ ’é¬˚˛ ˜”˘ÒÀÚÀ1 ¸—¸±11 ˝√√±È¬ Œ¬ı˝√√±¬ıÕ˘ ¸±Ê≈√ ¤√˘ ÚÓ≈¬Ú ˜±Ú≈˝√√1 ¸˜±Ê√º ¤fl¡ ÚÓ≈¬Ú ˜±ÚªÀõ∂˜1 ¬ÛøªS Ú√œ1 ˙œÓ¬˘ ¬Û±ÚœÓ¬ ’ª·±˝√√Ú fl¡ø1 øÚ˜«˘ øÚfl¡± ∆˝√√ ¬Û1± ¤‡Ú øÚÊ√ øÚÊ√ ¬ı‘øM√√Ó¬ ’±¶ö±À1 ˘±ø· Ôfl¡± ¸˜±Ê√1 fl¡˘…±Ì ’±1n∏ ’¢∂·øÓ¬ ’¬ı…±˝√√Ó¬ 1±ø‡¬ıÕ˘ ¸—fl¡ä¬ıX ¸˜±Ê√ºíí32 ·œÓ¬±1 Ó¬N-1˝√√¸… ά◊√‚±È¬Ú fl¡1± fl‘¡¯û1 ø¬ı¬Û1œÀÓ¬ ˆ¬±·ªÓ¬1 fl‘¡¯ûfl¡À˝√√ ¸±Ò±1Ì ˜±Ú≈À˝√√ ’Ó¬…ôL ’±À¬Û±Ú fl¡ø1 ˘í¬ı ¬Û±ø1¬ı ¬ı≈ø˘ ˆ¬±·ªÓ¬1 fl‘¡¯û ‰¬ø1S ¢∂˝√√Ì fl¡ø1 ¸˜Ê≈√ª±fl¡ ¬Ûø1‰¬˚˛ fl¡1±˝◊√√ ø√À˘º ‰¬f fl≈¡˜±1 ’±·1ª±˘±1 ˜ôL¬ı…À1 ŒÓ¬›“1 ¬ıUÒ± ø¬ıˆ¬Mê√ ¸˜±Ê√ ¸—·Í¬fl¡ 1+¬Ûfl¡Ô± ¤ÀÚÒ1ÀÌ ¬ıÌ«Ú± fl¡ø1¬ı ¬Û±ø1ñ ëëÒ˜«1 ¢≠±øÚ ’±1n∏ ’Ò˜«1 ’ˆ≈¬…O±Ú1 ¸˜˚˛Ó¬ ¸±Ò≈¬ÛLö± 1鬱 fl¡ø1 ’¬ÛÒ˜«1 ø¬ıÚ±˙1 Œ˝√√Ó≈¬ ø˚ õ∂‡1 ¬ı≈øX, ¸¬ı«ÀÓ¬±˜≈‡œ õ∂øÓ¬ˆ¬±, ¬ı˘-ø¬ıSê˜, ¶§±ÒœÚÓ¬±, Œ√˙±‰¬±11 øÚ1À¬Ûé¬Ó¬±, ’√˜… Œ‰¬©Ü± ’±1n∏ ’±Ú ’±Ú ά◊¬Ûfl¡1Ì ˘±À· Œ¸˝◊√√ ¸fl¡À˘± ˙Ç1Ó¬ ø¬ı√…˜±Úº ’±ø˝√√« ˘±À· ˙Ç1Ó¬ ¬Û±¬ı±, ˜”˘˜La ˘±À· ˙Ç1Ó¬ ¬Û±¬ı±, ¤fl¡±ôL ˆ¬øMê√ ˘±À· ŒÓ¬›“ÀÓ¬ ¬Û±¬ı±º ¸±ø˝√√Ó¬…1 &1n∏ ˙Ç1º ’ôL1 1±Ê√…1 1Ê√± ˙Ç1º ¸˜±Ê√ ·ÀϬˇ“±ÀÓ¬ ˙Ç1º ¸˜±Ê√1 ŒÚÓ¬± ˙Ç1º ŒÓ¬›“1 Œ‰¬©Ü± ¸˝√√Ê√±˚˛M√√, fl¡©Üfl¡øäÓ¬ ˆ¬±¬ı ŒÓ¬›“1 Ú±˝◊√√º ŒÓ¬›“1 ›‰¬1Õ˘ ’±ø˝√√À˘˝◊√√ ˜±Ú≈˝√√ Ò1± ¬ÛÀ1, ¬ı˙ ∆˝√√ ¬ÛÀ1º ¸˜‘√ø©Ü ŒÓ¬›“ÀÓ¬, ¬ı±˜≈Ì ‰¬G±˘fl¡ ¤Àfl¡ Œ√À‡ ŒÓ¬Àª“˝◊√√ºíí33 ¸˜±Ê√ ¸—·Í¬Úfl¡1+À¬Û ˙Ç1À√Àª ’¸˜œ˚˛± Ó¬√±ÚœôLÚ ¸˜±Ê√‡Ú1 ¬Ûø1ªM«√√Ú ¸±øÒøÂ√˘ºn ¬Û±√Ȭœfl¡± [1] ˙˜«±√Õ˘, ˝√√ø1Ú±Ô [2003]. ˆ¬±·ªÓ¬, 2˚˛ õ∂fl¡±˙, ¬ı1À¬ÛȬ± – ¬ÛΩøõ∂˚˛± ˘±˝◊√√À¬ıË1œ, 474-75º [2] ¬ı1n∏ª±, Œ˝√√˜‰¬f [1985]. Œ˝√√˜Àfl¡±¯∏, &ª±˝√√±È¬œ – Œ˝√√˜Àfl¡±¯∏ õ∂fl¡±˙Ú, 792 [3] ¬ı1±, ÒËn∏ªÀÊ√…±øÓ¬ [1998]. Œ˜±ª±˜1œ˚˛± ·Ì ’ˆ≈¬…O±Ú, 2˚˛ õ∂fl¡±˙, &ª±˝√√±È¬œ – ¬ıÚ˘Ó¬±º [4] Neog, Maheswar. Early History of Vaiî]ava Faith and Movement of Assam: Œa>karadeva and His Time. Guwahati : Lawyers’ Book Stall, 368 [5] ͬ±fl≈¡1, 1±˜‰¬1Ì [1920]. &1n∏‰¬ø1Ó¬, ˜≈‡¬ıgº [6] ŒÚ›·, ˜À˝√√ù´1. fl¡œM«√√Ú-Œ‚±¯∏±, 3˚4 [7] ¬ı˜«Ú, ø˙ªÚ±Ô [1997]. ¿˜ôL ˙Ç1À√ª1 fl‘¡øÓ¬ ’±1n∏ fl‘¡øÓ¬Q, Œ·±˘±‚±È¬ – ¬Û≈øÔÓ¬œÔ« õ∂fl¡±˙, 88

162 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 øÚ˜«±ø˘ √±¸ Nirmali Das [8] Deka, U. (2010). Relevance of Œa>karadeva in Modern Times in B. Das (Ed.), Souvenir, Basugaon College, 3. [9] ¬ı˜«Ú, ø˙ªÚ±Ô [1997]. ¿˜ôL ˙Ç1À√ª1 fl‘¡øÓ¬ ’±1n∏ fl‘¡øÓ¬Q, Œ·±˘±‚±È¬ – ¬Û≈øÔÓ¬œÔ« õ∂fl¡±˙, 85-86 [10] ‰¬˝√√1œ˚˛±, fl¡Úfl¡‰¬f [2012, Ê≈√Ú]. ˜øÌfl¡±=Ú, ¸5√˙¬ıÂ√1, ¬Û=˜ ¸—‡…±º [11] ˙Ç1À√ª. ˆ¬±·ªÓ¬º [12] Œ·±¶§±˜œ, ¸≈À1˙. ˆ¬±1Ó¬œ˚˛ Ú‘Ó¬…fl¡˘±. 22-23 [13] √±¸, ø¬ıù´Ú±Ô. Œfl¡±‰¬À¬ı˝√√±11 ¬Û≈1±ø˝√√Ó¬ ¸—¢∂˝√√. 12 [14] ˝√√±fl¡±‰¬±˜, 1±ˆ¬± ά◊À¬ÛÚ [2012]. ˙Ç1À√ª1 øfl¡1±Ó¬-fl¡Â√±1œ Ê√ÚÀ·±á¬œ õ∂œøÓ¬. &ª±˝√√±È¬œ – õ∂øÓ¬ø√Ú, 8º [15] Neog, Maheswar. Early History of Vaiî]ava Faith and Movement of Assam: Œa>karadeva and His Time. Guwahati : Lawyers’ Book Stall, 369. [16] √M√√¬ı1n∏ª±, ˝√√ø1Ú±1±˚˛Ì [1989]. ˜˝√√±¬Û≈1n∏¯∏ ¿˙Ç1À√ª ’±1n∏ ˜±ÒªÀ√ª ‰¬ø1S, 2˚˛ õ∂fl¡±˙, &ª±˝√√±È¬œ– √M√√¬ı1n∏ª± ¬Û±ø¬ıvø‰¬— Œfl¡±•Û±Úœ õ∂±˝◊√√Àˆ¬È¬ ø˘ø˜ÀȬάº [17] ‰¬f, Ê√·Ó¬ [2014]. ˆ¬fl¡øÓ¬ õ∂¬ı±˝√√, øÓ¬øÚ‰≈¬fl¡œ˚˛± – ˜±fl≈¡˜, 141 [18] ¬Û±≈√Ú, Ú±À˝√√f [1993]. ’¸˜œ˚˛± ¸—¶‘®øÓ¬Õ˘ Ê√ÚÊ√±Ó¬œ˚˛ ¬ı1„√√øÚ, &ª±˝√√±È¬œ – ˘˚˛±Â«√ ¬ı≈fl¡ ©Ü˘, 66º [19] ¬Û±≈√Ú, Ú±À˝√√f [1993]. ’¸˜œ˚˛± ¸—¶‘®øÓ¬Õ˘ Ê√ÚÊ√±Ó¬œ˚˛ ¬ı1„√√øÚ, &ª±˝√√±È¬œ – ˘˚˛±Â«√ ¬ı≈fl¡ ©Ü˘, 68º [20] ˝√√±fl¡±‰¬±˜, 1±ˆ¬± ά◊À¬ÛÚ [2012]. ˙Ç1À√ª1 øfl¡1±Ó¬-fl¡Â√±1œ Ê√ÚÀ·±á¬œ õ∂œøÓ¬, &ª±˝√√±È¬œ – õ∂øÓ¬ø√Ú, 8 [21] ˜˝√√ôL, ¬ı±¬Û‰¬f [2005]. ˙Ç1À√ª1 ¬ı…øMê√Q ’±1n∏ ¸S¬ı…ª¶ö±, 1˜ õ∂fl¡±˙, &ª±˝√√±È¬œº [22] ˆ¬fl¡Ó¬, Ú1ø‰¬Ó¬. ¸±é¬±»fl¡±1º [23] √±¸, ’—q˜±Ú [2013]. ’¸˜1 ¬ı±À1¬ı1Ìœ˚˛± ¸—¶‘®øÓ¬, 1˜ õ∂fl¡±˙, &ª±˝√√±È¬œ – ’±“fl¡¬ı“±fl¡º [24] ŒÚ›·, ˜À˝√√ù´1. ¿¿˙Ç1À√ª, &ª±˝√√±È¬œ, 120 [25] ŒÚ›·, ˜À˝√√ù´1. ¬ı±Ìœfl¡±ôL 1‰¬Ú±ª˘œ, &ª±˝√√±È¬œ, 5 [26] Œ¬ıÊ√¬ı1n∏ª±, ˘ÑœÚ±Ô [2005]. Œ¬ıÊ√¬ı1n∏ª± ¢∂Lö±ª˘œ, 3˚˛ ‡G, ¸•Û±√fl¡ – Œ·±¶§±˜œ, ˚Ó¬œf Ú±Ô ’±1n∏ Œ·±¶§±˜œ, õ∂fl¡±˙. &ª±˝√√±È¬œ – ¸±ø˝√√Ó¬… õ∂fl¡±˙º [27] ¬ı1±, √œø˘¬Û. ¸˜±Ê√ ¸±ø˝√√Ó¬… ’±1n∏ ¸—˝√√øÓ¬, &ª±˝√√±È¬œ, 139 [28] Œ·“±˝√√±˝◊√√, ˝√√œÀ1Ì [1990]. ’¸˜œ˚˛± Ê√±Ó¬œ˚˛ Ê√œªÚÓ¬ ˜˝√√±¬Û≈1n∏¯∏œ˚˛± ¬Û1•Û1±, 2˚˛ õ∂fl¡±˙, &ª±˝√√±È¬œ– ˘˚˛±Â«√ ¬ı≈fl¡ ©Ü˘, 6 [29] ˆ”¬¤û“±, ‡À·«ù´1 [1990, ’±·©Ü]. ˙Ç1À√ª1 ¸±ø˝√√Ó¬… ’±1n∏ ø¬ı:±Ú ˜±Úø¸fl¡Ó¬±, &ª±˝√√±È¬œ – ·1œ˚˛¸œº [30] 1±˚˛À‰¬ÃÒ≈1œ, ’øÚ˘ [2000]. ’¸˜1 ¸˜±Ê√ ˝◊√√øÓ¬˝√√±¸Ó¬ Úª-∆¬ı¯ûª fl¡Ô±, 1˜ õ∂fl¡±˙, &ª±˝√√±È¬œ – ¬Û≈À¬ı1Ì õ∂fl¡±˙º [31] ͬ±fl≈¡1œ˚˛±, 1±˜‰¬f [2007]. ˆ¬øMê√ ’±Àµ±˘Ú ’±1n∏ ¿˜ôL ˙Ç1À√ªº ¸•Û±√fl¡ – ¬Û±Í¬fl¡, √˚˛±Úµ ’±1n∏ 1±Ê√¬ı—˙œ, ∆¬ıfl≈¡Fº &ª±˝√√±È¬œ, 63º [32] ˜±ø˘fl¡, ∆‰¬˚˛√ ’±s≈˘ [1986]. ¿˜ôL ˙Ç1À√ª Ê√±Ó¬œ˚˛ ¸—˝√√øÓ¬1 ¬ı±˝√√fl¡. ¸•Û±√fl¡ – ˜˝√√ôL, õ∂√œ¬Û ŒÊ√…±øÓ¬. ¿˜ôL ˙Ç1À√ª – ¸˜±Ê√ ’±1n∏ ¸—¶‘®øÓ¬º &ª±˝√√±È¬œ, 40º [33] ŒÎ¬fl¡±, Ê√˚˛ôL [¸•Û±.] [2010]. ¿˜ôL ˙Ç1À√ª Ê√±Ó¬œ˚˛ ¸—˝√√øÓ¬1 ¬ı±˝√√fl¡, ’±·1ª±˘±, ‰¬f fl≈¡˜±1. ˜˝√√±¬Û≈≈1n∏¯∏ ˙Ç1À√ª, 1˜ õ∂fl¡±˙, &ª±˝√√±È¬œ – ’¸˜ Œ‰¬•§±‰«¬ ’ª fl¡˜±‰«¬, 9º

Manuscript accepted on: 27/11/2015

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 163 Prag Consilience : ISSN 2456-6861, RNI No. ASSMUL/2016/70132 A Multi-lingual Annual Research Journal in Humanities, Science and Commerce Vol. 1, No. 1 (2016), 164-171

Similarity and Dissimilarity Measures of Fuzzy Number Pranita Goswami Associate Professor & HoD, Deptt. of Statistics Pragjyotish College, Guwahati, Assam Email: [email protected] Abstract: Similarity measures of Fuzzy Number are explained in this paper with the help of Correlation Coefficient i.e. r and Auto Correlation. Dissimilarity Measures are explained in this paper by taking 1st differences, 2nd differences, 3rd differences etc and also Auto Correlation. Mean and Variances are found for fuzzy numbers through sequences for different intervals. It is also explained with the help of an example. Keywords: Differences, Correlation Coefficient, Sequences.

1.Introduction At first the Fuzzy Number is explained by taking two intervals [0,1],[1,2] with the help of membership function in terms of sequences over the interval [0,1] .i.e each interval has a membership function of ½ and ½ with only one point in common shared by two interval 2/2=1 which is normal and also only 2 = 2 and 1 = 1 c1 c1 one similarity measure. The dissimilarity measure is obtained by taking the difference ∆µ(x) = f (x + h) − f (x) which is ½-0=1/2 and 1-1/2=1/2 which is a triangular Fuzzy number. Next when we take three intervals [0,1], [1,2], [2, 3] with membership function over the interval [0,1] then our new sequences will be 1/3, 2/3, 3/3, 2/3, 1/3.The end intervals will have no point in common and the 2nd interval will overlap twice and the third interval will overlap thrice. So when we take three intervals we have ways of differences or dissimilarity which is ∆µ(x) and ∆2µ(x) .The new membership function for three intervals will be ∆2 µ(x) = µ(x + 2h) − 2µ(x + h) + µ(x) and will have three similarity measure which is again a triangular fuzzy number. For the case of four intervals [1,2], [2,3], [3,4] with membership function over the interval [0,1] the new

164 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Pranita Goswami sequences will be ¼, 2/4, 3/4, 4/4, 3/4, 2/4, 1/4 and we have 3 = 3 , 2 = 2 and 1 = 1 ways of differences or dissimilarity which c1 c1 c1 are ∆µ(x) ∆2 µ(x) and ∆3 µ(x) . The new membership function for four intervals will be ∆3µ(x) = µ(x + 3h) − 3µ(x + 2h) + 3µ(x + h) + µ(x) and so on. Thus we will have four similarity measure which is again a triangular fuzzy number. The maximum higher value of intersection is taken as Similarity measure and the next maximum value is taken as the Dissimilarity measure in this example. Thus nth similarity and (n-1)th dissimilarity are obtained by using the relation ∆n µ(x) = ∆n−1µ(x + h) − ∆n−1µ(x) .Many works has been done on Similarity and Dissimilarity (see e.g. Bertoluzza, etal (1995), Tran, and, Ducksteen (2002) , Heilpern (1992) Mabuchi (1988), Dubois and Prade (1978)). But we have found that not much have been done on Similarity and Dissimilarity measure using Differences and applying Correlation Coefficient and Auto Correlation on the Differences. We have also found the mean and variances for similarity and dissimilarity measures through sequences of fuzzy numbers for different intervals.. 2. Similarity and Dissimilarity Measure A similarity measure S is considered a metric if it produces a higher value as the dependency between corresponding values in the sequences increases. A metric similarity S satisfies the following 1

.1 S(X ,Y) ≤ S0 , for some arbitraril y l arg e number S0

.2 S(X ,Y ) = S0 if and only if X = Y 3 .3 S(X ,Y ) = S(Y, X ) .4 S(X ,Y ) S(Y, Z) ≤ []Z()X ,Y + S(Y, Z) S(X , Z) A dissimilarity measure D is considered a metric if it produces a higher value as corresponding values in X and Y become less dependent .A metric dissimilarity D satisfies the following for all sequences X and YY

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 165 Similarity and Dissimilarity Measures of Fuzzy Number 3. Correlation Coefficient and Auto Correlation Auto Correlation of order k is denoted by which is

1 n−k ∑ XY − X Y n − k i=1 rk = n−k n−k 1 2 2 1 2 2 ( ∑X i − X )( ∑Yi − Y ) n − k i=1n − k i= 1

Obviously r0 = 1 and r−k = rk 4. Analysis of Similarity and Dissimilarity Measures To find the Similarity and Dissimilarity Measures at first we have to find the difference table for the values of the consecutive values of x and y differing by h which is shown below. Argument Entry First Difference Second Difference x y= f (x) ∆ f (x)

2 ∆rk f (x)

The first end differences table of ∆ f (x) is obtained by dividing by 2 and the 2nd end differences table of is obtained by dividing by 3 and the third end differences of ∆3 f (x) is obtained by dividing by 4. Then similarity and dissimilarity measures are obtained for each end difference of ∆ f (x), ∆2 f (x), ∆3 f (x), ∆4 f (x) seperately by using Correlation

166 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Pranita Goswami Coefficient and Auto-Correlation on these difference with the help of an example. 5.Fuzzy Mean and Fuzzy Variance. The Fuzzy mean for n intervals is given by the formula

n n E(X)= ∫ xµ(x)dx / ∑ µ(x) 0 i The Membership function for a sequence of Fuzzy Number for two intervals using

α cuts is given by 0 , x ≤ 0  1  0, ≤ x ≤ 1 2 µ(x) =  ...( )1.5 1  1, ≤ x ≤ 2 2  0 , x ≥ 2

The Fuzzy Mean for two intervals is given by

and Fuzzy Variance is given by

2 E(X ) 2 V (X ) = n ) − ()E(X ) ∑ µ(x) i 1 1 2 1 E(X 2 ) = ∫ x 2 dx + ∫ x 2 dx = 6/8 0 2 1 2 V (X ) = .3333 The Membership function for a sequence of Fuzzy number for three intervals using α cuts is represented as

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 167 Similarity and Dissimilarity Measures of Fuzzy Number

with mean E(X ) = 5.1 and V (X ) = .58333 The membership function of a sequence of Fuzzy Number for four intervals by using α cuts is represented as

0 , x ≤ 0  1  0, ≤ x ≤ 1 34 2 µ(x) =  1, ≤ x ≤ 2...( )2.5 34 µ(x) =  ...( )3.5 13 with mean E(X ) = 2 and V (X ) = .1 1904764  2, ≤ x ≤ 3 34 6.A Numerical Example  01 , x ≥ 3 In this paper the analysis is shown for four intervals for similarity and  3, ≤ x ≤ 4 4 Dissimilarity measure.  For calculation we make table for four intervals [40,50], [50,60], [60,70], 0 , x ≥ 4 [70,80] for Argument and corresponding Entry for four intervals[31,73], [[73,124], [124,154], [154,190] which is shown below.

168 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Pranita Goswami

n 2 n n x = 250 2 ∑ i1 y = 4507 25. xy = 1042 5. i ∑ i1 ∑ i i 1 n 1 n where x1 = ∑ xi1 = 5.7 and y1 = ∑ yi1 = 30 .625 n i n i Then the Correlation Coefficient is defined as

1 n ∑ xy − x y n r = i=1 n 2 n 2 1 2 1 2 ( ∑ xi − x )( ∑ yi − y ) n i n i =0.9003348876 For the next table the new Argument values for three intervals will be [60- 40], [70—50], [80-60] i.e 20/30 and the new entry value for y will be the ∆2 f (x) which is shown below:

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 169 Similarity and Dissimilarity Measures of Fuzzy Number At first the 2nd differences for y is obtained and then Auto Correlation is obtained by using the formula 1 n−1 ∑ xi yi − x y n −1 i rk = n−1 n −1 1 2 2 1 2 2 ( ∑x i − x )( ∑ yi − y ) n −1 i n −1 i =0.9311659978 Lastly the new argument values [70-40], [80-50] i.e 30/40 and new entry value of y will be ∆3 f (x) after taking 3rd differences is shown below:

Auto Correlation for 3rd difference is obtained by the formula 1 n−2 ∑ xi yi − x y n − 2 i rk = n−2 n −2 1 2 2 1 2 2 ( ∑x i − x )( ∑ yi − y ) n − 2 i n − 2 i =1 which is a similarity measure.

170 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Pranita Goswami 7. Conclusion In this work we are redefining the Triangular Fuzzy Number each time for more than two intervals which we have obtained for sequences as well as for difference table by obtaining Correlation Coefficient and Auto Correlation and the similarity measure is obtained at the Auto Correlation for third difference which is equal to 1 and the Dissimilarity measures occurs for Auto Correlation Coefficient of 2nd differences and 1st differences of Correlation Coefficient. Also similarity measures occurs at the mean for different intervals of fuzzy number and Dissimilarity measures at the variance for different intervals of fuzzy number.n

References Bertoluzza, C., Corral, N. & Salas, A. (1995).On a new class of distances between fuzzy numbers. Mathware Soft Comput.2, 71-84. Dubois, D. & Prade, H. (1978). Operations of fuzzy numbers, Internat. J. Systems Sci. 9, 631-626. Heilpern, H. (1992). The expected value of a fuzzy number, Fuzzy Sets and Systems, 47, 81-86. Mabuchi, S. (1988). An approach to the comparison of fuzzy subsets with an α cut dependent. Index, IEEE Trans. Systems Man Cybernet.SMC-18, 264-272. Tran, L. & Duckstein, L. (2002). Comparision of fuzzy numbers using a fuzzy distance measure. Fuzzy Sets Systems 130, 331-341.

Manuscript accepted on: 21/11/2015

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 171 Prag Consilience : ISSN 2456-6861, RNI No. ASSMUL/2016/70132 A Multi-lingual Annual Research Journal in Humanities, Science and Commerce Vol. 1, No. 1 (2016), 172-184 Demographic Condition of the Tea-workers of Permanent Labour lines of the Tea Estates of Dibrugarh, Assam Mayuri Borkataky Assistant Professor, Deptt. of Anthropology Pragjyotish College, Guwahati, Assam Email: [email protected] Abstract: In the present paper, an attempt has been made to throw some light on demographic condition of the tea-garden workers of permanent labour lines of the tea-states of of Assam. All the data regarding demographic conditions of the tea-worker had analysed with a systematic principles governing the population pattern, distribution of population by age and sex, family type, family size , occupational pattern, educational qualification etc. Altogether 239 household were surveyed. The total population of the tea-estate is 1245, out of which 620 are male and 625 are female. Form the above mentioned sample, demographic condition of the tea-workers, data had been analysed with the help of the census survey schedule. The age and sex composition depict the pen picture of the condition of the tea-workers clearly. The social composition of the labour lines are comparatively heterogeneous. The economy of the tea- worker is basically wage economy since the main source of livelihood of the tea-worker is the wage employment in the Industry. On the other hand, 92.78 percent people of the tea-worker confined to the 3rd and 4th grade service due to lack of higher education. Earlier the tea-worker were not aware of education, but this is not general picture today. So, literacy rate increasing with the passage of time. Most of the people have forgotten their own language. Within the garden ‘sadani’ is the link language amongst the people.With the help and co-operation of the plantation authorities, awareness of the tea-workers could be reduce to a substantial level. Keywords: Demography, Tea-worker, Heterogeneous, Sadani, Labourer

1. Introduction The study of human population is known by two terms one is population

172 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Mayuri Borkataky study and the other is demography. Population is the totality of all human being living at a certain time within a territory demarcated by natural, cultural and political boundary. Likewise, demography may be defined as the science of population and social condition of a nation. It is basically relates to the size, structure, composition, distribution of population, socio-cultural parameters such as occupation, education, and family, etc. It is needless to emphasize that population studies enjoy a high position among the field sciences. For the purpose of understanding the subject demography in field is absolutely essential. The tea-garden workers of Assam play a vital role in the socio-cultural as well as economic scenario of the state. But these people are yet to be studied in a comprehensive way. It is hypothesized that the tea workers living in Assam depressed in socio-economic as well as educational aspects. Another interesting point is that the forefathers of these tea-workers were brought to Assam from different parts of India to work as tea-laborers during the rule of Colonial government in the 19th Century. Since that time those heterogeneous ethnic communities are living together and they have constituted today a part of greater Assamese society and is popularly known as the tea- workers (Chah Shramik). Therefore, Demographic condition of the tea-workers are worth knowing. Keeping all this view in mind, an attempt has been made here to throw some light on demographic pattern of the tea-garden workers or laborers of Rajgarh tea estates of Dibrugarh district of Assam. All the data regarding demographic condition of the tea-worker analysed with a systematic principles governing the population pattern, distribution of population by age and sex, family type and size, occupational pattern, educational qualification etc. for proper understanding of the subject. Within a short span of time, it is not possible to study all the aspects. 2. Sample, Material and Methods Altogether 239 household were surveyed for the present purpose. The total population of the Rajgargh tea-estate is 1245 out of which 620 are male and 625 are female. From the above mentioned sample, data had been analysed regarding size of population, distribution of population by age and sex, family type, family size, education and occupation etc. Structured schedules was the prime method of data collection. Observation method was also applied whenever necessary. 3. Land and People 3.1 Settlement Pattern and House Type Mostly the linear type of settlement is found along the road. In the tea-estate rest of the houses of labour lines are made of brick wall and tin roofs while some of the houses of labour line are also made of bamboo and the walls are

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 173 Demographic Condition of the Tea-workers of Permanent Labour lines of the Tea Estates of Dibrugarh, Assam plastered with mud. The roof of the houses are slanting for the protection from heavy rainfall. The roof are covered with thatch of considerable thickness. The door of the houses is generally facing at the road side. All the houses of the tea-garden are built by the tea company. The tea company built the houses by using the company cost and the houses are given to the tea garden employee as a quarter. It is observed that the floor condition of the houses of management staff, artisan, clerical and medical staff is pucca. The houses of daily wage workers are semi- pucca and the others are kutcha. The office and factory are situated almost at the center of the garden. The plantation area covers almost a continuous stretch of land. The continuity is occasionally broken by the existence of office, factory houses, hospital and residential quarters. The bungalows of the managerial personal and the staff quarters are also very near to the office and factory and are not away from the main road. Labour quarters in the garden have been distributed in clusters. Each cluster is locally known as ‘line’ and a definite name is given to each one. Each line has an independent entity. The labour line consist of lanes and bilanes. Long rows of quarters with definite compounds are built on both the sides of the lanes and bilanes, usually facing each other. The open space in the household is left usually in front and back of the house, greater potion lying on the back side. This part is invariably used as Kitchen garden where the people grow varieties of vegetables. The Lanes and bilanes are also kucha in general, the drainage system is very poor. In some lines it is practically absent. 3.2 Water Supply and Sanitation The tea company provides sanitation facility to the workers. Tube-wells for drinking water in the estate are provided by the plantation authorities and are distributed in different labour lines. 3.3 Medical Facilities Plantation authority also built hospital or dispensary for health care facility to the workers. The hospital is slightly away from the main factory house and office. The tea garden hospital is devoted to the services of the people of the plantation only. No patient is attended in the labour lines. The patients are required to come to the hospital for treatment. The surgery cases, cases requiring X-ray and other complicated cases are referred to Assam Medical College, Dibrugah. The other Medical facilities such as Child and mother welfare programme, family welfare programme, Universal immunization programme facility and other diseases control programme are also served by the Tea- Company.

174 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Mayuri Borkataky 3.4 Child and Mother Welfare Programme The tea-company is trying to improve women health especially pregnant women. T.T. vaccine, Iron, folic acid tablet are provided to the pregnant women. Vaccines, vitamin A, Solution, Iron and Folic acid tablets, etc. are provided by the plantation authority through Hospital. This programme coves the all mother and child of all categories of the tea garden worker. 3.5 Family Welfare Programme This is genuine a need of birth control of every family. The departmental men tries to explain to both men and women about the related problems Of excess birth of child. 3.6 Other Diseases Control Programme For primary disease such as fever, diarrhea, worm infects, coughs, influenza etc, the people go to the hospital. Moreover when they effected by cuts and burns etc. the medical authority supply the medicine as well as dressing to the suffering people of the garden. If it is necessary to refer the patient to Dibrugarh Medical College Hospital, the Company provides the cost of treatment to the patient. Besides the above vaccination is also given to children below 15 years of age. 3.7 Educational Facilities There is only one primary school within the tea estate, which was established by the plantation authority. All the students are looked after by only one teacher simultaneously. 3.8 Administration For direct and constant supervision and to maintain discipline and harmony in the labour line, the management appoints one line chowkidar from the labour community in each line. The line chowkider is a resident of the respective line and works as an inter mediator between the people of the line and the management for all practical purposes. 3.9 Recreational Facilities There is a labour club, which possess T.V. Carrom, ludo and some musical instrument. All the labours of the garden automatically become the members of the club. They need not pay any membership fee. Establishment expenditures are met by the plantation authorities. The tea-workers also enjoys cinema once in a month provided by the tea estates. 3.10 Socio-religious and Cultural Life of the People Generally, the people of the garden are all Hindu. Only a few o them are Christian. For worship, both ‘’ and ‘Church’ was built by the company. The people who migrated long back from the different parts of the country, now have made Assam their motherland and assimilated in the main stream. They are still maintaining of some their cultural identity in dress, dance, music, rituals,

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 175 Demographic Condition of the Tea-workers of Permanent Labour lines of the Tea Estates of Dibrugarh, Assam beliefs and customs . Time to time they celebrate colourful festivals. They have a close mind with the main festival of Assamese people i.e. . On every festival occasion whether marriage ceremony or the funeral day, they drink their cherished wine ‘Haria’ rice beer. 3.11 Economic Structure The economy of the worker is basically wage economy since the main source o livelihood of the worker is the wage employment in the industry. Due to lack o higher education many of services holding men are confined to the 3d and 4th grade service, as a result many of them just live from hand to mouth. 3.12 Dress The tea-company provides uniforms for peon, mail, cook, chowkidar etc. Rain coat and umbrella are also provided by the plantation authorities to the worker during rainy season. 3.13 Social Composition The social composition of the labour lines are comparatively heterogeneous. Social groups living in the lines are – Santal, Guwala, Tanti, Oroan, Bowri, Munda, Bhumiz, Majhee, Lohar etc. on the basis of religion the tea working people of the tea estate can broadly be divided into Hindus and Christian. Hindus are majority in number. Only a few people, are Christian and they belong to the Oraons. 4. Analysis, Results and Discussion In the process of continuity, the size and structure of population undergo changes. And demography is the study of these processes. An attempt has been made here to analyze the statistical conclusion of the tea-worker with a systematic principles governing the population pattern, distribution of population by age and sex, family type family size, literate and illiterate person amongst the tea- worker, occupational pattern of the tea-worker.

Table 1 : Population Pattern of Tea-Estate

176 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Mayuri Borkataky

Table 2: Distribution of Population by Age and Sex of Tea Estate

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 177 Demographic Condition of the Tea-workers of Permanent Labour lines of the Tea Estates of Dibrugarh, Assam Fig. 2: Distribution of Population by Age and Sex

Table 1 and 2 show the population pattern and distribution male and female population age wise as well as sex wise. The age and sex composition of the garden has been given here to depict the picture of the garden clearly. The table reveals that greater portion of female belong to the age group ‘5-9’ and the percentage is 16.96. The portion of male is also higher in the same age group as female i.e. ‘5-9’ category and is 17.90%. No male member has been found beyond the age group of ’60-64’. In the age group ’60-64’ only 0.64% female has seen only 0.32% belong to 70+ age group.

Table 3: Type of Families

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Table 4: Size of Families

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 179 Demographic Condition of the Tea-workers of Permanent Labour lines of the Tea Estates of Dibrugarh, Assam

Table 3 and 4 show the family type and size of family respectively. The percentage of nuclear family is highest and it is 66.11%. And the percentages of joint and broken families are 29.71 and 4.18 percent respectively. Likewise out of the total 239 families, the percentage of small family is the highest and it is 38.91%. And the lowest percentage is for very big families i.e.

Table 5: Educational Status of Tea-workers

180 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Mayuri Borkataky

Table 5 shows educational status of the tea-workers out of the total population (except 143 individuals 11.49% of the total population are too young to go to school). Again among the literates 36.66% belong to lower primary level, while 0.99% belong to the category Class V to class X. Only 0.36% are of the higher secondary level. Whereas percentage of graduate is only 0.09%.

Table 6: Literate and Illiterate person among the Tea-worker

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 181 Demographic Condition of the Tea-workers of Permanent Labour lines of the Tea Estates of Dibrugarh, Assam

Table 6 clearly indicates about distribution of literate and illiterate person among the tea-workers. In respect of education, the area is backward. The overall literacy is only 33.73% while 54.78% are illiterate. with the passage o time literacy rate changing rapidly. Earlier the tea-garden laborer were not aware of education and even they did not encourage their children to go to school. But this is not the general picture today. Now-a-days parents encourage their children to go to school.

Table 7: Occupational Pattern of Tea-Estate

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Table 7 clearly indicates population pattern of the tea-workers out of the total workers 51.20% are male and 48.80% are female. So the difference in the total number of working male and working female are not much. It reveals from the table that 92.78%people of the tea-worker confined to the 3rd and 4th grade service, hence we can assume that majority of the people belong to the labour class so it is the major type of occupation of the tea-workers. Mayor type of occupation in the tea-estate among the tea-worker. In the category of teacher and tailor the percentage is same i.e. 0.16 only. The percentage of chowkidar and sardar are almost same and i.e. 2.41 and 1.93 respectively. 1.44% are engaged in clerical and medical staff. Only 1.12% belongs to the Artisans. 5. Conclusion From the findings of the present study it can be said that though the people belong to various ethnic communities, living in the same environment for years and sharing the same economy, same ecology today in various fields they represent themselves as a single population i.e. the tea garden laborer. In the garden they even speak a common language called “Sadani”. Most of them have forgotten or have not been rigid about their social and cultural beliefs, ideas, rituals, customs etc. They are maintaining a very simple way of life with their limited income, but still they are enjoying their lives in their own ways. A section of them have come out and have shown their talents in different ways, though the number is small. People are not much aware of their health and hygiene. The

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 183 Demographic Condition of the Tea-workers of Permanent Labour lines of the Tea Estates of Dibrugarh, Assam male folks are addicted to alcoholic drink is a major familiar problem. The females are overburdened with household duties as well as earning duties. Like other illiterate and economically depressed communities of Assam or India. The tea-garden labourers are also indifferent to many important aspects of day- to-day life. With the help and cooperation of the plantation authorities, awareness of the tea-workers could be reduced to a substantial level.n

References Agarwala, S.N.(1992). India’s population problem. (3rd Ed.), Bombay: Tata Macgrew Hill. Bhende, A. & Kanitkar, T. (1994). Principles of Population Studies. Himalaya Publishing House. Kar, R.K. (1981). Savaras of Mancutta. New Delhi: Cogmo Publications. Prasad, S. (1992). Fundamentals of Bio statistical (Biometry). Delhi: Emkay Publications. Government of Assam, Janasanyog. (1992), Dispur: Government Printing Office. Government of India, Census of India. (1991). Series-4, Paper-2 of 1991. Delhi: Government Printing Office. Company census report of Rajgarh Tea-Estate. (1991), Dibrugarh, Assam. Government of India, Demographic Year Book. (1991). Delhi: Government Printing Office.

Manuscript accepted on: 27/11/2015

184 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Prag Consilience : ISSN 2456-6861, RNI No. ASSMUL/2016/70132 A Multi-lingual Annual Research Journal in Humanities, Science and Commerce Vol. 1, No. 1 (2016), 185-193

Magico-religious Practices for Controlling Disease: The Case of the Mahalias of Darrang District, Assam Chandrani Sarma Guest Faculty, Deptt. of Anthropology Pragjyotish College, Guwahati, Assam Email: [email protected] Abstract: Psychological wellbeing is always considered as one of the vital criteria of physical fitness as well as sound physic of human beings. Magico-religious treatment of healing is always associated with psychological condition of a patient and it is always associated to beliefs and faiths. It is fact that various scientific technologies of medical treatment have already been developed in this modern era. In spite of such condition nobody can deny the usefulness of magico-religious treatment of ailments. Shaman, priest , medicine men, etc. play important role in this kind of treatment. These traditional experts try to cure patients psychologically through spell, amulet ,divination, taboo, rituals, even sometime by giving some medicines principally prepared from floral ingredients. Among the Mahalias of Darrang district, Assam magico- religious treatment of disease is a living tradition. This paper tries to examine the magico-religious treatment of disease of the Mahalias of Darrang district ,Assam. Key words: Magico-religious, Mahalias, Psychology, Darrang

1. Introduction Superstition is more or less associated with every human being irrespective of educated or illiterate person whether living in simple or modern societies. Some people believe that illness or ailments are curse or punishment of the supernatural for wrong doing. Where it occurs the social order is identified with the moral order of a universe in which health depends on virtue (Lieban, 1977). This statement is wide spread amongst all section of people. Modern system of prevention and curing disease, primarily the allopathic system, is more or less a recent invention. Before the occurrence of that system, innumerable

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 185 Chandrani Sarma societies depend on ethno-medicine to secure their health. In the allopathic system also a good number of medicines are taken from the ethno-medicine, which was developed by our forefathers and transmitted from one generation to the next. Magico-religious part is indispensible to ethno medicines while breach of taboo, malevolent activities of the spirits ,evil eyes ,black magic, loss of soul etc. are indispensably related. The Mahalias of Darrang district,Assam also have such magico-religious beliefs integral to disease and treatment. They believe that various supernatural factors are responsible for their ailments. They are – wrath of god/goddesses, evil eyes, sorcery, witchcraft, breach of taboo, malevolent activities of evil spirit etc. Shamans and other healers are respected by the members of the Mahalia society, but they are not paid for their works. Instead the family members of the acting person offer him some gifts like –rice, nominal amount of money. The quality of a shaman is acquired not through training, but it is believed that such qualities are the boon of God. Many gods and goddesses are worshiped by the Mahalias. They believe that when a deity is dissatisfied in their activities the particular god and goddess shows their anger and as a result the villagers suffer from different kind of ailments. The evil eyes, evil spirit, sorcery, witchcraft are also considered as the cause of diseases by the Mahalias. 2. People and the Study Area From the historic point of view the Mahalias are originated from the main stream of Bodo-Kachari tribe. By crossing various socio-cultural processes these Tibeto- Barmese group has been now converted to Mahalias . The causes of these socio-cultural processes were religious, social and cultural. According to the census report of 1881, many of these tibeto Burmese group had adopted Hindu religion. This process is called Hunduization or Sanskritization. The process Hinduization or Sanskritazation signifies the people who belongs to lower caste or tribe, they adopted some rule and regulation of upper caste people in order to improve their social status or own position. The Mahalias are basically animistic but according to the 1881 census 6,198 people were enlisted and converted to Hindu religion. From the time of Œrīmanta Œa>karadeva, various tribe have been converted though various Saint of Nava Vaiî]ava cults. Through these process of conversion various ethnic tribes left some of their rites, behavior and food habits and thereby they become refined and gradually some of them entered in to the main steam of Hinduism. Simultaneously their social life, culture and even their language were also changed. Today some of them are Assamese speaking people They are becoming an integral part of great Assamese society. From

186 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Magico-religious Practices for Controlling Disease: The Case of the Mahalias of Darrang District, Assam Anthropological point of view the self –identity of these tribes are hidden under their original identity (Bhagavatī,2012). Now a days Mahalias are inhabiting in various part of Assam particularly in Darrang district, Sonit pur district and . The present study is based on the Mahalias of Jhakuapara of Darrang district. People believe that if someone eats food in front of some outsider and if that person put a bad sight or if saliva is secreted from his/her tongue then the consumer of the food may suffer from upset of stomach. They also believe that if someone walks across the cremation ground or graveyard in the evening or at night time then the person may possessed by the spirit. They believe that in dawn, noon, evening and night the evil spirits move freely and in such times if a person unknowingly obstructed the spirit, he/she may possessed by it. If sometime a small baby is being fed in the evening time then also that baby may suffer from ailment due to the evil activity of the spirit. They also never cut the nail of a baby on Tuesday and Saturday because they think these days are inauspicious; if they do so the particular baby would definitely suffer from some ailment. The shaman or religious practitioner always play important role in healing such ailment. The shaman or healer performs rituals as well as provide amulets and sacred threads in order to cure the ailing person. He also chants spell; it gives mental peace to the people and psychologically they get some power to combat with the disease. In our country many plants and plant parts are considered as sacred which are used in different ritual performances. Such kind of plant or plant parts include root, twig, leave, flower, fruit and seed, etc. which are also used in magico-religious treatment. The healers not only use the religious plant but sometimes they also use common wild plants and their parts. Dutta (1985) threw light on some economic and medicinal plants of Assam and other sister states of NE region. The belief and superstition of the Bodos of Goalpara were studied by Daimary (2014) with some relevance of magico-relegious healing. In magico-religious performances to treat patients, magic is invariably used. There are two types of magic- viz. black magic and white magic. The black magic is used to harm person while the white magic is invariably associated with benevolent spirits. The healer or shaman of the Mahalias always follow the second one i.e., they practiced white magic only. White magic are performed for good agricultural product, wellbeing of the household and community members etc. Curative measures of any illness or ailments are often treated by the healer through their magico-religious act but sometime they also use some preventive measures to prevent the diseases. Although preventive medicine has been seen as less important in most traditional medical system than the modern medicine (Foster, 1962). PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 187 Chandrani Sarma Dreams, divination, taboo, omens, etc. are related to superstitions and magico-religious beliefs. The Mahalias believe that bad dreams or bad omens can harm a person. A person who experiences a bad dream or a bad omen tries to overcome the future hazard by taking help from the shaman. The shaman gives him/her some kind of thread, amulet and sacred water to overcome the situation. A pregnant woman has to observe many taboos:- She is not allowed to go to the cremation ground in the evening time, not allowed to keep open her hair. The healer also gives her some sacred thread to get rid of the evil activities of the evil spirit. All these are some of the preventive measures which are followed by the Mahalias as per the advice of the healers. 3. Material and Method For this study both qualitative and quantitative data have been collected from the study area by applying various methods such as interview method, observation method , case study method, etc. The focus of the study is the magico-religious aspects of the ethno-medicinal system of Mahalias of Darrang district of Assam. So far the study is concern the data have been collected from the village Jhakuapara , inhabited by the Mahalias is located in the north west direction of the Mangaldai town. For primary data, information have been collected by interviewing different healers as well as patients .Data also have been collected by using semi-structured scheduled and through interview and general conversation. For secondary data different books, journals, published and unpublished dissertation, newspaper and different web sites have been concerned. 4. Magico-religious Practices for Controlling Disease: Some of the Magico-religious treatments practiced by the Mahalias are as follows: Ailment Treatment 1. Backache (vern. kakal-chira) Ferns are used for beating the patient in the area of pain by chanting spell by the healer. 2. Burn (vern. juye-pora) Coconut oil mixed with vermilion and spread on the affected area of the patient through uttering spells by the healer. 3. Fear of women during menstruation- Healer utter spell over a handful (vern. kshatrai-dhara) of Mustard seeds and give these to the patient to keep with her.

188 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Magico-religious Practices for Controlling Disease: The Case of the Mahalias of Darrang District, Assam 4. Frequent loose motion of the Sacred water is given to the babies(vern. grahani) patient by the healer. 5. Griping belly of the infant The healer take mud from the (vern.-patkamor) bottom of the earthen pot used for storing water and take it into a cotton cloth, and put some spells; over it, and put it on the naval of the baby. 6. Jaundice (vern.-Sarbemar) The healer utters spell over mustered oil putting on taro leaf and with the help of bahama grass applied it to the patients body. 7. Migraines (vern. Suruj kapali) The patient is advised to stand opposite to the sun in the afternoon and; the healer cris- cross the shadow of the patient with a sickle by uttering spell. 8. Non-stop crying of the infant The healer treats the infant by (vern. ‘Kandeni Matriha’). chanting spell along with herbal medicine. Herbal medicine prepared out of the following.* A special medicine has been prepared by the traditional healers of the Mahalia tribes within the 1st 7 (seven) days of the month of Bohag i.e. the first month of the Assamese calendar by the following ingredients: Leaves of Sweet Flag plants (As=Boch goch; Sc. Name: Acorus calamus Linn. ) Garlic (As= Naharu; Sc. Name: Allium sativum Linn.) (AS= Mochon- dari, Sc.Name: Houttuynia cordata Thunb.)Leaves of Indian Jujube(As=Bogori Zizyphus jujube Linn.) Toothache Plant (As= ‘Tezamoyi’

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 189 Chandrani Sarma Sc.Name: Zanthoxylum hamiltonianum Wall.) Prickly Nightshade or Indian Nightshade ( As= Tita Bhekuri Sc. Nam: Solanum indicum Linn.) As= ‘ Bagh achora Lata’ (Polygonum perfoliatum Linn.) All these ingredients are to be burnt to ashes with fire. These ashes are mixed with Mustered oil and garlic. The mixer is then advised to apply in the body of both baby and mother. During the preparation of the medicine the healer chants some spell. This is called as ‘Chidra Nashak’. 9. Measles and Chicken Pox The shaman utters spell over a (vern. Ai-sakal) pot of water which is to be drink by the patient; these sacred water also smeared over the body of the ailing person. A few white threads are knotted by uttering spell and tied over the right wrist (in case of adult male) or left wrist (in case of adult female) or in the neck (in case of baby).If the ailment is acute, coconut oil is mixed with the clay of hearth uttering relevant spell and the mixer is applied over the affected area. 10. Possessed by an evil spirit Ingredients of the medicine: (vern. Bhute-dhara) Garlic (As= Naharu; Sc.Name: Allium sativum Lin.) Prickly night shade (As= Tita Bhekuri; Sc. Name: Solanum indicum Lin..) Leaf of Tooth ache tree (As=Tezamoi Sc. Name:

190 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Magico-religious Practices for Controlling Disease: The Case of the Mahalias of Darrang District, Assam Zanthoxylum hamiltoniunum Wall.) (As=Mochondori; Sc. Name:Houttunia cordata Thunb.Leaf of Indian Curry leaf plant ( As.= Narasingha; Sc. Name: Murraya Koenigii Spreng.)Finger leaf morning glory lily; As= Madhury lota;Sc.Name:Ipomoea digitata Lin.) Leaf of Indian jujube (Ass- bogari gochar pat; Sc. Name: Zizypus jujube Lamk.) leaf of the plain Bamboo. (Ass- bah goch; Sc. Name: Bambusa balcooa Roxb.) collected from southern side , all these kept in the patients back yard and set fire on it . At that time the healer put some spell, chanted some sacred mantras and press the forehead of the patients with the help of pig teeth. The pig teeth should be in healer’s hand at the time of chanting spell. 4.1 Dream, Divination, and Taboo Related to Diseases and Ailments: Dream may be concerned with incidents in the life of the dreamer and his aspirations but these very often also express, symbols arising from the depth of the collective unconscious .From this points of view dream often constitute a whole world of myths dealing with the general human situation. At all periods men have tried not to interpret visions but to induce them. But how can one distinguish visions from hallucination, since dreams themselves some time lead to the border line of madness. Contemporary psychologists have so far made few studies of vision, except from a purely medical point of view, but some of them believe that true visions can be seen by perfectly normal healthy people and that they can be distinguished from hallucinations because individual analysis can ‘t succeed in interpreting them ( Bessy, 1964). Divination is techniques or formulae of magic; these are generally practices by the magician. By applying some technique the magician can predict the future life of a person, behavior of a person and some time the causes of natural calamities. In this connection the diviner uses some technique by throwing

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 191 Chandrani Sarma cowries or grains or coins etc. on the ground; sometimes the diviner breaks an egg or sacrifice an animal and through observing the condition of the egg or animal predicts the future of the person, Taboos are nothing but restricted rules and regulation, prevailing in every society of the world . It is an Polynesian word .Generally there are lots of taboos which are associated in every walk of life but there are some taboos or restrictions related to ailments and diseases. During the suffering period of a patient, he/she has to observe some taboos and sometime observed for preventing those sufferings. The Mahalias have a good number of taboos; they also believe in dreams and divinations. Following are some dreams, divination/omen and taboos related to ailments prevalent among the Mahalia society: 4.2 Dreams i) Giving something to a bagger in dream indicates that the person may suffer from severe disease. ii) See something black (may be black cat, bear) in dream indicates that he or she may suffer from ailments. iii) If someone sees fire in dream, it indicates that elder member of his/her own family may suffer from severe ailment. 4.3 Divination i) If snake enters in the house, it indicates that the family may goes to a very critical stage (may be-disease, ailment or death). ii) If right eye stairs, then he/she may suffers from minor ailments. iii) If a monkey crossed the road whenever one starts journey definitely accident may occur. 4.4 Taboos i) A pregnant woman or her husband never kill animal like duck, cock, pigeon etc. Even she is not allowed to clean or chop fishes. The Mahalias believe that if one do so , the foetus may die in the mother womb. ii) If baby is being fed in front of outsider then the baby will suffers from stomach upset, may suffer from loose motion, vomiting etc. Similarly, the mother and the baby do not go outside in the evening time, the wet cloths of the baby do not kept out side in the evening and night. The Mahalias believe that evil spirits may wonder during evening and night time, and if the grabs of a person is touched by a spirit which afterwards used by a person he may fall ill. iii)When a person suffers from measles or pox he /she is not allowed to consume spicy or non-vegetarian diet; the person is not allowed to go outside and to wear colourful clothes, because there is a particular belief that goddess ‘Sitala’ does not like colourful clothes worn by a patient. In this way, there

192 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Magico-religious Practices for Controlling Disease: The Case of the Mahalias of Darrang District, Assam are many things related to ailments. 5. Concluding Remarks Till to the recent days each society has some magico-religious beliefs handed down by our hunter-gatherer forefathers and transmitted from one generation to another. Now a days most of the people are primarily dependent on allopathic system of medicine to combat with disease and death. However, that system also has its limitations and in some corners of the globe, particularly in the developed countries some populations do not have the facilities to reach the modern medical system . Therefore, the people of such places have to depend on ethno medicinal system to prevent and cure their disease and ailments. The Mahalias of Jhakuapara village know about the modern medicinal system and the medical centre is situated in a short distance of the village. For some diseases traditionally not known to them, they depend on modern medical system. Ailments like headache, toothache , cold and cough, dysentery, some gynecological diseases ,etc. are treated by them through ethno medical system. In this system magico- religious beliefs and practices are integral part of the Mahalia society.n

References Bessey, M. (1964). A Pictorial History of Magic and the Supernatural. Published by London Hymlyn Publishing Group. Bhagawati, A.C. (2012). Axomar Sarania Kachari Sakalar: Ati Prathamic Parjyalochana- SaraniaKachari Janagosthir Ruprekha. Guwahati : Bhabani Offset. Bordoloi, B.N., Sarma Thakur, G.C. & Saikia, M.C. (1987). Tribes of Assam. Part-I, Tribal Research Institute. Daimary, S. Belief and Superstition of the Bodos of , Journal of Folkloristics. Dutta, A.C. (1985). Dictionary of Economic and Medicinal Plants. Assam Printing Works. Foster, G.M.(1967). Tzintzuntzan, Mexican peasant in Changing World, Boston : Little Brown Lieben, R.W. (1977). The Field of Medical Anthropology. Landy, D. (ed.) Culture, Disease and Healing, New York : Macmillan Publishing.

Manuscript accepted on: 21/11/2015

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 193 Prag Consilience : ISSN 2456-6861, RNI No. ASSMUL/2016/70132 A Multi-lingual Annual Research Journal in Humanities, Science and Commerce Vol. 1, No. 1 (2016), 194-203

Phylogenetic Analysis & Homology Modeling of Petroleum Hydrocarbon Degrading Bacterial Enzyme ACC DEAMINASE and to do In silico affinity Study of the Enzyme with Some Soil polluting Hydrocarbons Manoj Sharma Student of Microbiology, Department of Botany Gauhati University, Guwahati Email: [email protected]

Abstract:Petroleum-based products are the major source of energy for industry and daily life. Leaks and accidental spills occur regularly during the exploration, production, refining, transport and storage of petroleum and petroleum products. Release of hydrocarbons into the environment whether accidentally or due to human activities is a main cause of water and soil pollution. Bioremediation is seen as a new approach and with advance of Bioinformatics, bioremediation has got new dimension. ACC Deaminase from Pseudomonas sp. (ACP strain) is a mutlimeric which efficiently bind with wide range of petroleum hydrocarbon and degrading such xenobiotics. Phylogenetic analysis, homology modeling and In silico affinity study of the enzyme revealed the possibilities for its presence in other bacterial species, predicted protein molecules has a same structure and docking results showed the enzyme is an effective bioremediator with Tyrosine, Leucine, Threonine, Tryptophan active residues of active site in binding with the hydrocarbons. Keywords: ACC 1-Aminocyclopropane-1-Carboxylate BLAST Basic Local Alignment Search Tool D.S Docking Score MEGA Molecular Evolutionary Genetics Analysis JCSG Joint Center for Structural Genomics PAH Polyaromatic Hydrocarbon

1. Introduction Petroleum and its product are known source of energy but its leakage or accidental spills releases PAH into the environment leading to pollution.

194 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Manoj Sharma Accumulation of pollutants in animals and plant tissue may cause death or mutations. Cleaning this pollutants from the environment is a hard task, recent studies has been bioremediation as promising tool which uses biological agents such plants, microorganism to clean up this pollutants but to initiate this process we need some in hand data. This problem can be solved by bioinformatics which is the branch of science that deals with the computer based analysis of large biological data sets. They need to integrate a huge amount of data from different sources: chemical structure and reactivity of the organic compounds, sequences, structure and function of proteins (enzymes), comparative genomics, environmental biology etc. (Fulekar, 2008). Certain microorganisms are able to degrade petroleum hydrocarbons and use them as a source of carbon and energy for growth as they can synthesized PAH degrading proteins. Bacteria that can degrade petroleum products are Pseudomonas, Aeromonas, Moraxella, Beijierinckia etc. (Thapa, 2012). In this study, ACC Deaminase has been taken as model protein present in Pseudomonas sp. (ACP strain) is a sulfhydryl enzyme [(molecular mass -35- 42 kDa and cofactor- pyridoxal phosphate (PLP) ]. This enzyme binds either to the seed or root surface of a developing plant in response to root exudates. IAA both endogenous and exogenous stimulates the plant cell to proliferation as well as to synthesis of ACC synthase which is cleaved by ACC deaminase to yield ammonia and alpha-ketobutyrate, are metabolized by the bacteria which lowers the ACC and ethylene level within the plant increasing the root and shoots length. Such proliferation of roots in contaminated soil leads to more plant biomass, active metabolic processes and ultimately enhanced uptake or degradation of xenobiotics or organic toxicants such as PAHs (Arshad, 2007), polycyclic biphenyls [PCBs] and total petroleum hydrocarbons [TPHs]. 2. Objectives of the study 1. To study the Phylogenetic relationship among the selected bacterial species for ACC Deaminase enzymes. 2. To develop structures of unavailable enzymes by homology modeling. 3. To screen the in silico binding affinity of petroleum hydrocarbons towards selected bacterial enzymes. 3. Methodology The sequence downloaded from UniProt Knowledgebase was containing three subunits [alpha, beta and gamma]; in which there were four chains [Chain A, Chain B, Chain C, Chain D]. The details are listed in Table 1:

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 195 Phylogenetic Analysis & Homology Modeling of Petroleum Hydrocarbon Degrading Bacterial Enzyme ACC DEAMINASE and to do In silico affinity Study of the Enzyme with Some Soil polluting Hydrocarbons Table 1: Detials of ACC Deaminase SwissProt Database Accession Number Q00740 Protein Name 1-Aminocyclopropane-1-Carboxylate (ACC) Deaminase Gene Name acdS Organism Pseudomonas sp. (ACP strain) Sequence Length 338AA Sequence Status Complete Protein existence Evidence at protein level

The identification of the active was done by validated at PDBSum by its PDB ID. BLAST was performed using the sequence of ACC Deaminase of Pseudomonas sp. (ACP strain) the with following BLAST parameters [Table 2] and the result obtained were recorded and given below (Mount, 2007). Table 2: BLAST Parameter

Program Name pBLAST Wedsite NCBI Database selected for BLAST SwissProt Date on which BLAST was performed 04/04/2013

Analyzing the BLAST result, thirty-two sequences were selected for relatedness study through phylogenetic analysis. The sequences of the thirty- two orthologs of ACC Deaminase were downloaded from SwissProt, for performing multiple sequence alignment was performed with CLUSTAL W and parameter for multiple sequence alignment are given in Table 3. Table 3: Multiple Alignment Parameters used in CLUSTALW.

Gap Opening[0-100] 10 Gap Extension[0-100] 0.1 Delay Divergent Sequences(%) 30

196 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Manoj Sharma The two output files (Clustal and Phylip formats) obtained from CLUSTAL W alignment. Latter was use for phylogenetic analysis using UPGMA method as all the orthologs showed recognizable sequence similarity and the phylogenetic tree generated by MEGA 4 (Tamura, 2011) for all thirty-two homologs [Fig.1]. Based on phylogenetic analysis, the ACC Deaminase proteins of the five organism was randomly selected as receptors (macromolecules) for further study were Pseudomonas sp. (ACP strain), Burkholderia phytofirmans, B.pseudomallei, B. xenovoran, P. putida. The structure of the receptor [ACC Deaminase of Pseudomonas sp. (ACP strain)] among the selected sequences were downloaded from RCSB Protein Data Bank and structure for the unavailable receptor at RCSB Protein Data for the rest four species were developed through Homology modeling using Swiss- Model (Schwede, 2003) were deposited in PMDB (ref) database. Accession Numbers obtained from PMDB against these structures [Table 4] [Fig.2]. Stability of these structure [Table 4] was determined by using WHATCHECK and PROCHECK of JCSG FIG.3]. Structure alignment was done using Chimera [Match Maker]. Active sites of all the receptors [FIG.4] for ligand binding i.e PAHs were predicted by using Q-SiteFinder Server (Laurie, 2005). 89 Hydrocarbons were selected as ligands from various research papers and their the 3D structure of the ligands were downloaded from NCBI PubChem for docking study through BSP-Slim server. 4. Result and Discussion ACC Deaminase enzymes of these five bacterial species can provide an opporunity for us to infer it as an capable biomerediators in degrading PAHs. Phylogenetic study prouduced rooted tree infering that ACC Deaminase enzyme shares common ancestor during course of evolution. The structure generated by homology modeling has stable which can be inferred from the Ramachandran plot [Table 5] [Fig.3].

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Fig.1: Phylogenetic Tree with scaled branches generated by MEGA4 (UPGMA method).

198 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Manoj Sharma

Table 4 : Detials of ACC Deaminase Receptors

Table 5: Percentage of Residues falling in the Core Regions of Ramachandran Plot.

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A B Fig.2 A. 3D Structure of ACC Deaminase of Pseudomonas sp. (ACP strain), Chain A, (Downloaded from PDB and edited Chimera View). B. 3D Structure of ACC Deaminas of Burkholderi phytofirmans Chain A, (Developed by Homology Modeling and edited by Chimera View).

Fig.3 Ramachandran plots of ACC Deaminase enzyme of Burkholderia phytofirmans Chain A (produced by NIH JCSB)

200 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Manoj Sharma

Fig.4: Active Site (White coloured regions) of ACC Deaminase Enzyme of Pseudomonas sp. (ACP strain) Chain A (predicted by Q-Site Finder and viewed and edited by PyMol)

Fig.5: Complex with H-bonding: 2-Lodobiphenyl (Ligand, coloured cyan): ACC Deaminase (Receptor)- (coloured Red; D.S-4.65; A.A-CYS, 196 atoms; VAL, 198 atoms; ASN, 50 atoms) [for Pseudomonas sp. (ACP strain)] [viewed and edited by PyMol]

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 201 Phylogenetic Analysis & Homology Modeling of Petroleum Hydrocarbon Degrading Bacterial Enzyme ACC DEAMINASE and to do In silico affinity Study of the Enzyme with Some Soil polluting Hydrocarbons

Fig.6: Complex with H-bonding:1,3-Butadiene(Ligand, coloured Orange): ACC Deaminase (Receptor)-(coloured Magenta, D.S-2.57; THR, 199 atoms; GLY, 161 atoms; LYS, 51 atoms)[for Pseudomonas putida].[viewed and edited by PyMol]

In this in silico, binding study of the ACC Deaminase receptors against the selected 89 Petroleum Hydrocarbons (ligands) it has been reported to effectively bind to a wide range of ligands. Among the selected species for the ACC Deaminase enzyme has been found to effective in binding with wide range of ligands, Anthracene (Trptophan, 102 atoms; D.S-3.48); Azulene (Isoleucine 18 atoms; D.S-3.06); Benzo[a]anthracene (Glutamate, 295 atoms; D.S-3.54). Moreover this protein form hydrogen bonding with 1,3-Butadiene i.e Tyrosine (TYR, 294 atoms) and Threonine (THR, 199 atoms) residues with D.S-5.11 for Pseudomonas sp. (ACP strain); Tyrosine (TYR, 294 atoms) residues with D.S-1.92 for Burkholderia phytofirmans; Glycine (GLY, 161 atoms) and Lysine (LYS, 51 atoms) residues with D.S-3.01 for Burkholderia

202 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Manoj Sharma pseudomallei; Tyrosine (TYR, 294 atoms) residues with D.S-2.33 for Burkholderia xenovorans; Threonine (THR, 199 atoms), Glycine (GLY, 161 atoms) and Lysine (LYS, 51 atoms) residues with D.S-2.57 for Pseudomonas putida [FIG.5 and FIG.6]. 5. Conclusion The selected bacterial enzymes can be used for bioremediation of Petroleum Hydrocarbon contaminated environment i.e to control pollution occurring from petroleum industry. From this study it was found that among the twenty amino acid residues Tyrosine is found to most effective in binding with wide range of ligands and followed by Leucine, Threonine, Tryptophan so on. However, this enzymes showed poor binding affinity towards 1,1- Dichloroethene, Dichloromethane, Chloroform, Chloromethane, Chlorotrifluoroethylene, Ethene, Propene, Trichloroethene, Trifluoroethene and Vinylchloride.n References Mount, W. D. (2007). Bioinformatics: Database Searching for Similar Sequences. U.S.A: Cold Spring Harbor Lab. Press. Arshad, M., Saleem, M. & Hussain, S. (2007). Perspectives of bacterial ACC deaminase in phytoremediation. Journal of Trends in Biotechnology. 25(8), 356- 362. Fulekar, H.M. & Sharma J.(2008). Bioinformatics applied in Bioremediation. Journal of Innovative Romanian Food Biotechnology. 2(2), 28-36. Larkin, M.A., Blackshields, G., Brown, N.P., Chenna, R., McGettigan, P.A. McWilliam, H., Valentin, F., Wallace, I.M., Wilm, A., Lopez, R., Thompson, J.D., Gibson, T.J. & Higgins, G.D. (2007). Clustal, W and Clustal X.2.0. Journal Bioinformatics. 23(21), 2947–2948. Laurie, R.T. A. & Jackson, R.M. (2005). Q-SiteFinder: an energy-based method for the prediction of protein–ligand binding sites. Journal of Bioinformatics. 21(9), 1908–1916. Schwede, T., Kopp, J., Guex, N. & Peitsch, C.M. (2003). SWISS-MODEL: an automated proteinhomology-modeling server. Journal of Nucleic Acids Research. 31(13), 3381–3385. Tamura, K., Peterson, D., Peterson, N., Stecher, G., Nei, M. & Kumar, S. (2011). MEGA5: Molecular Evolutionary Genetics Analysis Using Maximum Likelihood, Evolutionary Distance, and Maximum Parsimony Methods. Journal of Molecular Biology and Evolution. 28(10), 2731–2739. Thapa, B., Kumar, K.C.A. & Ghimire, A. (2012). A Review on Bioremediation of Petroleum Hydrocarbon Contaminants in Soil. Journal of Kathmandu University Journal of Science, Engineering and Technology. 8(1), 64-170. Manuscript accepted on: 21/11/2015

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 203 Prag Consilience : ISSN 2456-6861, RNI No. ASSMUL/2016/70132 A Multi-lingual Annual Research Journal in Humanities, Science and Commerce Vol. 1, No. 1 (2016), 204-212 A Study on the Micro, Small and Medium Enterprises (MSMEs) in Assam Bonosree Bhuyan Research Scholar, Deptt. of Commerce Gauhati University, Guwahati, Assam Email: [email protected] Abstract: Micro, Small and Medium Enterprises play a significant role in the development of an economy. In an industrially backward state like Assam where setting up of large industries possess many problems, establishment and promotion of the Micro, Small and Medium Enterprises (MSMEs) sector is the best way to improve the industrial scenario of the state. The present study aims to examine the growth of MSMEs in Assam with respect to certain parameters like infrastructural support, number of units registered and investment in plant and machinery. Secondly, entrepreneurial motivation is a significant factor that induces entrepreneurs to start their own enterprises. In this respect a primary study has also been done analysing the reasons that have motivated entrepreneurs to start their enterprises. Key words: MSME, Entrepreneurs, Enterprises 1. Introduction The earlier term ‘Small Scale Industries’ has been renamed as Micro, Small and Medium Enterprises (MSMEs) in 2006 after the enactment of the Micro, Small and Medium Enterprises Development (MSMED) Act 2006 in India. This act facilitates the promotion, development as well as enhancing the competitiveness of micro, small and medium enterprises. The previously used concept of ‘Industries’ has been broadened to ‘Enterprises’ which includes both manufacturing and service activities as specified in the MSMED Act, 2006. This act has defined Medium Enterprises for the first time. The Ministry of Micro, Small and Medium Enterprises, at the helm, has been vested with the responsibility of designing policies, programmes, projects and schemes for this sector and monitoring their implementation. The state governments have a major role to play in the promotion and development of MSMEs in their respective states. The role of the Ministry of MSMEs and its organisations like Development Commissioner (MSME), Khadi and Village

204 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Bonosree Bhuyan Industries Commission (KVIC), Coir Board, National Small Industries Corporation (NSIC) Ltd., etc is to assist the States in their efforts to encourage entrepreneurship through various incentives. The definition of small scale industries has undergone changes several times over the years. At present the definition given by the MSMED Act 2006 is being followed. The definitions of Micro, Small and Medium Enterprises with respect to investment in plant and machinery (excluding land and building) have been depicted in a tabular form. Category Investment in plant and of MSME machinery*/equipment** (excluding land and building) MANUFACTURING SERVICE ENTERPRISES* ENTERPRISES** MICRO Up to Rs. 25 lakh Up to Rs. 10 lakh SMALL More than Rs. 25 lakh More than Rs.10 lakh and up to Rs.2 crore MEDIUM More than Rs. 5 crore More than Rs. 2 and up to Rs. 10 crore crore and up to Rs. 5 crore Source: Annual Report of Ministry of SSI (2006-07) 2. Objectives The present study has been undertaken with the following objectives: a. To analyse the growth of Micro, Small and Medium Enterprises in all the districts of Assam with respect to the parameters, i.e. infrastructural support, number of units registered and investment in plant and machinery; b. To study the factors that motivate entrepreneurs to start their enterprises. 3. Methodology The present study is based on both primary and secondary sources of data. To fulfill the first objective secondary data has been used. Secondary data sources include research papers, government publications, books and newspapers. The study is limited to the availability of data. To fulfill the second objective, a primary survey has been done on 30 entrepreneurs choosen randomly in the Kamrup and Kamrup Metro districts of Assam in the manner given below: Industrial area/Estates in Guwahati Entrepreneurs selected Bamunimaidam Industrial Estate 5 Bamunimaidam Industrial area 5 Mini Industrial Estate-Kalapahar 5 Kalapahar Industrial Area 5 Bonda Industrial Area 5 Rani Industrial Area 5 PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 205 A Study on the Micro, Small and Medium Enterprises (MSMEs) in Assam Total 30 4. Results and Discussion Growth of Micro, Small and Medium Enterprises in Assam:The cottage and small scale industries of Assam date back to the ancient times. Traditionally bell metal, brass metal, handicrafts and handloom industries were the famous cottage and small scale industries of Assam, which play a significant role in empowerment of the rural artisans, weavers and other connected people. After India’s independence, the Government of Assam has announced various incentive schemes available to the small industries sector through the Industrial Policy of Assam, 1986; the Industrial Policies of Assam 1991, 1997, 2003, 2008 and 2014. These policies exerted on the development of local skills and entrepreneurial abilities, development of women entrepreneurs and local employment generation. During the Third Five Year Plan, the Assam Industrial Development Corporation (AIDC) and the Assam small Industries Development Corporation (ASIDC) were set up. In an industrially backward state like Assam, where the Gross State Domestic Product (GSDP) for 2013-2014 is Rs. 162652.24 crore (at current price) and Rs.88537.17 crore (at constant price), Micro, Small and Medium enterprises have a big role to play. Further there are certain problems in setting up big industries in the state, the primary being availability of land, and the solution to these is the development of MSMEs in Assam. There are 37,168 registered MSMEs in Assam till 2012-13. The importance and contribution of the Micro, Small and Medium sector to induce inclusive growth and prosperity is well established. To study the growth of MSMEs in Assam, the present research uses three parameters. These are as follows- • Infrastructural support provided by the Government, • Number of units registered under District Industries and Commerce Centre (DI&CC), • Investment in plant and machinery by the MSME units. These parameters have been explained below. Infrastructural Support provided: To provide infrastructural support to the entrepreneurs, the government has established Industrial Estates, Mini Industrial Estates, Industrial Areas and Growth Centres in the state. An analysis has been done below showing the number of these infrastructures present in each of the 27 districts in Assam.

206 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Bonosree Bhuyan Table 1: Infrastructural Support provided in Assam up till 2012-13 Sl. Districts No. of No. of No. of No. of Total No. Industrial Mini Industrial Growth Estates Industrial Areas Centres Estates 1. Baksa 1 --- 1 2. Barpeta - 1 - 1 2 3. 1 --- 1 4. Cachar -- 1 - 1 5. Chirang 2 -- 2 4 6. Darrang -- 2 - 2 7. Dibrugarh 1 1 1 1 4 8. Dima Hasao 1 1 1 1 4 9. Dhubri -- 1 1 2 10. Dhemaji ---- 0 11. Goalpara --- 1 1 12. - 1 1 - 2 13. Hailakandi ---- 0 14. 1 --- 1 15. Kamrup & Kamrup Metro 1 1 4 - 6 16. Karbi Anglong 2 -- 3 5 17. Karimganj 1 --- 1 18. Kokrajhar ---- 0 19. Lakhimpur 1 1 - 1 3 20. Morigaon 1 --- 1 21. Nagaon 1 --- 1 22. Nalbari 1 --- 1 23. 1 1 -- 2 24. Sonitpur 1 1 5 - 7 25. 2 - 1 1 4 26. Udalguri ---- 0 Total 19 8 17 12 56 Source: Compiled from the Statistical Handbook of Assam, 2013

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There are 19 Industrial Estates, 8 Mini Industrial Estates, 17 Industrial Areas and 12 Growth Centres under the Industries and Commerce Department of Assam where a total of 581 sheds have been allotted to MSME units to continue their operations till 2012-13. From the above table, it has been observed that (7) has the highest number of Industrial estates and areas followed by Kamrup & Kamrup Metro (6) and Karbi Anglong (5). In Dhemaji, Hailakandi, Kokrajhar and Udalguri districts, Industrial estates, areas or growth centers have not yet been established so far. Industrial Estate is a specific place where factory accommodations (sheds) are constructed with facilities of water, transport, electricity, bank and a variety of services. Chirang, Karbi Anglong and Tinsukia have 2 Industrial estates each while ten districts do not have any such infrastructure for MSMEs. 336 sheds in these industrial estates have been allotted. Moreover, 8 mini industrial estates have been established in eight districts of the state where 69 sheds have been allotted till 2012-13. Industrial area is a tract of land developed according to a plan which includes transportation facilities, internal roads and streets, and installation of utilities but no factory buildings are provided. Sonitpur (5) has the highest number of Industrial areas followed by Kamrup and Kamrup Metro Districts (4) and Darrang (2) of the overall 17 Industrial Areas in Assam. However, in 17 districts of the state, Industrial areas have not yet been established. Growth Centres were proposed in the Eighth Five Year Plan to encourage dispersal of industries. There are 12 Growth Centres in nine districts of the state in which 20 sheds have been allotted till 2012-13. Karbi Anglong (3) has the highest number of growth centres in the state followed by Chirang (2). It has been observed that though infrastructure development for the MSMEs has taken place but all districts haven’t got the benefits of Industrial Estates, Mini Industrial Estates, Industrial Areas and Growth Centres. Setting up these centres in all districts of Assam will promote the development of small enterprises and there will be a balanced growth of MSMEs in the state. Number of Units Registered and Investment in Plant and Machinery: The second and third parameters have been examined in this section with the help of a table given below.

208 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Bonosree Bhuyan

Table 2: Units Registered and Investment in Plant and Machinery during 2011-12 and 2012-13

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 209 A Study on the Micro, Small and Medium Enterprises (MSMEs) in Assam The above table has two parts; one part for each of the two parameters. The number of units registered during the period 2011-12 and 2012-13 have been shown for the second parameter. The enterprises/ units can get themselves registered under the District Industries and Commerce Centre (DI&CC) established in each of the districts in Assam. Only the districts of Kamrup and Kamrup Metro have one common DI&CC during this period and therefore the information for these two districts have been shown together. The District Industries Centres programme was launched in 1978 and they serve as the registering authority for the MSMEs. As observed from the table, there has been 13% increase in the number of enterprises registered from 2011-12 to 2012-13. The most number of enterprises has been registered in Kamrup and Kamrup Metro districts during both the two years though the number of units registered in 2012-13 is lesser than previous year. On the other hand, the two hill districts of Assam i.e. Karbi Anglong and North Cachar Hills have the lowest number of registered units during this time period. Jorhat, Nagaon and Sivasagar districts have shown remarkable increase in number of enterprises registered from 2011-12 to 2012-13. Investment in plant and machinery has been shown for 2011-12 and 2012- 13. It is observed in the table that though there has been an increase in the number of enterprises established, investment in plant and machinery has reduced by 1.4% during this period. This is because in 2011-12 more number of medium enterprises that require higher investment in plant and machinery has been established than that in 2012-13 when only 9 have been established unlike 13 in the previous year. Highest investment in plant and machinery has been recorded in Kamrup and Kamrup Metro districts while the lowest has been recorded in for both the years. Thus after an analysis of the three parameters, it has been observed that growth in MSMEs in Assam is not uniform and has only flourished to a certain extent in some pockets of the state. Factors motivating Entrepreneurs: What motivates an entrepreneur is an important question. Entrepreneurial motivation is a combination of various factors which may be innate or experienced. Whatever may be cause, entrepreneurial motivation is that force which induces a person to take up entrepreneurial activities and start his/her own enterprise. It is necessary to study entrepreneurial motivation as there shall be establishment of units and their growth when entrepreneurs are motivated for this. The table below shows the factors that have motivated the sample entrepreneurs to start their own enterprises.

210 ö PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 Bonosree Bhuyan Table 3: Factors that have motivated the Entrepreneurs to establish own Enterprises

It has been observed that highest number of entrepreneurs, i.e. 26.6% of them have been motivated by the desire to be self employed. This is a psychological attitude that some people have irrespective of their education and training. They have a strong desire to work independently and be responsible for all their activities. Such people generally have a tendency to start something of their own. Secondly 20% entrepreneurs were engaged in the enterprise because it was their family business. Such entrepreneurs are generally known as second generation entrepreneurs, since the enterprise was started by their father or some elders in their family, which at present is owned and managed by the said former entrepreneur. 13.3% of the entrepreneurs have found starting and operating an enterprise of their own as an alternative measure to earning their livelihood. They did not have such desire at first to become entrepreneurs, but according to them, they became so out of destiny. Further 10% of the sample entrepreneurs were inspired by others like family members or successful entrepreneurs. Other reasons motivating entrepreneurs are lack of job opportunities, aim in life, desire to earn more, create employment opportunities for others, urge to meet the local demand and recognition of opportunity in a particular sector.

PRAG CONSILIENCE/ VOL.1, NO.1/ AUGUST 2016 ö 211 A Study on the Micro, Small and Medium Enterprises (MSMEs) in Assam 5. Conclusion The Micro, Small and Medium Enterprises are very essential to the . This sector through both its manufacturing and service enterprises not only help in providing a source of livelihood to the entrepreneurs but also help generate employment opportunities for a large number of people. There has been infrastructural support development for MSMEs to a certain extent; however more such support facilities are necessary in all the districts of Assam for a vibrant growth of the Micro, Small and Medium Enterprises. Incentive schemes to motivate new entrepreneurs to set up enterprises in the state are necessary. Thus the role of government is very significant for the development of MSMEs in the state.n

References Barringer, B. R., Ireland, R.D. (2013). Entrepreneurship: Successfully launching new ventures, (3rd Ed.), Pearson. Big Industries cannot be set up in Assam. (2015, January 12). The Assam Tribune. Deb, R. (1993). Small-scale Industries in India: A Case Study from Assam, Mittal Publications. Desai, V. (2011). Small-scale Industries and Entrepreneurship in the Twenty- first Century, Delhi: Himalaya Publishing House. Dhar, P.K. (2007). The Economy of Assam: Including Economy of North East India, Delhi: Kalyani Publishers. Government of India (2006). The Micro, Small and Medium Enterprises Development (MSMED) Act. Government of Assam (2006-2007). Annual Report. Ministry of Small Scale Industries, New Delhi. Government of Assam (2009-2010). Annual Report. Ministry of Micro, Small and Medium Enterprises, New Delhi. Government of Assam (2010-2011). Annual Report. Micro, Small and Medium Enterprise-Development Institute, Guwahati. Government of Assam (2006-2007). Economic Survey. Assam. 2013-14 Directorate of Economics and Statistics, Assam. Lalhunthara (2015). Entrepreneurial Motivation: A Study of Microentrepreneurs in Aizawl District, Mizoram. The IUP Journal of Entrepreneurship Development, XII(1), 29-42

Manuscript accepted on: 21/11/2015

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