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First Fully ÂãUÜè â Âê‡æü English-Hindi Magazine ¥¢»ýðÁè-çãU‹¼è Âç˜æ·¤æ
25 III No.8 ¥»SÌ TO OBC LEADERS AUGUST 2011 ¥ôÕèâè ¥»éßô´ ·¤ô Pg. 39 NEW DELHI Vol. WHO IS THE Father of Modern India? ¥æÏéçÙ·¤ ÖæÚUÌ ·¤æ çÂÌæ ·¤õÙ?
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LEST HE FORGET! Ìæç·¤ âÙÎ ÚUãðU! cover:Layout 1 7/27/2011 3:30 PM Page 2 Content:Layout 1 7/27/2011 3:30 PM Page 1
11 Who is the Father of Modern India ¥æÏéçÙ·¤ ÖæÚUÌ ·¤æ çÂÌæ ·¤õÙ?11
PAGE 6 PAGE 49 Lest He Challenges of Forget! a Joint Family PAGE 37 â¢Øé Ì ÂçÚUßæÚU Rajput Ratan Ìæç·¤ ·¤è ¿éÙõçÌØæ¡ Betrays Dalit Lalia âÙÎ ÚUãðU! ÚUæÁÂêÌ ÚUÌÙ Ùð çÎØæ ÎçÜÌ ÜçÜØæ ·¤æð Šææð¹æ PAGE 17 Job Loot in Bihar Legislative Council Secretariat PAGE 58 çßÏæÙ ÂçÚUá¼÷ âç¿ßæÜØ ×ð´ Ùõ·¤çÚUØô´ ·¤è ÜêÅU Dr Ambedkar’s PAGE 42 PAGE 45 Buddhism: Interview With A Buddha Face, Rajendra Yadav Corruption: On Writing Well Psychological A Jesus Voice ÚUæÁð‹Îý ØæÎß âð Diagnosis and ©U æ× Üð¹ ·ñ¤âð çܹð´ âæÿæ户¤æÚU Prescription ÇUæò. ¥¢ÕðÇU·¤ÚU ·¤æ ÖýcÅUæ¿æÚUÑ ×Ùôßñ™ææçÙ·¤ Õõh Ï×üÑ PAGE 21 çÙ¼æÙ ¥õÚU ©U¿æÚU Õéh ·¤æ ¿ðãUÚUæ, TATA Jagriti Yatra Øèàæé ·¤è ¥æßæ•æ
ÅUæÅUæ Áæ»ëçÌ Øæ˜ææ PAGE 31 PAGE 25 HINDISTANãU×æÚæUU William Carey: Breaker or Builder of India? çßçÜØ× ·ñ¤ÚUèÑ ÖæÚUÌ çßÙæàæ·¤ Øæ ÖæÚUÌ çÙ×æüÌæ? PAGE 52
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Anyone who walks into my office notices two things be- side/behind me: the red Phule pagdi (turban) and a portrait of a balding William Carey with the caption “Friend of India, First Indian Periodical – 1818”. It also has a motto emblazoned on it: “Expect Great Things From God; Attempt Great Things For God”. Most who visit me there know of Mahatma Jotirao Phule but few, if any, including journalists and publishers, have even ORWARD heard of William Carey. When I introduce them to FTHINKING Carey they are usually excited and astounded that they
have never heard of a man who contributed so greatly to the making of modern India. Vol. III No. 8 Bilingual AUGUST 2011 The very first issue of FORWARD Press featured an introduction to Carey, the first of a series by Thom Wolf, “You Owe Him but Do You Know Him?” We plan to publish a Dr Silvia Fernandes Chair, Aspire Prakashan Pvt. Ltd. collection of this series as separate books in English and in Hindi. But on the occasion of Prabhu Guptara the 250th birth anniversary of this great man, this “friend of India”, FP is probably one of Patron and Chief Advisor the few magazines in the world and possibly the only one in India that is focusing on Sunil Sardar William Carey. Our tribute to him includes my Editorial Essay raising the serious Patron and Advisor question of who is truly the “father of modern India” and making the case for a rewriting Satyaveer Chakrapani of the history of modern India. FP plans to soon launch this project on its pages. Director and Advisor Meanwhile, in this issue, Vishal Mangalwadi has contributed a tongue-in-cheek review
of brahmanical criticism of Carey as “the nastiest Englishman that ever came to India”. Ivan Kostka This month also marks the 25th anniversary of the leading Hindi literary magazine Editor-in-Chief Hans. FP Hindi editor Pramod Ranjan and I had the privilege of an extended interview Ashish Alexander with both Hans editors Rajendra Yadav and Sanjeev, as well as some their literary visitors. Editor We carry the first of two parts with FP’s heartiest congratulations on this milestone Pramod Ranjan Editor (Hindi) achieved and wish Hans another 25 years at least. We also wish Hans would engage in the dialogue/debate on OBC Literature initiated in our July issue. Not only has there been a CONTRIBUTING EDITORS Prabhu Guptara (Europe) flood of serious and lengthy response to FP (some of which are in this month’s Letters to Dilip Mandal (New Delhi) the Editor) but it has been discussed at length on Facebook and Hindi websites. Vishal Mangalwadi (USA) I received a letter from Muslim community leader Syed Shahabuddin. Since his Gail Omvedt (New Delhi) Thom Wolf (New Delhi) objections were mainly directed to Pramod Ranjan regarding his research on caste composition of Bihar media, I got him to respond. We have published both the full let- ter and the response side by side. This underscores that while FP does have a point of Mitra T. Chief Designer view we welcome serious opposing or critical responses and will publish them, if neces- Office: FORWARD Press sary with a response. 803 Deepali, 92 Nehru Place Starting this issue with Vineet Kumar’s critical review of Ratan Rajput after Agle New Delhi 110019 , FP would like to more regularly examine trends in popular Tel. (011) 46538687 Fax: (011) 46538664 Janam Mohe Bitiya Hi Kijo Email: [email protected] culture. Printed, published and owned by Lastly, up front we carry a PhotoFeature on the release on bail of the notorious Ivan Anthony Kostka and printed at leader of the murderous Ranvir Sena, Brahmeshwar Mukhia. The photos of M.P. Printers, B-220, Phase-II, Noida, UP - 201301 and published from Dalitbahujan victims of the Ranvir Sena’s massacres are intended to be disturbing – 803 Deepali, 92 Nehru Place lest we forget the killing fields of Bihar, lest Mukhia forget his many victims, lest Nitish New Delhi 110019 Kumar forget who re-elected him a second time. FORWARD Press logo designed by Etienne Coutinho; assisted by Amogh Pant
Disclaimer: The views expressed in the articles are those of the writers. The magazine will not bear any responsibility for them. ForwardThinking:Layout 1 7/27/2011 3:28 PM Page 3
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PHOTO AUGUST 2011 | FORWARD Press 6 FEATURE
Brahmeshwar Mukhia offering prayers in Hanuman Mandir, Patna, after his release from Ara Jail ÕýræðàßÚU ×éç¹Øæ ¥æÚUæ ÁðÜ âð çÚUãUæ§ü ·ð¤ Õæ¼ ÂÅUÙæ ·ð¤ ãUÙé×æÙ ×¢ç¼ÚU ×ð´ ÂêÁæ ·¤ÚUÌæ ãéU¥æ ! LEST HE FORGET! The leader of the notorious Ranvir Sena, a militia of Bihar’s land- was to blunt the voice of Dalits and Backwards. On 25 April 1995, lords and feudal lords, Brahmeshwar Singh alias Mukhia was in Sandesh block of district Bhojpur, this militia poured its wrath granted bail on 8 July 2011. The Bihar state government did not for the first time. That day in the presence of Mukhia it killed five present incriminating evidence against him in the court. Founded Dalits. In Sarthuan village in block Udvant Nagar in the same dis- in 1994, the militia carried out 19 massacres by the year 2000. trict six people were shot on 25 July 1995. Exactly ten days later, During that period close to 300 people from Dalit and backward on 5 August 1995, six more people were killed in village Nurpur castes were brutally murdered. The feudal forces had a massive in Badhara block. After the incident, four women from the village celebration when Mukhia was released after having spent nine were kidnapped. They were gang raped and then killed. The years behind bars in Ara prison. As he drove to his his native “women” included 13-year-old child. The killings went on for five village Khopira in district Bhojpur, his cavalcade included dozens years. On 31 December 1997, 59 people were killed in Laxmanpur of cars. At the village hundred of gunshots were fired in his hon- Bathe, Jehanabad. The last incident took place on 16 June 2000. our. This is the same Brahmeshwar ‘Mukhia’ who after barbaric On that day, 33 people were massacred in Yadav-dominated killings of the little boys and girls of Dalits and Backwards used to Miyanpur village. say that he and his men did nothing wrong because all he had done Mukhia is an admirer of the present government, which not Ìæç·¤was eliminate future Naxalites.âÙÎ The sole aim ofÚUãðU! his Ranvir Sena only saved him from the law but has got him freed as well. çÕãUæÚU ·ð¤ Öêç×ÂçÌØæð´ ¥æñÚU âæ×´Ìæð ·¤è ·é¤ ØæÌ ÚU‡æßèÚU âðÙæ ·ð¤ Âý×é¹ ÕýræðàßÚU ·ð¤ ⢼ðàæ Âý¹¢ÇU ×ð´ ÂãUÜè ÕæÚU ·¤ãUÚU ÕÚUÂæØæÐ §â ç¼Ù ×éç¹Øæ ·¤è ×õÁê¼»è ×ð´ çâ´ãU ©U$Èü¤ ×éç¹Øæ ·¤ô »Ì } ÁéÜæ§ü 2011U ·¤æð •æ×æÙÌ ÂÚU çÚUãUæ ·¤ÚU çÎØæ »ØæÐ §â·¤è âðÙæ Ùð Âæ¡¿ ¼çÜÌô´ ·¤è ãUˆØæ ·¤èÐ §âè ç•æÜð ·ð¤ ©U¼ß¢ÌÙ»Ú Âý¹¢ÇU ·ð¤ ÚUæ’Ø âÚU·¤æÚU Ùð ©Uâ·ð¤ ç¹Üæ$Ȥ ÁæÙð ßæÜð âÕêÌ ãUè ‹ØæØæÜØ ×ð´ Âðàæ ÙãUè´ ç·¤°Ð âÚUÍé¥æ¢ »æ¡ß ×ð´ wz ÁéÜæ§ü v~9z ·¤ô ÀUãU Üô»ô´ ·¤ô »ôÜè ×æÚU ¼èÐ ÆUè·¤ ¼â âæÜ v~~y ×ð´ »çÆUÌ §Uâ ÌÍæ·¤çÍÌ âðÙæ Ùð ßáü w®®® Ì·¤ ×ŠØ çÕãUæÚU ×ð´ ç¼Ù Õæ¼, z ¥»SÌ v~~z ·¤ô ÕǸUãUÚUæ Âý¹¢ÇU ·ð¤ ÙêÚUÂéÚU »æ¡ß ×ð´ ãU×Üæ ·¤ÚU ÀUãU v~ ÁÙâ´ãUæÚUæð´ ·¤æð ¥´Áæ× Îð·¤ÚU ֻܻ x®® ÎçÜÌæð´ ¥æñÚU ¥‹Ø çÂÀUǸð ß»ü ·ð¤ Üô»ô´ ·¤æ ·¤ˆÜ ç·¤ØæÐ ƒæÅUÙæ ·¤ô ¥¢Áæ× ¼ðÙð ·ð¤ Õæ¼ »æ¡ß ·¤è ¿æÚU ×çãUÜæ¥ô¢ ·¤æ Üô»æð´ ·¤è çÙ×ü×ÌæÂêßü·¤ ãUˆØæ ·¤è ãñUÐ çÕãUæÚU ·ð¤ ¥æÚUæ ç•æÜð ×ð´ çÂÀUÜð ~ ßáæðZ âð ¥ÂãUÚU‡æ ç·¤Øæ ¥õÚU ©UÙ·ð¤ âæÍ âæ×êçãU·¤ ÕÜ户¤æÚU ·¤ÚUÙð ·ð¤ Õæ¼ ©UÙ·¤è Öè Õ´Î ×éç¹Øæ ·¤è çÚUãUæ§üU ÂÚU âæ×´Ìè Ìæ·¤Ìæð´ Ùð ÁæðÚUÎæÚU ÁàÙ ×ÙæØæÐ ©Uâð ·¤§üU ÎÁüÙ ãUˆØæ ·¤ÚU ¼èÐ ×çãUÜæ¥ô¢ ×ð´ °·¤ vx âæÜ ·¤è Õ“æè Öè ÍèÐ ·¤ˆÜð¥æ× ·¤æ ØãU ·¤æÚUæ𴠷𤠷¤æç$ȤÜð ·ð¤ âæÍ ÖæðÁÂéÚU ç•æÜæ çSÍÌ ©Uâ·ð¤ ÂñÌë·¤ »æ¡ß ¹æðçÂÚUæ Âãé¡U¿æØæ çâÜçâÜæ Âæ¡¿ âæÜô´ Ì·¤ ¿ÜÌæ ÚUãUæÐ xv çÎâ´ÕÚ v~~| ·¤ô ÜÿׇæÂéÚU ÕæÍð, »Øæ ÌÍæ ßãæ¡ âñ·¤Ç¸Uæð´ ÚUæ§U$ȤÜæð´ ·¤è âÜæ×è Îè »§üUÐ ØãU ßãUè ÕýræðàßÚU ×éç¹Øæ ãñU ÁãUæÙæÕæÎ ×ð´ §â âðÙæ Ùð z~ Üô»ô¢ ·¤ô ×õÌ ·ð¤ ƒææÅU ©UÌæÚU ç¼ØæÐ ¥¢çÌ× ßæÚU¼æÌ Áô ¼çÜÌô´ ¥õÚU çÂÀUǸUô´ ·ð¤ Õ“æð-Õç“æØô´ ·¤è ÕÕüÚUÌæÂê‡æü ãUˆØæ ·¤ÚUÙð ·ð¤ Õæ¼ ç¼Ù梷¤ v{ ÁêÙ w®®® ·¤ô ãéU§üÐ ÚU‡æßèÚU âðÙæ Ùð ¥õÚ¢U»æÕæ¼ ç•æÜð ·ð¤ »ôãU Âý¹¢ÇU ·¤ãUÌæ Íæ ç·¤ ©UâÙð ¥õÚU ©Uâ·ð¤ âæçÍØô´ Ùð ·¤ô§ü »ÜÌè ÙãUè´Ð ÕǸðU ãUô·¤ÚU ßð ·ð¤ Øæ¼ß ÕãéUÜ ç×Øæ¡ÂéÚ »æ¡ß ×ð´ xx Üô»ô´ ·¤è âæ×êçãU·¤ ãUˆØæ ·¤è »§üÐ Ù âÜè ãUè ÕÙÌðÐ ©Uâ·¤è ÚU‡æßèÚU âðÙæ ·¤æ °·¤×æ˜æ ©UgðàØ ãUè ¼çÜÌô´ ¥õÚU çÂÀUǸUô¢ ×éç¹Øæ Âý¼ðàæ ·¤è ×õÁê¼æ âÚU·¤æÚU ·¤æ ¹æâæ Âýàæ¢â·¤ ãñU çÁâÙð Ù ©Uâð ·¤æÙêÙ ·¤è ¥æßæ•æ ·¤ô ·é¢¤¼ ·¤ÚUÙæ ÍæÐ §â âðÙæ Ùð w~ ¥ÂýñÜ v~~z ·¤ô ÖôÁÂéÚU ç•æÜð âð Õ¿æØæ ÕçË·¤ ¥æÁ ¥æ•ææ¼ Öè ·¤ÚUßæ ç¼ØæÐ Photo-feature:Layout 1 7/28/2011 12:39 AM Page 3
ȤôÅUô ȤæòÚUßÇüUU Âýðâ | ¥»SÌ 2011 Ȥè¿ÚU 7
Mukhia at the time of his arrest in 2002 w®®w ×ð´ ç»ÚU$ ÌæÚUè ·ð¤ â×Ø ×éç¹Øæ
Founded in 1994, the militia carried out 19 massacres by the year 2000. During that period close to 300 people from Dalit and backward castes were brutally murdered âæÜ v~~y ×ð´ »çÆUÌ §Uâ ÌÍæ·¤çÍÌ âðÙæ Ùð ßáü w®®® Ì·¤ ×ŠØ çÕãUæÚU ×ð´ v~ ÁÙâ´ãUæÚUæð´ ·¤æð ¥´Áæ× Îð·¤ÚU ֻܻ x®® ÎçÜÌæð´ ¥æñÚU ¥‹Ø çÂÀUǸð ß»ü ·ð¤ Üô»æð´ ·¤è çÙ×ü×ÌæÂêßü·¤ ãUˆØæ ·¤è Photo-feature:Layout 1 7/28/2011 12:39 AM Page 4
PHOTO AUGUST 2011 | FORWARD Press 8 FEATURE
33 people, including women, children and old men were murdered in Miyanpur village in Aurangabad. How many more Miyanpurs are waiting to happen after Mukhia’s release? ¥õÚ¢U»æÕæ¼ ç•æÜð ·ð¤ ç×Øæ¢ÂéÚU »æ¡ß ×ð´ çÂÀUǸUè ÁæçÌ ·ð¤ Õ“æô´, Õêɸô´ ¥õÚU ¥õÚUÌô´ â×ðÌ xx Üô»ô´ ·¤è ãUˆØæ ·¤è »§üÐ ×éç¹Øæ ·¤è çÚUãUæ§ü ·ð¤ Õæ¼ Øæ ¥õÚU ç×Øæ¢ÂéÚU ¼éãUÚUæ° Áæ°¡»ð?
Will there be justice for the families of the victims of these senseless slayings? çÁ‹ãUô´Ùð ¥ÂÙð ÂçÚUÁÙô´ ·¤ô ¹ôØæ ãñU Øæ ©U‹ãð´U ‹ØæØ ç×Üð»æ?
Photos— Prashant Ravi, Upendra Kashyap and Ashok Sinha ȤæðÅUæð— Âýàææ´Ì ÚUçß, ©UÂð‹Îý ·¤àØ ¥æñÚU ¥àææð·¤ çâ‹ãUæ Letters:Layout 1 7/27/2011 3:26 PM Page 1
ȤæòÚUßÇüUU Âýðâ | ¥»SÌ 2011 ˜æ 9
Reading Rajendra Prasad Singh’s ‘The Idea of OBC have called the entire literature, OBC literature. Literature’ in the July issue, any reader will be startled Till yesterday, a writer like Rajendra Yadav was unan- at least once. Normally, literature is seen and judged imously acceptable. Even he is pigeonholed and is on the basis of tendency. Dalit literature and feminist declared a writer of a particular section. What differ- discourse have been accepted because the discrimi- ence will this distinction make? Would it not have nation they faced continued in literature as well. The been better if you had talked about literature free of victims of male mentality, women have yet to gain ritualism and superstitions and based on equality? their rights and despite constitutional protection and What you call OBC literature could also be called mid- reservations, Dalits are still treated as untouchables. dle-class literature. Progressive literature could also do, But to distinguish OBC literature, on the lines of Dalit then what’s the point in calling it OBC literature? This literature, will be nothing more than a storm in the OBC did not exist before reservations, which came tea cup. What significance or result could one derive with politics. If it is now used distinctively in literature from OBC literature? Is this division necessary? With then it becomes a case of literature following politics. this division, except the four upper-castes, Dalits and This goes against the belief that literature is like a women all the classes and castes are combined torch leading the way for politics. Here the horse is put together. Thus, it gets it wrong right at start: all the before the cart. One can get a Ph.D. on this issue but rest are included in OBC literature. This is absolutely a discourse on OBC literature is not possible. wrong. Like the Dalit literature, the writer doesn’t Dr Ramesh Chand Meena, know about the Tribal discourse. Else, he would not Jawahar Nagar, Boondi, Rajasthan ÁéÜæ§üU ¥´·¤ ×ð´ ÚUæÁð‹Îý ÂýâæÎ çâ´ãU ·¤æ Ò¥æðÕèâè âæçãUˆØ ·¤è ¥ßŠææÚU‡ææÓ ÂɸU·¤ÚU ÚUæÁð‹Îý ØæÎß Áñâð âæçãUˆØ·¤æÚU ·¤Ü Ì·¤ âßüâ ×çÌ âð Sßè·¤æØü Íð ©U‹ãð´U °·¤ ÕæÚU ·¤æð ·¤æð§ü Öè ÂæÆU·¤ ¿æñ´·¤ ÂǸð»æÐ âæ×æ‹Ø ÌæñÚU ÂÚU âæçãUˆØ, Âýßëç æ ·ð¤ Öè ¥æÂÙð °·¤ ¹´æ¿ð ×ð´ ÇUæÜ·¤ÚU, °·¤ ß»ü ·¤æ âæçãUˆØ·¤æÚU ƒææðçáÌ ·¤ÚU çÎØæ ¥æŠææÚU ÂÚU Îð¹æ-ÂÚU¹æ ÁæÌæ ÚUãUæ ãñUÐ ÎçÜÌ âæçãUˆØ ¥æñÚU S˜æè çß×àæü §UâçÜ° ãñUÐ §Uâ çßÖæÁÙ âð Øæ $Ȥ·ü¤ ÂǸð»æ? §Uââð ÕðãUÌÚU ØãU ÙãUè´ ãUæðÌæ ç·¤ ¥æ ×æÙ çÜ° »° ãñ´U ç·¤ §UÙ·ð¤ âæÍ çÁâ ÌÚUãU âð ÖðÎÖæß ãéU¥æ ÆUè·¤ ßñâð ãUè ·¤×ü·¤æ´ÇU, ¥´Šæçßàßæâ âð ×éQ¤ ¥æñÚU â×Ìæ ÂÚU ¥æŠææçÚUÌ âæçãUˆØ Áñâè ÕæÌ âæçãUˆØ ×ð´ Öè ç·¤Øæ »Øæ ãñUÐ ÂéL¤á ×æÙçâ·¤Ìæ ·¤è çàæ·¤æÚU ¥æñÚUÌ ·¤æð ¥æÁ Öè ·¤ÚUÌðÐ çÁâð ¥æ ¥æðÕèâè âæçãUˆØ ·¤ãU ÚUãðU ãñU ßãU ׊Øß»ü Øæ ׊Ø×ß»èüØ ãU·¤ ç×ÜÙæ Õæ·¤è ãñ Ìæð ÎçÜÌæð´ âð â´ßñŠææçÙ·¤ â´ÚUÿæ‡æ-¥æÚUÿæ‡æ ·ð¤ ÕæßÁêÎ ¥ÀêUÌ ·¤ãUæ Áæ â·¤Ìæ ãñUÐ Âý»çÌàæèÜ ·¤ãUÙð âð Öè ·¤æ× ¿Ü â·¤Ìæ ãñU, ÌÕ ÖÜæ Áñâæ ãUè ÃØßãUæÚU ç·¤Øæ Áæ ÚUãUæ ãUñÐ ÂÚU ¥æðÕèâè âæçãUˆØ ·¤ô ÎçÜÌ âæçãUˆØ ·¤è ¥æðÕèâè âæçãUˆØ ·¤ãUÙð ·¤æ ·¤æð§üU ææâ ¥æñç¿ˆØ ÙãUè´ ÚUãU ÁæÌæ ãñUÐ §Uâ Ì•æü ÂÚU ¥Ü» ·¤ÚUÙð ·¤è ÕæÌ ·¤ÚUÙæ ¿æØ ·ð¤ ŒØæÜð ×ð´ Ìê$ȤæÙ âð ¥çŠæ·¤ ÙãUè´ ¥æðÕèâè ·¤æ ¥æÚUÿæ‡æ âð Âêßü ¥çSÌˆß ãUè ÙãUè´ Íæ, Áæð ÚUæÁÙèçÌ ·ð¤ ÌãUÌ ãUæð»æÐ ¥æðÕèâè âæçãUˆØ âð Øæ ¥Íü ¥æñÚU ÂçÚU‡ææ× çÙ·¤Üð»æ? Øæ ØãU çßÖæÁÙ âæ×Ùð ¥æÌæ ãñU ©Uâð ¥Ü» âð âæçãUˆØ ×ð´ ¿ÜæØæ ÁæÙæ Ìæð Ü»Ìæ ãñU ÚUæÁÙèçÌ •æM¤ÚUè ãñU? §Uâ çßÖæÁÙ âð ¿æÚU â߇æü ÁæçÌØæð´, ÎçÜÌ, S˜æè ·¤æð ÀUæðÇU¸·¤ÚU âæÚÔU ß»ü ·ð¤ ÂèÀðU âæçãUˆØ ·¤æð ¿ÜæÙæ ãñUÐ ØãU ©Uâ ·¤ÍÙ ·ð¤ ç¹Üæ$Ȥ ÁæÌæ ãñU ç·¤ ¥æñÚU ÁæçÌØæ¡ â×æßðçàæÌ ãUæð ÁæÌè ãñUÐ ÂãUÜè ÕæÌ Ìæð ØãUè´ »ÜÌ ãUæ𠻧üU ãñU ç·¤ âæÚÔU âæçãUˆØ ÚUæÁÙèçÌ ·ð¤ ¥æ»ð ×àææÜ ·¤è ÌÚUãU ÚUæSÌæ ÕÌæÙð ßæÜæ ãñUÐ ØãUæ´ ÂÚU ãUè Õ¿ð ãéU° ¥æðÕèâè âæçãUˆØ ×ð´ ¥æ ÁæÌð ãñU? âÚUæâÚU »ÜÌ ãñUÐ ÆUè·¤ ÎçÜÌ ©UÜÅUæ ãUæð »Øæ ãñUÐ §Uâ çßcæØ ÂÚU ÆUè·¤ âð °·¤ Âè°¿ÇUè ·¤è çÇU»ýè Õðàæ·¤ Üè Áæ âæçãUˆØ ·¤è ÌÚUãU ãUè ¥æçÎßæâè çß×àæü ·¤æ Üð¹·¤ ·¤æð ÂÌæ ãUè ÙãUè´ ãñUÐ ¥‹ØÍæ â·¤Ìè ãñUÐ ¥æðÕèâè âæçãUˆØ Áñâæ çß×àæü â´Öß ÙãUè´ ãñUÐ ¥ÂÙð çßàÜðá‡æ ×ð´ âæÚÔU âæçãUˆØ ·¤æð ¥æðÕèâè âæçãUˆØ ÙãUè´ ·¤ãU ÂæÌðÐ ÇUæò. ÚU×ðàæ ¿´Î ×è‡ææ, ÁßæãUÚU Ù»ÚU, Õ´êÎè, ÚUæÁSÍæÙ
I was dumbfounded when I read FP’s July cover story ȤæÚUßÇüU Âýðâ ·ð¤ ÁÜæ§üU ¥´·¤ ·¤è ¥æßÚU‡æ ·¤Íæ çÕãUæÚU ·ð¤ çÂÀUǸð (‘Silence After Thunderbolt on Bihar’s Backward ×éâÜ×æÙæð´ ÂÚU »æÁ ç»ÚUÙð ·ð¤ ÕæÎ ¿éŒÂè ÂɸU·¤ÚU âóæ ÚUãU »ØæÐ Muslims’). FORWARD Press is possibly the only mag- â´ÖßÌÑ È¤æÚUßÇüU Âýðâ °·¤×æ˜æ °ðâè Âç˜æ·¤æ ãñU çÁâ×ð´ §Uâ ƒæÅUÙæ ·¤æ ÂêÚUæ azine that has brought forward the entire truth of this â¿ âæ×Ùð ¥æØæ ãñUÐ ÂéçÜâ Ùð ¥ÂÙð »æ¡ß ·ð¤ çÜ° ÚUæSÌæ ×æ¡» ÚUãðU incident. The cruel way the police fired upon people asking for the village road is condemnable. In this Üæð»æð´ ÂÚU çÁâ ·ýê¤ÚUÌæ âð »æðçÜØæ¡ ÕÚUâæ§ü´, ßãU çÙ¢ÎÙèØ ãñUÐ §Uâ â´Õ´Šæ regard the lackadaisical approach of the Bihar gov- ×ð´ çÕãUæÚU âÚU·¤æÚU ·¤æ ÅUæÜ×ÅUæðÜ ·¤æ ÚUßñØæ Öè ©Uâ·¤è â´ßðÎÙãUèÙÌæ ·¤æð ernment only highlights its insensitivity. Civil Society çιæÌæ ãñUÐ $ȤæÚUçÕâ»´Á ×ð´ ×æÚÔU »° »ÚUèÕ çÂÀUǸð ×éâÜ×æÙæð´ ·¤æð must come forward to ensure justice for the poor ‹ØæØ çÎÜæÙð ·ð¤ çÜ° Ùæ»çÚU·¤ â×æÁ ·¤æð ¥æ»ð ¥æÙæ ¿æçãU°Ð çÂÀUÇU¸ð Backward Muslims in Forbesganj. There’s no hope ×éâÜ×æÙ ÙðÌæ¥æð´ âð §Uâ ×æ×Üð ×ð´ ·¤æð§üU ©U ×èÎ ÙãUè´ ·¤è Áæ â·¤ÌèÐ from the Backward Muslim leaders in this matter. ÌæçÚU·¤ ¥´âæÚUè, ×é´»ðÚU, çÕãUæÚU Tariq Ansari, Munger, Bihar Letters:Layout 1 7/27/2011 3:26 PM Page 2
AUGUST 2011 | FORWARD Press 10 LETTERS
The facts Rajendra Prasad Singh has brought forth in ȤæÚUßÇüU ·ð¤ ÁéÜæ§üU w®vv ¥´·¤ ×ð´ Âý·¤æçàæÌ Ò¥æðÕèâè âæçãUˆØ ·¤è ‘The Idea of OBC Literature’ published in the July ¥ßŠææÚU‡ææÓ Üð¹ ·ð¤ ×æŠØ× âð çÁ٠̉Øæð´ ·¤æð ÚUæÁð‹Îý ÂýâæÎ çâ´ãU âæ×Ùð FORWARD 2011 issue of Press cannot be ignored. Üæ° ãñ´U, ©UÙ·¤è ©UÂðÿææ Ìæð ÙãUè´ ·¤è Áæ â·¤Ìè ãñUÐ ·é¤ÀU ¥æÂç æØæ´ §Uâ·ð¤ There might be some objections to its name. A lot of people may not like the term OBC Literature, and Ùæ× ·¤æð Üð·¤ÚU ãæð â·¤Ìè ãñ´Ð ·¤§üU Üæð»æð´ ·¤æð ¥æðÕèâè âæçãUˆØ Ùæ»ßæÚU that’s understood. In an ongoing debate on Dilip »éÁÚU â·¤Ìæ ãñU, ¥æñÚU ØãU ©Uç¿Ì Öè ãñUÐ §Uâ çßcæØ ÂÚU çÎÜè ״ÇUÜ ·ð¤ Mandal’s Facebook wall, some people have advocated ȤðâÕé·¤ ßæòÜ ÂÚU ©UÆUè ÕãUâ ×ð´ ·é¤ÀU Üæð»æð´ Ùð §Uâð ¥Áü·¤ âæçãUˆØ Ìæð ·é¤ÀU the use of Arjak Literature while others have called Ùð àæêÎý âæçãUˆØ ·ð¤ Ùæ× âð Âé·¤æÚUÙð ·¤è ß·¤æÜÌ ·¤è ãñUÐ Üðç·¤Ù ×ñ´ §Uâ for Shudra Literature. But in this I am with the Hindi ×æ×Üð ×ð´ ȤæòÚUßÇüU Âýðâ ·ð¤ çãU¢Îè â´Âæη¤ âð âãU×Ì ãê¡UÐ ©U‹ãUæð´Ùð §Uâ·ð¤ çÜ° FORWARD editor of Press, who has proposed the ÕãéUÁÙ âæçãUˆØ Ùæ× ·¤è ÂýSÌæßÙæ ·¤è ãñUÐ ØãU àæ Î ÕéhU ·¤æ çÎØæ ãéU¥æ term Bahujan Literature. This word Bahujan is given by the Buddha and its implications also assimilate ãñU, ¥æñÚU §Uâ·¤è ¥ÍüÀUçß ÎçÜÌ âæçãUˆØ ·¤æð Öè â×ðÅU ÜðÌè ãñUÐ ÕãéUÁÙ Dalit literature. Bahujan literature must become âæçãUˆØ ·¤æð ÖæÚUÌèØ âæçãUˆØ ·¤è ×é ØUŠææÚUæ ÕÙÙæ ¿æçãU° ¥æñÚU ØãU ÌÖè mainstream of Indian literature and its possible only â´Öß ãñU ÁÕ ØãU ÎçÜÌ âæçãUˆØ ·ð¤ âæÍ ·¤Î× ç×Üæ·¤ÚU ¿ÜðÐ when it marches in step with Dalit literature. Áñâæ ç·¤ ¥ÂÙð Üð¹ ×ð´ ÚUæÁð‹Îý ÂýâæÎ çâ´ãU Öè ·¤ãUÌð ãñ´U — àæéhUÌæßæÎè As Rajendra Prasad Singh says in his article, ‘The ¥æ¿æØü»‡æ ÁæçÌßæÎè çßÖæÁÙ mUæÚUæ âæçãUˆØ Áñâè ÂæßÙ ŠææÚU‡ææ ·¤æð ÖýCU purist pedants will condemn OBC literature for corrupt- ing the holy notion of literature through this “casteist ç·¤° ÁæÙð ·ð¤ çÜ° ¥æðÕèâè âæçãUˆØ ·¤æð »çÜØæ¡°»ðÐ ¥æñÚU ÕãéUÌ âæÚUè ÕæÌð¢ division”.’And many other things will be said, but this ãUæð´»è, ÂÚU §UÌÙæ Ìæð °·¤Î× âæ$Ȥ ãñU ç·¤ ¥æðÕèâè âæçãUˆØ çâ$Èü¤ âæ×æçÁ·¤ much is absolutely clear: OBC literature is literature ÌÍæ àæñçÿæ·¤ M¤Â âð çÂÀUǸð ß»æðZ ·¤æ âæçãUˆØ ãñUÐ only of the socially and educationally backward peoples. ¥ÂÙð Üð¹ ×ð´ ÚUæÁð‹Îý ÂýâæÎ çâ´ãU çâhU âæçãUˆØ âð Üð·¤ÚU ¥æŠæéçÙ·¤ In his article, Rajendra Prasad Singh discusses not ·¤æÜ Ì·¤ ·ð¤ çã¢UÎè âæçãUˆØ ×ð´ ¥æðÕèâè âæçãUˆØ·¤æÚUæ𴠷𤠥ßÎæÙ ·¤è ãUè only the contribution of OBC writers in Hindi literature ÙãUè´, ÕçË·¤ ¥Ü» âð ¥æðÕèâè ·¤è ßñ¿æçÚU·¤Ìæ ·¤è Öè ÂãU¿æÙ ·¤ÚUÌð ãñ´UÐ from Siddh literature to modern times, but also identi- fies OBC ideology. Certainly, few links in this stream are çÙçà¿Ì M¤Â âð §Uâ ŠææÚUæ ·¤è ·é¤ÀU ·¤çǸØæ¡ »æØÕ ãñ´U ç·¤¢Ìé ¥Õ ÁÕ missing but now when the discussion on the idea of ¥æðÕèâè âæçãUˆØ ·¤è ¥ßŠææÚU‡ææ ÂÚU çß×àæü ¥æÚ´UÖ ãéU¥æ ãñU, Áæð ©UÙ »é× OBC literature has begun, the search for these missing ·¤çǸØæð´ ·¤è ÌÜæàæ ¥â´Öß ÙãUè´ ãUæð»èÐ links will not be impossible. ÚUæÁð‹Îý ÂýâæÎ çâ´ãU ÕÌæÌð ãñ´U ç·¤ çãU¢Îè ×ð´ »l ·¤è ÂÚ´UÂÚUæ ·¤è àæéM¤¥æÌ The writer informs us that the credit to start the prose ·¤æ ŸæðØ Öè ¥æðÕèâè ÚU¿Ùæ·¤æÚUæð´ ·¤æð ÁæÌæ ãñÐ ©UÙ·ð¤ Âæâ °ðâð ·¤§Uü ¥æñÚU tradition goes to OBC writers. He has many such thought-provoking facts, with one may disagree but cer- ¥Ùð·¤ çß¿æÚUæð æðÁ·¤ Ì‰Ø ãñ´U, çÁÙâð ¥âãU×Ì Ìæð ãéU¥æ Áæ â·¤Ìæ ãñU tainly cannot deny. In fact, whether you call it OBC or Üðç·¤Ù Ù·¤æÚUæ Ùãè´ Áæ â·¤Ìæ ãñUÐ ßæSÌß ×ð´ ØãU Üð¹ ¥æðÕèâè Øæ ·¤ãðU´ Bahujan literature, this article is its manifesto, which ÕãéUÁÙ âæçãUˆØ ·ð¤ ×ñçÙ$Èð¤SÅUô ·¤è ÌÚUãU ãñU, çÁâð âæçãUˆØ ·ð¤ ãUÚU »´ÖèÚU every serious reader must read. ÂæÆU·¤ ·¤æð •æM¤ÚU ÂɸUÙæ ¿æçãU°Ð Vishesh Rai, Narmada Hostel, çßàæðá ÚUæØ, Ù×üÎæ ãUæòSÅUÜ, Áð°ÙØê (×æðãUËÜæ Üæ§Uß âð) JNU (from Mohalla Live)
The figures published in FORWARD Press have çÎËÜè ØêçÙßçâüÅUè ×ð´ Ùæ×æ´·¤Ù ·ð¤ ÎæñÚUæÙ ¥æðÕèâè ¥æÚUÿæ‡æ ·ð¤ çÜ° ¿Ü ÚUãðU played a key role in protests for OBC reservation in ¥æðÎæðÜÙæð´ ×ð´ ȤæÚUßÇüU Âýðâ ×ð´ Âý·¤æçàæÌ ¥æ¡·¤Ç¸æð´ ·¤è ×ãU ßÂê‡æü Öêç×·¤æ ÚUãUèÐ §Uâè Delhi University. It was through these figures that we ×ð´ Âý·¤æçàæÌ ¥æ¡·¤Ç¸æð´ âð ãU×´ð ÂãUÜè ÕæÚU ÂÌæ ¿Üæ ç·¤ çÎËÜè ØêçÙßçâüÅUè ·ð¤ came to know about for the first time that DU has ·¤æòÜðÁ ¥æðÕèâè ·¤æðÅUæ Üæ»ê ·¤ÚUÙð ·ð¤ Ùæ× ÂÚU ×æðÅUè »ýæ´ÅU Üð ÚUãðU ãñ´U ¥æñÚU ¥æðÕèâè been receiving huge grants to implement the OBC ·¤æðÅUæ Üæ»ê ·¤ÚUÙð ·¤è Á»ãU §Uâ Âñâð ·¤æ ©UÂØæð» ¥æðÕèâè ·¤æðÅUæ ·ð¤ ç¹Üæ$Ȥ¤ quota but is using that money to fight against that ·¤æðÅüU ×ð´ ×é·¤Î×æ ÜǸÙð ×ð´ ·¤ÚU ÚUãðU ãñ´U Ð ãU× ÀUæ˜ææð´ Ùð ȤæÚUßÇüU Âýðâ ×ð´ Âý·¤æçàæÌ same quota in courts. We students widely distrib- uted these figures, published in FP, among our §Uââð â´Õ´çŠæÌ ¥æ¡·¤Ç¸æð´ ·¤æð ÕǸð Âñ×æÙð ÂÚU âæçÍØæð´ ·ð¤ Õè¿ çßÌÚUèÌ ç·¤Øæ ãñUÐ ãU× friends. We hope that you will regularly publish ©U ×èÎ ·¤ÚUÌð ãñ´U ¥æ çÂÀUǸð ß»æðZ âð â´Õ´çŠæÌ °ðâð ãUè ¥æ¡·¤Ç¸UðU çÙØç×Ì Âý·¤æçàæÌ such figures related to OBCs. ç·¤Øæ ·¤ÚÔ´U»ðÐ Rajiv Yadav, Malkaganj, DU, New Delhi ÚUæÁèß ØæÎß, ×Ü·¤æ»´Á, ç¼ËÜè ØêçÙßçâüÅUè, ç¼ËÜè
FORWARD Press, 803 Deepali, 92 Nehru Place, New Delhi 110019.ȤæòÚUßÇüU Âðýâ, }®x ¼èÂæÜè, ~w ÙðãUM¤ ŒÜðâ, Ù§ü ç¼ËÜè vv® ®v~. Email | §ü-×ðÜÑ [email protected] Cover story:Layout 1 7/27/2011 3:30 PM Page 1
¥æßÚU‡æ ȤæòÚUßÇüUU Âýðâ | ¥»SÌ 2011 ·¤Íæ 11
17 AUGUST 250TH BIRTH ANNIVERSARY OF WILLIAM CAREY 17 ¥»SÌ çßçÜØ× ·ñ¤ÚUè ·¤è wz®ßè´ ÁØ¢Ìè Who is the Father of Modern India? A Case for Rewriting Our History ¥æÏéçÙ·¤ ÖæÚUÌ ·¤æ çÂÌæ ·¤õÙ? ãU×æÚÔU §çÌãUæâ ·ð¤ ÂéÙÜðü¹Ù ·ð¤ Âÿæ ×ð´
Editorial Essay â¢Âæ¼·¤èØ Üð¹ Cover story:Layout 1 7/27/2011 3:30 PM Page 2
COVER AUGUST 2011 | FORWARD Press 12 STORY
IVAN KOSTKA ¥æØßÙ ·¤ôS·¤æ
magine a quizmaster at the finals of the All India ç¹Ü ÖæÚUÌèØ çßàßçßlæÜØ ÂýçÌØôç»Ìæ ·ð¤ $Ȥæ§ÙÜ ×ð´ Universities competition. He asks the best-informed °·¤ ç ß•æ×æSÅUÚU ·¤è ·¤ËÂÙæ ·¤ÚÔ´UÐ ßãU ÖæÚUÌ ·ð¤ âÕâð Indian students, “Who was William Carey?” ×ðÏæßè ÀUæ˜æô´ âð ÂêÀUÌæ ãñU, ÒÒçßçÜØ× ·ñ¤ÚUè ·¤õÙ Íð?ÓÓ I All hands go up simultaneously. âÖè °·¤ âæÍ ãUæÍ ¹Ç¸ðU ·¤ÚUÌð ãñ´UÐ “William Carey was a Christian missionary,” ¥ ÒÒçßçÜØ× ·ñ¤ÚUè °·¤ §üâæ§ü ç×àæÙÚUè Íð,ÓÓ çß™ææÙ ·¤æ °·¤ answers a science student. “And he was also the botanist ÀUæ˜æ ©U æÚU ¼ðÌæ ãñUÐ ÒÒ¥õÚU ßãU °·¤ ßÙSÂçÌ çß™ææÙè Öè Íð after whom Careya herbacea is named. It is one of the çÁÙ·ð¤ Ùæ× ÂÚU ·ñ¤ÚÔUØæ ãUÚUÕðçàæØæ ·¤æ Ùæ× ÂǸUæÐ ßãU â$Èð¤¼ð ·ð¤ three varieties of eucalyptus found only in India. … ÂðǸU ·ð¤ ÌèÙ Âý·¤æÚUô´ ×ð´ âð °·¤ ãñU Áô ·ð¤ßÜ ÖæÚUÌ ×ð´ Âæ° — Chapter One, The Legacy of William Carey by ÁæÌð ãñ´U ...ÓÓ Vishal and Ruth Mangalwadi — ¥ŠØæØ °·¤, ¼ çÜ»ðâè ¥æò$Ȥ çßçÜØ× ·ñ¤ÚUè, çßàææÜ °ß¢ M¤Í ×¢»Üßæ¼è And so it goes on, one well-informed Indian university student after another, standing and paying ¥õÚU ÕæÌ Øê¡ ãUè ¥æ»ð ÕɸUÌè ãñU, °·¤ ×ðÏæßè ÀUæ˜æ ·ð¤ Õæ¼ tribute to William Carey – the industrialist (introduced ¼êâÚUæ ¹Ç¸Uæ ãUôÌæ ãñU ¥õÚU çßçÜØ× ·ñ¤ÚUè ·¤ô Ÿæhæ¢ÁçÜ ¼ðÌæ ãñU the steam engine and its manufacture by Indian — ©Ul×è (Áô Öæ ·¤æ §¢ÁÙ ÜæØæ ¥õÚU ÖæÚUÌèØ ÜôãUæÚUô´ blacksmiths; developed printing paper for Indian con- mæÚUæ Öæ ·¤æ §¢ÁÙ ÕÙßæÙæ àæM¤ ç·¤Øæ, ÖæÚUÌèØ ÂçÚUçSÍçÌØô´ ditions); the economist (introduced savings banks to ·ð¤ ¥ÙéâæÚU çÂý¢çÅ¢U» ·ð¤ çÜ° ·¤æ»•æ ·¤æ çß·¤æâ ç·¤Øæ); save Indians from usurious moneylenders); the ¥ÍüàææS˜æè (Õ¿Ì Õñ´·¤ô´ ·¤è àæéL¤¥æÌ ·¤è Ìæç·¤ ÖæÚUÌèØô´ ·¤ô medical humanitarian (first to campaign for the ÜêÅU-¹âêÅU ·¤ÚUÙð ßæÜð âæãêU·¤æÚUô´ âð Õ¿æØæ Áæ â·ð¤); humane medical treatment of patients of leprosy and ×ðçÇU·¤Ü ×æÙß ·¤ËØæ‡æ·¤æÚUè (·é¤cÆU ÚUô» ÌÍæ ¥‹Ø ÚUô»ô´ âð other diseases who used to be buried or burnt alive); ÂèçǸUÌ Üô»ô´ ·ð¤ ×æÙßèØ ×ðçÇU·¤Ü ©U¿æÚU ·ð¤ çÜ° âÕâð the mass-media pioneer who established professional ÂãUÜð ¥çÖØæÙ ¿ÜæÙð ßæÜð, çÁ‹ãð´U Øæ Ìô ç•æ¢¼æ ¼$Ȥ٠·¤ÚU THE TRAGEDY IS THAT NO ONE CARED TO INCLUDE CAREY’S CONTRIBUTIONS IN THE HISTORY TEXTBOOKS ˜ææâ¼è ØãU ãñU ç·¤ ç·¤âè Ùð Öè ·ñ¤ÚUè ·ð¤ Øô»¼æÙ ·¤ô §çÌãUæâ ·¤è ÂæÆ÷UØÂéSÌ·¤ô´ ×ð´ àææç×Ü ·¤ÚUÙð ·¤è ÂÚUßæãU ÙãUè´ ·¤è
printing and publishing in India, starting with the first ç¼Øæ ÁæÌæ Íæ Øæ ÁÜæ ç¼Øæ ÁæÌæ Íæ); ÁÙ⢿æÚU ×æŠØ×ô´ real newspaper, The Friend of India (1818); the ·ð¤ ¥»ý¼êÌ çÁ‹ãUô´Ùð ÖæÚUÌ ×ð´ ÂðàæðßÚUæÙæ ×éÎý‡æ ¥õÚU Âý·¤æàæÙ agriculturist (founded India’s Agri-Horticultural Soci- ·¤è àæéL¤¥æÌ ·¤è ¥õÚU ÖæÚUÌ ·¤æ ÂãUÜæ ¥âÜè ¥¹ÕæÚU ¼ ety in 1820, 30 years before the Royal Agricultural So- Èýð´¤ÇU ¥æò$Ȥ §¢çÇUØæ (v}v}) ¿ÜæØæ; ·ë¤á·¤ (v}w® ×ð´ ciety of England); the translator (did the first ÖæÚUÌ ·¤è ·ë¤çá-Õæ»ßæÙè âôâæ§ÅUè ·¤è SÍæÂÙæ ·¤è, §¢‚Üñ´ÇU translations of the Bible into around 40 Indian ·¤è ÚæòØÜ °»ý跤˿ÚU âôâæ§ÅUè âð x® âæÜ ÂãUÜð); languages, creating dictionaries and grammars for ¥Ùéßæ¼·¤ (·¤ÚUèÕ y® ÖæÚUÌèØ Öæáæ¥ô¢ ×ð´ Õæ§ÕÜ ·¤æ each, starting with Sanskrit and Bengali. First to trans- ÂãUÜð-ÂãUÜ ¥Ùéßæ¼ ç·¤Øæ, ¥õÚU â¢S·ë¤Ì ÌÍæ Õ梂Üæ âð àæéM¤ late Indian literary and philosophical classics ·¤ÚUÌð ãéU° ÂýˆØð·¤ Öæáæ ·¤æ àæ ¼·¤ôàæ ¥õÚU ÃØæ·¤ÚU‡æ ÌñØæÚU including the Ramayana and Samkhya into English); ç·¤ØæÐ ÚUæ×æØ‡æ ¥õÚU âæ¢ Ø â×ðÌ ÖæÚUÌ ·ð¤ âæçãUçˆØ·¤ °ß¢ the educator (started the first schools in India for the ¼æàæüçÙ·¤ Üæçâ·¤ô´ ·¤æ ¥Ùéßæ¼ ·¤ÚUÙð ßæÜð ÂãUÜð ÃØç Ì); girl child and for children of all castes, became a çàæÿææçß¼÷ (·¤‹Øæ¥ô¢ ¥õÚU ÂýˆØð·¤ ÁæçÌ ·ð¤ Õ“æô´ ·ð¤ çÜ° professor of Bengali, Sanskrit and Marathi at Fort âÕâð ÂãUÜð S·ê¤Ü ¹ôÜÙð ßæÜð, ·¤Ü·¤ ææ ·ð¤ $ȤôÅUü çßçÜØ× William College in Calcutta, where civil servants were ·¤æòÜðÁ ×ð´ Õ梂Üæ, â¢S·ë¤Ì ¥õÚU ×ÚUæÆUè ·ð¤ Âýô$Èð¤âÚU, ÁãUæ¡ trained, and launched the first chartered university in Ùõ·¤ÚUàææãUô´ ·¤ô ÂýçàæçÿæÌ ç·¤Øæ ÁæÌæ Íæ, ¥õÚU ·¤Ü·¤ ææ ·ð¤ modern Asia, at Serampore near Kolkata). çÙ·¤ÅU âðÚUæ×ÂôÚU ×ð´ ¥æÏéçÙ·¤ °çàæØæ ×ð´ ÂãUÜè ¿æçÅüUÇ You might be thinking, even if one man, an ØêçÙßçâüÅUè ·¤è àæéL¤¥æÌ ·¤è)Ð Englishman, an English cobbler, an angrezi chamar, ¥æ âô¿ ÚUãðU ãUô´»ð ¥»ÚU ·¤ô§ü ¥æ¼×è, ·¤ô§ü ¥¡»ýð•æ, ·¤ô§ü in his 40 years in India could have accomplished even ¥¡»ýð•æ ×ô¿è, ·¤ô§ü ¥¡»ýð•æè ¿×æÚU, ÖæÚUÌ ×ð´ y® âæÜ çÕÌæÙð a few of those things he is worthy of a posthumous ·ð¤ Õæ¼ §Ù×ð´ âð ·é¤ÀU ¿è•æð´ Öè ÂêÚUè ·¤ÚU Üð Ìô ßãU ×ÚU‡æôÂÚæ¢Ì Cover story:Layout 1 7/27/2011 3:30 PM Page 3
¥æßÚU‡æ ȤæòÚUßÇüUU Âýðâ | ¥»SÌ 2011 ·¤Íæ 13
Fundamentally, Carey’s vision for India was more radical and forward looking while Gandhi’s was more reformist and backward looking (Ram Rajya). On the fundamental issue of caste, Carey saw it as evil (“the work of the Devil”) and, there- fore, to be fought and annihilated, while Gandhi felt it needed only to reformed and restored to its pristine perfection! ÕéçÙØæ¼è ÌõÚ ÂÚ, ÖæÚÌ ·ð¤ çÜ° ·ñ¤ÚUè ·¤æ ¼àæüÙ ¥çÏ·¤ ·ý¤æ¢çÌ·¤æÚUè ¥õÚU âô¿ ¥çÏ·¤ ¥»ý»æ×è Íè ÁÕç·¤ »æ¡Ïè ×é ØÌÑ âéÏæÚUßæ¼è Íð ¥õÚU ÂýçÌ»æ×è âô¿ ÚU¹Ìð Íð (ÚUæ×ÚUæ’Ø)Ð ÁæçÌ ·ð¤ ¥æÏæÚUÖêÌ ÂýàÙ ÂÚU ·ñ¤ÚUè ©Uâð °·¤ ¼écÅUÌæ ·ð¤ M¤Â ×ð´ ¼ð¹Ìð Íð (ÒÒàæñÌæÙ ·¤æ ·¤æ×ÓÓ) ¥õÚU §âçÜ° ©Uâ·¤æ çßÚUôÏ ¥õÚU ©Uâ·¤æ ©U‹×êÜÙ ·¤ÚUÙð ·¤è ÕæÌ ·¤ÚUÌð Íð, ÁÕç·¤ »æ¡Ïè ·¤ô Ü»Ìæ Íæ ç·¤ ©Uâ×ð´ ×æ˜æ âéÏæÚU ·¤ÚUÙð ·¤è ¥õÚU ©Uâð ©Uâ·¤è ¥æÚ¢UçÖ·¤ â¢Âêü‡æÌæ ·ð¤ ¥ÙéM¤Â ÂéÙSÍæüçÂÌ ·¤ÚUÙð ·¤è ¥æßàØ·¤Ìæ ãñU!
Bharat Ratna at the very least. But, believe it or not, there is more, ·¤× âð ·¤× ÖæÚUÌ ÚUˆÙ ·¤æ ãU·¤¼æÚU ãUô»æÐ Üðç·¤Ù ×æÙð¢ Øæ Ù ×æÙð, ©U‹ãUô´Ùð much more. In the Mangalwadis’ book the whole first chapter is §ââð Öè ¥çÏ·¤, ÕãéUÌ ¥çÏ·¤ ·¤æ× ç·¤°Ð ×¢»Üßæ¼è ¼¢Âç æ ·¤è ÂéSÌ·¤ made up of the same group of “best-informed” Indian university stu- ·¤æ ÂêÚUæ ÂãUÜæ ¥ŠØæØ çßàßçßlæÜØô´ ×ð´ ÂɸUÙð ßæÜð ×ðÏæßè ÖæÚUÌèØ ÀUæ˜æô´ dents continuing their tributes to William Carey. While this chapter ·ð¤ §âè â×êãU âð ÖÚUæ ãñU Áô çßçÜØ× ·ñ¤ÚUè ·¤ô ¥ÂÙè Ÿæhæ¢ÁçÜ ¼ð ÚUãðU ãñ´UÐ rates high on creativity it fails on accuracy – not regarding the facts ãUæÜæ¡ç·¤ ØãU ¥ŠØæØ âëÁÙæˆ×·¤Ìæ ·¤è ·¤âõÅUè ÂÚU Ìô ¹ÚUæ ©UÌÚUÌæ ãñU of Carey, but that any group of educated Indians would even know Üðç·¤Ù âÅUè·¤Ìæ ·ð¤ ×æ×Üð ×ð´ ·¤×•æôÚU ÂǸU ÁæÌæ ãñU — ·ñ¤ÚUè ·ð¤ ÕæÚÔU ×ð´ ̉Øô´ the name of Carey let alone Carey’s multi-faceted contribution to the ·¤ô Üð·¤ÚU ÙãUè´, ÕçË·¤ §â ×æ×Üð ×ð´ ç·¤ çàæçÿæÌ ÖæÚUÌèØô´ ·¤æ ·¤ô§ü Öè â×êãU making of modern India. ·ñ¤ÚUè ·¤æ Ùæ× Ì·¤ ÙãUè´ ÁæÙÌæ, ¥æÏéçÙ·¤ ÖæÚUÌ ·ð¤ çÙ×æü‡æ ×ð´ ·ñ¤ÚUè ·ð¤ If in the same week that India celebrates its 64th year of political ÕãéU¥æØæ×è Øô»¼æÙ ·¤è ÁæÙ·¤æÚUè Ìô ÕãéUÌ ¼êÚU ·¤è ÕæÌ ãñUUÐ independence from the British Raj a quiz were held across the çÁâ ãU$ Ìð ÖæÚUÌ çÕýÌæÙè ÚUæÁ âð ¥ÂÙè ÚUæÁÙñçÌ·¤ SßÌ¢˜æÌæ ·¤è {yßè´ classrooms of India few faculty, let alone students, would be able to ßáü»æ¡ÆU ×ÙæÌæ ãñU ©Uâ ¼õÚUæÙ ¥»ÚU ÖæÚUÌ ÖÚU ·ð¤ ÜæâM¤×ô´ ×ð´ °·¤ ç ß•æ honestly say they had even heard of William Carey, whose 250th ·¤æ ¥æØôÁÙ ç·¤Øæ Áæ° Ìô ÀUæ˜æô´ ·¤è ÕæÌ ÀUôçǸU° ¥ŠØæ·¤»‡æ Öè § ·¤æ- birth anniversary falls on 17 August. The Indian government did ¼é ·¤æ ãUè ãUô´»ð Áô §ü×æÙ¼æÚUè âð ·¤ãU â·¤Ìð ãñ´U ç·¤ ©U‹ãUô´Ùð çßçÜØ× ·ñ¤ÚUè ·¤æ issue a commemorative postal stamp and first day cover in 1993 to Ùæ× âéÙæ ãñU çÁÙ·¤è âæÜç»ÚUãU v| ¥»SÌ ·¤ô ÂǸUÌè ãñUÐ âæÜ v~~x ×ð´ commemorate the bicentenary of Carey’s arrival on Indian shores. ·ñ¤ÚUè ·ð¤ ÖæÚUÌ ¥æÙð ·ð¤ ¼ô âõ âæÜ ÂêÚÔU ·¤ÚUÙð ÂÚU ÖæÚUÌ âÚU·¤æÚU Ùð ©UÙ·¤è But the real tragedy is the same government of India has never cared Øæ¼»æÚUè ×ð´ °·¤ ÇUæ·¤ çÅU·¤ÅU ¥õÚU $ȤSÅüU ÇðU ·¤ßÚU ÁæÚUè ç·¤Øæ ÍæÐ Üðç·¤Ù to include his contributions in the history textbooks. ¥âÜè ˜ææâ¼è ØãU ãñU ç·¤ §âè ÖæÚUÌèØ âÚU·¤æÚU Ùð §â ÕæÌ ·¤è ·¤ô§ü ÂÚUßæãU It has not changed since I was at school and university decades ago. ÙãUè´ ·¤è ç·¤ ©UÙ·ð¤ Øô»¼æÙ ·¤ô §çÌãUæâ ·¤è ÂæÆ÷UØÂéSÌ·¤ô´ ×ð´ àææç×Ü ·¤ÚÔÐ When, as a fresh graduate at age 21, I started my professional journalis- ÁÕ ¼àæ·¤ô´ ÂãUÜð ×ñ´ S·ê¤Ü ¥õÚU çßàßçlæÜØ ×ð´ Íæ ÌÕ âð Üð·¤ÚU ¥Õ tic career with The Statesman of Calcutta group, I noticed it said below Ì·¤ çSÍçÌ ·é¤ÀU ¹æâ Ùãè´ Õ¼ÜèÐ ÁÕ °·¤ Øéßæ SÙæÌ·¤ ·ð¤ ÌõÚU ÂÚU wv Cover story:Layout 1 7/27/2011 3:30 PM Page 4
COVER AUGUST 2011 | FORWARD Press 14 STORY
the masthead: Directly descended from The Friend of India. As a âæÜ ·¤è ©U×ý ×ð´ ×ñ´Ù𠷤ܷ¤ ææ â×êãU ·ð¤ ¼ SÅðUÅ÷Uâ×ðÙ ·ð¤ âæÍ ¥ÂÙð ÂðàæðßÚUæÙæ student of journalism I knew that this had been the first real newspa- ˜淤æçÚUÌæ ·¤çÚUØÚU ·¤è àæéL¤¥æÌ ·¤è Íè, Ìô ×ñ´Ùð »õÚU ç·¤Øæ ç·¤Øæ ©Uâ·ð¤ ×æSÅUãðUÇU per in India but I did not know it was founded by William Carey. (×SÌêÜ çàæ¹ÚU, ×é¹ÂëcÆU ÂÚU â×æ¿æÚU Â˜æ ·¤æ Ùæ×) ·ð¤ Ùè¿ð çܹæ Íæ Even if I did, there was precious little to read in India about William ÒÇUæØðÚñU ÅUÜè çÇUâð´çÇUÇU Èý¤æò× ¼ Èýñ´¤ÇU ¥æò$Ȥ §¢çÇUØæÓ (¼ Èýñ´¤ÇU ¥æò$Ȥ §¢çÇUØæ ·¤æ âèÏæ Carey. I only discovered Carey in my years in Canada. ߢàæÁ)И淤æçÚUÌæ ·¤æ ÀUæ˜æ ãUôÙð ·ð¤ ÙæÌð ×ñ´ ÁæÙÌæ Íæ ç·¤ ØãU ÖæÚUÌ ·¤æ ÂãUÜæ This country owes a great debt to Vishal and Ruth Mangalwadi ßæSÌçß·¤ â×æ¿æÚU˜æ Íæ Üðç·¤Ù ×éÛæð ØãU ÙãUè´ ×æÜê× Íæ ç·¤ §â·¤è SÍæÂÙæ who wrote and, at their own expense, published The Legacy of çßçÜØ× ·ñ¤ÚUè Ùð ·¤è ÍèÐ ¥»ÚU ÂÌæ Öè ãUôÌæ Ìô ÖæÚUÌ ×ð´ çßçÜØ× ·ñ¤ÚUè ÂÚU ÂɸUÙð William Carey in 1993 to coincide with the celebrations of the ·ð¤ çÜ° ÕãéUÌ âæ×»ýè ÙãUè´ ÍèÐ §â·¤è ÁæÙ·¤æÚUè ×éÛæð ·¤ÙæÇUæ Âýßæ⠷𤠼õÚUæÙ ãéU§üÐ bicentenary of Carey’s arrival in India. Having dipped his toes in ØãU ¼ðàæ çßàææÜ ¥õÚU M¤Í ×¢»Üßæ¼è ·¤æ ÕãéUÌ «¤‡æè ãñU çÁ‹ãUô´Ùð âæÜ the still uncharted ocean of modern Indian history, Vishal Mangal- v~~x ×ð´ ¼ çÜ»ðâè ¥æò$Ȥ çßçÜØ× ·ñ¤ÚUè Ù ·ð¤ßÜ çܹè ÕçË·¤ ¥ÂÙ𠹿ðü ÂÚU wadi went on to research and write two more books that together Âý·¤æçàæÌ Öè ·¤è, Ìæç·¤ ßãU ·ñ¤ÚUè ·ð¤ ÖæÚUÌ ×ð´ ¥æÙð ·ð¤ ¼ô âõ âæÜ ÂêÚÔU ãUôÙð ·ð¤ form a trilogy – Missionary Conspiracy: Letters to a Postmodern ¥ßâÚU ÂÚU çÙ·¤æÜè Áæ â·ð¤Ð ÖæÚUÌèØ §çÌãUæ⠷𤠩Uâ â×Ø Ì·¤ ¥ÙÁæÙ Hindu and India: The Grand Experiment. â×éÎý ×ð´ ¥ÂÙð Âæ¡ß ·¤è ª¡¤»Üè ÇéUÕôÙð ·ð¤ Õæ¼ çßàææÜ ×¢»Üßæ¼è Ùð ¥õÚU àæôÏ An educated Indian reading these books can be forgiven for ç·¤Øæ ¥õÚU ¼ô ¥õÚU ç·¤ÌæÕð´ çÜ¹è´ — ç×àæÙÚUè ·¤æòÙçSÂÚñUâèÑ ÜñÅUâü ÅêU ¥ coming away with a sense that Mangalwadi is an Anglophile, a ÂôSÅU×æòÇUÙü çã¢U¼ê ÌÍæ §¢çÇUØæÑ ¼ »ýñ´ÇU ° âÂñçÚU×ð´ÅUÐ ÌèÙô´ ç·¤ÌæÕô´ ·¤æ ¥Õ °·¤ lover of the British. This is understandable because of the histories ÚU¿Ùæ ˜æØ ÕÙÌæ ãñUÐ of India we have been nursed on from school through university. §Ù ÌèÙô´ ç·¤ÌæÕô´ ·¤ô ÂɸUÙð ßæÜð ç·¤âè Öè çàæçÿæÌ ÖæÚUÌèØ ·¤ô ØãU âô¿Ùð Certainly the history of modern India has largely been a ·ð¤ çÜ° ÿæ×æ ç·¤Øæ Áæ â·¤Ìæ ãñU ç·¤ ×¢»Üßæ¼è °·¤ ¥¡»ýð•æ-Âýð×è ãñUÐ S·ê¤Ü âð brahmanical and specifically a Congress national narrative. Üð·¤ÚU çßàßçßlæÜØ Ì·¤ ãU×ð´ çÁâ §çÌãUæâ ·¤è ƒæé^Uè çÂÜæ§ü »§ü ãñU ©Uâ·ð¤ British contributions to India are either ignored (like Carey’s) or ¥æÏæÚU ÂÚU ØãU ÕæÌ â×Ûæ ×ð´ ¥æÌè ãñUÐ çÙà¿Ø ãUè ¥æÏéçÙ·¤ ÖæÚUÌ ·¤æ §çÌãUæâ IT IS AS IF WE ARE STILL FIGHTING THE BRITISH RAJ AND THEREFORE IN OUR OFFICIAL HISTORIES WE CANNOT GIVE CREDIT WHEREVER IT IS DUE, ESPECIALLY IF THE BENEFACTORS ARE BRITISH °ðâæ Ü»Ìæ ãñU ×æÙô ãU× ¥Öè Öè çÕýÌæÙè ÚUæÁ âð ⢃æáü ·¤ÚU ÚUãðU ãñ´U ¥õÚU §âçÜ° ãU×æÚÔU ¥æçÏ·¤æçÚU·¤ §çÌãUæâ ×ð´ ãU× ßãUæ¡ Öè ŸæðØ ÙãUè´ ¼ðÌð ÁãUæ¡ ÕÙÌæ ãñU, ¹æâÌõÚU ÂÚU ¥»ÚU çãUÌ·¤æÚUè ÃØç Ì ¥¡»ýð•æ ãUô´
maligned (like Macaulay’s). ×ôÅðU ÌõÚU ÂÚU Õýæræ‡æßæ¼è ¥õÚU çßàæðáÌõÚU ÂÚU ·¤æ¢»ýðâè ÚUæcÅþUèØ ßë ææ¢Ì ãñUÐ ÖæÚUÌ ×ð´ So, if we were to run an Independence Day quiz and one of the ¥¡»ýð•æè Øô»¼æÙ ·¤ô Øæ Áô Ù•æÚU¥¢¼æ•æ ç·¤Øæ ÁæÌæ ãñU (·ñ¤ÚUè ·¤è ÌÚUãU) Øæ ©Uâð questions was, “Who is the father of modern India?” the default an- Õ¼Ùæ× ç·¤Øæ ÁæÌæ ãñU (×ñ·¤æòÜð ·¤è ÌÚUãU)Ð swer would be Mahatma Gandhi. Is he not after all the “father of ¥»ÚU ãU×ð´ SßÌ¢˜æÌæ ç¼ßâ ÂÚU °·¤ ç ß•æ ÚU¹Ùè ãUô ¥õÚU ©Uâ·¤æ ÂýàÙ ãUô the nation”? If, God forbid, even one bright student had the gall to ç·¤ ÒÒ¥æÏéçÙ·¤ ÖæÚUÌ ·¤æ çÂÌæ ·¤õÙ ãñU?ÓÓ Ìô âæ×æ‹ØÌÑ ©Uâ·¤æ ©U æÚU ãUô»æ answer “William Carey” she would be greeted with quizzical looks ×ãUæˆ×æ »æ¡ÏèÐ ¥Õ Øæ ©U‹ãð´U ãUè ÒÒÚUæcÅþUçÂÌæÓÓ ÙãUè´ ·¤ãUæ ÁæÌæ? ¥»ÚU, (William who?!) and become an object of derision. How could an ¹é¼æÙæ¹æSÌæ, °·¤ Öè ãUôçàæØæÚU ÀUæ˜æ ÁßæÕ ×ð´ ÒÒçßçÜØ× ·ñ¤ÚUèÓÓ ·¤ãðU Ìô Üô» Englishman even be considered the father of modern independent ©Uâð ÕǸUè ãUè çß翘æ Öæßô´ âð ¼ð¹ð´»ð (·¤õÙ çßçÜØ×?) ¥õÚU ©Uâ·¤æ וææ·¤ India! This is of course to forget that the Indian National Congress ©UǸUæ°¡»ðÐ ç·¤âè ¥¡»ýð•æ ·¤ô ¥æÏéçÙ·¤ SßÌ¢˜æ ÖæÚUÌ ·¤æ çÂÌæ ·ñ¤âð ×æÙæ Áæ had at least two British citizens among its founders, the lead being â·¤Ìæ ãñU? Õðàæ·¤ ©Uâ â×Ø Üô» ÖêÜ ÁæÌð ãñ´U ç·¤ ÖæÚUÌèØ ÚUæcÅþUèØ ·¤æ¢»ýðâ ·¤è taken by the Scotsman Allan Octavian Hume. SÍæÂÙæ ·¤ÚUÙð ßæÜô´ ×ð´ ¼ô ¥¡»ýð•æ Ùæ»çÚU·¤ Íð, çÁÙ×ð´ âð S·¤æòÅUÜñ´ÇU çÙßæâè °ðÜÙ But, coming back to the contemporary quiz, just as a reader is ¥æò ÅðUçßØÙ sê× ¥æ»ð ÚUãðUÐ expected to exercise a willing suspension of disbelief through the Üðç·¤Ù ¥»ÚU ãU× §â â×âæ×çØ·¤ ç ß•æ ·¤è ¥ôÚU ßæçÂ⠥氡 Ìô, çÁâ whole first chapter of the Mangalwadi book, imagine that the quiz- Âý·¤æÚU ×¢»Üßæ¼è ·¤è ÂéSÌ·¤ ·¤æ ÂãUÜæ ¥ŠØæØ ÂɸUÌð ãéU° ÂæÆU·¤ âð ¥æàææ ·¤è master actually grants this bright and bold student the opportunity ÁæÌè ãñU ç·¤ ßãU ©Uâ ÂçÚU¼ëàØ ·¤ô ßæSÌçß·¤ ×æÙð, Ìô ©Uâè Âý·¤æÚU ·¤ËÂÙæ ·¤ÚÔ´U to defend her choice of Carey – in under three minutes. And he ç ß•æ×æSÅUÚU °·¤ ãUôçàæØæÚU ¥õÚU âæãUâè ÀUæ˜ææ ·¤ô ×õ·¤æ ¼ðÌæ ãñU ç·¤ ßãU ·ñ¤ÚUè ·¤æ turns the egg-timer upside down, the sand starts to trickle down … Ùæ× ÜðÙð ·ð¤ ¥ÂÙð çÙ‡æüØ ·¤ô ÁæØ•æ ÆUãUÚUæ° — ÌèÙ ç×ÙÅU ·ð¤ ÖèÌÚUÐ ¥õÚU çȤÚU Savitribai (who has read Mangalwadi’s book on Carey) starts ßãU ÚÔUÌ ·¤è ƒæǸUè ©UÜÅUè ÚU¹ ¼ðÌæ ãñU, ÚÔUÌ ÏèÚÔU-ÏèÚÔU ç»ÚUÙè àæéM¤ ãUôÌè ãñU ... by underlining that she is talking of modern India, as asked by the âæçߘæèÕæ§ü (çÁâÙð ×¢»Üßæ¼è ·¤è ÂéSÌ·¤ ÂɸUè ãñU), §â ÕæÌ ·¤ô ÚÔU¹æ¢ç·¤Ì quizmaster. She goes on to define what constitutes “modern” ·¤ÚUÌð ãéU° àæéM¤ ·¤ÚUÌè ãñU ç·¤ ßãU ¥æÏéçÙ·¤ ÖæÚUÌ ·¤è ÕæÌ ·¤ÚU ÚUãUè ãñU Áñâæ ç·¤ India – fundamentally, the notion of equality of all its citizens ç ß•æ×æSÅUÚU Ùð ·¤ãUæ ÍæÐ ßãU ØãU ÂçÚUÖæçáÌ ·¤ÚUÌè ãñU ç·¤ ÒÒ¥æÏéçÙ·¤ÓÓ ÖæÚUÌ Cover story:Layout 1 7/27/2011 3:30 PM Page 5
¥æßÚU‡æ ȤæòÚUßÇüUU Âýðâ | ¥»SÌ 2011 ·¤Íæ 15
William Carey, the Father of Modern Missionary Movement, arrived in Serampore on November 11, 1793. After spending about seven years in North Bengal, Carey, along with Joshua Marshman and William Ward established the Serampore Mission of the Baptist Missionary Society on January 10, 1800. They started the Serampore College in 1818 ¥æÏéçÙ·¤ ç×àæÙÚUè ¥æ¢¼ôÜÙ ·ð¤ ÁÙ·¤ çßçÜØ× ·ñ¤ÚUè vv ÙߢÕÚU v|~x ·¤ô âðÚUæ×ÂôÚU Âãé¡U¿ðÐ ©UžæÚUè Õ¢»æÜ ×ð´ ·¤ÚUèÕ âæÌ âæÜ çÕÌæÙð ·ð¤ Õæ¼ ·ñ¤ÚUè Ùð Áôàæé¥æ ×æàæü×ñÙ ¥õÚU çßçÜØ× ßæÇüU ·ð¤ âæÍ ç×Ü·¤ÚU v® ÁÙßÚUè v}®® ·¤ô âðÚUæ×ÂôÚU ç×àæÙ ¥æò$Ȥ ¼ ÕñçŒÅUSÅU âôâæ§üÅUè ·¤è SÍæÂÙæ ·¤èÐ âÙ÷ v}v} ×ð´ ©U‹ãUô¢Ùð âðÚUæ×ÂôÚU ·¤æòÜðÁ àæéM¤ ç·¤ØæÐ
Carey distributing books ç·¤ÌæÕð´ Õæ¡ÅUÌð ·ñ¤ÚUè
Carey with his Bible translation assistant, Ram Ram Basu Õæ§ÕÜ ¥Ùéßæ¼ ×ð´ ¥ÂÙð âãUØô»è ÚUæ× ÚUæ× ÕæÕê ·ð¤ âæÍ ·ñ¤ÚUè
regardless of race, ethnicity, gender, age, religion, caste, language; a Øæ ãñU — ÕéçÙØæ¼è ÌõÚU ÂÚU, âÖè Ùæ»çÚU·¤ô´ ·¤è â×æÙÌæ ¿æãðU ßãU ç·¤âè Öè right to education, starting in one’s native language; freedom of ÙSÜ, ÿæð˜æ, çÜ¢», ¥æØé, Ï×ü, ÁæçÌ, Öæáæ ·ð¤ ãñ´U; çàæÿææ ·¤æ ¥çÏ·¤æÚU, ¥æÚ¢UÖ speech including the media; institutions of banking for deposits and ×𢠥ÂÙè ×æÌëÖæáæ ×ð´; ÕæÌ ·¤ÚUÙð ·¤è ¥æ•ææ¼è, ×èçÇUØæ â×ðÌ; Âñâæ Á×æ loans (at reasonable rates); state languages and a national language; ·¤ÚUßæÙð ¥õÚU (©Uç¿Ì ¼ÚUô´ ÂÚU) ·¤•æü ÜðÙð ·ð¤ çÜ° Õñ´ç·¢¤» â¢SÍæÙ; ÿæð˜æèØ ¥õÚU modern industry using the latest technology; sustainable ÚUæcÅþUèØ Öæáæ°¡; ÙßèÙÌ× Âýõlôç»·¤è ·ð¤ §SÌð×æÜ ·¤ÚUÌð ãéU° ¥æÏéçÙ·¤ ©Ulô»; development of agricultural and mineral resources; a scientific tem- ·ë¤çá ¥õÚU ¹çÙÁ â¢âæÏÙô´ ·¤æ â¢Âôá‡æèØ çß·¤æâ; ßñ™ææçÙ·¤ âô¿, §ˆØæç¼Ð per, and so on. çȤÚU ßãU v~ßè´ â¼è ·¤è àæéL¤¥æÌ ×ð´ ·ñ¤ÚUè ·ð¤ Øô»¼æÙ ·¤è ÌéÜÙæ w®ßè´ She then compares and contrasts Carey’s contributions starting in â¼è ×ð´ »æ¡Ïè ·ð¤ Øô»¼æÙ âð ·¤ÚUÌè ãñUÐ ÕéçÙØæ¼è ÌõÚ ÂÚ, ÖæÚÌ ·ð¤ çÜ° ·ñ¤ÚUè the early 19th century to Gandhi’s in the20th century. Fundamentally, ·¤æ ¼àæüÙ ¥çÏ·¤ ·ý¤æ¢çÌ·¤æÚUè ¥õÚU âô¿ ¥çÏ·¤ ¥»ý»æ×è Íè ÁÕç·¤ »æ¡Ïè Carey’s vision for India was more radical and forward looking while ×é ØÌÑ âéÏæÚUßæ¼è Íð ¥õÚU ÂýçÌ»æ×è âô¿ ÚU¹Ìð Íð (ÚUæ×ÚUæ’Ø)Ð ÁæçÌ ·ð¤ Gandhi’s was more reformist and backward looking (Ram Rajya). ¥æÏæÚUÖêÌ ÂýàÙ ÂÚU ·ñ¤ÚUè ©Uâð °·¤ ¼écÅUÌæ ·ð¤ M¤Â ×ð´ ¼ð¹Ìð Íð (ÒÒàæñÌæÙ ·¤æ On the fundamental issue of caste, Carey saw it as evil (“the work of ·¤æ×ÓÓ) ¥õÚU §âçÜ° ©Uâ·¤æ çßÚUôÏ ¥õÚU ©Uâ·¤æ ©U‹×êÜÙ ·¤ÚUÙð ·¤è ÕæÌ the Devil”) and, therefore, to be fought and annihilated, while Gandhi ·¤ÚUÌð Íð, ÁÕç·¤ »æ¡Ïè ·¤ô Ü»Ìæ Íæ ç·¤ ©Uâ×ð´ ×æ˜æ âéÏæÚU ·¤ÚUÙð ·¤è ¥õÚU felt it needed only to reformed and restored to its pristine perfection! ©Uâð ©Uâ·¤è ¥æÚ¢UçÖ·¤ â¢Âêü‡æÌæ ·ð¤ ¥ÙéM¤Â ÂéÙSÍæüçÂÌ ·¤ÚUÙð ·¤è ¥æßàØ·¤Ìæ Most of the groundwork for a modern nation-state, particularly the ãñU! ¥æÏéçÙ·¤ ÚUæcÅþU-ÚUæ’Ø ·ð¤ çÜ° ¥çÏ·¤æ¢àæ •æ×èÙè ·¤æ×, ¹æâÌõÚU ÂÚU “soft” aspects are pioneered by Carey and his fellow missionaries. A ÒÒ·¤ô×ÜÓÓ ÂãÜé¥ô¢ ÂÚU, ·ñ¤ÚUè ¥õÚU ©UÙ·ð¤ âæÍè ç×àæÙçÚUØô´ Ùð àæéM¤ ç·¤Øæ case in point is Hindi, a major Indian language: The work for its ÍæÐ ç×âæÜ ·ð¤ ÌõÚU ÂÚUU ÖæÚUÌ ·¤è °·¤ Âý×é¹ Öæáæ çã¢U¼èÑ ©Uâ·ð¤ çß·¤æâ ·¤æ development was launched by Carey for the purposes of Bible ·¤æ× ·ñ¤ÚUè Ùð àæéM¤ ç·¤Øæ Íæ Õæ§ÕÜ ·ð¤ ¥Ùéßæ¼ ·ð¤ çÜ°, ¥õÚU ©Uâð ¼êâÚÔU translation, completed by other missionaries such as John Gilchrist ç×àæÙçÚUØô´ Ùð ÂêÚUæ ç·¤Øæ Áñâð ç·¤ ÁæòÙ ç»Üç·ý¤SÅU ¥õÚU âñ×é°Ü ãðUÙÚUè and Samuel Henry Kellogg. Gandhi and Tagore of course met and de- ·ñ¤Üæò»Ð »æ¡Ïè ¥õÚU ÅñU»ôÚU Ùð Õæ¼ ×ð´ ç×Ü ·¤ÚU $Èñ¤âÜæ ç·¤Øæ ç·¤ ç×àæÙçÚUØô´ cided that this missionary-created Hindi should be independent mæÚUæ ÕÙæ§ü çã¢U¼è ãUè ¥æ•ææ¼ ÖæÚUÌ ·¤è ÚUæcÅþUèØ Öæáæ ãUôÐ India’s national language. âæçߘæèÕæ§ü ·ð¤ ÌèÙ ç×ÙÅU ÂêÚÔU ãUô ¿é·ð¤ ãñ´U ¥õÚU ßãUæ¡ ×õÁê¼ §çÌãUæâ·¤æÚUô´ Savitribai’s three minutes are up and the panel of historians ·ð¤ ×¢ÇUÜ Ùð $Èñ¤âÜæ ç·¤Øæ ç·¤ ØãU ¼ëçcÅU·¤ô‡æ ¥¡»ýð•æ·ð´¤çÎýÌ ãñU ¥õÚU §âçÜ° decide that hers is an Anglo-centric view and hence to be rejected. ©Uâð ¹æçÚUÁ ç·¤Øæ ÁæÙæ ¿æçãU°Ð ãUæÜæ¡ç·¤ ØãU ÂçÚU¼ëàØ, ×¢»Üßæ¼è ·¤è ãUè While this scenario, like Mangalwadi’s, is fictional it is based on ÌÚUãU, ·¤æËÂçÙ·¤ ãñU, Üðç·¤Ù ØãU §â Ì‰Ø ·¤ô ©UÁæ»ÚU ·¤ÚUÌæ ãñU ç·¤ ÖæÚUÌèØ Cover story:Layout 1 7/27/2011 3:30 PM Page 6
COVER AUGUST 2011 | FORWARD Press 16 STORY
the fact of what Indian history books and teachers still put §çÌãUæâ ·¤è ÂéSÌ·ð´¤ ¥õÚU çàæÿæ·¤ ç·¤âð ¥æÏéçÙ·¤ ÖæÚUÌ ·¤æ out as the definitive official history of modern India. It is çßçàæcÅU ¥æçÏ·¤æçÚU·¤ §çÌãUæâ ·¤ãUÌð ãñ´UÐ °ðâæ Ü»Ìæ ãñU ×æÙô ãU× as if we are still fighting the British Raj and therefore in ¥Öè Öè çÕýÌæÙè ÚUæÁ âð ⢃æáü ·¤ÚU ÚUãðU ãñ´U ¥õÚU §âçÜ° ãU×æÚÔU our official histories we cannot give credit wherever it is ¥æçÏ·¤æçÚU·¤ §çÌãUæâ ×ð´, ãU× ßãUæ¡ Öè ŸæðØ ÙãUè´ ¼ðÌð ÁãUæ¡ ÕÙÌæ due, especially if the benefactors are British. ãñU, ¹æâÌõÚU ÂÚU ¥»ÚU çãUÌ·¤æÚUè ÃØç Ì ¥¡»ýð•æ ãUô´Ð If Carey is barely known and acknowledged, Macaulay is ¥»ÚU ·ñ¤ÚUè ·¤ô ÕãéUÌ ·¤× Üô» ÁæÙÌð ¥õÚU ©UÙ·¤æ ¥æÖæÚU ×æÙÌð much maligned. Countless hours and pages have been ãñ´U, Ìô ×ñ·¤æòÜð ·¤ô ÕãéUÌ ãUè Õ¼Ùæ× ç·¤Øæ ÁæÌæ ãñUÐ ©UÙ·ð¤ ÌÍæ·¤çÍÌ exhausted berating him for his supposedly infamous Minute. ·é¤ ØæÌ ç×ÙÅ÷Uâ ·ð¤ çÜ° ©UÙ·¤è çÙ¢¼æ ·¤ÚUÙð ×ð´ ¥Ùç»ÙÌ ƒæ¢ÅðU ¥õÚU He is portrayed as a colonial administrator who advocated the ‹Ù𠹿ü ·¤ÚU ç¼° »° ãñ´UÐ ©U‹ãð´U °ðâð ¥õÂçÙßðçàæ·¤ Âýàææâ·¤ ·ð¤ M¤Â education of Indians in English to create an army of clerks. ×ð´ Âðàæ ç·¤Øæ ÁæÌæ ãñU çÁâÙð ÖæÚUÌèØô´ ·¤ô ¥¡»ýð•æè ×ð´ çàæÿææ ¼ðÙð ·¤è Nothing could be further from the truth! Macaulay’s Minute ß·¤æÜÌ ·¤è Ìæç·¤ Ü·¤ôZ ·¤è °·¤ âðÙæ ÌñØæÚU ·¤è Áæ â·ð¤Ð ØãU was influenced by the Calcutta-based educator Alexander â“ææ§ü âð °·¤¼× ¼êÚU ãñUÐ ×ñ·¤æòÜð ·ð¤ ç×ÙÅU ·¤Ü·¤ ææ çÙßæâè Duff who in turn was influenced by Carey. They all shared the ¥Üð •æñ´ÇUÚU ÇU$Ȥ mæÚUæ ÂýÖæçßÌ Íð Áô SßØ¢ ·ñ¤ÚUè ·ð¤ ÂýÖæß ×ð´ ÍðÐ ßð belief that the modernization of India could be initiated by âÕ ØãU çßàßæâ ÚU¹Ìð Íð ç·¤ ÖæÚUÌ ·¤æ ¥æÏéçÙ·¤è·¤ÚU‡æ ÌÖè ãUô»æ providing universal access to Indians to “English” ÁÕ âÖè ÖæÚUÌèØô´ ·ð¤ Âæâ ©UÙ·¤è ×æÌëÖæáæ¥ô¢ ×ð´ ÒÒ¥¡»ýð•æèÓÓ (European) content in their native languages. Because most (ØêÚUôÂèØ) çß¿æÚU ¥æâæÙè âð ©UÂÜ Ï ãUô´»ðÐ Øô´ç·¤ ¥çÏ·¤æ¢àæ ¼ðàæè of these vernacular languages were then underdeveloped as Öæáæ°¡ ¥æÏéçÙ·¤ çàæÿææ ·ð¤ ×æŠØ× ÕÙÙð ÜæØ·¤ çß·¤çâÌ ÙãUè´ ãéU§ü¢ vehicles of modern education, Macaulay’s Minute Íè, ×ñ·¤æòÜð ·ð¤ ç×ÙÅU Ùð §â ÕæÌ ·¤è ÃØßãUæçÚU·¤ ß·¤æÜÌ ·¤è ç·¤ pragmatically advocated that this “English” content be deliv- Õè¿ ·ð¤ ¥¢ÌÚUæÜ ·ð¤ ¼õÚUæÙ ÒÒ¥¡»ýð•æèÓÓ çßáØßSÌé ¥¡»ýð•æè Öæáæ ×ð´ ered in the English language in the interim period. [Dalit Âý¼æÙ ç·¤Øæ Áæ°Ð (¼çÜÌ ÕéçhÁèßè ¿¢ÎýÖæÙ Âýâæ¼ mæÚUæ ×ñ·¤æòÜð ·ð¤ intellectual Chandra Bhan Prasad’s annual celebration of Á‹×ç¼Ù ·¤æ âæÜæÙæ â×æÚUôãU ¥õÚU ¥¡»ýð•æè ÒÒ¼ðßèÓÓ ·¤è ©UÂæâÙæ Macaulay’s birthday and worship of the English “goddess” §âè ÕæÌ ç·¤ ¥Âê‡æü â×Ûæ ÂÚU ¥æÏæçÚUÌ ãñUÐ) çßÇ¢UÕÙæ ·¤è ÕæÌ ØãU are based on an incomplete understanding of this] The irony is ãñU ç·¤ ØãU ßãUè ©U“æ ÁæçÌØæ¡ ãñ´U çÁ‹ãUô´Ù𠥡»ýð•æè çàæÿææ ·¤æ ÜæÖ ÂýæŒÌ that the very same upper castes that first benefited from this ç·¤Øæ ¥õÚU çȤÚU Ù§ü ·é¤ÜèÙÌæßæ¼è Öæáæ ÂÚU ¥ÂÙæ °·¤æçÏÂˆØ “English” education chose to maintain a monopoly over it as SÍæçÂÌ ç·¤Øæ, ¥ÍæüÌ÷ Ù§ü â¢S·ë¤Ì çÁâ ÂÚU ©U‹ãUô´Ùð ¥ÂÙæ çÙØ¢˜æ‡æ the new elite language, the modern Sanskrit that they earlier ·¤æØ× ÚU¹Ùð ·¤è ·¤ôçàæàæ ·¤èÐ fought to retain. ØãU ãU×ð ¥æÏéçÙ·¤ ÖæÚUÌ ·ð¤ §çÌãUæâ Üð¹Ù ·ð¤ ×égð ÂÚU ßæçÂâ This brings us back to the writing of the history of Üð ¥æÌæ ãñUÐ ¥»ÚU ØãU çâhæ¢Ì â¿ ãñU ç·¤ ÒÒ§çÌãUæâ çßÁðÌæ¥ô¢ modern India. If the principle “history is written by the mæÚUæ çܹæ ÁæÌæ ãñUÓÓ, Ìô §â ÕæÌ ·¤è ØãU âãUè ¼ÜèÜ ¼è Áæ victors” is true, then it can correctly be argued that it is the â·¤Ìè ãñU ç·¤ ×é»Üô´ ¥õÚU ¥¡»ýð•æô´ ·ð¤ Ü¢Õð ¿Üð ÚUæÁ ·ð¤ Õæ¼ v~y| brahmanical forces that won at Independence in 1947 after ×ð´ ¥æ•ææ¼è ·ð¤ âæÍ Õýæræ‡æßæ¼è Ìæ·¤Ìô´ ·¤è ÁèÌ ãéU§üÐ ¥æÏéçÙ·¤ the long interruption by the Mughals and then the British. ÖæÚUÌ ·ð¤ ¥æçÏ·¤æçÚU·¤ ¥õÚU ØãUæ¡ Ì·¤ ç·¤ ¥·¤æ¼ç×·¤ §çÌãUæâ Ùð The official and even academic histories of modern India not Öè Ù ·ð¤ßÜ ÖæÚUÌ ·ð¤ ¥¡»ýð•æ çãUÌ·¤æçÚUØô´ ·¤ô ÕéÚUæ ÆUãUÚUæØæ Øæ only to demonize or ignore British benefactors of India, they Ù•æÚU¥¢¼æ•æ ç·¤Øæ ÕçË·¤ ßãU ¼çÜÌÕãéUÁÙ ¥»éßô´ ¥õÚU ÙæØ·¤ô´ ·¤ô barely nod in the direction of the Dalitbahujan leaders and Öè ×éçà·¤Ü âð ãUè Sßè·¤æÚU ·¤ÚUÌð ãñ´UÐ ×ãUæˆ×æ Èé¤Üð ¥õÚU âæçߘæèÕæ§ü heroes. The contributions of Mahatma Phule and Savitribai ·ð¤ ¥ß¼æÙ ·¤ô ֻܻ Âê‡æüÌØæ ¥Ù¼ð¹æ ·¤ÚU ç¼Øæ »ØæÐ ÇUæò. Õè. are almost universally ignored. Dr B. R. Ambedkar’s more ¥æÚU. ¥¢ÕðÇU·¤ÚU ·¤æ â¢çßÏæÙ ×ð´ Øô»¼æÙ ×æÙæ ÁæÌæ ãñU (Üðç·¤Ù recent contributions to the Constitution of India are acknowl- §â ÕæÌ ·¤ô Ù•æÚU¥¢¼æ•æ ·¤ÚUÌð ãéU° ç·¤ ãU×æÚÔU ¥çÏ·¤æ¢àæ ·¤æÙêÙ edged (at the cost of ignoring that most of our laws were v}{v ×ð´ ©Uâè ÒÒ·é¤ ØæÌÓÓ ×ñ·¤æòÜð Ùð ÌñØæÚU ç·¤° Íð) Üðç·¤Ù framed in 1861 by that same infamous Macaulay) but not the »æ¡Ïè ·ð¤ âæÍ ©UÙ·¤è »¢ÖèÚU ¥âãU×çÌØô´ ·¤ô ÙãUè´Ð Âýæ¿èÙ â×Ø âð serious differences between him and Gandhi. Both Phule’s Üð·¤ÚU çÕýÌæÙè ·¤æÜ Ì·¤ Èé¤Üð ¥õÚU ¥¢ÕðÇU·¤ÚU mæÚUæ ÖæÚUÌèØ §çÌãUæâ and Ambedkar’s (different from each other’s) Dalitbahujan ·ð¤ ¼çÜÌÕãéUÁÙ Øæ âÕæËÅUÙü (Üðç·¤Ù °·¤-¼êâÚÔU âð ¥Ü») ÂæÆU (subaltern) readings of Indian history from ancient through ·¤ô »¢ÖèÚUÌæ âð ÙãUè´ çÜØæ ÁæÌæÐ British times are not even given serious note. ÕýÁ Ú¢UÁÙ ×ç‡æ ·¤è ·ý¤æ¢çÌ·¤æÚUè ÂéSÌ·¤ ÇUèÕýæræÙæ§ç•æ¢» çãUSÅþUè Braj Ranjan Mani’s radical Debrahmanising History (w®®z) Ùð çÕ»éÜ Èꡤ·¤æ ãñU ¥õÚU ÖæÚUÌèØ §çÌãUæ⠷𤠧âè Âý·¤æÚU (2005) sounded the bugle and began the battle for such a ·ð¤ ¼çÜÌÕãéUÁÙ ÂçÚÂýðÿØ ·ð¤ çÜ° Á¢» ·¤æ °ðÜæÙ ç·¤Øæ ãñUÐ â×Ø Dalitbahujan perspective of Indian history. It is high time ¥æ »Øæ ãñU ç·¤ §â ¥æÏéçÙ·¤ ÖæÚUÌ ·ð¤ §çÌãUæâ ·¤è §â Âý·¤æÚU ·¤è that such projects to rewrite the history of modern India be ÂçÚUØôÁÙæ ·¤ô ÂýôˆâæçãUÌ ç¼Øæ Áæ° ¥õÚU ¥æ»ð ÕɸUæØæ Áæ°Ð encouraged and continued. FORWARD Press plans to make ȤæòÚUßÇüU Âýðâ ãU×æÚÔU ¥ÂÙð Øô»¼æÙè â¢Âæ¼·¤, çßàææÜ ×¢»Üßæ¼è its contribution by starting to publish such a series by our mæÚUæ °ðâè ãUè Ÿæ뢹Üæ ·¤æ Âý·¤æàæÙ ·¤ÚUÙð ·ð¤ mæÚUæ §â ·¤æ× ×ð´ own Contributing Editor, Vishal Mangalwadi. In the process ¥ÂÙæ Øô»¼æÙ ¼ðÙð ·¤è ØôÁÙæ ÕÙæ ÚUãUè ãñUÐ §â Âýç·ý¤Øæ ×ð´ àææؼ we might even make history. n ã× §çÌãUæâ ãUè ÚU¿ ÇUæÜð´Ð n Bihar-legislature:Layout 1 7/28/2011 12:41 AM Page 1
ȤæòÚUßÇüUU Âýðâ | ¥»SÌ 2011 ° â Üêçâßê 17
FP CORRESPONDENT Husain was selected for the Rajya Sabha and he gave up his position in the BLC. Arun Kumar of the Congress took his o its credit, the Bihar legislature was the first in the country place as the executive chairman. During his tenure, the upper- that back in 1977 made a provision for reservations for the caste forces that dominated the legislative council not only OBCs. But today it also carries the ugly blot of flouting those cancelled the appointments but filed a suit against Husain and T very regulations for reservations. Since the very beginning, the members of the appointments committee. The vigilance the Bihar Legislative Assembly and Legislative Council department of the Bihar government is probing the case but (BLC) secretariats have been happy hunting grounds for the even after five years of investigations they have not found any upper castes. Even today, the situation remains the same. The evidence of irregularity in these appointments. All the former Speaker who campaigned for the rights of the petitions that challenged these appointments in the court have Bahujans in the legislative council secretariat has been been dismissed. entrapped in court cases. On the contrary, the vigilance department has found The BLC secretariat documents show that in the year evidence of large-scale irregularities in appointments before 2006, an appointments committee, constituted on the basis of Jabir Husain’s tenure. It must be noted that it was Chairman orders given by the then Chairman Jabir Husain (April 1995 Jabir Husain who for the first time in 1995 implemented to 2006), appointed 76 people. Out of these, 60 men and reservations for the OBCs in direct appointments and for women who were appointed belonged to the OBC, Dalit or SCs and STs in promotions. Before that, reservations were minority community. Shortly after these appointments, not implemented in the BLC despite provisions made by the Job Loot in Bihar Legislative Council Secretariat IRREGULARITY IN APPOINTMENTS BETWEEN 1986 çßÏæÙ ÂçÚUá¼÷ âç¿ßæÜØ AND 1994 v~86 âð v~~y ·ð¤ ×ð´ Ùõ·¤çÚUØô´ ·¤è â߇æü ÜêÅU Õè¿ ãéU§ü Ïæ¢ÏÜè °È¤Âè â´ßæÎÎæÌæ
â çÕãUæÚU çߊææÙ ×´ÇUÜ ·¤æð v~|| ×ð´ ãUè, âÕâð ÂãUÜð çÂÀUǸæð´ ·ð¤ çÜ° ¥æÚUÿæ‡æ ·¤æ ÂýæߊææÙ ·¤ÚUÙð ·¤æ ŸæðØ ãñU, ©Uâè ÂÚU ¥æÚUÿæ‡æ çÙØ×æð´ ·¤è Ïç”æØæ¡ ©UǸUæÙð ·¤æ ÕÎÙé×æ Îæ» Öè ãñÐ çÕãUæÚU çߊææÙâÖæ ¥æñÚU çÕãUæÚU çߊææÙ ÂçÚUáÎ÷ ·ð¤ âç¿ßæÜØ ¥æÚ´UÖ âð ãUè Ùæñ·¤çÚUØæð´ ·ð¤ ×æ×Üð ×ð´ çmUÁ ÁæçÌØæð´ ·¤è ¿æÚUæ»æãU ÚUãUð çÁ ãñ´UÐ ¥æÁ Öè çSÍçÌØæ¡ ÕÎÜè ÙãUè´ ãñ´UÐ çߊææÙ ÂçÚUáÎ÷ âç¿ßæÜØ ×ð´ ÕãéUÁÙ Ìշ𤠷¤æð ©â·¤æ ãU·¤ çÎÜæÙð ·¤è ·¤æðçàæàæ ·¤ÚUÙð ßæÜð Âêßü âÖæÂçÌ ·¤æð ×é·¤Î×æð´ ·ð¤ ÁæÜ ×ð´ ©UÜÛææ çÎØæ »Øæ ãñUÐ çÕãUæÚU çߊææÙ ÂçÚUáÎ÷ âç¿ßæÜØ ·ð¤ ÎSÌæßð•æ ÕÌæÌð ãñU´ ç·¤ ßáü w®®{ ×ð´ ̈·¤æÜèÙ âÖæÂçÌ ÁæçÕÚU ãéUâðÙ (·¤æØü·¤æÜ ¥ÂýñÜ v~~z âð w®®{) ·ð¤ çÙÎðüàæ ÂÚU »çÆUÌ çÙØéçQ¤ âç×çÌ Ùð |{ Üæð»æð´ ·¤è çÙØéçQ¤ ·¤èÐ §UÙ çÙØéçQ¤Øæð´ ×ð´ ¿éÙ·¤ÚU ¥æ° {® âð ¥çŠæ·¤ Øéß·¤-ØéßçÌØæ¡ çÂÀUǸð, ÎçÜÌ ¥Íßæ ¥ËÂâ´ Ø·¤ Ìշ𤠷ð¤ ÍðÐ §UÙ çÙØéçQ¤Øæ𴠷𤠷é¤ÀU ãUè â×Ø ÕæÎ ÁæçÕÚU ãéUâðÙ ÚUæ’Ø âÖæ ·ð¤ çÜ° ¿éÙð »° ¥æñÚU ©U‹ãUæð´Ùð ÂçÚUáÎ÷ âÖæÂçÌ ·¤è ·é¤ÚUâè ÀUæðǸ ÎèÐ ©UÙ·ð¤ ÂÎ ˆØæ» ·¤ÚUÙð ·ð¤ ÕæÎ ·¤æ´»ýð⠷𤠥L¤‡æ ·é¤×æÚU ·¤æØü·¤æÚUè âÖæÂçÌ çÙØéQ¤ ç·¤° »°Ð ©Uٷ𤠷¤æØü·¤æÜ ×ð´ ÂçÚUáÎ÷ ÂÚU ·¤æçÕ•æ çmUÁ Ìæ·¤Ìæð´ Ùð Ù çâ$Èü¤ §UÙ çÙØéçQ¤Øæð´ ·¤æð ÚUg ·¤ÚU Bihar Legislative Assembly çߊææÙ ÂçÚUáÎ÷ âç¿ßæÜØ Bihar-legislature:Layout 1 7/28/2011 12:41 AM Page 2
AUGUST 2011 | FORWARD Press 18 EXCLUSIVE
LIST OF PEOPLE APPOINTED ON 29 MARCH 1986 w~ ×æ¿ü v~}{ ·¤æð çÙØéQ¤ Üæð»æð´ ·¤è âê¿è
S.No Person Appointed in Address as recorded in the Assistant Position the documents ·ý¤× âãUæØ·¤ â´ß»ü ×ð´ çÙØéQ¤ ÃØçQ¤ ÎSÌæßð•æô´ ×ð´ ÎÁü ÂÌæ
Naval Kishore Singh c/o Parmeshwar, Member, 1 Bihar Legislative Council ÙßÜ ç·¤àææðÚU çâ´ãU mUæÚUæ - ÂÚU×ðàßÚU, âÎSØ çÕãUæÚU çߊææÙ ÂçÚUcæÎ÷
Narendra Pratap Singh c/o Uma Pandey, Minister, Government of Bihar 2 ÙÚÔ´UÎý ÂýâæÎ çâ´ãU mUæÚUæ - ©U×æ Âæ´ÇðUØ, ×´˜æè, çÕãUæÚU âÚU·¤æÚU
Vijay Mohan Jha c/o Dr Jagannath Mishra, former chief minister, Bihar 3 çßÁØ ×æðãUÙ Ûææ mUæÚUæ - ÇUæò. Á»‹ÙæÍ çןæ, Âêßü ×é Ø×´˜æè, çÕãUæÚU
Kamalendra Prasad Singh c/o Krishna Dev Singh, ADGP, 4 Central Region, Patna ·¤×Üð´Îý ÂýâæÎ çâ´ãU mUæÚUæ - ·ë¤c‡æ Îðß çâ´ãU, ¥æÚUÿæè ©U ×ãUæçÙÚUèÿæ·¤, ·ð´¤ÎýèØ ÿæð˜æ, ÂÅUÙæ
Ramraj Singh c/o Harihar Singh, Assistant Teacher, High School, Bihia, Bhojpur 5 ÚUæ×ÚUæÁ çâ´ãU mUæÚUæ - ãUçÚUãUÚU çâ´ãU, âãUæØ·¤ çàæÿæ·¤, ©U“æ çßlæÜØ, çÕçãUØæ, ÖæðÁÂéÚU
Rajiv Pratap Sinha c/o Keshav Singh, Accountant??, Secondary Education Office, Patna 6 ÚUæÁèß ÂýÌæ çâ‹ãUæ mUæÚUæ - ·ð¤àæß çâ´ãU, Üð æÂæÜ, ×æŠØç×·¤ çàæÿææ ·¤æØæüÜØ, ÂÅUÙæ
Ram Kumar Singh c/o Roop Narayan Singh, Avkash Prapt 7 Deputy Secretary, Bihar Legislative Council ÚUæ×·é¤×æÚU çâ´ãU mUæÚUæ - M¤ÂÙæÚUæ؇æ çâ´ãU, ¥ß·¤æàæ Âýæ# ©U âç¿ß, çߊææÙ ÂçÚUáÎ÷
Murari Sharan Dubey c/o Rajendra Nath Dubey 8 ×éÚUæÚUè àæÚU‡æ ÎéÕð mUæÚUæ - ÚUæÁð´Îý ÙæÍ ÎêÕð
then chief minister Karpoori Thakur in 1977 and implementation çÎØæ ÕçË·¤ ÁæçÕÚU ãéUâðÙ ß çÙØéçQ¤ âç×çÌ ·ð¤ âÎSØæð´ ÂÚU ×é·¤¼×æ Öè ÆUæð·¤ of recommendations of Mandal Commission Report in 1990. çÎØæÐ çÕãUæÚU âÚU·¤æÚU ·¤æ çÙ»ÚUæÙè çßÖæ» ×æ×Üð ·¤è Áæ¡¿ ·¤ÚU ÚUãUæ ãñU Üðç·¤Ù The documents relating to appointment in the BLC show that there Âæ¡¿ âæÜ ÕèÌÙð ·ð¤ ÕæßÁêÎ ©Uâð §UÙ çÙØéçQ¤Øæð´ ×ð´ ¥çÙØç×ÌÌæ ·¤æ âæÿØ ÙãUè´ was large-scale rigging in appointments in 1986, 1992, 1993 and 1994 ç×Üæ ãñUÐ ‹ØæØæÜØ ×ð´ Öè §Ù çÙØéç ÌØô´ ·¤ô ¿éÙõÌè ¼ðÙð ßæÜè âÖè Øæç¿·¤æ°¡ and there were instances where an illegal process was followed where- ¹æçÚUÁ ãUô ¿é·¤è ãñ´UÐ §Uâ·ð¤ çßÂÚUèÌ Áæ¡¿ ·ð¤ ÎæñÚUæÙ ÁæçÕÚU ãéUâðÙ ·ð¤ ·¤æØü·¤æÜ by a post was created and filled – within one single day! ·ð¤ Âêßü ãéU§üU çÙØéçQ¤Øæð´ ×ð´ ÖæÚUè Šææ´ŠæÜè ·ð¤ âÕêÌ çÙ»ÚUæÙè çßÖæ» ·¤æð ç×Üð ãñ´UÐ In the light of Order No. 489 V.P., 490 V.P. of Establishment »æñÚUÌÜÕ ãñU ç·¤ âÖæÂçÌ ÁæçÕÚU ãéUâðÙ Ùð ãUè çÕãUæÚU çߊææÙ ÂçÚUáÎ÷ ×ð´ v~~z ×ð´ Office of the legislative council, 57 people were appointed on 29 ÂãUÜè ÕæÚU âèŠæè çÙØéçQ¤Øæð´ ×ð´ çÂÀUǸè ÁæçÌØæð´ ·ð¤ çÜ° ÌÍæ Âýô‹ÙçÌ ×ð´ ¥Ùéâêç¿Ì March 1986 without any of the positions being advertised and with- ÁæçÌØæð´-ÁÙÁæçÌØæð´ ·ð¤ çÜ° ¥æÚUÿæ‡æ Üæ»ê ç·¤Øæ ÍæÐ ©Uââð ÂãUÜð v~7| ×ð´ Bihar-legislature:Layout 1 7/28/2011 12:41 AM Page 3
ȤæòÚUßÇüUU Âýðâ | ¥»SÌ 2011 ° â Üêçâßê 19
LIST OF PEOPLE APPOINTED ON 29 MARCH 1986 w~ ×æ¿ü v~}{ ·¤æð çÙØéQ¤ Üæð»æð´ ·¤è âê¿è
S.No Person Appointed in Address as recorded in the Assistant Position the documents ·ý¤× âãUæØ·¤ â´ß»ü ×ð´ çÙØéQ¤ ÃØçQ¤ ÎSÌæßð•æô´ ×ð´ ÎÁü ÂÌæ
Shambu Sharan Tiwary c/o Dev Vansh Tiwary, Journalist 9 àæ´ÖéàæÚU‡æ çÌßæÚUè mUæÚUæ - Îðßß´àæ çÌßæÚUè, ˜淤æÚU Avinash Mishra c/o Chandra Mohan Mishra, Member, 10 Bihar Legislative Council ¥çßÙæàæ çןæ mUæÚUæ - ¿´Îý×æðãUÙ çןæ, âÎSØ, çÕãUæÚU ÂçÚUáÎ÷
Guru Rachan CharanSingh c/o Mauleshwar Prasad Singh, Member, 11 Bihar Vidhan Parishad »éL¤¿ÚU‡æ çâ´ãU mUæÚUæ - ×æñÜðEÚU ÂýâæÎ çâ´ãU, âÎSØ, çÕãUæÚU çߊææÙ ÂçÚUáÎ÷
Suyash Kumar c/o Dinesh Kumar Singh, Minister, Health and Family Welfare, Bihar 12 âéØàæ ·é¤×æÚU mUæÚUæ - çÎÙðàæ ·é¤×æÚU çâ´ãU, ×´˜æè, SßæS‰Ø °ß´ ÂçÚUßæÚU ·¤ËØæ‡æ, çÕãUæÚU
Sunil Kumar Singh c/o Kamal Nath Singh Thakur, Member, 13 Bihar Legislative Council âéÙèÜ ·é¤×æÚU çâ´ãU mUæÚUæ - ·¤×ÜÙæÍ çâ´ãU ÆUæ·é¤ÚU, âÎSØ, çÕãUæÚU çߊææÙ ÂçÚUáÎ÷
Chandra Prabhat Singh 14 ¿´ÎýÂýÖæÌ çâ´ãU -
Sateshwar Tiwary 15 âÌðEÚU çÌßæÚUè -
Virendra Kumar Sharma 16 ßèÚÔ´UÎý ·é¤×æÚU àæ×æü -
Vipin Bihari Shahi c/o S. P. Shahi 17 çßçÂÙ çÕãUæÚUè àææãUè mUæÚUæ - °â. Âè. àææãUè, ¥æçÎÐ
out organizing any entrance test. Many of these positions were created ̈·¤æÜèÙ ×é Ø×´˜æè ·¤ÂêüÚUè ÆUæ·é¤ÚU mUæÚUæ ç·¤° »° çÕãUæÚU ·¤è âÚU·¤æÚUè Ùæñ·¤çÚUØæð´ ×ð´ on that very day (29 March 1986) and the newly appointed reported on çÂÀUǸæ𴠷𤠥æÚUÿæ‡æ ·ð¤ ÂýæߊææÙ ÌÍæ v~~® ×ð´ ×´ÇUÜ ·¤×èàæÙ ·¤è çâȤæçÚUàææð´ duty that very day! The relationship of each candidate to his influential ·ð¤ Üæ»ê ãUæð ¿é·¤Ùð ·ð¤ ÕæßÁêÎ çÕãUæÚU çߊææÙ ÂçÚUáÎ÷ ×ð´ ¥æÚUÿæ‡æ Üæ»ê ÙãUè´ ç·¤Øæ “sponsor” is clearly mentioned in the appointment letters [see Table]. ÁæÌæ ÍæÐ Further, in 1992, in one case, appointments were made by just tick- çߊææÙ ÂçÚUáÎ÷ âç¿ßæÜØ ·ð¤ çÙØéçQ¤ â´Õ´Šæè ÎSÌæßðÁ ÕÌæÌð ãñ´U ç·¤ ing the names of the people! [see photos on the next page] For these v~}{, v~~w, v~~x ¥æñÚU v~~y ×ð´ ãéU§üU çÙØéçQ¤Øæð´ ×ð´ ÕǸð Âñ×æÙð ÂÚU appointments, no advertisement was given, no competitive exam was Šææ´ŠææÜè ÕÚUÌè »§üU ÌÍæ ¥ßñŠæ M¤Â âð °·¤ ãUè çÎÙ ×ð´ ÂÎ âëÁÙ âð Üð·¤ÚU held, no merit list was prepared and rules for reservations were not fol- Øæð»ÎæÙ Ì·¤ ·¤è Âýç·ý¤Øæ ÂêÚUè ·¤ÚU Üè »§üUÐ lowed. According to the documents, in these appointments, jobs were çߊææÙ ÂçÚUáÎ÷ ·ð¤ SÍæÂÙæ ·¤æØæüÜØ ¥æÎðàæ â´ Øæ - y}~ çß. Â., distributed among the kin and favoured candidates of politicians, top y~® çß.Â. ·ð¤ ¥æÜô·¤ ×ð´ w~ ×æ¿ü v~}{ ·¤æð z| Üæð»æð´ ·¤æð çÕÙæ Bihar-legislature:Layout 1 7/28/2011 12:41 AM Page 4
AUGUST 2011 | FORWARD Press 20 EXCLUSIVE
officials and the influential employees of the BLC. In all these years, In 1994, between January and March, 85 newly created positions those who got appointed belonged to upper-caste families. were illegally filled, out of which 67 people were appointed in the assis- Again, in 1992, rules were flouted while making appointments in tant-level post alone. Even in these appointments, there was a criminal the council secretariat. In that instance, many posts were created, and negligence of reservation rules, and 65 people belonging to the same a list of 40 people was made in an arbitrary way, out of which the caste were appointed to assistant and clerical posts. names of six “special” people were ticked indicating their Advocate Ejaz Ahmed of the Patna High Court wrote on 8 August appointment. The serial number and names of the people appointed 2008 to the Bihar Vigilance Department making a demand that the from this list are: 10. Mithilesh Kumar Jha; 20. Navin Kumar Mishra; facts related to these be investigated. He said that few influential peo- 21. Gautam Ojha; 24. Mithilesh Kumar; 29. Vishwajit Kumar Sinha ple were causing obstruction in the investigation of these illegal and 40. Raman Kumar Jha. At that time, Umeshwar Prasad Verma appointments, while the people who were illegally appointed are not was the chairman of the council. only drawing salaries but also carrying out the work of the Similarly, in 1993, without any basis, many people were reported government while sitting in responsible positions. to be qualified for the assistant-level posts and were given Three years later there has yet to be an official statement on the is- appointments. Their serial numbers and names appear in the document sue with findings and punishment of the guilty parties. Most thus: 6. Raman Dutt Jha; 8. Manoj Kumar; 17. Ramanand Jha; 31 importantly, justice to the OBC candidates, who by rights should have Sandeep Shankar, and 32. Krishna Chandra Mishra. got those positions, has not only been delayed but denied. n
çß™ææÂÙ, çÕÙæ ÂýçÌØæðç»Ìæ ÂÚUèÿææ ¥æØæðçÁÌ ç·¤° çÙØéQ¤ ç·¤Øæ »ØæÐ §UÙ×ð´ âð âÖæÂçÌ ©U×ðàßÚU ÂýâæÎ ß×æüü ÍðÐ ·¤§üU ÂÎæð´ ·¤æ âëÁÙ Öè ©Uâè çÎÙ ãéU¥æ ¥æñÚU ©Uâè çÎÙ (w~ ×æ¿ü v~}{) ·¤æð §Uâè ÌÚUãU, v~~x ×ð´ Öè ·¤§üU Üæð»æð´ ·¤æð çÕÙæ ç·¤âè ¥æŠææÚU ·ð¤ âãUæØ·¤ ÙßçÙØé Ì Üæð»æð´ Ùð ÂçÚUáÎ÷ âç¿ßæÜØ ×ð´ Øæð»ÎæÙ Öè Îð çÎØæÐ çÙØéQ¤ ÂÎ ·ð¤ çÜ° Øæð‚ØÌæ ÕÌæ ·¤ÚU çÙØéQ¤ ·¤ÚU çÎØæ »ØæÐ ÎSÌæßðÁæð´ ×ð´ ©Uâ â×Ø ©U ×èÎßæÚUæð´ ·¤æð ÁæÚUè çÙØéçQ¤ ˜ææð´ Ì·¤ ×ð´ ØãU SÂCU ©UËÜð¹ ãñU ç·¤ ©U ×è¼ßæÚUô´ çÙØéQ¤ ãéU° ·¤ç×üØæð´ ·ð¤ Ùæ× ß ·ý¤×æ´·¤ §Uâ Âý·¤æÚU ãñ´U — {. ÚUׇæ Î æ Ûææ, }. ·¤æ ©UÙ·ð¤ ÒÒâ¢ÚUÿæ·¤ô´ÓÓ ·ð¤ âæÍ Øæ â¢Õ¢Ï ãñU (ÌæçÜ·¤æ Îð¹ð´ )Ð ×ÙæðÁ ·é¤×æÚU, v|. ÚUæ×æÙ´Î Ûææ, xv. â´Îè àæ´·¤ÚU ¥æñÚU xw. ·ë¤c‡æ ¿´Îý çןæÐ §â·ð¤ ¥Üæßæ, v~~w ×ð´ °·¤ ×æ×Üæ Ìæð °ðâæ ãñU, çÁâ×ð´ çÅU·¤ ×æ·ü¤ ßáü v~~y ×ð´ ÁÙßÚUè âð ×æ¿ü ·ð¤ Õè¿ }z ÙßâëçÁÌ ÂÎæð´ ÂÚU ¥ßñŠæ M¤Â ܻ淤ÚU çÙØéçQ¤Øæ¡ ·¤ÚU Îè »§ZU (¼ð¹ð´ 翘æ)Ð §UÙ çÙØéçQ¤Øæð´ ·ð¤ çÜ° Ù çß™ææÂÙ âð çÙØéçQ¤Øæ¡ ·¤è »§ZU, çÁÙ×ð´ ·ð¤ßÜ âãUæØ·¤ â´ß»ü ×ð´ {| Üæð» çÙØéQ¤ ãéU°Ð çÙ·¤æÜð »°, Ù ÂýçÌØæðç»Ìæ ÂÚUèÿææ ¥æØæðçÁÌ ·¤è »§üU, Ù ×ðÏæ âê¿è ÌñØæÚU ·¤è §UÙ çÙØéçQ¤Øæð´ ×ð´ Öè ¥æÚUÿæ‡æ çÙØ×æð´ ·¤æ ¥æÂÚUæçŠæ·¤ ©UËÜ¢ƒæÙ ãéU¥æ ÌÍæ °·¤ »§üU ¥æñÚU Ù ãUè ¥æÚUÿæ‡æ çÙØ×æð´ ·¤æ ÂæÜÙ ç·¤Øæ »ØæÐ ÎSÌæßð•æô´ ·ð¤ ¥ÙéâæÚU, ÁæçÌ çßàæðá ·ð¤ {z âð ¥çŠæ·¤ Üæð» âãUæØ·¤ °ß´ çÎÙ¿Øæü çÜç·¤ ·ð¤ ÂÎ ÂÚU §UÙ çÙØéçQ¤Øæ𴠷𤠼õÚUæÙ ÚUæÁÙðÌæ¥æð´, ¥æÜæ ¥çŠæ·¤æçÚUØæð´ ÌÍæ çÕãUæÚU çߊææÙ çÙØéQ¤ ç·¤° »°Ð ÂçÚUáÎ÷ ·ð¤ Úâê¹ÎæÚU ·¤×ü¿æçÚUØæð´ ·ð¤ ÂçÚUÁÙæð´ ß ¥‹Ø ¿ãðUÌæð´ ·¤æð Ùæñ·¤çÚUØæ´ Õæ¡ÅUè´ ÂÅUÙæ ©U“æ ‹ØæØÜØ ·ð¤ ß·¤èÜ °Áæ•æ ¥ãU×Î Ùð } ¥»SÌ w®®} ·¤ô »§ZUÐ §UÙ ßáæðZ ×ð´ çÙØéQ¤ ãUæðÙð ßæÜð ¥çŠæ·¤æ´àæ ·¤×ü¿æÚUè â߇æü ÂçÚUßæÚUæð´ âð ãñ´UÐ çÙ»ÚUæÙè çßÖæ» ·¤æð ˜æ çܹ ·¤ÚU §UÙâð â´Õ´çŠæÌ Ì‰Øæð´ ·¤è Áæ¡¿ ·¤è ×æ¡» ·¤è çȤÚU v~~w ×ð´ Öè ÂçÚUáÎ÷ âç¿ßæÜØ ×ð´ ãéU§üU çÙØéçQ¤Øæð´ ×ð´ ÕǸð Âñ×æÙð ÂÚU ÍèUÐ ©UÙ·¤æ ·¤ãUÙæ ÍæU ç·¤ ·é¤ÀU ÂýÖæßàææÜè Üæð» §UÙ ¥ßñŠæ çÙØéçQ¤Øæð´ ·¤è çÙØ×æð´ ·¤æ ©UËÜ¢ƒæÙ ç·¤Øæ »ØæÐ ©Uâ â×Ø ·¤§üU ÂÎæð´ ·¤æð âëçÁÌ ·¤ÚU, ×Ù×æÙð Áæ¡¿ ×ð´ ÕæŠæ·¤ ÕÙ ÚUãðU ãñ´U ÁÕç·¤ ¥ßñŠæ M¤Â âð çÙØéQ¤ Üæð» Ù çâ$Èü¤ ßðÌÙ Üð É¡UU» âð y® ÃØçQ¤Øæð´ ·¤è âê¿èU ÌñØæÚU ·¤è »§üU, çÁÙ×ð´ âð ÒÒ¹æâÓÓÀUãU ÃØçQ¤Øæð´ ÚUãðU ãñ´U ÕçË·¤ ç•æ ×ðÎæÚU ÂÎæð´ ÂÚU ÚUãU ·¤ÚU âÚU·¤æÚUè ·¤æ×·¤æÁ ·¤ÚU ÚUãðU ãñ´UÐ ·ð¤ Ùæ× ·ð¤ ¥æ»ð çÅU·¤ ܻ淤ÚU çÙØéçQ¤Øæ¡ ·¤ÚU Îè´ »§ZUÐ §Uâ ÎæñÚUæÙ çÙØéçQ¤ ãéU° ÌèÙ âæÜ Õæ¼ Öè Áæ¡¿ ·ð¤ ÙÌèÁô´ ¥õÚU ¼ôçáØô´ ·¤ô â•ææ ¼ðÙð ·ð¤ ×égð ÂÚU ·¤ç×üØæð´ ·¤æ ©UQ¤ âê¿è ×ð´ ·ý¤×æ´·¤ ¥æñÚU Ùæ× §Uâ Âý·¤æÚU ãñU — v®. ç×çÍÜðàæ ·¤ô§ü ¥æçÏ·¤æçÚU·¤ ß ÌÃØ ÙãUè´ ¥æØæ ãñUÐ âÕâð ×ãU ßÂê‡æü ÕæÌ ØãU ãñU ç·¤ ·é¤×æÚU Ûææ, w®. ÙßèÙ ·é¤×æÚU çןæ, wv. »æñÌ× ¥æðÛææ, wy. ç×çÍÜðàæ ·é¤×æÚU, çÁÙ ¥ôÕèâè ©U ×è¼ßæÚUô´ ·¤ô ØãU ¼ ç×ÜÙð ¿æçãU° Íð ©UÙ·ð¤ çÜ° ‹ØæØ ×ð´ w~. çßEÁèÌ ·é¤×æÚU çâ‹ãUæ ¥æñÚU y®. ÚU×‡æ ·é¤×æÚU ÛææÐ §Uâ â×Ø ÂçÚUáÎ÷ ·ð¤ ¼ðÚUè ãUè ÙãUè´ ãéU§ü ÕçË·¤ ©U‹ãð´U ‹ØæØ âð ߢç¿Ì ·¤ÚU ç¼Øæ »Øæ ãñUÐ n Interview:Layout 1 7/27/2011 3:27 PM Page 1
ȤæòÚUßÇüUU Âýðâ | ¥»SÌ 2011 âæÿæ户¤æÚU 21
Hans Remains Hindi Writers’ Priority: Rajendra Yadav PART Öæ»1 ã´Uâ ¥æÁ Öè çãU¢Îè Üð¹·¤æð´ ·¤è ÂýæÍç×·¤ÌæÑ Executive Editor Sanjeev ·¤æØü·¤æÚUè â¢Âæ¼·¤ â¢Áèß A CONVERSATION WITH RAJENDRA YADAV AND SANJEEV ÚUæÁð‹Îý ØæÎß ÚUæÁð‹Îý ØæÎß ¥æñÚU â´Áèß âð ÕæÌ¿èÌ Interview:Layout 1 7/27/2011 3:27 PM Page 2
AUGUST 2011 | FORWARD Press 22 INTERVIEW
eputed literary magazine Hans is completing its 25 years this çÌçDUÌ âæçãUçˆØ·¤ Âç˜æ·¤æ ã´Uâ §Uâ ×æãU ¥ÂÙð wz month. On this occasion Pramod Ranjan, Editor (Hindi) and âæÜ ÂêÚÔU ·¤ÚU ÚUãUè ãñUÐ §Uâ ¥ßâÚU ÂÚU ȤæòÚUßÇüU Âýðâ ·ð¤ Ivan Kostka, Editor-in-Chief, FP spoke to Hans editors â´Âæη¤ (çã¢U¼è) Âý×æðÎ Ú´UÁÙ ß ×é Ø â´Âæη¤ R Rajendra Yadav and Sanjeev on various issues. Short-story ¥æØßÙ ·¤æðSU·¤æ Ùð ã´Uâ ·ð¤ â´Âæη¤ ÚUæÁð‹Îý ØæÎß ¥æñÚU writer Sanjay Sahai, who was present in the Hans office, also Âýý â´Áèß âð çßçÖóæ ×égæð´ ÂÚU ÕæÌ¿èÌ ·¤è ¥æñÚU §Uâ ×æñ·ð¤ participated in the conversation. Excerpts from the ÂÚU ã´Uâ ·¤æØæüÜØ ×ð´ ×æñÁêÎ ·¤Íæ·¤æÚU â´ÁØ âãUæØ Ùð interview. Öè ÕæÌ¿èÌ ×ð´ çàæÚU·¤Ì ·¤èÐ ÂýSÌéÌ ãñU ©Uâ·¤æ â´ÂæçÎÌ ¥´àæÐ PRAMOD RANJAN (PR): Rajendra ji, Hans is going to complete 25 years. First of all, congratulations! I would like Âý×æðÎ Ú´UÁÙ (Âý.ÚU¢.)Ñ ÚUæÁð‹Îý Áè, ã´Uâ ·ð¤ wz ßáü ÂêÚÔU ãUæðÙð to know how Hans started. Áæ ÚUãð ãñ´U, âÕâð ÂãUÜð Ìæð ¥æ·¤æð ÕŠææ§üUÐ ÁæÙÙæ ¿æãê¡U»æ ç·¤ RAJENDRA YADAV (RY): See, any writer has two wishes. ã´Uâ ·¤è àæéM¤¥æÌ ·ñ¤âð ãéU§üU ? First, that whatever he writes should get published and, ÚUæÁð‹Îý ØæÎß (ÚUæ.Øæ.)Ñ Îðç¹° ·¤æð§üU Öè Üð¹·¤ ãUæðÌæ ãñU, second, that he has his own publishing house and that he ©Uâ·¤è Îæð §U‘ÀUæ°¡ ãUæðÌè ãñ´UÐ °·¤ Ìæð ØãU ç·¤ ßãU Áæð çܹð ßãU receives his royalty. We did both the experiments. Akshar ÀUÂð ¥æñÚU ÎêâÚUè ØãU ç·¤ ©Uâ·¤æ ¥ÂÙæ Âç Üçà´æ» ãUæ©Uâ ãUæð ¥æñÚU Prakashan has been on for 25 years. We have published all the ©Uâð ÚUæòØËÅUè ç×ÜðÐ ãU×Ùð ÎæðÙæð´ ° âÂðçÚU×ð´ÅU ç·¤°Ð “æèUâ âæÜ big writers of our times, whether it is Ram Vilas Sharma, âð ¥ÿæÚU Âý·¤æàæÙ ¿Ü ÚUãUæ ãñUÐ ©Uâ â×Ø ·ð¤ ÕǸð âð ÕǸð Ajneya or Premchand. [We published] their first books, like Üð¹·¤, ¿æãðU ßæð ÚUæ×çßÜæâ àæ×æü ãUæððð´, ¥™æðØ ãUæð´ Øæ Âýð׿´¼ ãUæ¢ð, Rahi Masoon Raza’s Syahi ka Kaagaz, Aadha Gaon, âÖè ·¤æð ãU×Ùð ÀUæÂæÐ ©UÙ·¤è ÂãUÜè ç·¤ÌæÕð´ Áñâð ÚUæãUè ×æâê× Raghuvir Sahay’s Atmahatya ke Virudhh, etc. This way we ÚU•ææ ·¤æ SØæãUè ·¤æ ·¤æ»Êæ, ¥æŠææ »æ¡ß, ÚUƒæéßèÚU âãUæØ ·¤æ published many works. But the objective with which we start- ¥æˆ×ãUˆØæ ·ð¤ çßL¤h ¥æçÎÐ §Uâ Âý·¤æÚU ¥Ùð·¤ ·ë¤çÌØæ¡ ÀæÂè´Ð ed it was not accomplished because it was beyond us to make a Üðç·¤Ù çÁâ ©UgðàØ ·¤æð Üð·¤ÚU ãU×Ùð §Uâð àæéM¤ ç·¤Øæ Íæ ßãU ÂêÚUæ business of it. It could only have brought revenue if we had ÙãUè´ ãéU¥æ Øæð´ç·¤ ©Uâ·¤æ çÕ•æÙðâ ·¤ÚUÙæ ãU×æÚÔU Õâ ·¤æ ÙãUè´ handled its business side; we couldn’t do that. But we had a ÍæÐ ßãU Âñâæ ÌÖè Îð â·¤Ìæ Íæ ÁÕ ãU× ©Uâ·ð¤ çÕ•æÙðâ ·¤æð few motivated friends, with small-time jobs. There’s a place â´ÖæÜ ÜðÌð, ßãU ãU× ÙãUè´ ·¤ÚU Âæ°Ð Üðç·¤Ù ãU×æÚÔU ·é¤ÀU ©UˆâæãUè close by (in Dariyaganj, New Delhi), where we would hold çטæ Íð, Áæð ÀUæðÅUè-×æðÅUè Ùæñ·¤çÚUØæ¡ ·¤ÚUÌð ÍðÐ ØãUè´ (ÎçÚUØæ»´Á, Ù§üU meetings with them. We met every Wednesday. There were çÎËÜè ·ð¤) Âæâ ×ð´ °·¤ Á»ãU ãñU ÁãUæ¡ ©UÙ·ð¤ âæÍ ÕñÆU·¤ÚU ãU× Jains among in there. We would say we were meeting for ×èçÅ´U» ·¤ÚUÌð ÍðÐ ãUÚU ÕéŠæßæÚU ·¤æð ãU× ç×ÜÌð ÍðÐ ©Uâ×ð´ ÁñÙ Üæð» Hans, would plan for Hans but we talked about everything ex- ÍðÐ ©Uâ×ð´ Íæ ç·¤ ãU× ã´Uâ ·ð¤ çÜ° ç×Ü ÚUãðU ãñ´U, ã´Uâ ·¤è ØæðÁÙæ cept Hans, for example, where do we get good chaat in ÕÙæ°¡»ð, ÂÚU çâßæ ã´Uâ ·ð¤ âÕ ÕæÌð´ ãUæðÌè Íè´, Áñâð ç¼ËÜè ×ð´ Delhi?; where is good jalebi?, Let’s order. Whose dahi-vada is ¥‘ÀUè ¿æÅU ·¤ãæ¡ ç×ÜÌè ãñU, ÁÜðÕè ·¤ãUæ¡ ãUñ, ס»æ¥ôÐ ÎãUè the best?; Where are the best kababs? There were Jains but a ÕÇ¸æ ·¤ãUæ¡ ·¤æ ¥‘ÀUæ ãñU, ·¤ÕæÕ ·¤ãæ¡ ·ð¤ ¥‘Àð ãñ´´UÐ ÁñÙ Üæð» couple of them ate kababs. We had the best of liquour. We did Íð ÂÚU ©Uâ×ð´ âð °·¤æŠæ ·¤ÕæÕ ¥æçÎ ¹æÌð ÍðÐ ¥‘ÀUè â𠥑ÀUè this for four years. Then we thought they were not going to do ÎæM¤ ÂèÌð ÍðÐ ¿æÚU âæÜ Ì·¤ ãU× ØãUè ·¤ÚUÌð ÚUãðUÐ ãU×·¤æð Ü»æ it. Among them there was one very close friend, T.M. Lalani. ç·¤ Øð ÙãUè´ ·¤ÚUÙð ßæÜðÐ He worked at Birla Company’s Auto Motors and read a lot of ©UÙ×ð´ ãU×æÚÔU °·¤ ÕãéUÌ ·¤ÚUèÕè çטæ Íð ÅUè. °×. ÜÜæÙèÐ literature. He knew a lot about cricket, music, history, casteism ßæð çÕÚUÜæ ·¤è ·¤ ÂÙè ¥æÅUæð-×ôÅUâü ×ð´ Ùæñ·¤ÚUè ·¤ÚUÌð Íð ¥æñÚU and languages; in other words, an all-rounder. He read very âæçãUˆØ ÕãéUÌ ÂɸÌð ÍðÐ ç·ý¤·ð¤ÅU, â´»èÌ, §UçÌãUæâ, ÁæçÌßæÎ deeply. He was anxious to start a magazine. We felt that the ¥æñÚU Öæáæ¥æð´ ·ð¤ ÕæÚÔ ×ð´ ÕãéUÌ •ØæÎæ ÁæÙÌð Íð, ×ÌÜÕ gentleman was very ambitious. He would not let us publish the ãUÚU$ȤÙ×æñÜæ ÍððÐ ßð ¿èÁæð´ ·¤æð ÕÇ¸è »ãUÚUæ§üUU âð ÂɸUÌð ÍðÐ ©UÙ·¤è kind of magazine that we wanted. Even if he came onboard, he ØãU Õð¿ñÙè Íè ç·¤ Âç˜æ·¤æ çÙ·¤ÜðÐ ãU×·¤æð Ü»æ ç·¤ ØãU â”æÙ would create problems. So, in scorn he built another company ÕãéUÌ ° ÕèçàæØâ ãñU´Ð Øð ãU×·¤æð ãU×æÚUè ÌÚUãU ·¤è Âç˜æ·¤æ ÙãUè´ – Panth Prakashan Pvt Ltd. His advisors were people from çÙ·¤æÜÙð Îð´»ðÐ ¥»ÚU âæÍ ¥æ Öè »° Ìæð ÂÚÔUàææÙè ÂñÎæ ·¤Úð´»ðÐ among us. Five people started Panth. They said they would Ìæð ©U‹ãUæð¢Ùð »éSâð ×𴠥淤ÚU °·¤ ÎêâÚUè ·¤ ÂÙè ÕÙæ Üè — Â´Í start their own magazine called Kans. Those talks also went Âý·¤æàæÙ Âýæ§UßðÅU çÜç×ÅðUÇUÐ ãU× ×ð´ âð ãUè ©UÙ·ð¤ âÜæãU·¤æÚU- on. Meanwhile, we had another friend Hari Prakash Sharma ßÜæãU·¤æÚU ÌØ ãéU°Ð Âæ¡¿ Üæð»æð´ Ùð ç×Ü·¤ÚU Â´Í ¹æðÜèÐ ©U‹ãUæð´Ùð who later went and lived in Canada. A very good story writer. ·¤ãUæ ç·¤ ãU× ¥ÂÙè ×ñ»ÁèÙ ·´¤âU çÙ·¤æÜð´»ðÐ Øð ÕæÌ¿èÌ Öè His first story “Vapsi” (Return) was published in Dharmayug ¿ÜÌè ÚUãUèÐ §Uâè Õè¿ ãU×æÚÔU °·¤ ¥æñÚU ÎæðSÌ Íð ãUÚUè Âý·¤æàæ in 1963 and became very popular. He once went to London àæ×æü Áæð ÕæÎ ×ð´ ·¤ÙæÇUæ ÚUãUÙð ¿Üð »° ÍðÐ ÕãéUÌ ¥‘ÀðU and befriended Gautam Navlakha, who is now a big social ·¤ãUæÙè·¤æÚU ÍðÐ ©UÙ·¤è ÂãUÜè ·¤ãUæÙè ÒßæÂâèÓU âÙ÷ v~{x ×ð´ worker, is often on TV and a part of the EPW advisory board. Šæ×üØé» ×ð´ ÀUÂè Íè ¥æñÚU ¹êÕ ×àæãêUÚU ãéU§ü ÍèÐ ßð ·¤Öè Ü´ÎÙ Gautam Navlakha was a son of a rich father. His father was a »° ãUæð´»ð ÁãUæ¡ ©UÙ·¤è ÎæðSÌè »æñÌ× Ùßܹæ âð ãUæ𠻧üUÐ Áæð Interview:Layout 1 7/27/2011 3:27 PM Page 3
ȤæòÚUßÇüUU Âýðâ | ¥»SÌ 2011 âæÿæ户¤æÚU 23
Marwari but a Marwari of sophisticated tastes. The father was an adept ¥Õ ÕǸð âæðàæÜ ß·ü¤ÚU ãñ´U, ¥ âÚU ÅUè.ßè. ÂÚU ¥æÌð ãñ´U ¥æñÚU §UUÂèÇU ËØê ·ð¤ businessman but the son did not want to do business. He was educated in âÜæãU·¤æÚU ×´ÇUÜ ×ð´ àææç×Ü ãñ´UÐ »æñÌ× ÙßÜ¹æ °·¤ ÕǸð Õæ ·ð¤ ÕðÅðU ÍðÐ Õæ St Stephen’s Delhi and in London and then married a Swedish girl. ×æÚUßæǸ¸è Íð ×»ÚU ÕǸð ¥çÖÁæÌ ç·¤S× ·ð¤ ×æÚUßæǸèÐ ©UÙ·ð¤ çÂÌæÁè ·é¤àæÜ He wanted to come back and do some “intellectual work”. He talked to çÕ•æÙðâ×ñÙ Íð ¥æñÚU ÕðÅUæ çÕ•æÙðâ ×ð´ ÙãUè´ ¥æÙæ ¿æãUÌæ ÍæÐ âð´ÅU SÅUè$Ȥ‹â, Hari Prakash, both came back and it was decided that they would start a ç¼ËÜè ¥õÚU Ü¢¼Ù âð ÂɸUæ ãéU¥æ, SßèçÇUàæ ÜǸ·¤è âð àææÎè ·¤èÐ ßãU ØãUæ¡ ¥æ·¤ÚU magazine. ·é¤ÀU ÕæñçhU·¤ ·¤æ× ·¤ÚUÙæ ¿æãUÌæ ÍæÐ ãUÚUè Âý·¤æàæ Ùð ©UÙâð ÕæÌ ·¤è, ÎæðÙæð´ Øãæ¡ But his father said that he would give him only five lakh rupees. ¥æ° ¥æñÚU ÌØ ãéU¥æ ç·¤ Âç˜æ·¤æ çÙ·¤æÜð´»ðÐ This is in 1986 and at that time five lakh was a big amount. And he said Üðç·¤Ù ©UÙ·¤æð çÂÌæÁè Ùð ·¤ãUæ ×ñ´ çâȤü Âæ¡¿ Üæ æ L¤ÂØð ¼ê¡»æÐ ØãU âÙ÷ if he could bring out a magazine within that much then he must go v~}{ ·¤è ÕæÌ ãñU, âÙ÷ Ó}{ ×ð´ Âæ¡¿ Üæ¹ L¤ÂØð ÕãéUÌ ãéU¥æ ·¤ÚUÌð ÍðÐ ¥æñÚU ahead or else close shop. So, Gautam Navlakha and we together started ©U‹ãUæð´Ùð ·¤ãUæ, §Uâ×ð´ ¥æ Âç˜æ·¤æ çÙ·¤æÜ â·¤Ìð ãñU Ìæð çÙ·¤æçÜ° ÙãUè´ Ìæð Õ´Î ·¤ÚU magazine by the name of Hans. ÎèçÁ°Ð Ìæð ãU×Ùð ¥æñÚU »æñÌ× Ùßܹæ Ùð ç×Ü·¤ÚU ã´Uâ Ùæ× ·¤è Âç˜æ·¤æ àæéM¤ ·¤èÐ PR: Your editorials have been very well appreciated. I, in fact, grew up Âý.Ú¢U.Ñ ¥æ·ð¤ â´Âæη¤èØ ·¤æȤè Ââ´Î ç·¤° ÁæÌð ãñ´UÐ ×ñ´ Ìæð ¥æ·ð¤ â´Âæη¤èØ on them. It shaped the way I looked at the world. I would like to put ÂɸU·¤ÚU ãUè ÕÇU¸æ ãé¥æ ãê¡UÐ ×ðÚUè ÎéçÙØæ ·¤æð Îð¹Ùð ·¤è â×Ûæ ©Uââð ÕÙè ãñUÐ °·¤ another question to you and also to Sanjay Sahai. With time genres also ÎêâÚUæ âßæÜ, ×ñ´ â´ÁØ âãUæØ Áè âð Öè ÂêÀUÙæ ¿æãêU¡»æ ç·¤ â×Ø ·ð¤ âæÍ- change, earlier we have epics and ballads, but don’t you think that the âæÍ çߊææ°¡ ÕÎÜÌè ÚUãUÌè ãñU´Ð ÂãUÜð ×ãUæ·¤æÃØ, ¹‡ÇU·¤æÃØ Íð, Øæ °ðâæ ÙãUè´ contemporary genres of short story and poems have become Ü»Ìæ ç·¤ ¥æÁ Áæð ·¤ãUæÙè ¥æñÚU ·¤çßÌæ ·¤è çߊææ°¡ ãñ´U ßð ¥Âýæâ´ç»·¤ ãUæ𠻧ZU irrelevant? Everyone is looking for more editorials, that is, demand for ãñ´U? âÖè Üæð» â´Âæη¤èØ ¥çŠæ·¤ Éê´ÉU ÚUãðU ãñ´U ¥ÍæüÌ÷ ßñ¿æçÚU·¤ Üð¹Ù ·¤è ×æ¡» ideas-based non-fiction writing is increasing and the relevance of ÕɸUè ãñU ¥æñÚU ÚU¿Ùæˆ×·¤ âæçãUˆØ ·¤è Âýæâ´ç»·¤Ìæ ¹ˆ× ãUæ𠻧üU ãñU? Øæ ¥æ·¤æð creative literature is diminishing. Do you feel like that? °ðâæ Ü»Ìæ ãñU? SANJAY SAHAI: I don’t think so, because as we have just discussed, â´ÁØ âãUæØÑ ×éÛæð °ðâæ ÙãUè´ Ü»Ìæ Øæð´ç·¤ Áñâæ ç·¤ ¥Öè ÕæÌ ·¤è »§üÐ ã´Uâ Hans has two aspects – one aspect is about social issues and a host of so- ·ð¤ Îæð ÂãUÜê ãñ´U — °·¤ ÂãUÜê Áæð â×æçÁ·¤ ×égæð´ ·¤æð Üð·¤ÚU ãñ, ¥æñÚU Ì×æ× cial aspects. Hans has worked to raise all those issues and has shaken the âæ×æçÁ·¤ ÂãUÜêÐ ã´Uâ Ùð ©UÙ âÖè ×égæð´ ·¤æð ©UÆUæ·¤ÚU â×æÁ ¥æñÚU ÂæÆU·¤ß»ü ·¤æð society and the readers. It enrages you. All your readymade notions sud- Ûæ·¤ÛææðÚUÙð ·¤æ ·¤æ× ç·¤Øæ ãñUÐ ¥æ çÌÜç×Üæ ÁæÌð ãñ´UÐ ¥æ·¤è ÕÙè ÕÙæ§üU denly seem to be shattering and scattering. You feel sad but later you are ¥ßŠææÚU‡ææ°¡ ¥¿æÙ·¤ ÅêUÅUÌè ¥æñÚU çÕ¹ÚUÌè ãéU§üU çιæ§üU ÎðÌè ãñ´UÐ ¥æ ·¤æð Îéѹ forced to think, because Hans begins that debate. I feel that in the last ãUæðÌæ ãñU Üðç·¤Ù ÕæÎ ×ð´ ¥æ âæð¿Ùð ·ð¤ çÜ° ×ÁÕêÚU Öè ãUæðÌð ãñ´U, Øæð´ç·¤ ã´Uâ 20–25 years whatever intellectual growth has occurred in this country, ©Uâ ÕãUâ ·¤æð àæéM¤ ·¤ÚUÌæ ãñUÐ ×ñ´ Ìæð ×æÙÌæ ãê´U ç·¤ çÂÀUÜð w®—wz âæÜæð´ ×ð´ §Uâ Hans has played a hugely powerful and important role in that. If there Îðàæ ·¤æ Áæð ÕæñçhU·¤ çß·¤æâ ãéU¥æ ãñ ©Uâ×ð´ ÕãéUÌ ÕǸè âàæQ¤ ¥æñÚU ×ãUˆßÂê‡æü were no Hans and no thought of Rajendra ji, then there would not have Öêç×·¤æ ã´â ·¤è ãñUÐ ¥»ÚU ã´Uâ ÙãUè´ ãUæðÌæ ¥æñÚU ÚUæÁð‹Îý Áè ·¤è âæð¿ ÙãUè´ ãUæðÌè Ìæð been this courage to demolish the readymade beliefs and notions and Øð ÕÙè ÕÙæ§üU ×æ‹ØÌæ¥æð´, ¥ßŠææÚU‡ææ¥æð´ ·¤æð ÌæðÇU¸·¤ÚU Îð¹Ùð ·¤æ Áæð âæãUâ ãñU, look beyond. This is one aspect. ßãU ÙãUè´ ¥æ ÂæÌæÐ ØãU °·¤ ÂãUÜê ãñUÐ Second, the same writers are being published simultaneously in five ÎêâÚUæ, ßãUè Ì×æ× Üð¹·¤ Âæ¡¿—ÀUãU ×ñ»ÁèÙ ×ð´ ÂñÚUÜÜè ÀU ÚUãðU ãñ´U Ìæð §Uââð or six magazines, so it is possible that for a particular writer the story that â´Öß ãñU ç·¤ ©Uâ·¤è Áæð ÚU¿Ùæ ã´Uâ ×ð´ ¥æ§üU ãUæð ¥æñÚU ©Uââð ÕðãUÌÚU ·¤æð§üU ÚU¿Ùæ is published in Hans is not as good as his other story in another ç·¤âè ÎêâÚUè Âç˜æ·¤æ ×ð´ ¿Üè »§Uü ãUæðÐ Øð çÕÜ·é¤Ü â´Öß ãñUÐ Üðç·¤Ù ©Uâ·¤è ßÁãU magazine. This is very possible. But this is no reason that you can ignore âð ¥æ ã´Uâ ·¤è ·¤ãUæçÙØæð´ ·¤æð Ù•æÚU¥´Îæ•æ ÙãUè ·¤ÚU â·¤ÌðÐ Áæð ·¤ãUæçÙØæ¡ ©UÙ stories in Hans. The stories that give birth to those debates, raise them, ÕãUâæð´ ·¤æð Á‹× ÎðÌè ãñ´U, ©UÆUæÌè ãñU Øæ ©UÙâð ÂýÖæçßÌ ãUæð·¤ÚU Áæð ·¤ãUæçÙØæ¡ ÕÙÌè or are written because of their influence, are there in Hans, and so are the ãñ´U, ßð ·¤ãUæçÙØæ¡ Öè ÚUãUÌè ãñ´U ¥æñÚU ·¤Üæˆ×·¤ ·¤ãUæçÙØæ¡ ÕÙÌè ãñ´U, ßæð ·¤ãUæçÙØæ¡ Öè aesthetic stories. Hans published somewhat limited poetry. In ã´Uâ ×ð´ ÚUãUÌè ãñ´UÐ ã´Uâ Ùð ·¤çßÌæ¥æð´ ·¤æð ãUè ÍæðÇ¸æ ·¤× ÀUæÂæ ãñÐ çÙc·¤áüÌÑ Øð ç·¤ conclusion, I don’t think that the genre of story has become irrelevant. ×éÛæð °ðâæ ÙãUè´ Ü»Ìæ ç·¤ ·¤ãUæÙè çߊææ ¥Âýæâ´ç»·¤ ãUæ𠻧ü ãñUÐU RY: Our commitment is to the story and that we have fulfilled and a ÚUæ.Øæ.Ñ ·¤ç×ÅU×ð´ÅU Ìæðð ·¤Íæ âð ãñU, ßæð ãU×Ùð çÙÖæØæ ¥æñÚU °·¤ ÕǸè ãUæSØæSÂÎ very funny thing is that even today, after 25 years, when I read a story in çS‰æçÌ ØãU ãñU ç·¤ ¥æÁ Öè, wz âæÜ ÕæÎ, ×ñ´ ç·¤âè ÎêâÚUè Âç˜æ·¤æ ×ð´ ·¤ãUæÙè another magazine, I realize that I have read it. It went from us. This ÂɸUÌæ ãê¡UU Ìæð ×æÜê× ãUæðÌæ ãñU ç·¤ §Uâð Ìæð ×ñ´ ÂɸU ¿é·¤æ ãê¡UÐ ßãU ãU×æÚÔU Øãæ¡ âð ãUè »§üU means even today Hans remains writers’ priority. ãñUÐ ×ÌÜÕ ¥æÁ Öè Üð¹·¤æð´ ·¤è ÂýæÍç×·¤Ìæ ã´Uâ ãñUÐ SANJEEV: Pramodji, you are right. The issue you have raised is right. â´ÁèßÑ Âý×æðÎ Áè, ¥æ·¤è ÕæÌ âãUè ãñUÐ Áæð ×égæ ¥æÂÙð ©UÆUæØæ ßæð âãUè ãñUÐ Rajendraji has done that and we have also raised the point: why is it that ÚUæÁð‹Îý Áè Ùð Öè, ãU×Ùð ·¤Öè ÕæÌ ·¤è Íè Ìæð §Uâ·¤è ¥æðÚU §UàææÚUæ ç·¤Øæ Íæ ç·¤ readers are taking more interest in social discourses and less in stories. Øæ ÕæÌ ãñU, ÂæÆU·¤ß»ü âæðàæÜ çÇUâ·¤æðçâüâ ×ð´ •ØæÎæ §´UÅþUðSÅU Üð ÚUãUæ ãñU ¥æñÚU There are a couple of things that I understand – parallel to Hans there are ·¤ãUæÙè ×ð´ ·¤×Ð Îæð-ÌèÙ ÕæÌð´ Áæð ×éÛæð â×Ûæ ×ð´ ¥æ ÚUãUè ãñU´ ßæð Øð ç·¤ ÂñÚUÜÜ ÅêU about two or three stories that do the rounds in electronic media. On the ã´UUâ Øð Áæð §UÜð ÅþUæðçÙ·¤ ×èçÇUØæ ãñU ©Uâ×ð´ Îæð-ÌèÙ ·¤ãUæçÙØæ¡ ¿ÜÌè ÚUãUÌè ãñ´UÐ intellectual level, they are put together using various fragments and are ÕæñçhU·¤ SÌÚU ÂÚU ßð çÙ¿UÜð ÎÁðü ·¤è ÁæðÇU¸-ÌæðǸ ·¤ÚU ÕÙæ§üU »§üU ·¤ãUæçÙØæ¡ ãñ´UÐ of inferior standard. But they are acceptable in terms of entertainment. Üðç·¤Ù ×ÙæðÚ´UÁÙ ·ð¤ çÜãUæ•æ âð ßæð ×æ‹Ø ãñ´Ð ¥æñÚU Áæð ·¤Üæˆ×·¤ ¿è•æð´ ãUæðÌè ãñ And what is artistic has a very limited visibility. ßæð ÕãéUÌ ·¤× Îð¹ ÂæÌð ãñ´UÐ See, a man only has 24 hours a day and he takes more interest in Øæ ãñU ç·¤ ×ÙécØ ·ð¤ Âæâ wy ƒæ´ÅðU ·¤æ ãUè â×Ø ãUæðÌæ ãñ ¥æñÚU ßæð ×ÙæðÚ´UÁÙ entertainment-oriented stories. And the earlier stories or stories of 1970s ÂýŠææÙ ·¤ãUæçÙØæð´ ×ð´ ¥çŠæ·¤ L¤ç¿ ÜðÌæ ãñUÐ Ìæð ÂãUÜð ·¤è ·¤ãUæçÙØæ¡ Øæ v~|® ·ð¤ Interview:Layout 1 7/27/2011 3:27 PM Page 4
AUGUST 2011 | FORWARD Press 24 INTERVIEW
are no longer there that used to pull you back. Perhaps there was more Îàæ·¤ ·¤è ·¤ãUæçÙØæ¡ ØãUæ¡ ÙãUè´ ãñ´U Áæð ¥æ·¤æð ÀUèÙ·¤ÚU ßæÂâ Üð ¥æ°¡Ð àææØÎ potential in stories of the 1970s and contemporary stories turn out to be |® Øæ ©Uâ â×Ø ·¤è ·¤ãUæçÙØæð´ ×ð´ •ØæÎæ ÂæðÅð´çàæØÜ Íæ ¥æñÚU ¥æÁ·¤Ü ·¤è weak. And we have stories that belong to above-average parameter but ·¤ãUæçÙØæ¡ Ü¿ÚU Öè ãUæð ÁæÌè ãñ´UÐ Øæð´ç·¤ ãU×æÚÔU Âæâ ¥æñâÌ ÂñÚUæ×èÅUÚU â𠪤ÂÚU sometimes there is a problem as to what to keep and what to leave, as we ·¤è ·¤ãUæçÙØæ¡ ãUæðÌè ãñ´U Üðç·¤Ù ·¤Öè-·¤Öè ØãU çÎ ·¤Ì ãUæðÌè ãñU ç·¤ Øæ ÚU¹æ saw in the context of stories by Sanjay ji, Uday Prakash and Sara Reddy. Áæ°, Øæ ÀUæðǸæ Áæ°Ð Áñâð â´ÁØ Áè, ©UÎØ Âý·¤æàæ ¥æñÚU âæÚUæ ÚÔUaUè ·¤è And there are a lot of discourses within social discourses, because every- ·¤ãUæçÙØæð´ ·ð¤ â´ÎÖü ×ð´ ãéU¥æ ãñU ¥æñÚU âæðàæÜ çÇUâ·¤æðçâüâ ×ð´ Öè ÕãéUÌ âæÚÔU one wants to speak up. He or she may not speak in an aesthetic form but çÇUâ·¤æðçâüâ ãUæð »° ãñ´U Øæ´ðç·¤ ãUÚU ¥æÎ×è ÕæðÜÙæ ¿æãUÌæ ãñUÐ ÖÜð ãUè ·¤Üæ ·ð¤ would like to speak directly. I agree that there is an indication that people ©Uâ Ȥæò×ü ×ð´ ÙãUè´ ÕæðÜ â·¤Ìæ, âèŠæð-âèŠæð ÕæðÜÙæ ¿æãUÌæ ãñUÐ ÇUæ§ÚÔ ÅU ÕæðÜÙð want to speak directly and have shifted away from the world of art. ·¤è ÕæÌ âæ×Ùð ¥æ§üU ¥æñÚU ·¤Üæ ·¤è ÎéçÙØæ âð Üæð» ç¹â·ð¤ ãñ´U, Øð ×ñ´ ×æÙÌæ ãê¡UÐ PR: The credit goes to Hans that it started Dalit discourse in Hindi. Âý.Ú´.Ñ ã´Uâ ·¤æð ŸæðØ ÁæÌæ ãñU ç·¤ ©UâÙð çãU¢Îè ×ð´ ÎçÜÌ-çß×àæü àæéM¤ ç·¤ØæÐ Üðç·¤Ù But Prem Kumar Mani says that Dalit literature has been reduced to Âýð×·é¤×æÚU ×ç‡æ ·¤ãUÌð ãñ´U ç·¤ ÎçÜÌ âæçãUˆØ çàæÇKêÜ ·¤æSÅU çÜÅUÚÔU¿ÚU ÕÙ·¤ÚU ÚUãU Schedule Caste literature. Do you think that’s how it is? »Øæ ãñUÐ ¥æ·¤æð Ü»Ìæ ãñU ç·¤ °ðâæ ãñU? RY: We believe that they are Dalits because they never had any training ÚUæ.Øæ.Ñ ãU× ×æÙÌð ãñU´ ç·¤ ÎçÜÌ ãñ´U çÁ‹ãð´U ·¤Öè ÕæðÜÙð ·¤æ ¥ Øæâ ÙãUè´ ÚUãUæ Øæ in articulation, or were not allowed to speak. They are beginning to ÕæðÜÙð ÙãUè´ çÎØæ »ØæÐ ßð ÂãUÜè ÕæÚU ÕæðÜÙæ àæéM¤ ·¤ÚU ÚUãðU ãñ´UÐ ÂãUÜð ãU× ãUè speak for the first time. Earlier, we only spoke on their behalf. ©UÙ·¤è ÌÚU$Ȥ âð ÕæðÜÌð ÍðÐ Âýð׿´Î Ùð ÎçÜÌæð´ ÂÚU ·¤§üU ·¤ãUæçÙØæ¡ çܹè ãñ´U ¥æñÚU Premchand has written many stories on Dalits. Many other writers have ÕãéUÌ âð Üð¹·¤æð´ Ùð °ðâæ ç·¤Øæ ãñUÐ ¥Õ ÎçÜÌ ¹éÎ ÕæðÜ ÚUãðU ãñ´U Ìæð ׊Ø×ß»ü done that. Now when the Dalits are speaking themselves, the balance of ·¤æ â´ÌéÜÙ ÍæðǸæ ÇU»×»æÌæ ãñUÐ the middle class has been upset a little. â´ÁèßÑ ¥æ Áæð Âýð×·é¤×æÚU ×ç‡æ ·¤æð Âæò§‹ÅUU ¥æ©UÅU ·¤ÚU ÚUãðU ãñ´U ßãU âãUè SANJIV: What you point out in Prem Kumar Mani, is actually correct. Âæò§‹ÅU ¥æ©UÅU ·¤ÚU ÚUãðU ãñ´UÐ ÂãUÜè ÕæÚU ¥ÂÙð ·¤æð ¥çÖÃØQ¤ ·¤ÚUÙð ·¤è Öê¹, For the first time, the hunger, the anguish to express themselves is seen in ÌǸ ÎçÜÌæð´ ×ð´ çιæ§üU ÎðÌè ãñUÐ ©U‹ãUæð´Ùð Áæð ÂèǸæ Öæð»è ãñU, ©Uââð ßæð ¥Õ Dalits. They are surfacing from the pain they have experienced. We’ve ©UÕÚU ÚUãðU ãñ´UÐ ¥Öè ãU×æÚÔU Âæâ ¥æð×Âý·¤æàæ ßæçË×·¤è ·¤è °·¤ ·¤ãUæÙè ¥æ§üU just received a story from Om Prakash Valmiki. It doesn’t happen that ãñUUÐ ÕãéUÌ âð Üð¹·¤ Áñâð Âýð׿´Î çâ$Èü¤ ÎçÜÌæð´ ·¤è ·¤ãUæçÙØæð´ ÂÚU ·¤æòÙâÙÅþðUÅU many writers, such as Premchand, concentrate on stories of the Dalits. ·¤ÚU Áæ°¡ °ðâæ ÙãUè´ ãñU, ãU× âæð¿Ìð ãñU Áñâð ¥ÁØ ÙæßçÚUØæ ãñ´U, çÁÙ×ð´ âæ׉Øü We think that writers like Ajay Navariya, who have the capability and ãñU, ·¤æñàæÜ ãñU ©UÙ âÖè ÂèǸæ¥æð´ ¥æñÚU â´ƒæáæðZ ·¤æ𠥑ÀUè Öæáæ ×ð´ çܹÙð ·¤æ skill to write about those pains and struggles in good prose, and who can- ¥æñÚU Áæð ·ð¤ßÜ ßãUè´ Ì·¤ âèç×Ì ÙãUè´ ÚUãU â·¤Ìð, Ìæð Øæð´ Ù ßãU ¥ÂÙæ not limit themselves to those things alone, should widen their scope and ÎæØÚUæ ÕɸUæ°¡ ¥æñÚU Øæð´ Ù ÂêÚÔU â×æÁ ·ð¤ ÂçÚUÂýðÿØ ×ð´ ©Uâð ç¿ç‹ãUÌ ·¤ÚÔ´UÐ °·¤æ´»è should highlight it in the context of the larger society. Why should they 翘æ‡æ Øæð´ ·¤ÚÔU´? ¥æ Áæð Âýð×·é¤×æÚU ×ç‡æ Áè ·¤è ÕæÌ ·¤ãU ÚUãðU ãñ´U ßæð ÆUè·¤ only go for a unilateral portrayal? What you are saying about Prem ãñ Üðç·¤Ù ¥Õ ÎçÜÌ Üð¹·¤ ©Uââð ©UÕÚU ÚUãðU ãñ´UÐ ©U‹ãUæð´Ùð Áæð Øð âè×æ Õæ¡Šæè ãñU Kumar Mani is right, but now the Dalit writers are rising above that. The ç·¤ °·¤ ÎçÜÌ ãUè ÎçÜÌ âæçãUˆØ ·¤æ âëÁÙ ·¤ÚU â·¤Ìæ ãUñ, Øð »ÜÌ ãñUÐ ×ñ´ boundary that they have set that only a Dalit can create Dalit literature is ¥æ·¤æð °·¤ ©UÎæãUÚU‡æ ÎðÌæ ãê¡UU Üðç·¤Ù â´ÎÖü ÍæðǸæ-âæ ¥Ü» ãñÐ Áñâð ÙæçÚUØæð´ wrong. I give you an example, but from a slightly different context. It is ·ð¤ ÕæÚÔU ×ð´ ·¤ãUæ ÁæÌæ ãñU ç·¤ ·¤æð§üU ÙæÚUè ãUè ÙæÚUè âæçãUˆØ ·¤æ âëÁÙ ·¤ÚU said about women that only a woman can write feminist literature; this â·¤Ìè ãñU, Øð Öè »ÜÌ ãñUÐ ¥Öè ãU×æÚÔU Âæâ °·¤ ·¤ãUæÙè ¥æ§üU ãñU ÒÁ‹×Ó Áæð too is wrong. We have recently received a story called “Janm” (Birth) by ç·¤ Üð¹·¤ SßØ´ Âý·¤æàæ ·¤è ãñUÐ ÙæÚUè çß×àæü ÂÚU ©Uââ𠥑ÀUè ·¤ãUæÙè ×ñ´Ùð Swayam Prakash. I haven’t seen a better story on feminist discourse than ÙãUè´ Îð¹èÐ §Uâ×ð´ °·¤ ¥æñÚUÌ °·¤ Õ“æð ·¤æð Á‹× Îð ÚUãUè ãñU, °·¤ S˜æè °·¤ that. In that story, a woman is giving birth to a child. She goes through Õ“æè ·¤æð Á‹× ÎðÌð ãéU° Îé¹ ¥æñÚU ××æü´Ì·¤ Ø´˜æ‡ææ âãUÌè ãñUÐ ßãU §UÌÙè terrible pain and agony. It is so unbearable that she wishes that child to ¥âãUÙèØ ãñU ç·¤ ©Uâ Õ“æð âð ·¤ãUÌè ãñU ç·¤ ×ÚU ÁæÐ ·¤ãUæÙè ×ð´ Õ“ææ ÂñÎæ die. There are full details of a child birth and it is not written by a woman ãUæðÙð ·¤è ÂêÚUè çÇUÅðUÜ ãñ ¥æñÚU ©Uâð ç·¤âè S˜æè Ùð ÙãUè´ ¥çÂÌé ÂéL¤cæ Ùð çܹæ ãñUÐ but by a man. So, a limit set like that is a fundamentalism and now this §UUâ Âý·¤æÚU Õæ¡Šææ »Øæ ÎæØÚUæ °·¤ ·¤^UÚUÌæ ãñU ¥æñÚU ØãU ·¤^UÚUÌæ ŠæèÚÔU-ŠæèÚÔU ¥Õ fundamentalism is slowly melting away, and this is a good sign. çƒæÜ ÚUãUè ãñU, Áæð ç·¤ àæéÖ â´·ð¤Ì ãñ´UÐ RY: Shall I tell you one thing? There’s a book by Simon de Beauvoir ÚUæ.Øæ.Ñ °·¤ ¿è•æ ÕÌ檡¤? çâ×Ù Î Õ©Ußæ ·¤è °·¤ ç·¤ÌæÕ ãñU Î âð·ð´¤ÇU âð â, called The Second Sex. Prabha Khetan has translated it [into Hindi]. ÂýÖæ ¹ðÌæÙ Ùð ©Uâ·¤æ çã¢U¼è ¥ÙéßæÎ Öè ç·¤Øæ ãUñÐ ©Uâ×ð´ °·¤ ¿ñŒÅUÚU ãñU Áæð ÕãéUUÌ There is chapter in it which is an eye-opener … she says in “The Myth ¥æ§üU ¥æðÂÙÚU ãñU ... ÒÎ ç×Í ¥æòȤ ßé×ÙÓ ×ð´ ßãU ·¤ãUÌè ãñ´U ç·¤ Üð¹·¤æð´ Ùð of Woman” that writers have portrayed women in some wonderful ¥æñÚUÌæ𴠷𤠥¼÷ÖéÌ ç¿˜æ‡æ ç·¤° ãñ´UÐ §UÙ·¤è çãUÚUæð§UÙ çÜÅUÚÔU¿ÚU ·¤è ÕãéUÌ ÕǸè ways. Their heroines are considered stalwarts of literature. But unfortu- SÅUæÜßæÅUü ×æÙè ÁæÌè ãñUÐ ÕÅU ¥ÙȤæòÚU¿éÙðÅUÜè §UÙ×ð´ âð ·¤æð§üU ÙãUè´ ÁæÙÌæ ç·¤ nately, none of them knows what a woman is. They are looking at ¥æñÚUÌ Øæ ãUñ? ØãU ¥ÂÙè ÌÚU$Ȥ âð ¥æñÚUÌ ·¤æð Îð¹ ÚUãðU ãñ´U çßÎ ÎðØÚU ¥æ§üU•æÐ Ìæð women from their perspective, with their eyes. So it is that we have cre- °ðâæ ãñ Áñâð ãU× Üæð»æð´ Ùð 翘æÜð¹æ, ¥æ×ýÂæÜè, °·¤ âð ÕÉU¸·¤ÚU °·¤ ¥æñÚUÌð´ ated women, one greater than the other, like Chitralekha, Amrapali. But ÕÙæ§ZU ãñ´U, Ìæð Øæ â¿×é¿ ßð ¥æñÚUÌð´ ©UÙ âÕ·¤æð ŒØæÚU ·¤ÚUÌè ãñ´,U §üU×æÙÎæÚUè âð do all those women out there love them? Think about it honestly. Do Îðç¹°Ð Øæ ©UÙ·¤æð Ü»Ìæ ãñU ç·¤ ßãU ©UÙ·¤æ ¥ÂÙæ âÂÙæ ãñUÐ ©UÙ·¤æð Ü»Ìæ ãñU they think it is their own dream? They think men have many dreams, let ç·¤ ÂéL¤áæð´ ·ð¤ ÇþUè â ÕãéUÌ ãñ´U, ßð ¥ÂÙæ ÇþUè â ÕÙæÌð ÚUãð´UÐ ©UÙ ÂÚU ©Uâ·¤æ ·¤æð§üU them create their dreams. They are not affected by it. ÂýÖæß ÙãUè´ ÂǸÌæÐ
(In the next issue, read Rajendra Yadav and Sanjiv on OBC/Bahujan literature.) (¥»Üð ¥´·¤ ×ð´ ÂçɸU° ¥æðÕèâè/ÕãéUÁÙ âæçãUˆØ ÂÚU ÚUæÁð‹Îý ØæÎß ¥æñÚU â´Áèß ·ð¤ çß¿æÚU) TATA-Jagriti:Layout 1 7/27/2011 3:33 PM Page 1
ȤæòÚUßÇüUU Âýðâ | ¥»SÌ 2011 ¹ôÁ 25 TATA Jagriti Yatra Awakening the Entrepreneurial Spirit ÅUæÅUæ Áæ»ëçÌ Øæ˜ææ ©Ul×àæèÜ ¿ðÌÙæ ·¤æ Áæ»Ú‡æ
Yatris in front of the Tata Jagriti Yatra train ÅUæÅUæ Áæ»ëçÌ Øæ˜ææ ÅþðUÙ ·ð¤ âæ×Ùð Øæ˜æè
SANDEEP KRIPALANI ⢼è ·ë¤ÂÜæÙè
n 2008 everything was going well back in Pune – Ü w®®} ×ð´ Âé‡æð ×ð´ âÕ ÆUè·¤ ¿Ü ÚUãUæ Íæ — âé¹è ÂçÚUßæÚU, happy family, great job, good friends – but somewhere ©U ¼æ Ùõ·¤ÚUè, ¥‘ÀðU ¼ôSÌ — Üðç·¤Ù ¥¢¼ÚU ·¤ãUè´ ×ñ´ ¥â¢ÌécÅU ÍæÐ from within, I was unsatisfied: Unsatisfied because I ¥â¢ÌécÅU Øô´ç·¤ ×ñ´Ùð ·¤Öè ØãU âßæÜ ãUè ÙãUè´ ©UÆUæØæ ç·¤ I had never questioned if there was more to life than ÁèßÙ ×ð´ §ââð ÕɸU·¤ÚU Öè ·é¤ÀU ãñU? ¥â¢ÌécÅU Øô´ç·¤ °·¤ ¼êâÚUè this? Unsatisfied because there was another world out âæ ¼éçÙØæ Öè Íè Áô ×ñ´Ùð ¼ð¹è ÙãUè´ Íè? ¥â¢ÌécÅU Øô´ç·¤ ÁèßÙ there and I hadn’t seen it? Unsatisfied because there ×ð´ ÕãéUÌ ·é¤ÀU ·¤ÚUÙð ·¤ô Íæ ¥õÚU ×éÛæð Ü»Ìæ Íæ ç·¤ ×ðÚUè ¥ÂÙè was much more to do in life and it seemed like I had ©UÂÜç Ï ·é¤ÀU Öè ÙãUè´? ·¤§ü âßæÜ, Üðç·¤Ù ·¤ô§ü ÁßæÕ ÙãUè´ achieved nothing? Lots of questions, no answers and ¥õÚU âÕâð ÕǸUè L¤·¤æßÅU Íè — ×ñ´ àæéL¤¥æÌ ·¤ãUæ¡ âð ·¤M¡¤Ð the biggest hurdle was – where do I start? ¿õÕèâ ç¼â¢ÕÚU w®®} ·¤ô ×ñ´ ÅUæÅUæ Áæ»ëçÌ Øæ˜ææ ·ð¤ çÜ° On 24 December 2008, I hopped on board the âßæÚU ãéU¥æ ¥õÚU v} ç¼Ùô´ Õæ¼ vx ÚUæ’Øô´ ·¤ô ÂæÚU ·¤ÚUÌð ãéU° TATA Jagriti Yatra and after 18 days of traveling ~,®®® ç·¤Üô×èÅUÚU ·¤æ â$ȤÚU ·¤ÚUÙð ·ð¤ Õæ¼, ×ðÚUè ¥âÜè 9,000 kilometers and crossing 13 states of India, my ¹ôÁ Ìô ¥Öè àæéM¤ ãUè ãéU§ü Íè! §â Üð¹ ·¤æ ©UgðàØ ãñU ç·¤ true search had only begun! The purpose of this article ȤæòÚUßÇüU Âýðâ ·ð¤ ÂæÆU·¤ô´ ·¤ô §â ×Ù×ôãU·¤ Øæ˜ææ ·¤æ °·¤ is to give the reader of FORWARD Press a personal ÃØç Ì»Ì Üð¹æ ç¼Øæ Áæ° ¥õÚU ¥æ·¤ô ÂýôˆâæçãUÌ ç·¤Øæ Áæ° account of this fascinating journey and encourage you, ç·¤ ¥æ ¹é¼ Øæ ·¤ô§ü ¼êâÚUæ Áô Øô‚ØÌæ ÚU¹Ìæ ãñU, ç¼â¢ÕÚU or someone you know who qualifies, to apply for next w®vv ×ð´ ãUôÙð ßæÜè ¥»Üè Øæ˜ææ ·ð¤ çÜ° ¥æßð¼Ù ·¤ÚÔUÐ yatra in December 2011. ÅUæÅUæ Áæ»ëçÌ Øæ˜ææ Øæ ãñU? WHAT IS THE TATA JAGRITI YATRA? ÅUæÅUæ Áæ»ëçÌ Øæ˜ææ âæÜæÙæ ÚÔUÜ Øæ˜ææ ãñU Áô ÖæÚUÌ ·ð¤ y®® TATA Jagriti Yatra is an annual train journey that ¥ˆØçÏ·¤ ©UˆâæçãUÌ Øéßæ¥ô¢ ·¤ô (·é¤ÀU ¥¢ÌÚUÚUæcÅþUèØ TATA-Jagriti:Layout 1 7/27/2011 3:33 PM Page 2
AUGUST 2011 | FORWARD Press 26 DISCOVERY
PROPOSED ROUTE Delhi ÂýSÌæçßÌ ×æ»ü ç¼ËÜè Deoria ¼ðßçÚUØæ
Tilonia çÌÜæðçÙØæ ×èÆUæÂéÚU Mithapur Jamshedpur Á×àæðÎÂéÚU
Bhubaneswar ÖéßÙðàßÚUU Hyderabad ãñUÎÚUæÕæÎ Mumbai 24 Dec ’08 to 11 Jan ’09 ×é´Õ§üU wy çÎâ´ÕÚU âð 2010 ÁÙßÚUè w®vv
Thiruvananthapuram çÌL¤ßÙ¢ÌÂéÚU× Chennai ¿ð‹Ù§ü Presentation of detailed analysis of Role Model visit by Yatris Kanyakumari ·¤‹Øæ·é¤×æÚUè Madurai ×ÎéÚñU Øæç˜æØô´ mæÚUæ ÚUôÜ ×æòÇUÜ ·ð¤ ¼õÚÔU ·ð¤ Õæ¼ çßSÌëÌ çßàÜðá‡æ ·¤æ ÂýSÌéçÌ·¤ÚU‡æ
takes 400 of India’s highly motivated youth (with some internation- ÂýçÌÖæç»Øô´ ·ð¤ âæÍ), v} ç¼Ù ·ð¤ ÚUæcÅþUèØ â$ȤÚU ÂÚU Üð ÁæÌè ãñU, ¥õÚU ÖæÚUÌ ·ð¤ al participants), on an 18-day national odyssey, introducing them to ·é¤ÀU ¥ÙÁæÙ ÙæØ·¤ô´ âð ©UÙ·¤æ ÂçÚU¿Ø ·¤ÚUæÌè ãñUÐ §â·¤æ ©UgðàØ ãñU ÖæÚUÌ ·ð¤ unsung heroes of India. The aim is to awaken the spirit of entrepre- Øéßæ¥ô¢ ·¤ô ©UÙ ÃØç ÌØô´ ¥õÚU â¢SÍæÙô´ âð ÂçÚUç¿Ì ·¤ÚUßæ ·¤ÚU Áô ÖæÚUÌ ·¤è neurship – both social and economic – within India’s youth by ¿éÙõçÌØô´ ·ð¤ çÜ° ¥ÙêÆðU â×æÏæÙô´ ·¤æ çß·¤æâ ·¤ÚU ÚUãðU ãñ´U ©UÙ×ð´ ©Ulç×Ìæ ·¤è exposing them to individuals and institutions that are developing ¿ðÌÙæ ·¤ô Á»æÙæ — âæ×æçÁ·¤ ÌÍæ ¥æçÍü·¤, ¼ôÙô´Ð unique solutions to India’s challenges àæéM¤-àæéM¤ ×ð´ ×ñ´ ÍôǸUæ àæ¢ç·¤Ì Íæ Øô´ç·¤ ×ñ´ ÚÔUÜ»æǸUè ÂÚU ç·¤âè ·¤ô ÙãUè´ ÁæÙÌæ Initially I was apprehensive because I didn’t know anyone on Íæ, Üðç·¤Ù ØãU ÚUô×梿·¤æÚUè ÖæßÙæ Öè Íè, Øô´ç·¤ ×ñ´ y®® Ù° Üô»ô´ âð ç×ÜÙð the train, but it was also an exciting feeling, since I would meet 400 ßæÜæ Íæ ... âô, ×ñ´Ùð ¥æßð¼Ù ˜æ ÖÚU ç¼ØæÐ new people… so I applied. ¥æßð¼Ù Âýç·ý¤Øæ APPLICATION PROCESS Õèâ âð wz ßáü ·¤è ¥æØé ·¤æ ·¤ô§ü Öè ÃØç Ì ÂýçÌÖæ»è ·ð¤ M¤Â ×ð´ ¥õÚU wz â𠪤ÂÚU Anyone in the age group between 20 and 25 can apply as a partici- ·ð¤ ¥ÙéÖßè ÂðàæðßÚU °ß¢ ©Ul×è Üô» $ȤâèçÜÅðUÅUÚU ·ð¤ M¤Â ×ð´ ¥æßð¼Ù ·¤ÚU â·¤Ìð ãñ´UÐ pant and experienced professionals/entrepreneurs above 25 as facil- âÖè ÂýçÌÖæç»Øô´ ·¤ô â×êãUô´ ×ð´ Õæ¡ÅUæ ÁæÌæ ãñU ¥õÚU $ȤâèçÜÅðUÅUÚU ©UÙ·¤ô ç¼° »° â×êã itators. All participants are divided into groups and facilitators are »ýé ÜèÇUÚU ÕÙæØæ ÁæÌæ ãñUÐ ¿ê¢ç·¤ ¥æßð¼Ù ·ð¤ â×Ø ×ñ´ w| âæÜ ·¤æ Íæ Ìô ×ñ´Ùð group leaders of groups assigned to them. Since I was 27 at the $ȤâèçÜÅðUÅUÚU ·ð¤ M¤Â ×ð´ ¥æßð¼Ù ç·¤ØæÐ àæéM¤-àæéM¤ ×ð´ ¥æßð¼Ù ˜æ ÕãéUÌ Ü¢Õæ Ü»æ time of application, I applied as a facilitator. The application form Øô´ç·¤ ©Uâ×ð´ ÕãéUÌ âð âßæÜ ÂêÀUð »° Íð ×âÜÙ ¥æ·¤æ ÚUôÜ ×æòÇUÜ, ÁèßÙ ×ð´ at first seemed too long since it asked many questions like your role ¿éÙõçÌØæ¡, ©UlàæèÜÌæ ÂÚU ¼ëçcÅU·¤ô‡æ, Øæ˜ææ ÂÚU ¥æÙð ·ð¤ çÜ° ÂýôˆâæãUÙ, §ˆØæç¼Ð models, challenges in life, views on entrepreneurship, motivation to Üðç·¤Ù, °·¤ ÕæÚU ÁÕ ×ñ´Ùð ¥æßð¼Ù ˜æ ÖÚUÙæ àæéM¤ ç·¤Øæ Ìô ×éÛæð °ãUâæâ ãéU¥æ come on the yatra, etc. ç·¤ ØðU âßæÜ ×éÛæð ·¤§ü ÂãUÜé¥ô¢ ·ð¤ ÕæÚÔU ×ð´ »ãUÚUæ§ü âð âô¿Ùð ·ð¤ çÜ° ×ÁÕêÚU ·¤ÚU ÚUãðU However, once I started filling the application form, I realized Íð, ×âÜÙ, ¼ðàæ ·ð¤ âæ×Ùð âÕâð ÕǸUè ¿éÙõÌè ¥õÚU ×ðÚUæ â×æÏæÙÐ ãU× ¥·¤âÚU ¼ðàæ that the questions were making me think deeply on many aspects, ¥õÚU ©Uâ·¤è â×SØæ¥ô¢ ·¤è ¥æÜô¿Ùæ ·¤ÚUÌð ãñ´U, Üðç·¤Ù àææؼ ãUè ·¤Öè â×æÏæÙ ¼ðÌð e.g., the biggest challenge of the country and my solution. We often ãñ´UÐ §â âßæÜ Ùð â¿×é¿ ×éÛæð âô¿Ùð ·¤ô ÕæŠØ ·¤ÚU ç¼ØæÐ [ÙôÅUÑ ¥æòÙÜæ§Ù criticize the country and its problems, but rarely provide solutions. ¥æßð¼Ù Â˜æ ¥¡»ýð•æè ¥õÚU çã¢U¼è ×ð´ ÖÚUæ Áæ â·¤Ìæ ãñUÐ ·¤æ»•æ ·¤æ ¥æßð¼Ù˜æ ç·¤âè This question really made me think. [NOTE: The online applica- Öè ÖæÚUÌèØ Öæáæ ×ð´ ÖÚU â·¤Ìð ãñ´UÐ]U tion process can be submitted in English and Hindi. Paper applica- tions are accepted in any Indian language.] Øæ˜æè ·¤õÙ ãñ´U? ÂãUÜð ç¼Ù y®® Øæç˜æØô´ ·¤ô ¼ð¹ ·¤ÚU ãUè çâÚU ¿·¤ÚUæ ÁæÌæ ãñU — ÂãUÜð Øæ˜æè çÁ‹ãð´U WHO ARE THE YATRIS? ×ñ´ ç×Üæ çãU×æ¿Ü Âý¼ðàæ âð ¥æ° â×æÁ âðß·¤ Íð, ¼êâÚÔU ¥æ¢Ïý Âý¼ðàæ ·ð¤ §¢ÁèçÙØÚU The sight of 400 yatris on the first day of the yatra was mind- Íð, ÌèâÚÔU ¥ôçǸUàææ ·ð¤ °·¤ ÇUæò ÅUÚU Íð, ¿õÍð ·¤à×èÚU ·ð¤ °·¤ ßñ™ææçÙ·¤, Âæ¡¿ßð boggling – the first yatri I met was a social worker from ×ðƒææÜØ âð °·¤ ·¤æÙêÙ ·ð¤ SÙæÌ·¤ Íð, §ˆØæç¼Ð Øæ˜æè ÖæÚUÌ ¥õÚU ¼éçÙØæ ·¤è Himachal Pradesh, second an engineer from Andhra Pradesh, Öõ»ôçÜ·¤ çßçßÏÌæ ·¤æ ÂýçÌçÙçÏˆß ·¤ÚUÌð Íð — ÖæÚUÌ ·ð¤ ֻܻ wz ÚUæ’Øô´ ¥õÚU third a doctor from Orissa, fourth a scientist from Kashmir, fifth ÌèÙ Øæ ¿æÚU ·ð´¤Îý àææçâÌ Âý¼ðàæô´ âð ¥õÚU Âæ¡¿ ×ãUæmèÂô¢ âð ¥¢ÌÚUÚUæcÅþUèØ ÂýçÌÖæ»èÐ a law graduate from Meghalaya, and so on. The yatris represent- Øæç˜æØô´ ×𴠥ܻ-¥Ü» ÂëcÆUÖêç×Øô´ âð ¥æ° ÀUUæ˜æ Íð, Øéßæ ©Ul×è ¥õÚU ·¤æ×·¤æÁè ed the geographical diversity of India and the world – from Âýô$Èð¤àæÙÜ ÍðÐ ·é¤Ü ç×Üæ·¤ÚU, »ýæ×è‡æ (x® ÂýçÌàæÌ), ¥hü-»ýæ×è‡æ (x® ÂýçÌàæÌ) approximately 25 states and three to four union territories of ¥õÚU àæãUÚUè §Üæ·¤ô´ (y® ÂýçÌàæÌ) ·¤æ SßSÍ çןæ‡æ ÍæÐ India to international participants from five continents. The yatris were a combination of students, young entrepreneurs and Øæ˜ææ — ¥ÙéÖßÁ‹Ø çàæÿææ working professionals from various backgrounds. Overall, there v ÕæãUÚUè Øæ˜ææ — Âçà¿×è ÌÅU ·ð¤ âæÍ-âæÍ ¿ÜÌð ãéU° ãU× ×é¢Õ§ü âð was a healthy mix of yatris from rural (30%), semi-urban (30%) ·¤‹Øæ·é¤×æÚUè »°, çȤÚU Âêßèü ÌÅU âð ãU× ¿ð‹Ù§ü Âãé¡U¿ð, ØêÂè, ÚUæÁSÍæÙ ¥õÚU »éÁÚUæÌ and urban areas (40%). â×ðÌ »ýæ×è‡æ ÖæÚUÌ ·ð¤ Æ¢ÇðU ¥¢¼M¤Ùè §Üæ·¤ô´ ·¤è Øæ˜ææ ·¤èÐ ÖæÚUÌ °·¤ ¹êÕâêÚUÌ TATA-Jagriti:Layout 1 7/27/2011 3:33 PM Page 3
ȤæòÚUßÇüUU Âýðâ | ¥»SÌ 2011 ¹ôÁ 27
THE YATRA – EXPERIENTIAL LEARNING ¼ðàæ ãñU ¥õÚU ãUÚU wy ƒæ¢ÅðU ×ð´ Öõ»ôçÜ·¤ çSÍçÌ, ×õâ× ¥õÚU Öæáæ°¡ Õ¼Ü ÁæÌè ãñ´UÐ 1 External Journey – We traversed the west coast from Mumbai ÂêÚÔU â$ȤÚU ·ð¤ ¼õÚUæÙ ØãU Øæ˜ææ ãUÚU Øæ˜æè ·¤ô §¢çÇUØæ ¥ÍæüÌ÷ ÖæÚUÌ ·¤æ ¥ÙéÖß ·¤ÚUÙð to Kanyakumari, the east coast up to Chennai, the cold interiors of ·¤æ ×õ·¤æ ¼ðÌè ãñUÐ rural India including UP, Rajasthan and Gujarat. India is a beautiful w ÚUôÜ ×æòÇUÜ — ãU×Ùð ÖæÚUÌ ·ð¤ ·¤§ü ¥ÙÁæÙ ÙæØ·¤ô´ âð ×éÜæ·¤æÌ ·¤è ¥õÚU country and changes topography, weather, languages every 24 ÂýˆØð·¤ ÚUôÜ ×æòÇUÜ mæÚUæ ÀUôǸðU »° ÂýÖæß ·¤ô â×ÛæÙð ·¤æ ¥ÙêÆUæ ¥ßâÚU ÂýæŒÌ hours. The yatra allows every yatri to experience India that is ç·¤ØæÐ ãU×Ùð ØãU Öè âè¹æ ç·¤ ç·¤âè Öè ©Ul× ·¤ô SÍæ§ü ¥õÚU ¼êâÚUè Á»ãUô´ ÂÚU Bharat throughout the journey. Üæ»ê ·¤ÚUÙð ·ð¤ Øô‚Ø ÕÙæÙð ·ð¤ çÜ° •æM¤ÚUè ãñU ç·¤ ãU× ¥ÂÙð çß¿æÚUô´ ¥õÚU ÅUè× ·ð¤ 2 Role Models – We visited many unsung heroes of India and had âæÍ ÏñØü ÕÙæ° ÚU¹ð´Ð ØãU ×ðÚÔU ÖèÌÚU ·ð¤ ¹ôÁè ¥õÚU ¼êâÚÔU Øæç˜æØô´ ·ð¤ çÜ° the unique opportunity to understand the impact created by each role â¿×é¿ ¥æ¡¹ð¢ ¹ôÜÙè ßæÜæ ¥ÙéÖß ÍæÐ model. We also learned the gritty need to persevere with an idea çÂÀUÜð ÌèÙ âæÜô´ ×ð´ ·é¤ÀU Âý×é¹ ÚUôÜ ×æòÇUÜ çÁÙâð Øæç˜æØô¢ Ùð ×éÜæ·¤æÌ ·¤è and a team to make the enterprise sustainable and scalable. This was ©UÙ×ð´ àææç×Ü ã´ñU, ×¼éÚñU ·¤æ ¥ÚUçߢ¼ ¥æ§ü ·ð¤ØÚU (°çàæØæ ·¤æ âÕâð ÕǸUæ ¥æ¡¹ô´ ·ð¤ truly an eye-opener for the seeker in me and the other yatris. ¥æòÂýðàæÙ ·¤æ ·ð´¤Îý Áô ¥×èÚU ¥õÚU »ÚUèÕ ·¤ô â×æÙ §ÜæÁ ×éãñUÄØæ ·¤ÚUæÌæ ãñU), Some of the prominent role models visited in the past three ¿ð‹Ù§ü ·ð¤ çÙ·¤ÅU ·é¤Åé¢UÕ·¤× ×ð´ ¥æÚU. §Ü梻ô (°·¤ ×Ùèáè ¢¿æØÌ ÙðÌæ Áô ¥ÂÙð years include Aravind Eye Care in Madurai (the largest eye surgical »æ¡ß ßæÂâ ¥æ° ç·¤ ßãUæ¡ SßØ¢ÏæÚUè ÂæçÚUçSÍçÌ·¤ Ì¢˜æ ÕÙæ°¡), ãñU¼ÚUæÕæ¼ ·¤æ Ù梼è care centre in Asia giving equal treatment to the rich and the poor); ÂýçÌcÆUæÙ (Áô âÚU·¤æÚU ç·¤ ¥ôÚU âð ¿æÚU ÚUæ’Øô´ ×ð´ ãUÚU ÚUô•æ v,w®,®®® Öê¹ð R. Elango in Kuthambakham, near Chennai (a visionary Panchayat Õ“æô´ ·ð¤ çÜ° ¼ôÂãUÚU ·ð¤ ÖôÁÙ ·¤è ØôÁÙæ ·¤ô Üæ»ê ·¤ÚU ÚUãUæ ãñU), ×çÇUØÍ leader who went back to his village to make it a self-sustaining (¥ôçǸUàææ ·ð¤ zz® »æ¡ßô´ ×ð´ ·¤æØüÚUÌ Áô ßãUæ¡ â$Ȥæ§ü ÃØßSÍæ ¥õÚU çàæÿææ ·ð¤ ×égô´ ecosystem), Naandi Foundation in Hyderabad (implementing mid- âð ×é¹æçÌÕ ãñU), Á×àæð¼ÂéÚU ×ð´ ÅUæÅUæ SÅUèÜ $Èñ¤ ÅþUè ·¤æ ¼õÚUæ, ¥õÚU çÌÜôçÙØæ, day meal scheme on behalf of the governments of four states to ÚUæÁSÍæÙ ×ð´ Õ¢·¤ÚU ÚUæØ ÕðØÚU$Èé¤ÅU ·¤æòÜðÁÐ 120,000 hungry children everyday); Joe Madiath (works in 550 vil- ·é¤ÀU ÚUôÜ ×æòÇUÜ Øæç˜æØô´ ·¤è ª¤Áæü âð ÕãéUÌ ãUè ÂýÖæçßÌ ãéU°Ð ¥ÚUçߢ¼ ¥æ§ü lages in Orissa to address sanitation and education issues); a visit to ·ð¤ØÚU ·ð¤ ÇUæò. °â. ¥ÚUçߢ¼, âè°×¥ô, Ùð ·¤ãUæ, ÒÒ×éÛæð ·¤§ü Øæç˜æØô´ âð ÕæÌ¿èÌ the TATA Steel factory in Jamshedpur; and Bunker Roy Barefoot ·¤ÚUÙð ·¤æ ×õ·¤æ ç×Üæ ãñU ¥õÚU ×ñ¢Ùð ÂæØæ ç·¤ ©UÙ×ð´ çß¿æÚUô´ ¥õÚU ÖçßcØ ·ð¤ çÜ° College in Tilonia, Rajasthan. ·¤ËÂÙæ¥ô¢ ·¤è ·¤ô§ü ·¤×è ÙãUè´Ð ãU×ð´ ÕãéUÌ ¹éàæè ãñU ç·¤ çÂÀUÜð ¼ô âæÜô´ âð ãU× Some role models were very touched with the energy of the §â âæÜæÙæ ÌèÍü ·¤æ çãUSâæ ãñ´U ¥õÚU ¥æàææ ·¤ÚUÌð ãñ´U ç·¤ ãU× ¥æÙð ßæÜð âæÜô´ ×ð´ yatris. Dr S. Aravind, CMO, Aravind Eye Care said: “I had the ¥õÚU ¥çÏ·¤ Øô»¼æÙ ¼ðÙð ·ð¤ Øô‚Ø ãUô Âæ°¡»ðÐÓÓ opportunity to interact with many yatris and found them full of x Øæç˜æØô´ ·¤æ ×ðÜ-ç×Üæ — ØãU ×ðÚÔU çÜ° Øæ˜ææ ·ð¤ ×é Ø ¥¢àæ Íð — ideas and vision for the future. We are happy to be part of this ÁèßÙ ×𢠥æÙðßæÜæ ¥·ð¤Üæ ¥ßâÚU ÁÕ ¥æ ÖæÚUÌ ·¤è çßçßÏÌæ ·ð¤ âæÍ v} annual pilgrimage for the past two years and look forward to be ç¼Ùô´ Ì·¤ ÚUãUÌð ãñ´UÐ Øæ˜ææ ·ð¤ ¼õÚUæÙ, Øæ˜æè çßçÖ‹Ù ÂçÚUØôÁÙæ¥ô¢ ÂÚU ç×Ü·¤ÚU ·¤æ× able to contribute more in the years to come.” ·¤ÚUÌð ãñ´U çÁâ×ð´ àææç×Ü ãUôÌæ ãñU çÁÙ ÚUôÜ ×æòÇUÜ ·¤æ ¼õÚUæ ç·¤Øæ ©UÙ·¤æ ÌÍæ 3 Yatri interactions – For me this was the highlight of the yatra – »ýæ×è‡æ ©Ul×àæèÜ çßáØô´ — »ýæ×è‡æ çßléçÌ·¤ÚU‡æ, »ýæ×è‡æ SßæS‰Ø ¥õÚU ·ë¤çá a once in a lifetime opportunity to live with the diversity of India â×æÏæÙô´ — ·¤æ çßSÌëÌ çßàÜðá‡æÐ for 18 days. During the yatra, the yatris work together on various ¥æÁÌ·¤ Øæç˜æØô´ ·¤æ Âý×é¹ $ȤèÇUÕñ·¤ Øæ˜ææ ·ð¤ ¼õÚUæÙ âãUØæç˜æØô´ ·ð¤ âæÍ projects, including detailed analysis of the role models visited and ¥Ùõ¿æçÚU·¤ SÌÚU ÂÚU ãéU¥æ ×ðÜÁôÜ ÚUãUæÐ ÁÕ °·¤ Ìç×Ü ÇUæò ÅUÚU °·¤ ·¤à×èÚUè rural entrepreneurial subjects, such as rural electrification, rural Èê¤ÜßæÜð âð ç×ÜÌæ ãñU — ¿æãðU ßãU àæéM¤-àæéM¤ ×ð´ °·¤-¼êâÚÔU ·¤è Öæáæ ÙãUè´ ÁæÙÌð health and agriculture solutions. — Ìô ßãU °·¤-¼êâÚÔU âð ÁéǸU ÁæÌð ãñ´UÐ ØãU §âçÜ° ãUôÌæ ãñU Øô´ç·¤, °·¤ ÕæÚU ·ð¤ The greatest feedback from the yatris till date has been the per- çÜ°, ÂýˆØð·¤ Øæ˜æè §â ÕæÌ ·¤ô ÂèÀðU ÀUôǸU ¼ðÌæ ãñU ç·¤ ßãU ·¤ãUæ¡ âð ¥æØæ ãñU ¥õÚU sonal interactions of yatris on informal levels throughout the yatra. °·¤ ÖæÚUÌèØ ·ð¤ M¤Â ×𢠧â ÕǸUè Øæ˜ææ ·¤æ çãUSâæ ÕÙ ÁæÌæ ãñUÐ When a Tamil doctor interacts with a Kashmiri florist, even though they initially don’t understand each other’s language, they connect. Øæ˜æè ¥õÚU Øæ ·¤ÚUÌð ãñ? This happens because, for once, every yatri leaves behind where Øæ˜ææ ·¤è »¢ÖèÚUÌæ ·ð¤ âæÍ ãUè ÕãéUÌ ¥çÏ·¤ וææ·¤-×SÌè Öè ãUôÌè ãñUÐ ¥çÏ·¤æ¢àæ they come from and becomes part of a larger journey as an Indian. ç¼Ùô´ ×ð´, Øæ˜æè ÚUæÌ ·¤ô â$ȤÚU ·¤ÚUÌð ãñ´U ¥õÚU ç¼Ù ·ð¤ â×Ø ÚUôÜ ×æòÇUÜ âð ç×ÜÌð ãñ´U Øæ ÂñÙÜ ¿¿æü ·¤ÚUÌð ãñ´UÐ §ââð Øæç˜æØô´ ·¤ô ÚÔUÜ»æǸUè ÂÚU ¥õÚU Õæ·¤è Øæç˜æØô´ ·ð¤ WHAT ELSE DO YATRIS DO? Õè¿ âëÁÙæˆ×·¤ »çÌçßçÏØô´ ·¤æ ×õ·¤æ ç×Ü ÁæÌæ ãñU — 翘淤æÚUô´ mæÚUæ Âð´çÅ¢U» Among all the seriousness of the journey there was lots and lots ¥õÚU Çþæò§¢», ÉUôÜ·¤ âð Üð·¤ÚU ç»ÅUæÚU Ì·¤ ⢻èÌ, ÖôÁÂéÚUè âð Üð·¤ÚU §¢ç‚Üàæ ÚUæò·¤ of fun! On most days, the yatris travel by the night and visit the ⢻èÌ »æØÙ, M¤çÕ â ØêÕ âð Üð·¤ÚU ç$ȤË×ô´ Ì·¤ ·ð¤ ÅðUÜ¢ÅU àæô, ¥¢ÌÚUÚUæcÅþUèØ role models or have panel discussions during the day time. This ·¤çßØô´ ·¤è ·¤çßÌæ°¡ ¥õÚU ÕãéUÌ âæÚUè §¢ÇUôÚU »ð âÐ ×SÌè ·¤æ °·¤ ÕǸUæ ×õ·¤æ Íæ leaves a lot of time for creativity on the train/among yatris – °·¤ SÅðUàæÙ ·ð¤ ŒÜðÅU$Ȥæò×ü ÂÚU Ù° âæÜ ·¤è ÂæÅUèüÐ paintings/drawings by artists, music from dholak to guitar, singing from Bhojpuri to English Rock, talent shows from rubix çÕ•æ-™ææÙ-ÅþUè ÂýçÌØôç»Ìæ cube to films, poetry by international poets; and many many °·¤ Âýçàæÿæ‡æ ¥ Øæâ ×ð´, Øæç˜æØô´ ·¤ô Áô ·é¤ÀU Öè ©U‹ãUô´Ùð âè¹æ ãUôÌæ ãñU ©Uâ·ð¤ indoor games. The highlight of the masti was the New Year’s ¥æÏæÚU ÂÚU ßæSÌçß·¤ ÖæÚUÌ ×ð´ °·¤ ßæSÌçß·¤ ©Ul× àæéM¤ ·¤ÚUÙð ·ð¤ çÜ° •æ×èÙè Party on the platform on a station. â“ææ§Øô´ ·¤ô ÂÚU¹Ùæ ãUôÌæ ãñUÐ ·ë¤çá, SßæS‰Ø, ÁÜ, ¥æç¼ ¹æâ çßáØô´ ×ð¢ âæ¡Ûæè TATA-Jagriti:Layout 1 7/27/2011 3:33 PM Page 4
AUGUST 2011 | FORWARD Press 28 DISCOVERY
BIZ-GYAN-TREE COMPETITION ç¼Ü¿SÂè ÚU¹Ùð ßæÜð Øæ˜æè °·¤ âæÍ ç×Ü·¤ÚU ÂãUÜð v® ç¼Ùô´ ·ð¤ ¥ÂÙð In a training exercise, yatris are required to use their learnings to appre- ¥ÙéÖßô´ ·ð¤ ¥æÏæÚU ÂÚU ¥çÖÙß â×æÏæÙô´ ßæÜè °·¤ ֻܻ ßæSÌçß·¤ ciate ground realities in setting up real enterprises in real India. Yatris ©Ul× ØôÁÙæ ÕÙæÌð ãñ´U — ×âÜÙ, ç·¤âè »æ¡ß ·ð¤ çÜ° âõÚU â×æÏæÙ, Øæ with common interests on specific topics like agriculture, health, water, ¼é‚ÏàææÜæ ×ð´ SÂÜæ§ü ¿ðÙ ×ð´ ßëçhÐ ØôÁÙæ°¡ Üæ»Ì, ¥æ×¼Ùè, çÙßðàæ, ÅUè× etc., get together and based on the experience of the first 10 days of the ÂýÕ¢ÏÙ ¥õÚU âæ×æçÁ·¤ Õ¼Üæß Áñâð âèç×Ì ·¤ÚUÙð ßæÜð ·¤æÚU·¤ô´ ·¤ô ŠØæÙ yatra try to make near-realistic enterprise plans with innovative solu- ×ð´ ÚU¹ ·¤ÚU ÕÙæ§ü ÁæÌè ãñ´UÐ tions – like Solar solution for villages, or increased supply chain in ãU×æÚUè ÚÔUÜ»æǸUè ¼ðßçÚUØæ ·ð¤ °·¤ »æ¡ß ×ð¢ L¤·¤è ÁãUæ¡ Áæ»ëçÌ âðßæ â¢SÍæÙ dairy. Plans are made in light of restraining factors such as costs, rev- çSÍÌ ãñUÐ ßãUæ¡ Øæç˜æØô¢ Ùð SÍæÙèØ çßàæðá™æô´ âð ÕæÌ¿èÌ ·¤è ¥õÚU ¥ÂÙè enues, investments, team management and social change. ØôÁÙæ¥ô¢ ×ð´ ·é¤ÀU Õ¼Üæß ç·¤° ¥õÚU ©UÙ×ð´ âð âÕâð ÙßÂýßÌü·¤ ¥õÚU Our train stopped at a village which was the home of Jagriti Seva çÅU·¤æª¤ ØôÁÙæ ·¤ô ¿éÙæ »ØæÐ ¿éÙè »§ü ÅUè×ô´ ·¤ô Øæ˜ææ ·ð¤ Õæ¼ ßæÂâ ©Uâ Sansthan in Deoria, where yatris get to interact with on-ground experts, »æ¡ß ×𢠥æÙð ·ð¤ çÜ° °·¤ ÂýØôçÁÌ ¼õÚÔU ·¤æ ¥ßâÚU ÂýæŒÌ ãéU¥æ, ÁãUæ¡ based on which yatris modified/altered their plans; and the most innova- Øæç˜æØô´ ·¤ô ¥Ùé×çÌ ç×Üè ç·¤ ßãU »æ¡ß ×ð´ ÚUãU·¤ÚU ¥ÂÙè ØôÁÙæ ·¤è tive and sustainable plans were selected. The selected teams were given ÃØßãUæÚUç·¤Ìæ ·¤è âêÿ× âð âêÿ× Ì$ȤâèÜô´ ·¤ô ÂÚU¹ð´Ð the opportunity of a sponsored trip back to the village after the yatra; where yatris were allowed to live in the village and test the viability of âéÚUÿææ ¥õÚU ×ðçÇU·¤Ü âéçßÏæ°¡? plans in extreme detail. ÂêÚUè Øæ˜ææ ·ð¤ ¼õÚUæÙ ÂØæüŒÌ ⢠Øæ ×ð´ ÂéL¤á ¥õÚU ×çãUÜæ âéÚUÿææ·¤×èü ¿õÕèâô´ ƒæ¢ÅðU ©UÂÜ Ï ÚUãUÌð ãñ´UÐ ¥ˆØ¢Ì âãUØô»è ¥õÚU ÚÔUÜ»æǸUè ÂÚU Øæç˜æØô´ ·¤è •æM¤ÚUÌô´ SECURITY AND MEDICAL FACILITIES? ·¤ô â×ÛæÙð ßæÜð ØãU ·¤×èü ×¼¼ ·ð¤ çÜ° ãU×ðàææ ÌñØæÚU ÚUãUÌð ãñ´UÐ ç·¤âè Öè There are adequate numbers of 24/7 male and female security person- ¥æÂæÌ·¤æÜèÙ çSÍçÌ âð çÙÂÅUÙð ·ð¤ çÜ° ÚÔUÜ»æǸUè ×ð´ çÙØç×Ì M¤Â âð nel, who are very co-operative and understanding of the yatris’ needs on ¥ Øæâ ãUôÌð ÚUãUÌð ãñ´UÐ Øô‚Ø ×ðçÇU·¤Ü ÇUæò ÅUÚU ¥õÚU ÂØæüŒÌ $ȤSÅüU-°ÇU §â the train and are always there to help. Regular drills are also conducted Øæ˜ææ ·¤æ ¥çÖ‹Ù ¥¢» ãñ´UÐ for any contingencies on the train. Qualified medical doctors and ade- quate first-aid is an essential part of the journey. ¥õÚU ÚUãUÙæ-·¤ÚUÙæ, ¹æÙæ-ÂèÙæ? ÂéL¤á ¥õÚU ×çãUÜæ Øæç˜æØô´ ·ð¤ çÜ° ¥Ü»-¥Ü» Õôç»Øæ¡ ãUôÌè ãñ´UÐ AUR REHNA-KARNA, KHANA-PEENA? ÂçÚUØôÁÙæ¥ô¢, ·¤æ×-·¤æÁ ÌÍæ ¼êâÚUè ·¤æØü-â¢Õ¢Ïè »çÌçßçÏØô´ ·ð¤ çÜ° »ýé There are separate boggies allotted for males and females. While the °·¤ âæÍ ç×ÜÌð ãñ´UÐ ÂéL¤á ¥õÚU ×çãUÜæ Õôç»Øô´ ×ð´ Âýßðàæ ·ð¤ çÜ° ·¤Ç¸¸ðU groups come together for projects, assignments and other activities on çÙØ×ô´ ·¤æ ÂæÜÙ ç·¤Øæ ÁæÌæ ãñUÐ the train; strict rules and regulations regarding entering male and female ¥ÆUæÚUãU ç¼Ùô´ ·ð¤ ¥¢Ì ×ð´ ÂýˆØð·¤ Øæ˜æè y âð z ç·¤Üô Ì·¤ ß•æÙ ÕɸUæ boggies are enforced. ÜðÌæ ãñU Øô´ç·¤ ©Uâð ç¼Ù ×ð´ ¿æÚU ÕæÚU Ìæ•ææ ·¤æ ¹æÙæ ©UÂÜ Ï ãUôÌæ ãñU — Every yatri put on approximately 4–5 kilos at the end of 18 days, ÙæàÌæ, ¼ôÂãUÚU ·¤æ ÖôÁÙ, àææ× ·¤æ ¿æØ-ÙæàÌæ ¥õÚU çȤÚU ÚUæç˜æ ÖôÁÙÐ ÂêÚUè because they were fed freshly cooked food four times everyday – break- Øæ˜ææ ×ð´ ·ð¤ßÜ ç×ÙÚUÜ ßæòÅUÚU ãUè Âý¼æÙ ç·¤Øæ ÁæÌæ ãñUÐ fast, lunch, evening snack and dinner. Only mineral water was served âæ×æ‹Ø çmÌèØ Ÿæð‡æè ·¤è çâÅUÚU Õôç»Øô´ ·¤ô »éâܹæÙô´ ·¤ô Õ¼Ü ç¼Øæ throughout the journey. ÁæÌæ ãñU ÁãUæ¡ ãUÚU ß Ì ÂæÙè ÚUãUÌæ ãñU ¥õÚU ÂæÙè ·ð¤ çÙ·¤æâ ·¤è ÃØßSÍæ Normal second-class sitter boggies are converted into working bath- ãUôÌè ãñUÐ ÂéL¤áô´ ¥õÚU ×çãUÜæ¥ô¢ ·ð¤ çÜ° ¥Ü»-¥Ü» SÙæÙƒæÚU ãUôÌð ãñ´UÐ rooms that have running water and drainage systems. Separate bath- Øæ˜ææ ·ð¤ ¼õÚUæÙ çÙØç×Ì ÌõÚU ÂÚU ×æ×êÜè ·¤è×Ì ÂÚU ·¤ÂǸðU ÏôÙð ·¤è âéçßÏæ rooms are made for males and females. Laundry facility at nominal ©UÂÜ Ï ·¤ÚUæ§ü ÁæÌè ãñUÐ cost was provided at regular intervals on the journey. ÃØç Ì»Ì ÂýÖæß PERSONAL IMPACT ‚ØæÚUãU ÁÙßÚUè ·¤ô ÁÕ ÚÔUÜ»æǸUè ×é¢Õ§ü ×ð´ ¼æç¹Ü ãéU§ü Ìô ×ðÚUæ ç¼Ü ÕñÆU »ØæÐ On 11 January, when the train entered Mumbai, my heart sank. A journey ÁèßÙ ·¤æ ¥Ùô¹æ ¥ÙéÖß Âý¼æÙ ·¤ÚUÙð ßæÜè Øæ˜ææ ¹ˆ× ãUôÙð ßæÜè ÍèÐ ×ñ´ of a lifetime was coming to an end; there were mixed emotions – on one ç×Üð-ÁéÜð Á•ÕæÌô´ âð ÁêÛæ ÚUãUæ Íæ — °·¤ ÌÚU$Ȥ Ìô ƒæÚU ÁæÙð ·¤è ¹éàæè Íè Ìô hand, I was happy to go back home, on the other, I was not sure when I ¼êâÚUè ¥ôÚU ×éÛæð ×æÜê× ÙãUè´ Íæ ç·¤ Øæ ×ñ´ ¥ÂÙð ¼ôSÌô´ âð ¼éÕæÚUæ ç×Ü Â檡¤»æÐ would meet my new friends again. I also felt a sense of deep gratitude to ×ñ´Ùð §â Øæ˜ææ ·¤æ »ãUÚUæ ¥æÖæÚU Öè ×æÙæ ç·¤ §âÙð ×éÛæð §ÌÙð ÍôǸðU â×Ø ×ð¢ ãUè this journey for allowing me to experience so much in such a short span §ÌÙæ ·é¤ÀU ¥ÙéÖß ·¤ÚUÙð ·¤æ ¥ßâÚU ç¼ØæÐ ¥¢Ì ×ð´, ãU× âÕ °·¤-¼êâÚÔU ·ð¤ of time. We hugged, cried, laughed and promised to meet again! »Üð ç×Üð, ÚUô°, ã¢Uâð ¥õÚU çȤÚU âð ç×ÜÙð ·¤æ ßæ¼æ ·¤ÚU L¤¹âÌ ãéU°! For two weeks after the yatra, I was still living in the train – the Øæ˜ææ ·ð¤ ¼ô ãU$ Ìô´ ·ð¤ Õæ¼ Ì·¤, ×ñ´ ¥Öè Öè ÚÔUÜ»æǸUè ×ð´ ãUè Áè ÚUãUæ Íæ yatra had made a deep impression. Life was never going to be the same. — Øæ˜ææ Ùð ×éÛæ ÂÚU »ãUÚUæ ÂýÖæß ÇUæÜæ ÍæÐ ÁèßÙ çÕÜ·é¤Ü Õ¼Ü-âæ »ØæÐ
Six months after the yatra, when he was on the verge of a promotion, SANDEEP Øæ˜ææ ·ð¤ ÀUãU ×ãUèÙð Õæ¼ ÁÕ â¢¼è ·ë¤ÂÜæÙè °·¤ ¼ô‹ÙçÌ ·ð¤ °·¤¼× ·¤ÚUèÕ Íð Ìô ©U‹ãUô´Ùð ¥ÂÙè Ùõ·¤ÚUè KRIPALANI quit his job to go on another long yatra. He travelled for the next one year and ÀUôǸU ¼è ¥õÚU °·¤ ¼êâÚUè Ü¢Õè Øæ˜ææ ÂÚU çÙ·¤Ü ÂǸðUÐ ßãU ¥»Üð °·¤ âæÜ Ì·¤ â$ȤÚU ·¤ÚUÌð ÚUãðU ¥õÚU ¥¢Ì finally landed up with a project called India@75 in New Delhi. ×ð´ Ù§ü ç¼ËÜè ×ð´ §¢çÇUØæ °ÅU |z Ùæ× ·¤è ÂçÚUØôÁÙæ ·ð¤ âæÍ ÁéǸðUÐ The applications for 2011 Yatra are available on www.jagritiyatra.com or you can write to w®vv Øæ˜ææ ·ð¤ çÜ° ¥æßð¼Ù ˜æ www.jagritiyatra.com ÂÚU ©UÂÜ Ï ãñ´UÐ ¥æ ©U‹ãð´U §â ÂÌð ÂÚU âèÏð them directly at TATA Jagriti Yatra, Bungalow No B-5, Green Acres Housing Society, Öè çܹ â·¤Ìð ãñ´UÑ ÅUæÅUæ Áæ»ëçÌ Øæ˜ææ, Õ¢»Üæ Ù¢. Õè-z, »ýèÙ °·¤Ç¸â ãU檤ç⢻ âôâæ§üÅUè, ¢ÁÚUæÂôÜ, Panjrapole, Deonar, Mumbai – 400088; or call them on 022 6453 53545. ¼ðßÙæÚU, ×é¢Õ§ü — y®®®}}, Øæ çȤÚU ©U‹ãð´U §â Ù¢ÕÚU ÂÚU $ȤôÙ ·¤ÚUð´ — ®ww {yzx zxzyz Reply:Layout 1 7/27/2011 3:24 PM Page 1
ȤæòÚUßÇüUU Âýðâ | ¥»SÌ 2011 â¢ßæ¼ 29 BACKWARD MUSLIMS çÂÀUǸðU ×éâÜ×æÙ Denial, Dilemmas Debates §Ù·¤æÚU, ÂàæôÂðàæ, ÕãUâ
Letter by MR SYED SHAHABUDDIN nity constitutes a minority in Bihar, the castes/baradaris which have been included in the state list of OBCs have no separate sub-quota and ALL INDIA MUSLIM MAJLIS-E-MUSHAW ARAT they feel that they are not getting their due under Mandal dispensation. 13.06.2011 The community is now demanding separate quota which is being Dear Ivan Kostka, resisted for various reason. Some are historical, psychological & political Thought a friend I was introduced your bilingual magazine FORWARD in nature. Many arguments are being but forward but the real purpose is to Press for June 2011. I was particularly impressed by Shri Pramod break the solidarity of Muslim community in their struggle & thus keep Ranjan’s article on Caste Composition of Bihar Media. On page 23 under the bulk of them within the common Hindu dominated OBC category. the column ‘in Bihar’ it gives the Caste composition of the state based on Many sociologists project the Muslim community as the seventh 1931 Census. But the Muslim have been divided between upper caste caste group after Brahmin, Bhumihar, Rajput, Kayasth. Vaishyas, Muslims and Pasmanda Muslims while no such classification has been Shudras & SC’s. made for backward class and most Forward class. Only by conducting a Universal Census of all identifiable social The Sachar Report have brought out that in the country as a whole groups to collect information of population & uniform set of socio- the Muslim as backward as the Schedule Caste and the Schedule Tribes economic parameters their reservation sub-quota under a universal justifi- and more backward than non- Muslim Backward Classes. It has also able formula can be worked out & they can be categorised according to come to the conclusion that there is no substantial socio-economic their choice. The terminology of OBC, MBC, EBC and various sub-group difference between the Ashraf & others among Muslims. of forward and backward Muslims should be given up. There is a backward core even in Hindu upper castes. Their If Mr Ranjan is available in Delhi, I would be very glad to meet him. population may be small but their level of backwardness may be compa- With kind regards, rable to that of Hindu OBC’s. Presumed that the figures of 1931 Census Yours sincerely, have been adjusted to the recent division of Bihar. The Muslim commu- Syed Shahabuddin
In the June issue of FORWARD Press, we published an article on the caste composition of Bihar media by our Editor (Hindi) Pramod Ranjan. Among many other responses, we received a letter from noted Muslim leader Mr Sayed Shahabuddin. We are grateful to Mr Shahabuddin to engage with the issue. The letter we received opens the possibilities for further reflection on the issue of caste, religion and political interventions. We are publishing the letter as it is with a brief note by Pramod Ranjan – EDITORS ȤæòÚUßÇüU Âýðâ ·ð¤ ÁêÙ ¥¢·¤ ×ð´ ãU×Ùð´ â¢Âæ¼·¤ (çã¢U¼è) Âý×ô¼ Ú¢UÁÙ ·¤æ çÕãUæÚU ×èçÇUØæ ·¤è ÁæçÌ»Ì â¢ÚU¿Ùæ ÂÚU °·¤ Üð¹ Âý·¤æçàæÌ ç·¤Øæ ÍæÐ ·¤§ü ¥‹Ø ÂýçÌç·ý¤Øæ¥ô¢ ·ð¤ ¥Üæßæ ãU×ð´ çß ØæÌ ×éçSÜ× ÙðÌæ Ÿæè â§ü¼ àææãUÕégèÙ ·¤æ ˜æ Öè ç×ÜæÐ ãU× Ÿæè àææãUÕégèÙ ·ð¤ §â ×égð ÂÚU ÕæÌ ·¤ÚUÙð ·ð¤ çÜ° ãU× ©Uٷ𤠥æÖæÚUè ãñ´UÐ ©UÙ·ð¤ ç×Üð ˜æ âð ÁæçÌ, Ï×ü ¥õÚU ÚUæÁÙñçÌ·¤ ãUSÌÿæð ·ð¤ ×égô´ ÂÚU ¥æ»ð âô¿Ùð ·¤è â¢ÖæßÙæ°¡ ¹éÜÌè ãñ´UÐ ãU× ©Uâ Â˜æ ·¤ô ßñâð ·¤æ ßñâæ ÀUæ ÚUãðU ãñ´UÐ âæÍ ãUè Âý×ô¼ Ú¢UÁÙ ·¤è â¢çÿæŒÌ çÅUŒÂ‡æè Öè ãñUÐ — â¢Âæ¼·¤
Ÿæè àææãUÕégèÙ ·¤æ Â˜æ ·¤è »§ü ãñ´U ©UÙ×𢠩UÙ·¤æ ·¤ô§ü ¥Ü» âÕ-·¤ôÅUæ ÙãUè´ ãñU ¥õÚU ©U‹ãð´U Ü»Ìæ ãñU ç·¤ ×¢ÇUÜ ÂýæßÏæÙ ·ð¤ ¥¢Ì»üÌ ©U‹ãð´U ©UÙ·¤æ ãU·¤ ÙãUè´ ç×Ü ÚUãUæÐ ¥æòÜ §¢çÇUØæ ×éçSÜ× ×ÁçÜâ-°-×éàææßÚUÌ ØãU â×é¼æØ ¥Õ ¥Ü» ·¤ôÅUæ ·¤è ×æ¡» ·¤ÚU ÚUãUæ ãñU çÁâ·¤æ ·¤§ü ·¤æÚU‡æô´ âð vx.®{.w®vv çßÚUôÏ ç·¤Øæ Áæ ÚUãUæ ãñUÐ ·é¤ÀU °ðçÌãUæçâ·¤ ãñ´U, ·é¤ÀU ×Ùôßñ™ææçÙ·¤ Ìô ·é¤ÀU çÂýØ ¥æØßÙ ·¤ôS·¤æ, ÚUæÁÙñçÌ·¤ ç·¤S× ·ð¤Ð ·¤§ü ¼ÜèÜð´ ¼è ÚUãUè ãñ´U Üðç·¤Ù ¥âÜè ©UgðàØ ØãU ãñU ç· °·¤ çטæ Ùð ¥æ·¤è çmÖæáè Âç˜æ·¤æ ȤæòÚUßÇüU Âýðâ ·ð¤ ÁêÙ w®vv ¥¢·¤ âð ßæç·¤$Ȥ ©UÙ·ð¤ ⢃æáü ×ð´ ×éçSÜ× â×é¼æØ ·¤è °·¤Ìæ ·¤ô ÌôǸUæ Áæ° ¥õÚU ©UÙ×ð´ âð ¥çÏ·¤æ¢àæ ·¤ÚUßæØæÐ ×ñ´ çÕãUæÚU ×èçÇUØæ ·¤è ÁæçÌ»Ì â¢ÚU¿Ùæ ÂÚU Ÿæè Âý×ô¼ Ú¢UÁÙ ·ð¤ Üð¹ âð ·¤ô âæ¡Ûæè, çã¢U¼ê ß¿üSß ßæÜè Ÿæð‡æè ×ð´ ÚU¹æ Áæ°Ð ¹æâÌõÚU ÂÚU ÂýÖæçßÌ ãéU¥æÐ ÂëcÆU wx ÂÚU ÒçÕãUæÚU ×ð´Ó ·¤æòÜ× ·ð¤ Ùè¿ð v~xv ·¤è ·¤§ü â×æÁàææS˜æè Õýæræ‡æ, Öêç×ãUæÚU, ÚUæÁÂêÌ, ·¤æØSÍ, ßñàØ, àæêÎýô´ ¥õÚU ÁÙ⢠Øæ ·ð¤ ¥æÏæÚU ÂÚU ÚUæ’Ø ·¤è ÁæçÌ»Ì â¢ÚU¿Ùæ ç×ÜÌè ãñUÐ Üðç·¤Ù ×éâÜ×æÙô´ ¥Ùéâêç¿Ì ÁæçÌØô´ ·ð¤ Õæ¼ ×éçSÜ× â×é¼æØ ·¤ô âæÌßð´ ÁæçÌ â×êãU ·ð¤ M¤Â ×ð´ ·¤ô ©U“æ ÁæÌèØ ×éâÜ×æÙô´ ¥õÚU Ââ×梼æ ×éâÜ×æÙô´ ×ð´ Õæ¡ÅUæ »Øæ ãñU ÁÕç·¤ çÂÀUǸðU ÂýôÁð ÅU ·¤ÚUÌð ãñ´UÐ ß»ü ¥õÚU ¥çÌ ¥»Ç¸ðU ß»ü ·ð¤ çÜ° °ðâè ·¤ô§ü Ÿæ‡æèÕhÌæ ÙãUè´ ãñUÐ •æM¤ÚUÌ ãñU âÖè âæ×æçÁ·¤ â×êãUô´ ·¤è âæßüÖõç×·¤ ÁÙ»‡æÙæ ·¤è Ìæç·¤ ©UÙ·¤è â“æÚU çÚUÂôÅüU Ùð ØãU ©UÁæ»ÚU ç·¤Øæ ãñU ç·¤ ¼ðàæÖÚU ×ð´ ×éâÜ×æÙ ¥Ùéâêç¿Ì ÁæçÌ ¥æÕæ¼è ·ð¤ ÕæÚÔU ×ð´ ÁæÙ·¤æÚUè §·¤_Uè ·¤è Áæ â·ð¤, ©Uٷ𤠥æÚUÿæ‡æ âÕ-·¤ôÅðU ·ð¤ ¥õÚU ¥Ùéâêç¿Ì ÁÙÁæçÌ çÁÌÙð ãUè çÂÀUǸðU ãñ´U ¥õÚU ßð »ñÚU-×éâÜ×æÙ çÂÀUǸðU ß»ôZ çÜ° âæ×æçÁ·¤-¥æçÍü·¤ ÂñÚUæ×èÅUâü ÌØ ç·¤° Áæ°¡ Áô âæßüÖõç×·¤ ÁSÅUè$ȤæØÕÜ âð ¥çÏ·¤ çÂÀUÇð¸ ãñ´UÐ ßãU §â çÙc·¤áü ÂÚU Öè Âãé¡U¿è ãñU ç·¤ ×éâÜ×æÙô´ ×ð´ ¥àæÚUæ$Ȥ $ȤæòÚU×êÜð âð çÙÏæüçÚUÌ ç·¤° »° ãñ´U ¥õÚU çÁ‹ãð´U ©UÙ·¤è Ââ´¼ ·ð¤ ¥ÙéâæÚU Ÿæð‡æèÕh ¥õÚU ¼êâÚUô´ ×ð´ ¹æâ âæ×æçÁ·¤-¥æçÍü·¤ ¥¢ÌÚU ÙãUè´ ãñUÐ ç·¤Øæ Áæ â·ð¤Ð ¥»Ç¸ðU ¥õÚU çÂÀUǸðU ×éâÜ×æÙô´ ·ð¤ çÜ° ¥ôÕèâè, °×Õèâè, §üÕèâè çã¢U¼ê ©U“æ ÁæçÌØô´ ×ð´ Öè çÂÀUǸUô´ ·¤æ Öè °·¤ ·¤ôÚU ãñUÐ ©UÙ·¤è ¥æÕæ¼è ·¤× ãUô ¥õÚU ¥Ü»-¥Ü» ©UÂ-â×êãUô´ ·¤è àæ ¼æßÜè ·¤æ ˆØæ» ·¤ÚU ç¼Øæ ÁæÙæ ¿æçãU°Ð â·¤Ìè ãñU Üðç·¤Ù çÂÀUǸðUÂÙ ·ð¤ çÜãUæ•æ âð ©UÙ·¤æ SÌÚU çã¢U¼ê ¥ôÕèâè ·ð¤ ÕÚUæÕÚU ·¤ãUæ ¥»ÚU Ÿæè ÚU¢ÁÙ ç¼ËÜè ×ð´ ãñ´U Ìô ×éÛæð ©UÙâð ç×Ü·¤ÚU ¹éàæè ãUô»èÐ Áæ â·¤Ìæ ãñUÐ ØãU ×æÙ ÜðÌð ãñ´U ç·¤ v~xv ÁÙ⢠Øæ ·ð¤ ¥æ¡·¤Ç¸ðU çÕãUæÚU ·ð¤ ãUæçÜØæ çß¼ ·¤æ§¢ÇU çÚU»æÇü÷Uâ çßÖæÁÙ ·ð¤ ¥ÙéâæÚU °ÇUÁSÅU ·¤ÚU çÜ° »° ãñ´UÐ ×éçSÜ× â×é¼æØ çÕãUæÚU ×ð´ Øôâü çâ¢â°ÚUÜè, ¥ËÂ⢠ط¤ ß»ü ãñU, ¥ôÕèâè ·¤è ÚUæ’Ø âê¿è ×ð´ Áô ÁæçÌØæ¡ Øæ çÕÚUæ¼çÚUØæ¡ àææç×Ü âñؼ àææãÕégèÙ Reply:Layout 1 7/27/2011 3:24 PM Page 2
AUGUST 2011 | FORWARD Press 30 DIALOGUE
Letter of Response by PRAMOD RANJAN Âý×ô¼ Ú¢UÁÙ ·¤æ ˜æ
Dear Shahabuddin Sahib, çÂýØ àææãUÕégèÙ âæãUÕ, You read my article seriously and have given a prompt reaction. I ¥æÂÙð ×ðÚUæ Üð¹ »¢ÖèÚUÌæÂêßü·¤ ÂɸUæ ¥õÚU ©Uâ ÂÚU ¥ÂÙè ˆßçÚUÌ am grateful. Dialogue despite disagreements is what is important. ÂýçÌç·ý¤Øæ ¼èÐ ¥æÖæÚUè ãê¡UÐ ¥âãU×çÌØô´ ·ð¤ ÕæßÁê¼ â¢ßæ¼ ×ãU ßÂê‡æü This letter of yours has startled me on various counts and has ãUôÌæ ãñUÐ forced me to think further on emotional unity between Ashraf Hin- ¥æ·𤠧â ˜æ Ùð ·¤§ü ·¤æÚU‡æô´ âð ×éÛæð ¿õ´·¤æØæ ¥õÚU ¥àæÚUæ$Ȥ dus and Ashraf Muslims. çã¢U¼é¥ô¢ ¥õÚU ¥æàæÚUæ$Ȥ ×éâÜ×æÙô´ ·¤è Öæßæˆ×·¤ °·¤Ìæ ·ð¤ ÕæÚÔU ×ð´ I did the survey about social groups of people occupying ¥õÚU âô¿Ùð ·ð¤ çÜ° ×ÁÕêÚU ç·¤Øæ ãñUÐ premier posts in Bihar media in 2009. At that time, on 30 August çÕãUæÚU ·ð¤ ×èçÇUØæ ×ð´ Âý×é¹ Â¼ô´ ÂÚU ·¤æçÕ•æ Üô»ô´ ·ð¤ âæ×æçÁ·¤ 2009, an article of mine was carried in Hindi daily Jansatta, in â×êãU ·¤æ âßðü ×ñ´Ùð ßáü w®®~ ×ð´ ç·¤Øæ ÍæÐ ©Uâ â×Ø, x® ¥»SÌ which my basic argument was that caste-based corruption is worse w®®~ ·¤ô ×ðÚUæ °·¤ Üð¹ ÁÙâ ææ ×ð´ ÀUÂæ Íæ, çÁâ×ð´ ×ðÚUæ ×êÜ Ì·ü¤ than economic corruption. Late journalist, Prabhash Joshi had ØãU Íæ ç·¤ ¥æçÍü·¤ ÖýcÅUæ¿æÚU âð ¥çÏ·¤ ƒææÌ·¤ ãñU ÁæçÌ ¥æÏæçÚUÌ objected to it rather indecently. In his column on 6 September ÖýcÅUæ¿æÚUÐ ç¼ß¢»Ì ˜淤æÚU ÂýÖæá Áôàæè Ùð §â ÂÚU ¥ÖÎý É¢U» âð 2009, using insulting words for me he had threatened that if I ¥æÂç æ ÁÌæ§ü ÍèÐ ÀUãU çâÌ¢ÕÚU w®®~ ·¤ô ÁÙâ ææ ×ð´ Âý·¤æçàæÌ opposed him, I would not be able to hold my ground! What is the ¥ÂÙð ·¤æòÜ× ×ð´ ©U‹ãUô´Ùð ×ðÚÔU çÜ° ¥Â×æÙÁÙ·¤ àæ ¼ô´ ·¤æ ÂýØô» ·¤ÚUÌð reason that on the question of representation of castes situated low- Ï×·¤è ¼è Íè ç·¤ ¥»ÚU ×ñ´Ùð ©UÙ·¤æ çßÚUôÏ ç·¤Øæ Ìô çÅU·¤ ÙãUè´ er in the social hierarchy, Brahmin(ical) Prabhash Joshi and you are Â檡¤»æ! ¥æç¹ÚU Øæ ·¤æÚU‡æ ãñU âæ×æçÁ·¤ ¥Ùé·ý¤× ×ð´ Ùè¿ð çSÍÌ seen to be sharing the platform? ÁæçÌØô´ ·ð¤ ÂýçÌçÙçÏˆß ·ð¤ âßæÜ ÂÚU Õýæræ‡æ(ßæ¼è) ÂýÖæá Áôàæè While remembering Joshi’s contribution, his support [for the ¥õÚU ¥æ °·¤ ãUè ס¿ ÂÚU ¹Ç¸ðU ç¼¹Ìð ãñ´U? Muslims] during the time of Babri Masjid demolition very natural- Áôàæè ·ð¤ ¥ß¼æÙ ·¤ô Øæ¼ ·¤ÚUÌð ãéU° SßÖæçß·¤ M¤Â âð ÕæÕÚUè ly comes to mind. You too have been supporting the Babri Mosque, ×çSÁ¼ çߊߢ⠷ð¤ â×Ø ·¤è ©UÙ·¤è ÂÿæÏÚUÌæ Øæ¼ ¥æÌè ãñUÐ ¥æ but I was more in awe of that stance of late Joshi and not yours. Öè ÕæÕÚUè ×çSÁ¼ ·ð¤ Âÿæ ×ð´ ÚUãðU Üðç·¤Ù ¥æ·¤æ ÙãUè´, ç¼ß¢»Ì Áôàæè That is why when once an elder brother and friend, the writer, Prem ·¤æ ßãU M¤Â ×éÛæð ×ôçãUÌ ·¤ÚUÌæ ÍæÐ §âçÜ° °·¤ ÕæÚU ÁÕ ¥»ýÁ Kumar Mani addressed him as a “wily brahaminist”, I raised an ob- ç×˜æ ·¤Íæ·¤æÚU Âýð×·é¤×æÚU ×ç‡æ Ùð ©U‹ãð´U Ò·é¤çÅUÜ Õýæræ‡æßæ¼èÓ ·¤ãU ·¤ÚU jection to that. I used to think that at the time of the demolition of â¢ÕôçÏÌ ç·¤Øæ Íæ Ìô ×ñ´Ùð ©UÙâð ¥âãU×çÌ ÁÌæ§ü ÍèÐ ×ñ´ â×ÛæÌæ the Babri Masjid, Joshi had forgotten that he was a Brahmin and he Íæ ç·¤ ÕæÕÚUè ×çSÁ¼ çߊߢ⠷ð¤ â×Ø Áôàæè ¥ÂÙæ Õýæræ‡æ ãUôÙæ took a stand with the Muslims of the country. But as I learnt more about the reason for his support, I was ÖêÜ ·¤ÚU ¼ðàæ ·ð¤ ×éâÜ×æÙô´ ·ð¤ âæÍ ¹Ç¸ðU ãUô »° ÍðÐ Üðç·¤Ù Áñâð- increasingly surprised. Joshi was extremely liberal about the Áñâð Áôàæè ·¤è §â ÂÿæÏÚUÌæ ·¤æ ·¤æÚU‡æ â×ÛæÌæ »Øæ, ¥æà¿Øü¿ç·¤Ì Mughal rulers of the country and the reason was that the Muslims ãUôÌæ »ØæÐ Áôàæè çã¢U¼éSÌæÙ ·ð¤ ×éâÜ×æÙ àææâ·¤ô´ ·ð¤ ÂýçÌ ÕðãU¼ ©U¼æÚU who ruled India kept the brahmanical traditions and caste system Íð ¥õÚU §â·¤æ ·¤æÚU‡æ Íæ ÖæÚUÌ ÂÚU àææâÙ ·¤ÚUÙð ßæÜð ×éâÜ×æÙô´ intact. In one interview, Joshi says, “All the great Muslim kings in- mæÚUæ Õýæræ‡æßæ¼è ÂÚ¢UÂÚUæ¥ô¢ ¥õÚU ÁæçÌ-ÃØßSÍæ ·¤ô ¥ÿæ采æ ÕÙæ° cluding Akbar respected your (Hindu) caste system, your tradition. ÚU¹ÙæÐ °·¤ âæÿæ户¤æÚU ×ð´ Áôàæè ·¤ãUÌð ãñ´U, Ò¥·¤ÕÚU â×ðÌ çÁÌÙð Öè There haven’t been any people who gave greater respect than they ÕǸðU ×éâÜ×æÙ ÚUæÁæ ãéU° ãñ´U, ßð ¥æ·ð¤ (çã¢U¼ê) Ï×ü ·¤æ, ¥æ·¤è did.” Joshi considered the fight between upper-caste Hindus and ÁæçÌ ÂýÍæ ·¤æ, ¥æ·¤è ÂÚ¢UÂÚUæ ·¤æ â ×æÙ ·¤ÚUÌð ÍðÐ ©UÙâð •Øæ¼æ Ashraf Muslims inappropriate and saw the possibility of harmony â ×æÙ ¼ðÙð ßæÜð ¥õÚU Üô» ÙãUè´ ãéU°ÐÓ and co-existence between the two. Evidently, the late Joshi Áôàæè çmÁ çã¢U¼é¥ô¢ ¥õÚU ¥àæÚUæ$Ȥ ×éâÜ×æÙô´ ·ð¤ Ûæ»Ç¸ðU ·¤ô understood very well the history of this alliance and its benefits in ¥Ùéç¿Ì ×æÙÌð Íð ¥õÚU §Ù ¼ôÙô´ ×ð´ â×ÚUâÌæ ¥õÚU âãU¥çSÌˆß ·¤è the past to Brahmins and Kshatriyas. The deprived section of Mus- â¢ÖæßÙæ ¼ð¹Ìð ÍðÐ ßSÌéÌÑ ç¼ß¢»Ì Áôàæè §â »ÆUÁôǸU ·ð¤ §çÌãUæâ lims was never the focus of his concern; just as Islam is at the centre ¥õÚU ¥ÌèÌ ×ð¢ Õýæræ‡æô´ ¥õÚU ÿæç˜æØô´ ·¤ô §ââð ãéU° ÜæÖ ·¤ô Õ¹êÕè of your concern – but definitely not the lower sections of Muslims. â×ÛæÌð ÍðÐ ×éâÜ×æÙô´ ·¤æ ߢç¿Ì ÌÕ·¤æ ·¤Öè ©UÙ·¤è ç¿¢Ìæ ·ð¤ ·ð´¤Îý You explain the right way [dharma] to be a Muslim and Joshi, “the ×ð´ ÙãUè´ ÚUãUæÐ ÆUè·¤ ßñâð ãUè Áñâð §SÜæ× Ìô ¥æ·¤è ç¿¢Ìæ ·ð¤ ·ð´¤Îý ×ð´ right way to be a Hindu”. ÚUãUÌæ ãñU Üðç·¤Ù ×éâÜ×æÙô´ ·¤æ çÙ¿Üæ ÌÕ·¤æ ·¤Ì§ü ÙãUè´Ð ¥æ You say that there is no caste system among the Muslims, while ×éâÜ×æÙ ãUôÙð ·¤æ Ï×ü â×ÛææÌð ãñ´U Ìô Áôàæè Òçã¢U¼ê ãUôÙð ·¤æ Ï×üÓÐ you yourself have used the word Ashraf in your letter. What is this ¥æ ·¤ãUÌð ãñ´U ×éâÜ×æÙô´ ×ð´ ÁæçÌ ÃØßSÍæ ÙãUè´ ãñU ÁÕç·¤ Ashraf, Ajlaf and Arzal? Is there a relationship of roti–beti ¥æÂÙð ãUè ¥ÂÙð ˜æ ×ð´ Ò¥àæÚUæ$È¤Ó àæ ¼ ·¤æ ©UÂØô» ç·¤Øæ ãñUÐ ØãU (marriage and inter-dining) between them? What kind of hypocrisy ¥àæÚUæ$Ȥ, ¥•æÜæ$Ȥ ¥õÚU ¥ÚUÁæÜ Øæ ãñU? Øæ §Ù×ð´ ÚUôÅUè—ÕðÅUè ·¤æ is that you admit the caste system among Hindus and deny it among â¢Õ¢Ï ãñU? ØãU ·ñ¤âæ Âæ¹¢ÇU ãñU ç·¤ ¥æ çã¢U¼é¥ô¢ ·¤è ÁæçÌ ÃØßSÍæ Muslims? ·¤æ Ìô â×ÍüÙ ·¤ÚUð´ ¥õÚU ¥ÂÙ𠪤ÂÚU ÂÚU¼æ ÇUæÜ Üð´? I hope you will reflect in a generous manner on what I have ©U ×è¼ ãñU, ×ðÚUè ÕæÌô¢ ÂÚU ©U¼æÚUÌæ âð çß¿æÚU ·¤ÚÔ´U»ðÐ ×éÛæð Öè ¥æÂâð said. I too will be very happy to meet you. ç×Ü·¤ÚU ÕãéUÌ ¹éàæè ãUô»èÐ Yours sincerely, âæ¼ÚU, Pramod Ranjan Âý×ô¼ Ú¢UÁÙ Hindistan:Layout 1 7/27/2011 3:27 PM Page 1
HINDISTANãU×æÚæUU ȤæòÚUßÇüUU Âýðâ AUGUST | 2011 | ¥»SÌ 31
Panuram Satnami mentioned that he was the first one to be boy- Dalit Woman cotted last year and he was penalized Rs 25,000. The charge against him was that he had built his house on unauthorized land. While the Sarpanch Boycotted truth is that because of continuing caste discrimination, Dalits are not allowed even to have proper houses. Since he was working as the for Not Bribing NREGA assistant, it became a real issue and if he desisted to pay then people would have thrown him out of his small job. Succumbing to the CHHATTISGARH pressure, he paid the same amount. n 28 June, the sarpanch of Karauvahdih panchayat along The fact-finding team discovered that the Police Station in Jaijaypur with few others approached the SP office at the district is equally responsible for the situation. The police officials were aware headquarter Janjgir in Chhattisgarh with a complaint that of all this caste-based discrimination but chose to remain silent in- the village as a whole had imposed a social boycott on stead of taking action. All these cases should have been registered un- Omany including the sarpanch (village head). Due to this the day-to- der relevant sections of IPC, sections of SC/ST (PoA) and other relevant day activities of the panchayat had been badly affected. She had acts and laws. earlier filed a report in the local police station on 6 June. Police official told the team that the two sides have compromised The seven-member Dalit Mukti Morcha fact-finding team visited and there is no problem anymore. However, the villagers tell a different the area on 2 July 2011 to know the reason for the boycott. story. Kavita Manahar said that she was living in fear; all panchayat According to the sarpanch, Kavita Manhar, the problems began work had been blocked and she was not free to move around and work. when last year the CC road was being constructed and the son of the Under the given situation Dalit Mukti Morcha has demanded that up-sarpanch (deputy village head) demanded Rs 50,000 as bribe for the government should conduct a thorough investigation of the series no reason. The sarpanch refused to pay the bribe. She has been facing of incidences in Karauvahdih and take appropriate legal action. social boycott since then. Kavita Manhar was elected as sarpanch during the last panchayat elections, as the seat was reserved for Dalit woman. More than the panchayat, it is another institution called Gudi that runs the affairs in the village. Its leadership is in the hands of upper-caste landlords. Many similar incidents happened in Karauvahdih in the past. çÚUàßÌ Ù ¼ðÙð ÂÚU ¼çÜÌ ×çãUÜæ âÚU¢¿ ·¤æ ÕçãUc·¤æÚU Kavita Manahar speaking to DMM Team ¼çÜÌ ×éç Ì ×ô¿æü ·¤è ÅUè× âð ÕæÌ ·¤ÚUÌè´ ·¤çßÌæ ÀU æèâ»É¸U } ÁêÙ ·¤ô ·¤ÚUõßæÇUèãU ¢¿æØÌ ·¤è âÚU¢¿ ·é¤ÀU ¥‹Ø Üô»ô´ ·ð¤ âæÍ ©UÙÂÚU wz,®®® L¤ ·¤æ ÁéÚU×æÙæ ÆUô·¤æ »ØæÐ ©UÙÂÚU ¥æÚUô ØãU Íæ ç·¤ ©U‹ãUô´Ùð Áæ¢Á»èÚU ·ð¤ ç•æÜæ ×é ØæÜØ ×ð´ °âÂè ·ð¤ ¼$ ÌÚU ØãU çàæ·¤æØÌ Üð·¤ÚU Âãé¡U¿è¢ ¥ÙçÏ·ë¤Ì •æ×èÙ ÂÚU ƒæÚU ÕÙæØæ ãñUÐ ÁÕç·¤ â“ææ§ü ØãU ãñU ç·¤ çÙÚ¢UÌÚU ÁæçÌ»Ì ç·¤ ÂêÚÔU ·ð¤ ÂêÚÔU »æ¡ß Ùð ·¤§ü »ýæ×è‡æô´ â×ðÌ âÚU¢¿ ·¤æ âæ×æçÁ·¤ ÕçãUc·¤æÚU Öð¼Öæß ·ð¤ ¿ÜÌð, ¼çÜÌô´ ·¤ô ¥‘ÀðU ×·¤æÙô´ ×ð´ ÚUãUÙð ·¤è §Áæ•æÌ ÙãUè´ ãñUÐ ¿ê¢ç·¤ ßãU 2 ·¤ÚU ç¼Øæ ãñUÐ §â·ð¤ ·¤æÚU‡æ ¢¿æØÌ ·¤è ÚUô•æ ·¤è »çÌçßçÏØæ¡ ÕéÚUè ÌÚUãU ÙÚÔU»æ ·¤æØü·¤ ææü ·ð¤ M¤Â ×ð´ ·¤æ× ·¤ÚU ÚUãðU Íð ©UÙ·ð¤ çÜ° §ÌÙð Âñâæ ¼ðÙæ ×éçà·¤Ü Íæ ÂýÖæçßÌ ãUô ÚUãUè ãñ´UÐ ©U‹ãUô´Ùð §ââð ÂãUÜð { ÁêÙ ·¤ô SÍæÙèØ ÂéçÜâ SÅðUàæÙ ×ð´ Öè ÚUÂÅU Üðç·¤Ù Ù ¼ðÙð ÂÚU ©U‹ãð´U §â ×æ×êÜè Ùõ·¤ÚUè âð Öè ãUæÍ ÏôÙæ ÂǸUÌæÐ ¼Õæß ×𴠥淤ÚU ¼Áü ·¤ÚUßæ§ü ÍèÐ ©U‹ãUô´Ùð ç·¤âè ÌÚUãU ØãU Âñâæ ç¼ØæÐ ¼çÜÌ ×éç Ì ×ô¿æü ·ð âæÌ â¼SØèØ Áæ¡¿ ¼Ü Ùð w ÁéÜæ§ü w®vv ·¤ô ÕçãUc·¤æÚU Áæ¡¿ ¼Ü Ùð ÂæØæ ç·¤ ÁñÁñÂéÚU ·¤è ÂéçÜâ Öè §â ãUæÜÌ ·ð¤ çÜ° â×æÙ M¤Â âð ·¤æ ·¤æÚU‡æ ÁæÙÙð ·ð¤ çÜ° ÿæð˜æ ·¤æ ¼õÚUæ ç·¤ØæÐ ç•æ ×ð¼æÚU ãñUÐ ÂéçÜâ ¥çÏ·¤æçÚUØô´ ·¤ô ÁæçÌ ¥æÏæçÚUÌ Öð¼Öæß ·¤æ §Ë× Íæ Üðç·¤Ù âÚU¢¿ ·¤çßÌæ ×ÙãUÚU ·ð¤ ¥ÙéâæÚU â×SØæ ÌÕ àæéM¤ ãéU§ü ÁÕ çÂÀUÜð âæÜ âèâè ©U‹ãUô´Ùð ·¤æØüßæãUè ·¤ÚUÙð ·¤è ÕÁæØ ¹æ×ôàæ ÚUãUÙæ Â⢼ ç·¤ØæÐ ØãU âÖè ×æ×Üð âǸ·¤ ·¤æ ·¤æ× àæéM¤ ãéU¥æ ¥õÚU ©UÂâÚ¢¿ ·ð¤ ÕðÅðU Ùð çÕÙæ ç·¤âè ·¤æÚU‡æ z®,®®® ¥æ§üÂèâè ·¤è â¢Õ¢çÏÌ ÏæÚUæ¥ô¢, °ââè-°âÅUè ·¤æÙêÙ ÌÍæ ¥‹Ø Âýæâ¢ç»·¤ ÏæÚUæ¥ô¢ L¤ÂØð ·¤è çÚUàßÌ ·¤è ×æ¡» ·¤èÐ âÚU¢¿ Ùð çÚUàßÌ ¼ðÙð âð ×Ùæ ·¤ÚU ç¼ØæÐ ÌÖè âð ©U‹ãð´U ¥õÚU ·¤æÙêÙô´ ·ð¤ ¥¢Ì»üÌ ¼Áü ãUôÙð ¿æçãU° ÍðÐ âæ×æçÁ·¤ ÕçãUc·¤æÚU ·¤æ âæ×Ùæ ·¤ÚUÙæ ÂǸU ÚUãUæ ãñUÐ ÂéçÜâ ¥çÏ·¤æçÚUØô´ Ùð ÅUè× ·¤ô ÕÌæØæ ç·¤ ¼ôÙô´ Âÿæô´ ×ð´ â×ÛæõÌæ ãUô »Øæ ãñU ¥õÚU ·¤çßÌæ ×ÙãUÚU çÂÀUÜ𠢿æØÌ ¿éÙæßô´ ×ð´ âÚU¢¿ çÙßæüç¿Ì ãéU§ü Íè´ Øô´ç·¤ ©Uâ â×Ø ¥Õ ·¤ô§ü â×SØæ ÙãUè´ ãñUÐ Üðç·¤Ù »æ¡ßßæÜð ¼êâÚUè ãUè ·¤ãUæÙè ·¤ãUÌð ãñ´UÐ ·¤çßÌæ ×ÙãUÚU ØãU ¼ ¼çÜÌ ×çãUÜæ ·ð¤ çÜ° ¥æÚUçÿæÌ ÍæÐ ÕÌæÌè ãñ´U ç·¤ ßãU ÖØ ×ð´ Áè ÚUãUè ãñ´UР¢¿æØÌ ·¤æ âæÚUæ ·¤æ× ÆUŒÂ ·¤ÚU ç¼Øæ »Øæ ãñU ¢¿æØÌ âð ¥çÏ·¤ ßãUæ¡ »éÇUè Ùæ×·¤ â¢SÍæ ·¤è ¿ÜÌè ãñU çÁâ·¤æ ÙðÌëˆß ©U“æ ÁæÌèØ ¥õÚU ßãU ¥æ•ææ¼è âð ·¤ãUè´ ÕæãUÚU ÙãUè´ Áæ â·¤Ìè´Ð •æ×è´¼æÚUô¢ ·ð¤ ãUæÍ ×ð´ ãUôÌæ ãñUÐ ÂãUÜð Öè ·¤ÚUõßæÇUèãU ×ð´ °ðâè ƒæÅUÙæ°¡ ãUôÌè ÚUãUè ãñ´UÐ §â çSÍçÌ ×ð´ ¼çÜÌ ×éç Ì ×ô¿æü Ùð ×æ¡» ·¤è ãñU ç·¤ âÚU·¤æÚ ·¤ÚUõßæÇUèãUU ×ð´ ÂÙéÚUæ× âÌÙæ×è Ùð ÕÌæØæ ç·¤ çÂÀUÜð âæÜ ÕçãUc·¤æÚU ÛæðÜÙð ßæÜð ßãU ÂãUÜð ÍðÐ çâÜçâÜðßæÚU ãéU§ü ƒæÅUÙæ¥ô¢ ·¤è »ãUÚUæ§ü âð Áæ¡¿ ·¤ÚUßæ° ¥õÚU ©Uç¿Ì ·¤æÙêÙè ·¤¼× ©UÆUæ°Ð Hindistan:Layout 1 7/27/2011 3:27 PM Page 2
RTI 32 AUGUST | 2011 | ¥»SÌ FORWARD Press In Mandal Commission’s 21st Year ×¢ÇUÜ ·¤×èàæÙ ·ð¤ wvßð´ âæÜ ×ð´
NEW DELHI REPRESENTATION OF SCs, STs & OBCs IN THE CENTRAL everal OBC organizations are GOVERNMENT SERVICES AS ON 1.1.2006 celebrating the 21st anniversary of the v.v.w®®{ ·¤ô ·ð´¤ÎýèØ âÚU·¤æÚUè âðßæ¥ô¢ ×ð´ °ââè, °âÅUè °ß¢ implementation of Mandal ¥ôÕèâè ·¤æ ÂýçÌçÙçÏˆß Commission this month. On 7 August S1990, the then prime minister V. P. Singh 13% 14347 18.3% 147290 announced in Parliament the implementation 3.8% 4192 7% 56561 GROUP A GROUP D of this commission, which was constituted by Total ·é¤Ü 5.4% 5942 Total ·é¤Ü 5.1% 41372 Morarji Desai government in 1979 with 110613 805159 Bindeshwari Prasad Mandal as its chairman. As per the recommendations of the commission, 1993 onwards, OBCs began to receive 27 per 14.5% 19685 cent reservation in government jobs. But as the 5.2% 7100 evidence shows, India’s dominant section has GROUP B SWEEPERS ·é¤Ü 4.2% 5719 ·é¤Ü succeeded in preventing the implementation of Total Total 59.4% 48839 135890 82279 OBC reservations. According to the 2006 figures 5.5% 4492 given here, OBCs – the largest social segment in 1.9% 1519 the country – have a minimal presence in the central government jobs. Their presence at the 16.4% 332644 higher posts is almost zero. Not much has 6.9% 139721 SC °ââè ST °âÅUè OBC ¥ôÕèâè GROUP C changed even today. ·é¤Ü 6.4% 129887 Total TOTAL 562805 212066 184439 2031192 ·é¤Ü 5.83% 6.7% 17.78% TOTAL ·é¤Ü 31,65,133 Ù§ü ç¼ËÜè ‹Ø çÂÀUǸUæ ß»ü ·ð¤ çßç֋٠⢻ÆUÙ §â The statistics given by the government reveals that the representation ×ãUèÙð ×¢ÇUÜ ·¤×èàæÙ ·¤è wvßè´ of OBCs IS a BIG ZERO in many departments, while the representation ¥ âæÜç»ÚUãU ×Ùæ ÚUãUð ãñ´UÐ â¢â¼ ×ð´ | of the upper castes who constitute less than 10 per cent of the ¥»SÌ v~~® ·¤ô ̈·¤æÜèÙ ÂýÏæÙ×¢˜æè population is as under: ßè.Âè. çâ¢ãU Ùð ×ôÚUæÚUÁè ¼ðâæ§ü âÚU·¤æÚU mæÚUæ v~|~ ×ð´ âÚU·¤æÚU mæÚUæ ©UÂÜ Ï ·¤ÚUßæ° »° ©UÂÚUô Ì ¥æ¡·¤Ç¸ðU ¼àææüÌð ãñ´U ç·¤ ·¤§ü çßÖæ»ô´ ×ð´ ¥ôÕèâè çÕ¢¼ðàßÚUè Âýâæ¼ ×¢ÇUÜ ·¤è ¥ŠØÿæÌæ ×ð´ »çÆUÌ §â ·¤æ ÂýçÌçÙçÏˆß àæê‹Ø ãñUÐ ¥æÕæ¼è ·¤è ¼â $Ȥèâ¼è âð Öè ·¤× ©U“æ ÁæçÌØô´ ·¤è ·¤×èàæÙ ·¤è çâ$ȤæçÚUàæô´ ·¤ô Üæ»ê ·¤ÚUÙð ·¤è ƒæôá‡ææ Ùé×æ§ü¢¼»è Ùè¿ð ¼è »§ü ãñUÐ ·¤è ÍèÐ ¥æØô» ·¤è çâ$ȤæçÚUàæô´ ·ð¤ ¥ÙéâæÚU, v~~x âð ¥‹Ø çÂÀUǸUæ ß»ü ·¤ô âÚU·¤æÚUè Ùõ·¤çÚUØô´ ×ð´ w| Representation of upper castes in government departments as on 01.01.2006 $Ȥèâ¼è ¥æÚUÿæ‡æ ç×ÜÙæ àæéM¤ ãéU¥æÐ Üðç·¤Ù âæÿØ ®v.®v.w®®{ Ì·¤ âÚU·¤æÚUè çßÖæ»ô´ ×ð´ ©U“æ ÁæçÌØô´ ·¤æ ÂýçÌçÙçÏˆß ÕÌæÌð ãñ´U ç·¤ ÖæÚUÌ ·¤æ ÂýÖæßàææÜè ÌÕ·¤æ ¥ôÕèâè ¥æÚUÿæ‡æ ·ð¤ ¥ÙéÂæÜÙ ·¤ô ÚUô·¤Ùð ×ð´ âÈ¤Ü ÚUãUæÐ ØãUæ¡ GROUP A POSTS GROUP B POSTS ç¼° Áæ ÚUãðU ßáü w®®{ ·ð¤ ¥æ¡·¤Ç¸ô´ ·ð¤ ¥ÙéâæÚU ¼ðàæ »ýé ° ¼ »ýé Õè ¼ ·ð¤ âÕâð ÕǸðU âæ×æçÁ·¤ â×êãU, ¥ôÕèâè, ·¤è 86,132 1,03,386 ©UÂçSÍçÌ ·ð´¤Îý âÚU·¤æÚU ·¤è Ùõ·¤çÚUØô´ ×ð´ ÕãéUÌ ·¤× ãñUÐ (77.86%) (76.08%) ©U“æ ¼ô´ ÂÚU Ìô §Ù·¤è ×õÁê¼»è ֻܻ àæê‹Ø ãñUÐ çSÍçÌØæ¡ ¥æÁ Öè Õ¼Üè ÙãUè´ ãñ´UÐ Compiled by: All India Federation of Other Backward Classes Employees’ Welfare Association (AIOBC), Chennai ⢷¤ÜÙ: ¥æòÜ §¢çÇUØæ $Èð¤ÇðUÚÔUàæ‹•æ ¥æò$Ȥ ¥¼ÚU Õñ·¤ßÇüU ·¤Üæçâ•æ ° ÂÜæò§•æ ßðÜ$Èð¤ØÚU ¥âôçâ°àæ‹•æ (°¥æ§ü¥ôÕèâè) Hindistan:Layout 1 7/27/2011 3:27 PM Page 3
¥æÚUÅUè¥æ§ü ȤæòÚUßÇüUU Âýðâ AUGUST | 2011 | ¥»SÌ 33
REPRESENTATION OF OBCs AS ON 1/1/2006 ®v.®v.w®®{ Ì·¤ ¥ôÕèâè ÂýçÌçÙçÏˆß ·ð¤ ¥æ¡·¤Çð¸ (Data provided by DoPT, Ministry of Personnel) (·¤æç×ü·¤ °ß¢ Âýçàæÿæ‡æ çßÖæ» [Çè¥ôÂèÅUè], ·¤æç×ü·¤ ×¢˜ææÜØ mæÚUæ Âý¼ æ ÇUæÅUæ)
GROUP A TOTAL OBC GROUP B TOTAL OBC »ýé ° ·é¤Ü ¥ôÕèâè »ýé Õè ·é¤Ü ¥ôÕèâè PRESIDENT'S SECRETARIAT PRESIDENT'S SECRETARIAT ÚUæcÅþUÂçÌ âç¿ßæÜØ 22 0 ÚUæcÅþUÂçÌ âç¿ßæÜØ 95 0 P.M. OFFICE VICE-PRESIDENT SECRETARIAT ÂýÏæÙ×¢˜æè ·¤æØæüÜØ 24 0 ©UÂÚUæcÅþUÂçÌ âç¿ßæÜØ 3 0 ELECTION COMMISSION çÙßæü¿Ù ¥æØô» 38 0 MINISTRY ×¢˜ææÜØ
MINISTRY M/O NEW AND RENEWABLE ×¢˜ææÜØ ÙßèÙ °ß¢ ¥ÿæØ ª¤Áæü 12 0 M/O COAL M/O RAILWAYS ·¤ôØÜæ 30 0 ÚÔUÜ 7441 0 M/O EARTH SCIENCES M/O PANCHAYAT RAJ Âë‰ßè çß™ææÙ 36 0 ¢¿æØÌè ÚUæÁ 7 0 M/O PARUAMENTARY AFFAIRS â¢â¼èØ ×æ×Üð 12 0 DEPARTMENTS çßÖæ» M/O RAILWAYS ÚÔUÜ 7346 0 AGRICULTURAL RESEARCH & EDU ·ë¤çá ¥Ùéâ¢ÏæÙ °ß¢ çàæÿææ 11 0 M/O SHIPPING ÁãUæ•æÚUæÙè 52 0 HEAVY INDUSTRIES ÖæÚUè ©Ulô» 67 0 M/O SOCIAL JUSTICE & EMPOWERMENT âæ×æçÁ·¤ ‹ØæØ °ß¢ âàæç Ì·¤ÚU‡æ 62 0 PUBLIC ENTERPRISES âæßüÁçÙ·¤ ©Ul× 22 0 M/O STEEL §SÂæÌ 8 0 SCIENCE & INDUSTRIAL RESEARCH çß™ææÙ °ß¢ ¥õlôç»·¤ ¥Ùéâ¢ÏæÙ 2 0 M/O RURAL DEVELOPMENT »ýæ×è‡æ çß·¤æâ 107 1 TOTAL ·é¤Ü 7660 0 DEPARTMENTS çßÖæ» SHARE OF OBC OFFICERS IN IAS/IPS/IFS - 2005 AGRICULTURAL RESEARCH & EDUCATION ·ë¤çá ¥Ùéâ¢ÏæÙ °ß¢ çàæÿææ 13 0 ¥æ§ü°°â, ¥æ§üÂè°â, ¥æ§ü°$Ȥ°â (w®®z) ×ð´ ¥ôÕèâè ¥çÏ·¤æçÚUØô´ ·¤æ çãUSâæ BIO-TECHNOLOGY ÁèßÂýõlôç»·¤è 41 0 SERVICES AUTHORISED SHARE OF OBC STRENGTH OFFICERS CHEMICALS & PETROCHEMICALS ÚUâæØÙ °ß¢ ÂðÅþUô ÚUâæØÙ 62 0 âðßæ°¡ ¥çÏ·ë¤Ì ⢠Øæ ¥ôÕèâè ¥$ȤâÚUô´ ·¤æ çãUSâæ FERTILIZERS IAS ©UßüÚU·¤ 28 0 ¥æ§ü°°â 5261 221* 4.20%
HEAVY INDUSTRIES IPS ÖæÚUè ©Ulô» 32 0 ¥æ§üÂè°â 3498 142** 4.06% OCEAN DEVELOPMENT â×éÎýè çß·¤æâ 36 0 IFS ¥æ§ü°$Ȥ°â 642 43** 6.70% SCIENCE & INDUSTRIAL RESEARCH çß™ææÙ °ß¢ ¥õlôç»·¤ ¥Ùéâ¢ÏæÙ 28 0 IAS ¥æ§ü°°â 5261 221* 4.20% DISINVESTMENT çßçÙßðàæ 15 0 Source: DOPT web site and answer given to Rajya Sabha on 22.12.2005 for unstarred question COMMERCE No 3288 by Minister Suresh Pachouri. ßæç‡æ’Ø 272 1 dôÌÑ ÇUè¥ôÂèÅUè ßðÕâæ§ÅU ÌÍæ ww.vw.w®®z ·¤ô ÚUæ’ØâÖæ ×ð´ ×¢˜æè âéÚUðàæ ¿õÚUè mæÚUæ ¥ç¿ç‹ãUÌ Âýà٠⢠Øæ xw}} ·¤æ ©U æÚUÐ TOTAL ·é¤Ü 8274 2
IS IT ADEQUATE REPRESENTATION Øæ ØãU ¥Ùé‘ÀðU¼ v{ (y) ·ð¤ ¥¢Ì»üÌ ¥ôÕèâè OF OBCs UNDER ARTICLE 16 (4)? ·¤æ ÂØæüŒÌ ÂýçÌçÙçÏˆß ãñU? Hindistan:Layout 1 7/27/2011 3:27 PM Page 4
HINDISTANãU×æÚæUU 34 AUGUST | 2011 | ¥»SÌ FORWARD Press
testors held talks with HRD minister Kapil Sibal. Legal battle also con- Caste Fortress tinues on another front. The matter is simultaneously placed in the Delhi High Court and the Supreme Court. The debate is about how to implement the cut-off for the OBC students. Should OBC students re- Cracking: ceive 10 per cent relaxation in the marks determined as the cut-off for general category students or should they have 10 per cent relaxation in minimum-qualifying marks? Protestors are demanding the latter. OBC Students They say that in the guise of cut-off, this effort to keep the OBC seats vacant must be abandoned and the Government of India money should not be used to fight the case against OBCs. Admitted in DU Recently, the HRD ministry told DU not to convert OBC seats till further instructions. DU has since then stopped the conversion and Cracks are visible in one of the strongest fortresses of the casteist released two lists only for OBCs. According to an estimate, compared forces – Delhi University. After the protests by OBC students and to last year, more than 3,000 OBC students could gain admission in DU teachers, it was forced to admit OBC students in large numbers. in 2011. It must be noted that because of the protests, JNU administra- For the last three year, DU has been transferring seats for the OBC tion too had to follow OBC reservation regulations for admissions. quota to the upper-caste candidates. Last year, i.e., in 2010–2011, it Thus, large number of OBCs could gain admission in JNU as well. crossed all limits when 55 per cent OBC seats were handed over to the However, the struggle continues for diversity to be visible in DU as upper-caste students (see FP centre spread, June 2011). On the whole, well as in all Indian institutes of higher education. close to 7,000 seats were converted in this manner. Jitendra Yadav, Research Scholar, JNU After information was gathered through RTI, opposition to this loot began this year. The movement is led by DU’s Academic Forum for Social Justice (AFSJ) and JNU’s All-India Backward Students Fo- rum (AIBSF). Protests were held twice near DU’s vice chancellor’s of- fice and twice in front of the HRD ministry. Twice a delegation of pro- ÁæçÌßæ¼è ç·¤Üð ×ð´ ¼ÚUæÚUÑ ÇUèØê ×ð´ ÕæÚU ¥æ¢¼ôÜÙ·¤æçÚUØô´ ·ð¤ ÂýçÌçÙçÏ×¢ÇUÜ Ùð ×æÙß â¢âæÏÙ ×¢˜æèU ·¤çÂÜ çâ ÕÜ âð ¥ôÕèâè ÀUæ˜æô´ ·¤æ ÕæÌ ·¤èÐ ÎêâÚUè ÌÚ$Ȥ ·¤æÙêÙè ÜǸæ§üU Öè Ü»æÌæÚU ¿Ü ÚUãUè ãñUÐ ×æ×Üæ °·¤ âæÍ çÎËÜè ãUæ§üU·¤æðÅüU ¥æñÚU âéÂýè× ·¤æðÅüU ×ð´ ãñUÐ çßßæÎ §Uâ ÕæÌ âð Üð·¤ÚU ãñU ç·¤ ¥æðÕèâè ·¤æ ·¤ÅU-¥æò$Ȥ ç·¤â ÌÚUãU Üæ»ê ç·¤Øæ Áæ°Ð ¥‹Ø çÂÀUǸðU ß»ü ·ð¤ ÀUæ˜æô´ ·¤ô âæ×æ‹Ø ¼æç¹Üæ Ÿæð‡æè ·ð¤ ÀUæ˜æô´ ·ð¤ çÜ° çÙÏæüçÚUÌ ¥¢·¤ô´ âð ¼â Ȥèâ¼è$ ·¤× ¥¢·¤ô´ ·¤æ ÜæÖ ç×ÜÙæ ¿æçãU° Øæ ©U‹ãð´U Âæ˜æÌæ ·¤è ‹ØêÙÌ× âè×æ ×ð´ ¼â $Ȥèâ¼è ÀêUÅU ç×ÜÙè ¿æçãU°Ð çÌßæç¼Øô´ ·ð¤ âÕâð וæÕêÌ ç·¤Üô´ ×ð´ âð °·¤ ç¼ËÜè çßàßçßlæÜØ ¥æ´ÎæðÜÙ·¤æÚèU §Ù ¼ô ×ð´ âð ¼êâÚÔU çß·¤Ë ·¤è ×æ¡» ·¤ÚU ÚUãðU ãñ´UÐ ©UÙ·¤æ ·¤ãUÙæ ãñU ×ð´ ¥Õ ¼ÚUæÚÔ´U Ù•æÚU ¥æÙð Ü»è ãñ´UÐ ¥ôÕèâè ÀUæ˜æô´ ß çàæÿæ·¤ô´ ·ð¤ ç·¤¤·¤Å-U¥æò$Ȥ ·¤è ¥æǸ ×ð´ ¥æðÕèâè âèÅUæð´ ·¤æð ¹æÜè ·¤ÚUÙð ·¤æ ¹ðÜ Õ¢¼ ãUæð ¥õÚU Áæ¥æ¢¼ôÜÙ ·ð¤ ·¤æÚU‡æ §â ßáü ©Uâð ÕǸUè ⢠Øæ ×ð´ ¥ôÕèâè ÀUæ˜æô´ ·¤æ ÇUèØê ÖæÚUÌ âÚU·¤æÚU ·ð¤ Âñâð âð ¥æðÕèâè ·ð¤ ç¹Üæ$Ȥ ×é·¤Î×æ Ù ÜǸðÐ ¼æç¹Üæ ÜðÙð ·ð¤ çÜ° ×ÁÕêÚU ãUôÙæ ÂǸUæ ãñUÐ ¥Öè çS‰æçÌ ØãU ãñU ç·¤ ×æÙß â¢âæÏÙ ×¢˜ææÜØ Ùð ÇUèØê âð ·¤ãUæ ãñU ç·¤ ßãU ¥»Üð ç¼ËÜè çßàßçßlæÜØ çÂÀUÜð ÌèÙ âæÜ âð ¥æðÕèâè ·¤æðÅðU ·¤è âèÅð´´ ÕǸè ⢠Øæ ×ð´ çÙÎðüàæ Ì·¤ ¥æðÕèâè âèÅUæð´ ·¤æ ·¤Ùß•æüÙ Ù ·¤ÚÔUÐ ÇUèØê Ùð §Uâ·ð¤ ÕæÎ ·¤Ùß•æüÙ ÚUô·¤ â߇æü ©U ×è¼ßæÚUô´U ·¤æð ÅþUæ´â$ȤÚU ·¤ÚU ÚUãUè ÍèÐ çÂÀUÜð âæÜ ØæÙè w®v®—w®vv ×ð´ çÎØæ ¥æñÚU çâ$Èü¤ ¥æðÕèâè ·ð¤ çÜ° Îæð çÜSÅU çÙ·¤æÜè »§ZUÐ °·¤ ¥Ùé×æÙ ·ð¤ ¥ÙéâæÚU Ìæð ãUÎ ãUè ãUæ𠻧üU, ÁÕ zz ÂýçÌàæÌ ¥æðÕèâè âèÅð´U â߇æü ÀUæ˜ææð´ ·¤æð Îð Îè »§ZU (Îðç¹° ¥æ¢¼ôÜÙ ·¤è ßÁãU âð çÂÀUÜð âæÜ ·¤è ÌéÜÙæ ×ð´ §â âæÜ ÇUèØê ×ð´ x,®®® âð ȤæòÚUßÇüU Âðýâ ·¤æ âð´ÅUÚU SÂýðÇU, ÁêÙ w®vv)Ð ·é¤Ü ç×Üæ·¤ÚU çÂÀUÜð âæÜ â߇æü ÀUæ˜æô´ ¥çÏ·¤ ¥ôÕèâè ÀUæ˜æ Âýßðàæ Âæ â·ð¤ ãñ´UÐ ŠØæÌÃØ ãñU ç·¤ ¥æ¢¼ôÜÙô´ ·¤è ßÁãU âð §â ·ð¤ çÜ° ·¤ÙßÅüU ·¤è »§üU âèÅUæð´ ·¤è â´ Øæ |,®®® ·ð¤ ¥æâÂæâ ÍèUÐ âæÜ Áð°ÙØê ÂýàææâÙ ·¤ô Öè Ùæ×梷¤Ù ×ð´ ¥ôÕèâè ¥æÚUÿæ‡æ çÙØ×ô´ ·¤æ ÂæÜÙ âê¿Ùæ ·¤æ ¥çŠæ·¤æÚU ·ð¤ ÌãUÌ ç×Üè §Uâ ÁæÙ·¤æÚUè ·ð¤ ÕæÎ §Uâ âæÜ w®vv ×ð´ ·¤ÚUÙæ ÂǸUæ ãñUÐ §â ·¤æÚU‡æ Áð°ÙØê ×ð´ Öè ÕǸUè ⢠Øæ ×ð´ ¥ôÕèâè ÀUæ˜æô´ ·¤æ Âýßðàæ §Uâ ÜêÅU ·¤æ çßÚUæðŠæ ãéU¥æÐ ¥æ´ÎæðÜÙ ·¤æ ÙðÌëˆß ÇUèØê ·ð¤ °ð·ð¤Çðç×·¤ $ȤæðÚU× $ȤæòÚU â¢Öß ãUô â·¤æ ãñUÐ âæðàæÜ ÁçSÅUâ ¥æñÚU Áð°ÙØê ·ð¤ ¥æòÜ-§´UçÇUØæ Õñ·¤ßÇüU SÅêUÇð´UÅU ȤæðÚU× ·¤ÚU ÚãðU ãñ´UÐ ãUæÜæ¡ç·¤ ¥Öè §Uâ ÕæÌ ·ð¤ çÜ° â´ƒæáü ÁæÚUè ãñU ç·¤ ç¼ËÜè çßàßçlæÜØ ¥õÚU ©U“æ §Uâ ÎæñÚUæÙ çÎËÜè çßàßçßlæÜØ ×ð´ ßèâè ¥æòç$Ȥ⠷ð¤ Âæâ Îæð ÕæÚU ÂýÎàæüÙ ç·¤Øæ çàæÿææ ·ð¤ âÖè ÖæÚUÌèØ â¢SÍæÙô´ ×ð´ ÖæÚUÌèØ â×æÁ ·¤è çßçߊæÌæ Ù•æÚU ¥æ°Ð »ØæÐ §â·ð¤ ¥ÜæßæU °¿¥æÚUÇUè ç×çÙSÅþUè ·ð¤ âæ×Ùð Öè ¼ô ÕæÚU Âý¼üàæÙ ãéU¥æÐ Îæð çÁÌð´Îý ·é¤×æÚU Øæ¼ß, àæôÏÀUæ˜æ, Áð°ÙØê Excel:Layout 1 7/27/2011 3:29 PM Page 1
©Užæ× È¤æòÚUßÇüUU Âýðâ | ¥»SÌ 2011 ¥¡»ýð•æè 35 ‘Go it alone …’ ‘¿Ü ¥·ðð¤Üæ...’ Ü-·ê¤Î, ×SÌè-Ìȸ¤ÚUè ·¤è ÌÚUãU ÂɸUæ§üU-çܹæ§üU ·¤æ ·¤æ× Öè ¥»ÚU ÎæðSÌ Üæð» ç×Ü·¤ÚU ·¤ÚÔU´ Ìæð €Øæ ÕæÌ ãñUÐ °·¤ ÎêâÚÔU ·¤è LESSON XII ·¤×è-·¤×Á¸æðÚUè ·¤æð ÂãU¿æÙ ·¤ÚU ©Uâð ÎêÚU ·¤ÚUÙæ, °·¤-ÎêâÚÔU ·¤æ ¹ð ãUæñâÜæ ÕɸUæÙæ ¥æñÚU âãUæÚUæ ÎðÙæ °·¤ â×êãU ×ð´ ÕãéUÌ ¥‘ÀUè ÌÚUãUð ÂæÆU 12 ãUæðÌæ ãñUÐ ¥æñÚU ¥´»ýðÊæè Öæáæ ·¤æ ¥Øæâ ·¤ÚUÙð ·ð¤ çÜ° Ìæð °ðâæ â×êãU ÕãéUÌ ·¤æÚU»ÚU çâhU ãUæðÌæ ãñUÐ Üðç·¤Ù ·¤§üU ÕæÚU §Uâ ×æ×Üð ×ð´ ¥æ·¤è ¥æñÚU ¥æ·ð¤ ÎæðSÌæð´ ·¤è çÎÜ¿SÂè ¥æñÚU Ââ´Î ¥Ü»- ¥Ü» ãUæð â·¤Ìè ãñUÐ °ðâð ×ð´ ãUæð â·¤Ìæ ãñU ç·¤ ¥æ·¤æð ¥·ð¤Üð ãUè ¥æ»ð ÕɸUÙæ ÂǸð, you may have to go it alone. ¥ÂÙð ¥æ·¤æð ¹éÎ ãUè ©UˆâæçãUÌ ·¤ÚUÙæ ÂǸð»æÐ ¥ÂÙè Âý»çÌ ÂÚU ¥æ ãUè ·¤æð ÙÊæÚU ÚU¹Ùè ãUæð»èÐ ¥ÙéàææâÙ Öè ¹éÎ âð ãUè ÕÚU·¤ÚUæÚU ÚU¹Ùæ ãUæð»æÐ Ù§üU âð Ù§üU ÁæÙ·¤æÚUè Öè ¹éÎ ãUè ɸê¡É¸UÙè ãUæð»èÐ ßñâð ¥æ ¥·ð¤Üð ·¤ãUæ¡ ãñ´U, ȤæòÚUßÇüU Âýðâ ·¤è Ÿæë´¹Üæ Áæð ãñU ¥æ·ð¤ âæÍÐ ¥»ÚU ¥´»ýðÊæè ÕæðÜÙð-çܹÙð ·ð¤ ÕæÚÔU ×ð´ ¥æ·¤æ ·¤æð§üU Öè âßæÜ ãñU Ìæð ãU×ð´ ÊæM¤ÚU ØæÎ ·¤ÚÔ´UÐ
4 eliminate (§UçÜ×ÙðÅU) — ¹ˆ× ·¤ÚUÙæ, çÙ·¤æÜÙæ VOCABULARY BUILDER We must first eliminate all our debts. 1 affluent (°ðȸ÷ÜꥴÅ) — ÎæñÜÌ×´Î, â´Âóæ, â×ëhU ÂãUÜð ãU×ð´ ¥ÂÙð âæÚÔU ·¤Áü¸ ¹ˆ× ·¤ÚUÙð ãUæð´»ðÐ The film was about affluent people in a big city. Twenty-five candidates were eliminated in the first çȸ¤Ë× ÕǸð àæãUÚU ×ð´ ÚUãUÙð ßæÜð ¥×èÚU Üæð»æð´ ·ð¤ ÕæÚð ×ð´ ÍèÐ round of the test. SYN: rich, wealthy, moneyed ÂÚUèÿææ ·ð¤ ÂãUÜð ¿ÚU‡æ ×ð´ wz çßlæÍèü çÙ·¤Ü »°Ð ANY: poor, impecunious, straitened SYN: remove, exclude, take out ANT: accept, receive 2 benign (çÕÙæ§UÙ) — ÎØæÜé, ©UÎæÚU; âéãUæÙæ; SßæS‰Ø ·ð¤ çÜ° ¥ãUæçÙ·¤æÚU·¤ 5 glean (‚ÜèÙ) — §U·¤_Uæ ·¤ÚUÙæ (¹æâÌæñÚU ÂÚU ȤÜ, ȸ¤âÜ The old watchman was benign to all the children Áñâð Âýæ·ë¤çÌ·¤ ©UˆÂæÎæð´ ·¤æð) in the village. The gardener gleaned all the fruits and put them in ÕêɸUæ ¿æñ·¤èÎæÚU »æ¡ß ·ð¤ âÖè Õ“ææð´ ·ð¤ ÂýçÌ ÎØæÜé ÍæÐ a basket. Her cancer was benign. ×æÜè Ùð âÖè È¤Ü §U·¤_ðU ç·¤° ¥æñÚU ÅUæð·¤ÚUè ×ð´ ÇUæÜðÐ ©Uâ·¤æ ·ñ´¤âÚU ¹¸ÌÚUÙæ·¤ ÙãUè´ ÍæÐ Let me glean all the information before I take the deci- SYN: kind, good-hearted, gracious sion. ANT: malign, malevolent, spiteful ȸ¤ñâÜæ ·¤ÚUÙð âð ÂãUÜð ×éÛæð âæÚUè ÁæÙ·¤æÚUè §U·¤_Uè ·¤ÚUÙð ÎæðÐ SYN: garner, gather, extract, pick up 3 ditch (çÇU¿) — v. Êæ×èÙ ×ð´ ¹æðÎè ÙæÜè, ¹æ§üU w. âæÍ ANT: scatter ÀUæðǸÙæ, ˆØæ» ÎðÙæ “I will never ditch you, my friend,” he said. 6 hunky-dory (ã´U·¤è-ÇUæðÚUè) — ÕãéUÌ ÕçɸUØæ, ¥ˆØ´Ì â´ÌæðáÂýÎ, “×ñ´ ÌéãUæÚUæ âæÍ ·¤Öè ÙãUè´ ÀUæðǸ꡻æ, ×ðÚÔU ÎæðSÌ,” ©UâÙð ·¤ãUæÐ ¥çÌ çÂýØÐ SYN (2) : reject, junk, throw out Everything was hunky-dory in his new job and he ANT (2): support, accept enjoyed the company of his new colleagues. ©Uâ·¤è Ù§ü Ùæñ·¤ÚUè ×ð´ âÕ·é¤ÀU ÕãéUÌ ¥‘ÀUæ Íæ ¥æñÚU ¥ÂÙð Ù° Excel:Layout 1 7/27/2011 3:29 PM Page 2
EXCEL IN AUGUST 2011 | FORWARD Press 36 ENGLISH
âãU·¤ç×üØæð´ ·¤è â´»çÌ ·¤æ ¥æÙ´Î ©UÆUæ ÚUãUæ ÍæÐ “Don’t think everything is going be hunky-dory in 2 missing the wood for the trees (ç×çâ´» Î ßéÇU ȤæòÚU the new country,” his father advised. Î ÅþUèÊæ) ç·¤âè ÕæÌ ·¤è »ñÚU ÁM¤ÚUè Ìȸ¤âèÜæð´ ×ð´ §UÌÙæ ¹æð “ØãU ×Ì âæð¿æð ·¤è Ù° Îðàæ ×ð´ âÕ·é¤ÀU ÕãéUÌ ãUè â´ÌæðáÂýÎ ãUæðÙð ÁæÙæ ç·¤ ÕǸè ÌSßèÚU Ù Îð¹ ÂæÙæÐ ÃØæ·¤ â×Ûæ ·¤æ ßæÜæ ãñU,” ©Uâ·ð¤ çÂÌæ Ùð âÜæãU ÎèÐ U ¥ÖæßÐ (¥´»ðýÊæè ×ð´ ¥ÿæÚUàæÑ ¥Íü ØãU ãñU ç·¤ ÂðǸæð´ ÂÚU »æñÚU SYN: marvelous, glorious, neat ·¤ÚUÌð ãé° Á´»Ü ·¤æð ÙÊæÚU¥´ÎæÁ¸ ·¤ÚU ÎðÙæ) ANT: miserable, sad, unsatisfactory He is a smart boy but sometimes he misses the wood for the trees. 7 mannerism (×ñÙçÚUÊæ×)— ãUæß-Öæß, ÕæÌ¿èÌ ·¤æ ɸ´U»; ßãU ·é¤àææ»ý ÜǸ·¤æ ãñ,U Üðç·¤Ù ·¤Öè-·¤Öè ÃØæ·¤ ÌSßèÚU ÙãUè´ (çιæßÅUè ÃØßãUæÚU ·ð¤ çÜ° Öè ÂýØéQ¤) Îð¹ ÂæÌæÐ His mannerisms exposed him. ©Uâ·ð¤ ãUæß-Öæß Ùð ©Uâ·¤è ÂæðÜ ¹æðÜ ÎèÐ 3 scrape through (S·ýð¤Â Íýê) ç·¤âè ·¤æ× ·¤æð ÕǸè Going by her mannerisms, she appeared to be an in- ×éçà·¤Ü âð ·¤ÚU ÂæÙæ (¹æâÌæñÚU ÂÚU ÂÚUèÿææ Øæ ÂýçÌØæðç»Ìæ ×ð´ telligent girl. ×éçà·¤Ü âð ãUè âÈ¤Ü ãUæð ÂæÙæ) ©Uâ·ð¤ ãUæß-Öæß ¼ð¹·¤ÚU Ìô Ü»æ ç·¤ ßãU °·¤ â×Ûæ¼æÚU ÜǸU·¤è ãñUÐ He scraped through by one mark in his botany SYN: pose, affectation, air(s) exam. ¥ÂÙð ÕæòÅUÙè ·ð¤ ÂðÂÚU ×ð´ ßãU °·¤ ãUè Ù´ÕÚU âð Âæâ ãéU¥æÐ 8 mischievious (ç×â¿ßâ Øæ ç×â¿èçߥâ) — àæÚUæÚUÌ, ãUæçÙ·¤æÚU·¤ ¥æ¿ÚU‡æ 4 to go it alone (ÅêU »æð §UÅU ¥ÜæðÙ) ç·¤âè ·¤æ× ·¤æð çÕÙæ Some mischievous elements are trying to disturb the ç·¤âè ·ð¤ ×ÎÎ ·ð¤ ¥·ð¤Üð ãUè ·¤ÚUÙæ piece in the area. When his friends refused to join him in starting a ·é¤ÀU àæÚUæÚUÌè Ìˆß ÿæð˜æ ×ð´ àææ´çÌ Ö´» ·¤ÚUÙð ·¤æ ÂýØæâ ·¤ÚU ÚUãðU ãñ´UÐ new business, he decided to go it alone. The little boy is very mischievous but everybody ÁÕ ©Uâ·ð¤ ÎæðSÌæð´ Ùð ÙØæU çÕÊæÙðâ àæéM¤ ·¤ÚUÙð ×ð´ ©Uâ·¤æ âæÍ loves him. ÙãUè´ çÎØæ Ìæð ©UâÙð ¥·ð¤Üð ãUè ¥æ»ð ÕɸUÙð ·¤è ÆUæÙèÐ ÀUæðÅUæ ÜǸ·¤æ ÕãéUÌ ãUè àæÚUæÚUÌè ãñU Üðç·¤Ù ãUÚU ·¤æð§üU ©Uâð ŒØæÚU ·¤ÚUÌæ ãñUÐ SYN: damaging, harmful, dangerous 5 zip through something (çÊæ Íýê â×çÍ´») ç·¤âè ·¤æ× ANT: benevolent, harmless ·¤æð ÁËÎè âð ÂêÚUæ ·¤ÚUÙæÐ She zipped through all the applications and pre- 9 sibling (çâըܻ) — Öæ§üU Øæ ÕãUÙ pared the list of qualified candidates. How many siblings do you have? ©UâÙð ÁËÎ ãUè âæÚÔU ¥æßðÎ٠˜ææð´ ·¤æð Îð¹æ ¥æñÚU Øæð‚Ø ¥æ 緤ÌÙð Öæ§üU-ÕãÙ ãñ´U? ©U×èÎßæÚUæð´ ·¤è âê¿è ÕÙæ§üUÐ We are three siblings, two brothers and a sister. ãU× ÌèÙ Öæ§üU-ÕãUÙ ãñ´, Îæð Öæ§üU ¥æñÚU °·¤ ÕãUÙÐ U TIPS ON SPOKEN ENGLISH SYN: brother/sister Going shopping? (¹ÚUèÎæÚUè ·¤ÚUÙð Áæ ÚUãðU ãñ´U?) Part I ¹ÚUèÎæÚUè ·¤ÚUÙð Áæ ÚUãðU ãñ´U Ìæð âÕâð ÂãUÜð Ìæð ¥æ·¤æð ÂÌæ ãæðÙæ 10 violate (ßæØÜðÅ) — Ö´» ·¤ÚUÙæ, ©U„´ƒæÙ ·¤ÚUÙæ ¿æçãU° ç·¤ Áæð ¿èÊæ ¥æ ¹ÚUèÎÙæ ¿æãUÌð ãñ´U ßãU ·¤ãUæ¡ âð ç×ÜÌè Those who violate traffic rules will be severely ãñUÐ ¥ÂÙð ÂǸæðçâØæð´, âãU·¤ç×üØæð´ Øæ ÎæðSÌæð´ ·¤è âÜæãU ÜðÙè fined. ¿æçãU°, ÙãUè´? ¥¡»ýðÊæè ×ð´ çÙßðÎÙ ·é¤ÀU Øê´ ç·¤Øæ ÁæÌæ ãñUÑ ØæÌæØæÌ ·ð¤ çÙØ×æð´ ·¤æ ©UËÜ´ƒæÙ ·¤ÚUÙð ßæÜæð´ ÂÚU ·¤Ç¸æ Áé×æüÙæ ç·¤Øæ Áæ°»æÐ Which is the best place to buy kitchenware? SYN: break, go against, breach (çß¿ §UÊæ Î ÕðSÅU ŒÜðâ ÅêU ÕæØ ç·¤¿ÙßðØÚU? ÚUâæð§üU ·¤æ âæ×æÙ ANT: obey, observe, conform to ¹ÚUèÎÙð ·ð¤ çÜ° âÕâ𠥑ÀUè Á»ãU ·¤æñÙ-âè ãñU?) Can you recommend a good electronics shop? IDIOMS AND PHRASES (·ñ¤Ù Øê ÚÔU·¤×ð´ÇU ¥ »éÇU §UÜð€ÅþUæòçÙ€â àææòÂ? €Øæ ¥æ §UÜð€ÅþUæòçÙ€â 1 against the clock (¥»ð‹SÅU Î €Üæò·¤) ÁËÎè-ÁËÎè ·¤è ç·¤âè ¥‘ÀUè Îé·¤æÙ ·¤è çâȸ¤æçÚUàæ ·¤ÚU â·¤Ìð ãñ´U?) ·¤æ× ·¤ÚUÙæ, ßQ¤ ·¤è ·¤×è ·ð¤ ·¤æÚU‡æ ÌðÊæ ÚU$ÌæÚU âð ·¤æ× Do you know if there’s a dairy in the area? ·¤ÚUÙæÐ (ÇêU Øê Ùæð §Uȸ¤ ÎðØÚU Êæ ÇðUØÚUè §UÙ Î °çÚUØæ? €Øæ ¥æ ÁæÙÌð ãñ´U ç·¤ Exams were approaching and he was reading §Uâ §UÜæ·ð¤ ×ð´ ·¤ô§ü ÎêŠæ-ÎãUè Õð¿Ùð ßæÜð ·¤è Îé·¤æÙ ãñU?) against the clock to cover the lectures he had Where can I get fresh vegetable? missed. (ßðØÚU ·ñ¤Ù ¥æ§üU »ðÅU Èýð¸¤àæ ßðÁèÅðUÕÜ? ×éÛæð ÌæÊæè âçŽÊæØæ´ ·¤ãUæ´ âð ÂÚUèÿææ°´ çâÚU ÂÚU Íè´ ¥æñÚU ßãU ÁËÎè-ÁËÎè ÂɸU ÚUãUæ Íæ Ìæç·¤ ç×Ü â·¤Ìè ãñ´U?) Áæð Üð¿ÚU ©UâÙð ÙãUè´ Ü»æ° ©U‹ãð´U ·¤ßÚU ·¤ÚU ÜðÐ (¥»Üð ¥¢·¤ ×ð´ ÁæÚUè) Popular-Culture:Layout 1 7/27/2011 3:25 PM Page 1
ÂæòÂéÜÚU ȤæòÚUßÇüUU Âýðâ | ¥»SÌ 2011 ·¤Ë¿ÚU 37 Rajput Ratan Betrays Dalit Lalia ÚUæÁÂêÌ ÚUÌÙ Ùð çÎØæ ÎçÜÌ ÜçÜØæ ·¤æð Šææð¹æ
VINEET KUMAR çßÙèÌ ·é¤×æÚU
Give it to me Thakurain, I will fetch it … Üæ§U° Ù ÆU·é¤ÚUæ§UÙ, ãU× ãUè Üð ¥æÌð ãñ´U ... ãU×ãé¢U Ìæð ÀUæðÅU After all, I am from a lower caste, not a Brahmin or a Thakur.” ÁæÌ ·ð¤ ãUè ãñ´U, ãU× ·¤æñÙ Õæ×Ù—ÆUæ·é¤ÚU ãñ´UÐÓÓ The year 2007 onwards there was a spate of TV serials based âæÜ w®®| âð ÅðUçÜçß•æÙ ÂÚU âæ×æçÁ·¤ â×SØæ¥æð´ ÂÚU “ on social problems, and this was perhaps the only dialogue in “ ¥æŠææçÚUÌ âèçÚUØÜæð´ ·¤æ ÎæñÚU àæéM¤ ãUé¥æ ãñUU, ©Uâ×ð´ Ò¥»Üð ÁÙ× one such serial Agle Janam Mohe Bitiya hi Kijo (Make Me a ×æðãðU çÕçÅUØæ ãUè ·¤èÁôÓ ·¤è ÜæÜè Øæ ÜçÜØæ ·¤æ àææØÎ Øðð Daughter in My Next Birth), spoken by Laali, or Laliya, that °·¤×æ˜æ °ðâæ â¢ßæ¼ ãñU Áæð çÙ¿Üè ÁæçÌ ·ð¤ ãUæðÙð ·¤è ÕæÌ ·¤æð very clearly underlines the fact of being from a lower caste. ÕãéUÌ ãUè SÂCU ÌæñÚU ÂÚU ÚÔU¹æ´ç·¤Ì ·¤ÚUÌæ ãñUÐ çÁâ ÜçÜØæ ·¤æð Lalia, who was sold to the (upper-caste) Thakurs and was con- ÆUæ·é¤ÚUæð´ ·ð¤ ãUæÍ Õð¿ çÎØæ »Øæ ¥æñÚU çâ$Èü¤ ÆUæ·é¤ÚU ¹æÙÎæÙ ·ð¤ sidered nothing more than bearer of a son for the Thakur fami- çÜ° ÕðÅUæ ÂñÎæ ·¤ÚUÙð âð ¥æ»ð ©Uâ·¤è ·¤ô§ü ãñUçâØÌ ÙãUè´ â×Ûæè ly, in the last episode aired on 15 February 2011, becomes the »§üU, vz ȤÚUßÚUè w®vv ·ð¤ ¥æç¹ÚUè °ÂèâæðÇU ×ð´ ßãUè ÜçÜØæ sarpanch of the village and curtains come down on the serial. ©Uâ »æ¡ß ·¤è âÚU´¿ ÕÙ ÁæÌè ãñU ¥æñÚU âèçÚUØÜ ·¤æð â×æ# In the light of Dalit discourse, this is how the rise of a Dalit ƒææðçáÌ ·¤ÚU çÎØæ ÁæÌæ ãñUÐ ÎçÜÌ çß×àæü ·ð¤ çãUâæÕ âð Îð¹ð´ Ìæð character should have been. ÎçÜÌ ¿çÚU˜æ ·¤æ ©Uˆ·¤áü §âè M¤Â ×ð´ ãUæðÙæ ¿æçãU° ÍæÐ TRP-wise, for more than a year this serial was among ÅUè¥æÚUÂè ·ð¤ çãUâæÕ âð Îð¹ð´ Ìæð Øð âèçÚUØÜ âæÜÖÚU âð the top five soap operas. Unlike other heavily bejewelled Öè •Øæ¼æ ÅUæò ·ð¤ Âæ¡¿ âèçÚUØÜæð´ ×ð´ àææç×Ü ÚUãUæÐ Îàæü·¤æð´ ·ð¤ and decked-up popular TV characters, Lalia was alone in Õè¿ Üæð·¤çÂýØ »ãUÙô´ âð ܼð ¥õÚU âÁð-â¢ßÚÔU Õæ·¤è ÅUèßè having only a red thread around her neck as any kind of ¿çÚU˜ææð´ âð ¥Ü» ÜçÜØæ ÅUèßè ŠææÚUæßæçãU·¤æð´ ·¤è °·¤×æ˜æ adornment; and she remained like that till the end. This ¿çÚU˜æ ÚUãUè ãñU çÁâÙð »ãUÙð ·ð¤ Ùæ× ÂÚU »Üð ×ð´ çâ$Èü¤ ÜæÜ means that audiences liked her for her performance and Šææ»æ Õæ¡Šææ ¥æñÚU ¥´Ì Ì·¤ ßñâè ãUè ÚUãUèÐ §Uâ·¤æ ×ÌÜÕ ãñU characterization. The popularity of Lalia was primarily the ç·¤ Îàæü·¤æð Ùð ÜçÜØæ ·¤æð ©Uâ·ð¤¤¥çÖÙØ ¥æñÚU ¿çÚU˜æ ·ð¤ popularity of a Dalit character because it was in that mould ¥æŠææÚU ÂÚU ãUè Ââ´Î ç·¤ØæÐ ÜçÜØæ ·¤æ Üæð·¤çÂýØ ãUæðÙæ that she gripped the audience. Talking about serials-related ×é ØÌØæ ÎçÜÌ ¿çÚU˜æ ·¤æ Üæð·¤çÂýØ ãUæðÙæ ãñU Øæð´ç·¤ ©UâÙð news in the mainstream media, in most places Ratan Rajput ©Uâè M¤Â ×ð´ Îàæü·¤æð´ ·ð¤ Õè¿ ¥ÂÙè ·¤Ç¸ ÕÙæ§üUÐ ×ðÙSÅþUè× was called Lalia. But soon after the serial is declared ×èçÇUØæ ×ð´ ¥»ÚU âèçÚUØÜ ·¤è ¹ÕÚUæð´ ·¤è ÕæÌ ·¤ÚÔU´ Ìæð concluded on Zee TV and talks of Lalia’s swayamvar ¥çŠæ·¤æ´àæ Á»ãUæð´ ÂÚU ÚUÌÙ ÚUæÁÂêÌ ·¤æð ÜçÜØæ ãUè ·¤ãUæ (choosing of bridegroom) pick up on NDTV Imagine, »ØæÐ Üðç·¤Ù ÊæèÅUèßè ÂÚU Áñâð ãUè §Uâ âèçÚUØÜ ·¤è â×æç# “Lalia” suddenly becomes “Ratan Rajput”. The character ·¤è ƒææðá‡ææ ãUæðÌè ãñU ¥æñÚU °ÙÇUèÅUèßè §U×ñçÁÙ ÂÚU §Uâ ÜçÜØæ of Lalia that lived inside Ratan Rajput is separated from her ·ð¤ SßØ´ßÚU ·¤è ÕæÌ àæéM¤ ãUæðÌè ãñU, ÜçÜØæ °·¤Î× âð ÚUÌÙ Popular-Culture:Layout 1 7/27/2011 3:25 PM Page 2
POPULAR AUGUST 2011 | FORWARD Press 38 CULTURE
and the swayamvara Ratan ka Rishta begins. When one ÚUæÁÂêÌ ãUæð ÁæÌè ãñUÐ ÚUÌÙ ÚUæÁÂêÌ ·ð¤ ÖèÌÚU ÁèÙðßæÜè ÜçÜØæ ·¤æ ¿çÚU˜æ participant in the show said that whenever he saw the serial with ©Uââð ¥Ü» ãUæð ÁæÌæ ãñU ¥æñÚU ÒÚUÌÙ ·¤æ çÚUàÌæÓ Ùæ× âð SßØ´ßÚU ·¤è his mother he felt that that he wanted to marry a girl just like Lalia. àæéL¤¥æÌ ãUæðÌè ãñUÐ §Uâ àææð ×ð´ °·¤ ÂýçÌÖæ»è Ùð ·¤ãUæ ç·¤ ÁÕ ßãU ¥ÂÙè ×æ¡ Ratan responded, “But I am not Lalia, I am Ratan Rajput.” ·ð¤ âæÍ âèçÚUØÜ Îð¹Ìð Íð Ìæð ¥ âÚU âæð¿Ìð Íð ç·¤ ©U‹ãð´U ÜçÜØæ Áñâè How Ratan Rajput, who has established herself among her au- ÜǸ·¤è âð ãUè àææÎè ·¤ÚUÙè ãñUÐ §Uâ·ð¤ ÁßæÕ ×ð´ ÚUÌÙ Ùð ·¤ãUæ, ÒÒ×ñ´ Ìæð diences as a Dalit character, in her real life stages a swayamvara ÜçÜØæ ÙãUè´, ÚUÌÙ ÚUæÁÂêÌ ãê¡UUÐÓÓ °·¤ ÎçÜÌ ¿çÚU˜æ ·ð¤ ÌæñÚU ÂÚU ÜçÜØæ ·¤è on the basis of caste, becomes an interesting topic for Dalit ÂãU¿æÙ ¥æñÚU Îàæü·¤æð´ ·ð¤ Õè¿ ¥ÂÙè ·¤Ç¸ ÕÙæ ¿é·¤è ÚUÌÙ ÚUæÁÂêÌ ·ñ¤âð discourse. When Ratan Rajput received all her popularity and ¥ÂÙè ¥âÜ çÊæ´Î»è ×ð´ ÁæçÌ ·ð¤ ¥æŠææÚU ÂÚU SßØ´ßÚU ÚU¿æÌè ãñU, Øð ÁæçÌ recognition on TV as a Dalit character, to organize a swayamvara çß×àæü ·ð¤ çÜãUæ•æ âð çÎÜ¿S ×égæ ãñUÐ ÁÕ ÚUÌÙ ÚUæÁÂêÌ ·¤ô ÅUèßè ÂÚU ÂêÚUè as Ratan Rajput is a betrayal of the character and the audiences. Üæð·¤çÂýØÌæ ¥æñÚU ÂãU¿æÙ ÜçÜØæ ·ð¤ ÌæñÚU ÂÚU ç×Üè Ìæð ÚUÌÙ ÚUæÁÂêÌ Ùæ× âð One can understand when Smriti Irani, who played an ideal Hindu SßØ´ßÚU ÚU¿æÙæ, ©Uâ ¿çÚU˜æ ¥æñÚU Îàæü·¤æð´ ·ð¤ âæÍ Šææð¹æ ãñUÐ ÌéÜâè Áñâè daughter-in-law of Tulsi, joins BJP in real life. But for over two ¥æÎàæü çã¢Îê ÕãêU ·¤æ ç·¤ÚUÎæÚU çÙÖæÙð ßæÜè S×ëçÌ §üUÚUæÙè, ¥ÂÙè ¥âÜ and a half years Ratan Rajput played the character of Lalia and çÊæ´Î»è ×ð´ ÕèÁðÂè âð ÁéÇU¸Ìè ãñU Ìæð ÕæÌ â×Ûæ ×ð´ ¥æÌè ãñU Üðç·¤Ù ÚUæÁÂêÌ, lived out progressive values, suffered the exploitation and çÁâÙð ÜçÜØæ ·¤æ ç·¤ÚUÎæÚU çÙÖæÌð ãéU° ÅðUçÜçß•æÙ ÂÚU ·¤ÚUèÕ ÉUæ§üU âæÜ Ì·¤ contempt of patriarchal society and forward castes, and despite Âý»çÌàæèÜ ×êËØæð´ ·¤æð ÁèØæ, çÂÌëâ ææˆ×·¤ â×æÁ ¥õÚUU ¥»Ç¸è ÁæçÌØæð´ ·ð¤ that reached a better position. And, on that basis also became pop- àææðá‡æ ¥æñÚU çÌÚUS·¤æÚU ·¤æð ÛæðÜæ ¥õÚU ©Uâ·ð¤ ÕæßÁê¼ °·¤ ÕðãUÌÚU çSÍçÌ Ì·¤ ular. Now if singing praises of the Rajput caste she reshapes Âãé¡U¿è ¥æñÚU §Uâè ¥æŠææÚU ÂÚU Üæð·¤çÂýØ Öè ãéU§üU, ßãU ÚUæÁÂêÌ ÁæçÌ ·ð¤ herself and becomes a part of a swayamvar that supports Øàææð»æÙ ·ð¤ Õè¿ ¥ÂÙè ÂãU¿æÙ ÕÙæÌð ãéU° ×æ´»çÜ·¤—¥×æ´»çÜ·¤ Áñâð obnoxious ideas like manglik–amanglik (astrological ill-effects at Îç·¤ØæÙêâè ¹ØæÜæð´ ·ð¤ âæÍ SßØ´ßÚU ·¤æ çãUSâæ ÕÙÌè ãñU, ØãU ÎÚU¥âÜ the time of birth), then this actually becomes a matter of °·¤ ÎçÜÌ ¿çÚU˜æ ·¤è ãUˆØæ ·¤æ ×æ×Üæ ãñUÐ §Uâ·¤æ ×ÌÜÕ ØãU çÕÜ·é¤Ü murdering a Dalit character. This, of course, doesn’t mean that ÙãUè´ ãñU ç·¤ ÅUèßè ÂÚU ·¤æð§üU ÚUæ× Øæ ÚUæß‡æ ·¤è Öêç×·¤æ ¥Îæ ·¤ÚÔU Ìæð ¥âÜ someone who plays the character of Ram or Raavan on TV should çÊæ´Î»è ×ð´ Öè ßæð ©Uâè ÌÚUãU ·¤æ ¥æ¿ÚU‡æ ·¤ÚÔU Üðç·¤Ù ØãU âßæÜ Ìæð ÊæM¤ÚU behave like that in real life as well. However, the question that ãñU ç·¤ çÁâ ·¤Üæ·¤æÚU ·¤æð °·¤ ÎçÜÌ ¿çÚU˜æ ãUæðÙð ·¤è ßÁãU âð ÂãU¿æÙ arises is whether an actor who gained recognition for being a Dalit ç×Üè Áæð Ü»æÌæÚU çÂÌëâ ææˆ×·¤ ¥õÚU âæ×¢Ìè â×æÁ ·ð¤ çÜÊæçÜÊæðÂÙ âð character, who had been constantly struggling with the sliminess ÁêÛæÌæ ÚUãUæ, ßãU ¥æ»ð ¿Ü·¤ÚU Ù ·ð¤ßÜ ©Uâ·¤æ çãUSâæ ÕÙð ÕçË·¤ ©Uâð of a patriarchal and feudal society, not only suddenly becomes a ×çãU×æ×´çÇUÌ ·¤ÚÔU Ìæð ØãU ç·¤ÌÙæ Sßè·¤æØü ãñU? part of but also sings praises of it. How acceptable is that? ¥æÁ ÁÕç·¤ ÅðUçÜçß•æÙ âèçÚUØÜ, çÕ» Õæòâ ¥æñÚU SßØ´ßÚU Áñâð àææð These days when TV serials and shows like Bigg Boss and ç·¤âè ·¤æ Öè Îæ»ÎæÚU Øæ ¥ÙÁæÙ ¿ðãUÚÔU ·¤æ ×𷤥æðßÚU ·¤ÚUÙð âð Üð·¤ÚU ©Uâð Swayamvar have become vehicles for any blemished or unknown çâÜðçÕýÅUè ÕÙæÙð ·¤æ ×æŠØ× ÕÙ ¿é·ð¤ ãñ´U, °ðâð ×ð´ ØãU ÂêÚUæ ×æ×Üæ çâ$Èü¤ ¿çÚU˜æ face to have a makeover or even become a celebrity, then this whole çÙÖæÙð ·¤æ ÙãUè´ ÚUãU ÁæÌæ ãñUÐ ØãU ©Uââð ·¤ãUè´ ¥æ»ð ¿Ü·¤ÚU §Uâ ÕæÌ ÂÚU matter is no longer merely about playing a character. This goes much çÅU·¤Ìæ ãñU ç·¤ ÎçÜÌ ¥æñÚU â×æÁ ·ð¤ ߢç¿Ì Ìշ𤠷¤æ ¥æŠææÚU ÕÙæ·¤ÚU beyond: Is it possible that serials and their actors are using Dalits and âèçÚUØÜ ¥æñÚU ©Uâ·ð¤ ¥çÖÙðÌæ ©Uâ·¤æ §USÌð×æÜ Ìæð ÙãUè´ ·¤ÚU ÚUãðU? °·¤ çSÍçÌ other deprived sections as launching pads for themselves? This is Ìæð ØãU ÕÙÌè ãñ ç·¤ ¥»ÚU °ðâè ÂëDUÖêç× ÂÚU ÕÙð âèçÚUØÜæð´ ·¤è ÖæÚUè ×æ¡» ãñU Ìæð definitely one of the contestations that if there is a huge demand for Øæ ©Uâ·ð¤ ¿çÚU˜æ çÙßæüãU ·ð¤ çÜ° ©Uâè â×æÁ ·ð¤ ·¤Üæ·¤æÚU çÜ° ÁæÌð ãñ´U? serials based on these backgrounds then do actors come from those ¥»ÚU ØãUæ¡ Öè ¥»ÇU¸è ¥æñÚU ÕãéUÌ ãUè â´Âóæ ƒæÚUæÙð ·ð¤ Üæð»æð´ ·¤æð ¥çÖÙØ ·¤æ communities? If even here, people from forward and very wealthy çãUSâæ ÕÙæØæ ÁæÌæ ãñU Ìæð ¥âÜè ç•æ¢¼»è ·ð¤ âæÍ-âæÍ ×ÙæðÚ´UÁÙ ×æŠØ× ·ð¤ families become part of the cast, then in reel life, besides real life, SÌÚU ÂÚU ØãU ÎêâÚUæ ÀUÜ ãñUÐ ¥æ»ð ¿Ü·¤ÚU §Uâ ÕæÌ ÂÚU Öè ÕãUâ ·¤è »é´Áæ§Uàæ this is a second deception. Further, there is a possibility of a debate ãñU ç·¤ §Uâ ÌÚUãU ·¤è ÂÅU·¤Íæ çܹÙðßæÜð Üæð»æð´ ×ð´ §Uâ â×æÁ ·¤æ ·¤æð§üU ÃØçQ¤ whether or not anyone from those communities was part of writing àææç×Ü ãñU Öè Øæ ÙãUè´? §Uâð ãU× ÎçÜÌ âæçãUˆØ ·¤è ÌÚUãU SßæÙéÖêçÌ ·ð¤ âßæÜ such a script. We cannot leave it to the question of self-experience ÂÚU ÙãUè´ ÀUæðÇU¸ â·¤Ìð Øæð´ç·¤ ØãUæ¡ ×æ×Üæ Üæð·¤çÂýØÌæ ãUæçâÜ ·¤ÚUÙð ¥æñÚU because here the matter is about gaining popularity and after that pil- ©Uâ·ð¤ ÕæÎ ÕǸæ ÚUæÁSß ¹Ç¸æ ·¤ÚUÙð âð ãñUÐ °ðâð ×ð´ ¥»Ç¸è ÁæçÌ ·ð¤ ·¤Üæ·¤æÚU ing up a lot of revenue. In such a situation, actors from the çÂÀUǸè ÁæçÌ ·ð¤ ¿çÚU˜ææð´ ·¤æ çÙßæüãU ·¤ÚUÌð ãñ´U Ìæð ©Uâ×ð´ Ù ·ð¤ßÜ forward castes will play the roles of backward characters ©Uٷ𤠥ßâÚU ×æÚÔU Áæ°¡»ð ÕçË·¤ ÕãéUÌ ÁËÎ ãUè ßæð ©Uâ·¤è and this not only deprives the backwards from their oppor- SÅUèçÚUØæðÅUèç·¤Ü ÀUçß »É¸U·¤ÚU SÍæçÂÌ ·¤ÚU Îð´»ð ¥æñÚU çȤÚU ¥âÜ tunities, but very soon they will fashion a stereotypical im- çÊæ´Î»è Øæ ÎêâÚÔU ·¤æØü·ý¤×æð´ ×ð´ ÆUè·¤ ©Uâ·ð¤ çßÂÚUèÌ ÁèßÙ ÁèÙæ age and firmly cast it in stone. And then, in real life or on àæéM¤ ·¤ÚUð´»ðÐ Øð ÅðUçÜçß•æÙ ·ð¤ ÎçÜÌ ¿çÚU˜ææð´ ·ð¤ âæÍ Šææð¹ð ·ð¤ other programmes, they will start living an opposite life. ¥Üæßæ ¥æñÚU ·é¤ÀU Öè ÙãUè´ ãñUÐ This is nothing but betrayal of Dalit characters on TV.
Vineet Kumar is a UGC research fellow at DU and is engaged in a full-time çßÙèÌ ·é¤×æÚU ÇUèØê ×ð´ ØêÁèâè çÚUâ¿ü $Èð¤Üô ãUñ´ ¥õÚU w®®| âð ×ÙôÚ¢UÁÙ ¿ñÙÜô´ ÂÚU Öæáæ§ü ¥õÚU âæ¢S·ë¤çÌ·¤ research on the subject of linguistic and cultural constructs on entertainment channels. çßçÙ×æü‡æ çßáØ ÂÚU Âê‡æü·¤æçÜ·¤ àæôÏ ×ð´ â¢Ü‚Ù ãñ´UÐ ×èçÇUØæ ·ð¤ Õ¼Üð ¿ðãUÚÔU ÂÚU ©UÙ·ð¤ Üð¹ ÙØæ ™ææÙô¼Ø, ßâéÏæ, His articles on the changing faces of media have appeared in Naya Gyanoday, Vasud- ßæ·÷ , ×èçÇUØæ ×¢˜æ ¥õÚU ⢿æÚU ¥æç¼ ×ð´ Âý·¤æçàæÌ ãéU° ãñ´UÐ ßÌü×æÙ ×ð´ ßãU ÌãUÜ·¤æ çã¢U¼è ·ð¤ çÜ° ÅUèßè ÂÚU °·¤ SÌ¢Ö ha, Vak, Media Mantra aur Sanchar. He writes column on television for Tehelka Hindi. çܹÌð ãñ´UÐ Jan-vikalp:Layout 1 7/27/2011 3:26 PM Page 1
Á٠ȤæòÚUßÇüUU Âýðâ | ¥»SÌ 2011 çß·¤Ë 39
PREM KUMAR MANI Muslims than the people from the OBCs. From ideology to culture and literature to politics one only hears of Dalit hile going through Christophe Jaffrelot’s India’s Silent resistance. The voice of OBCs is a limp voice of the Revolution: The Rise of the Lower Castes in North India, a hangers on or, as in most cases, there is a sense of question came to my mind – why in North India did submission to the hegemony. Possibly there’s even a whin- W political consciousness among the OBC not emerge as it ing cry to become part of that hegemony! Overall, this is a did among the Scheduled Castes? It’s possible people splintered and miserable situation. would make fun of what I am saying. They may ask if it is Why this state of affairs? If we investigate the causes, really true that Dalit castes are more conscious than OBCs. we would find some interesting results. Dalits have been Promptly, I would say “yes”. exploited more. They have been “untouchable” Shudras. From villages and towns to cities and metros I see that They have also be referred to as Atishudras and the Dalits offer far more powerful resistance to the hegemonic Pancham Varna (Fifth Caste). Historian Ram Sharam ideas and political bullying of the upper-caste Hindus and Sharma says that Shudras are divided into two. One is Sat To the OBC Political
OBCS REMAIN APPENDAGES OF Activists GANDHIAN–SAVARKARIAN POLITICS; INFLUENCE-LESS AND LIFELESS ¥‹Ø çÂÀUǸð ß»ü ·ð¤ ÚUæÁÙèçÌ·¤ ·¤æØü·¤Ìæü¥æð´ ·ð¤ Ùæ× ¥ôÕèâè ¥æÁ Öè »æ¡ŠæèßæÎè—âæßÚU·¤ÚUßæÎè ÚUæÁÙèçÌ ·ð¤ ¼é×ÀUËÜð ÕÙð ãéU° ãñ´U, Õð¥âÚU ¥õÚU ÕðÁæÙ
Âýð×·é¤×æÚU ×ç‡æ ÚUæÁÙèçÌ Ì·¤ ×ð´ ÂýçÌÚUæðŠæ ·ð¤ Ùæ× ÂÚU ·ð¤ßÜ ÎçÜÌ SßÚU ãñUÐ çÂÀUǸè ÁæçÌØæð´ ·¤æ SßÚU çÜ•æçÜ•ææ ¥æñÚU çÂÀUÜ‚»ê ãñU Øæ SÌæò$Ȥ Áñ$ȤÚUÜô ·¤è ç·¤ÌæÕ §´UçÇUØæ•æ âæ§UÜð‹ÅU çÚUßæðËØêàæÙÑ Î •ØæÎæÌÚU ×æ×Üæð´ ×ð´ ß¿üSß ·ð¤ ÂýçÌ â×Âü‡æ ·¤æ Öæß ãñUÐ ©Uâ·¤æ ÚUæ§•æ ¥æò$Ȥ ¼ Üô¥ÚU ·¤æSÅ÷Uâ §UÙ ÙæÍü §´çÇUØÙ ÂæòçÜçÅU â âð °·¤ çãUSâæ ÕÙ ÁæÙð ·¤è çÚUçÚUØæãUÅU Öè ãñUÐ âÕ ç×Üæ·¤ÚU ·¤ãð´U Ìæð »é•æÚUUÌð ãéU° ×ðÚÔU ×Ù ×ð´ ØãU âßæÜ ©UÖÚUæ ç·¤ ¥Ùéâêç¿Ì ÁæçÌØæð´ ·¤è °·¤ çß¹´çÇUÌ ¥æñÚU ÎØÙèØ çSÍçÌ ãñUÐ ÌÚUãU ¥‹Ø çÂÀUǸè ÁæçÌØæð´ ×ð´ ÚUæÁÙèçÌ·¤ ¿ðÌÙæ ·¤æ ÂýSÈé¤ÅUÙ ©U æÚU ØãU çSÍçÌ Øæð´ ãñU? ·¤æÚU‡ææð´ ·¤è ÂǸÌæÜ ×ð´ Áæ°¡ Ìæð ·é¤ÀU ç·ý¤ ÖæÚUÌ ×ð´ Øæð´ ÙãUè´ ãéU¥æ? â´Öß ãñU ×ðÚUè §Uâ ÕæÌ ·¤æ וææ·¤ ÕÙæØæ çÎÜ¿S ÙÌèÁð ç×Üð´»ðÐ ÎçÜÌæ𢠷¤æ àææðá‡æ •ØæÎæ ãéU¥æ ãñUÐ ßð Áæ° ç·¤ ×ñ´ Øæ ·¤ã ÚUãUæ ãê¡UUÐ Üæð» ·¤ãU â·¤Ìð ãñU´ ç·¤ Øæ â¿×é¿ ¥ÀêUÌ àæêÎý ÚUãðU ãñ´UÐ ©U‹ãð´U ¥çÌàæêÎý Øæ ´¿× ߇æü Öè ·¤ãUæ »Øæ ãñUÐ çÂÀUǸè ÁæçÌØæð´ ·¤è ¥Âðÿææ ÎçÜÌ ÁæçÌØæð´ ×ð´ ¿ðÌÙæ •ØæÎæ ãñ? §UçÌãUæâ·¤æÚU ÚUæ×àæÚU‡æ àæ×æü ·¤æ ·¤ãUÙæ ãñU ç·¤ àæêÎýæð´ ·ð¤ Îæð çãUSâð ãñ´UÐ çÕÙæ ç·¤âè ÎðÚU ·ð¤ ×ððÚUæ ·¤ãUÙæ ãUæ¡ ×ð´ ãUæð»æÐ °·¤ âÌ÷ àæêÎý ãñ´U ¥ÍæüÌ÷ ©UÙ·¤æ ÀUé¥æ ÁæÙæ çÙçáhU ÙãUè´ ãñUÐ ÎêâÚUè ×ñ´ »æ¡ß-·¤SÕæð´ âð Üð·¤ÚU Ù»ÚUæð´-×ãUæÙ»ÚUæð´ Ì·¤ ×ð´ Îð¹ ÚUãUæ ãê¡U ç·¤ ÌÚU$Ȥ ¥âÌ÷ àæêÎý ãñ´U — çÁÙ·¤æ ÀUé¥æ ÁæÙæ çÙçáhU ãñUÐ âÌ÷ àæêÎý â߇æü—¥àæÚUæ$Ȥô´ ·ð¤ ß¿üSßßæÎè çß¿æÚUæð´ Øæ çȤÚU ©UÙ·¤è ÚUæÁÙèçÌ·¤ °ðâð ·¤æ×æð´ ×ð´ Ü»ð ãUæðÌð Íð, çÁÙ·ð¤ â´SÂàæü çÕÙæ ÂýŸæØÂýæŒÌ (çmUÁ) ÎæÎæç»ÚUè ·¤æ çÁÌÙæ âÿæ× çßÚUæðŠæ ÎçÜÌ ·¤ÚU ÚUãðU ãñ´U, ©UÌÙæ çÂÀUǸè Üæð»æð´ ·¤æ ·¤æ× ÙãUè´ ¿ÜÌæ ÍæÐ §UÙ·¤æ °·¤ ÌÕ·¤æ ç·¤âæÙ Íæ, ÁæçÌØæð´ ·ð¤ Üæð» ÙãUè´Ð çß¿æÚU âð Üð·¤ÚU âæçãUˆØ-â´S·ë¤çÌ ¥æñÚU çȤÚU ·¤æÚUè»ÚUæ𢠷¤è ÁæçÌØæ¡ Íè´Ð Üðç·¤Ù ¥âÌ÷ àæêÎý Øæ Ìæð ¹ðçÌãUÚU Jan-vikalp:Layout 1 7/27/2011 3:26 PM Page 2
PEOPLE’S AUGUST 2011 | FORWARD Press 40 ALTERNATIVE
Shudra, that is, those whose touch is not prohibited. On the other hand are the Asat Shudras whose touch is forbidden. Sat Shudras were engaged in such kind of works that without touching them the other- dependents (upper castes) could not survive. One part of them was of farmers and then there were artisan castes. But Asat Shudras were either farm labourers or people engaged in cleaning tasks, and the “big people” could survive even without touching them. They were largely landless. One section of Asat Shudras had pieces of land but the large part of the land was with those other-dependent people who would not even touch a ploughshare or other farming equipment. Two-thirds of the land was owned by these so-called other-dependent upper castes, who hated physical labour. Dalits waged a long and difficult struggle. Dur- ing the freedom struggle itself their most important leader Ambedkar questioned Gandhism and gave his separate explanation of the idea of
LOHIA FED GANDHISM TO THE OBCS AND MADE THEM INTELLECTUALLY FLABBY »æ¡ŠæèßæÎè ƒæé^Uè çÂÜæ ·¤ÚU ÜôçãUØæ Ùð çÂÀUǸæð´ ·¤æð ßñ¿æçÚU·¤ SÌÚU ÂÚU çÂÜçÂÜæ ·¤ÚU ç¼Øæ
freedom. In his lifetime, Dalits – whom Gandhi called וæ¼êÚU Øæ çȤÚU âæ$Ȥ-â$Ȥæ§üU ·ð¤ °ðâð ·¤æ×æð´ ×ð´ Ü»ð Üæð» Íð, çÁÙ·ð¤ Harijans – could not understand his importance, âèŠæð SÂàæü çÕÙæ ÒÒÕǸð Üæð»æð´ÓÓ ·¤æ ·¤æ× ¿Ü â·¤Ìæ ÍæÐ §UÙ ¥âÌ÷ because Ambedkar was speaking ahead of his times. àæêÎýæð´ ·¤æ °·¤ çãUSâæ ·¤æÚUè»ÚUè âð Öè ÁéǸæ ÍæÐ ×æðÅðU ÌæñÚU ÂÚU Øð Öêç×ãUèÙ But by struggling for the Dalits, he gained a special ÍðÐ âÌ÷ àæêÎæ𴠷𤠰·¤ çãUSâð ·ð¤ Âæâ Öê¹´ÇU ãUæðÌð Íð, Üðç·¤Ù Öêç× ·¤æ opportunity (reservation) and on the basis of that he ÕǸæ çãUSâæ ÂýŸæØÂýæŒÌ ©UÙ Üæð»æð´ ·ð¤ Âæâ Íæ Áæð ãUÜ-·é¤ÎæÜ Øæ carved out a space, even though limited, in education ã¡UçâØæ-¹éÚUÂè ÀêUÌð Ì·¤ ÙãUè´ ÍðÐ ·é¤Ü Öêç× ·¤æ Îæð-çÌãUæ§üU çãUSâæ §UÙ and employment. It was after much thought that ÂýŸæØÂýæ# ÌÍæ·¤çÍÌ ª¡¤¿è ÁæçÌØæð´ ·ð¤ Âæâ Íæ, Áæð àææÚUèçÚU·¤ Ÿæ× âð Ambedkar had made an appeal to Dalits to focus on Ù$ȤÚUÌ ·¤ÚUÌè Íè´Ð education. The educated section came to understand ÎçÜÌæð´ Ùð Ü´Õæ ¥æñÚU ·¤çÆUÙ â´ƒæáü ç·¤ØæÐ SßÌ´˜æÌæ ¥æ´ÎæðÜÙ ·ð¤ Ambedkar. Ironically, the elitist upper-caste forces call ÎæñÚUæÙ ãUè ©UÙ·ð¤ âÕâð ×ãU ßÂê‡æü ÙðÌæ ¥æ¢ÕðÇU·¤ÚU Ùð »æ¡ŠæèßæÎ ÂÚU this educated section “creamy layer”. In the 1990s, Kan- âßæÜ ©UÆUæ° ¥æñÚU ¥æ•ææÎè ·¤è ¥ÂÙè ¥Ü» ÃØæ Øæ ÎèÐ ¥æ´ÕðÇU·¤ÚU shi Ram defeated Gandhism–Savarkarism through ·ð¤ ÁèßÙ·¤æÜ ×ð´ ©UÙ·ð¤ ÎçÜÌ — çÁ‹ãð´U »æ¡Šæè ãUçÚUÁÙ ·¤ãUÌð Íð — Ambedkarism in the biggest state in North India, Uttar ©UÙ·¤æ ×ãU ß ÙãUè´ â×Ûæ Âæ°Ð Øæð´ç·¤ ¥æ´ÕðÇU·¤ÚU ¥ÂÙð â×Ø âð Pradesh, and tried to develop a cultural revolution like ·é¤ÀU ¥æ»ð ·¤è ÕæÌ ·¤ÚU ÚUãðU ÍðÐ Üðç·¤Ù ÎçÜÌæð´ ·ð¤ çÜ° â´ƒæáü ·ð¤ mUæÚUæ Mao Tse Tung. Dalit discourse emerged not only in poli- çÁâ çßàæðá ¥ßâÚU (¥æÚUÿæ‡æ) ·¤æð ©U‹ãUæð´Ùð ãUæçâÜ ç·¤Øæ Íæ, ©Uâ·¤è tics but as a parallel discourse in literature and culture as ÕÎæñÜÌ ÂɸUæ§üU-çܹæ§Uü ¥æñÚU Ùæñ·¤çÚUØæð´ ×ð´ °·¤ âèç×Ì ãUè âãUè ©U‹ãUæð´Ùð well, and today it’s impossible for anyone to ignore it. Á»ãU ÕÙæ ÜèÐ ¥æ´ÕðÇU·¤ÚU Ùð âæð¿-â×Ûæ ·¤ÚU ÎçÜÌæð´ ·¤æð çàæÿææ ÂÚU On the other hand, the OBC scenario disappoints. ·ð¤¢çÎýÌ ãUæðÙð ·¤æ ¥æuUæÙ ç·¤Øæ ÍæÐ §Uâè ÂɸðU-çܹð ÌÕ·ð¤ Ùð ¥æ´ÕðÇU·¤ÚU Even today they remain appendages of ·¤æð â×ÛææÐ ÃØ´‚ØÂêßü·¤ ·é¤ÜèÙ çmUÁ àæçQ¤Øæ¡ §Uâ Ìշ𤠷¤æð ÎçÜÌæð´ Gandhian–Savarkarian politics and are influence-less ·¤æ ·ý¤è×è ÜðØÚU ·¤ãUÌè ãñ´UÐ ©U æÚU ÖæÚUÌ ·ð¤ âÕâð ÕÇð¸U âêÕð ©U æÚU ÂýÎðàæ and lifeless in all areas of life. It wasn’t that they lacked ×ð´ v~~® ·ð¤ Îàæ·¤ ×ð´ ·¤æ¢àæèÚUæ× Ùð ¥æ´ÕðÇU·¤ÚUßæÎ ·ð¤ âãUæÚÔU »æ¡ŠæèßæÎ- guidance. In the 19th century itself a Mahatma leader âæßÚU·¤ÚUßæÎ ·¤æð ÂÀUæǸ çÎØæ ¥æñÚU ×æ¥æð-¿-Ìé´» ·¤è ÌÚUãU °·¤ like Jotiba Phule provided for them a well-thought-out âæ´S·ë¤çÌ·¤ ·ý¤æ´çÌ ·¤æð çß·¤çâÌ ·¤ÚUÙð ·¤è ·¤æðçàæàæ ·¤è Ð ÎçÜÌ çß×àæü framework of ideas, that is, an ideology. In the Ù ·ð¤ßÜ ÚUæÁÙèçÌ ×ð´, ÕçË·¤ âæçãUˆØ-â´S·ë¤çÌ ×ð´ Öè â×æ´ÌÚU çß×àæü beginning of the 20th century, Ambedkar accepted ·ð¤ M¤Â ×ð´ ©UÖÚUæ, çÁâ·¤è ¥ÙÎð¹è ·¤ÚUÙæ ç·¤âè ·ð¤ çÜ° Öè ¥æÁ Jan-vikalp:Layout 1 7/27/2011 3:26 PM Page 3
Á٠ȤæòÚUßÇüUU Âýðâ | ¥»SÌ 2011 çß·¤Ë 41
Phule as his guru and moved forward on the way shown ¥â´Öß ãñUÐ by him. But the backward castes kept Phule at bay. Üðç·¤Ù ¼êâÚUè ¥ôÚU ¥‹Ø çÂÀUǸð ß»ü (¥æðÕèâè) ·ð¤ Üæð»æð´ In my opinion, one big reason for the sad plight of ·¤æð Îðç¹° Ìæð çÙÚUæàææ ãUæðÌè ãñUÐ Øð ¥æÁ Öè »æ¡ŠæèßæÎè- the Backwards in North India was the socialist leader âæßÚU·¤ÚUßæÎè ÚUæÁÙèçÌ ·ð¤ ¼é×ÀUËÜð ÕÙð ãñ´U ¥æñÚU ÁèßÙ ·ð¤ ãUÚU Ram Manohar Lohia. His approach and ideas may ÿæð˜æ ×ð´ Õð¥âÚU-ÕðÁæÙ ãñ´UÐ §UÙ·ð¤ Âæâ ×æ»üÎàæü·¤ ·¤è ·¤×è ÙãUè´ seem very radical but at its root he was just another lib- ÍèÐ ©U‹Ùèâßè´ âÎè ×ð´ ãUè ÁæðçÌÕæ Èé¤Üð Áñâð ×ãUæˆ×æ ÙðÌæ Ùð eral Gandhian. We should not forget that Lohia is also §UÙ·ð¤ çÜ° °·¤ âéç¿¢çÌÌ çß¿æÚU âÚU‡æè ¥ÍæüÌ÷ °·¤ çß¿æÚUŠææÚUæ associated with Savarkarian ideology of Hindutva. In Îè ÍèÐ Õèâßè´ âÎè ·ð¤ ¥æÚ´UÖ ×ð´ ¥æ´ÕðÇU·¤ÚU Ùð Èé¤Üð ·¤æð ¥ÂÙæ search of his cultural identity, Lohia time and again »éL¤ Sßè·¤æÚU ç·¤Øæ ¥æñÚU ©UÙ·ð¤ çÎ¹æ° ÚUæSÌð ÂÚU ¥æ»ð ÕɸðUÐ gives a modernist account of mythological Hindu Üðç·¤Ù çÂÀUǸè ÁæçÌØæð´ Ùð Èé¤Üð ·¤æð ¥ÂÙð âð ÎêÚU ãUè ÚU¹æÐ personalities like Ram, Krishna and Shiv, but the ×ðÚUè ÚUæØ ãñU, ©U æÚU ÖæÚUÌ ×ð´ çÂÀUǸæð´ ·¤è ÎéÎüàææ ·ð¤ ÕǸ𠷤æÚU‡æ Buddha and Kabir never inspire him. The kind of â×æÁßæÎè ÙðÌæ ÚUæ××ÙæðãUÚU ÜæðçãUØæ ÕÙðÐ ©UÙ·¤è ÚUèçÌ-ÙèçÌ ¿æãðU cultural consciousness that he developed through his çÁÌÙè ·ý¤æ´çÌ·¤æÚUè çιÌè ãUæð, ¥ÂÙð ×êÜ ×ð´ ßãU ©U¼æÚU »æ¡Ïèßæ¼è Ramayan Mela was the thread that led his disciples ãUè ãñ´UÐ ãU×ð´ ØãU ÙãUè´ ÖêÜÙæ ¿æçãU° ç·¤ çã¢U¼éˆß ·¤è âæßÚU·¤ÚUßæÎè rather easily into the “marriage procession” of çß¿æÚUŠææÚUæ âð Öè ÜæðçãUØæ ·¤æ çÚUàÌæ ÍæÐ ¥ÂÙè âæ´S·ë¤çÌ·¤ Bhartiya Janta Party. ¥çS×Ìæ ·¤è ÌÜæàæ ×ð´ ÜæðçãUØæ ÕæÚU-ÕæÚU ÚUæ×, ·ë¤c‡æ, çàæß Áñâð In the 1960s Lohia gave the slogan “Picchda Pave ÂæñÚUæç‡æ·¤ çãU¢Îê ÃØçQ¤ˆßæð´ ·¤è ¥æŠæéçÙ·¤ ÃØæ Øæ ·¤ÚUÌð ãñ´U, Üðç·¤Ù Sau mein Saatth” (Sixty out of hundred for the ÕéhU Øæ ·¤ÕèÚU ©U‹ãð´U ·¤ãUè´ âð ÂýðçÚUÌ ÙãUè´ ·¤ÚUÌðÐ ÚUæ×æ؇æ ×ðÜæ ·¤è Backwards) and critiqued the (upper) casteist politics çÁâ âæ´S·ë¤çÌ·¤ ¿ðÌÙæ ·¤æð ©U‹ãUæð´Ùð çß·¤çâÌ ç·¤Øæ, ©Uâ·¤æ âê˜æ of the Congress. But on the cultural plane, he fed ·¤Ç¸ð ©UÙ·ð¤ çàæcØ ÕÇ¸è ¥æâæÙè âð ÖæÚUÌèØ ÁÙÌæ ÂæÅUèü ·ð¤ Gandhism to the Backwards and made them ÁÙßæâð ×ð´ Îæç¹Ü ãUæð »°Ð intellectually flabby, quite favourable to a more ÜæðçãUØæ Ùð v~{® ·ð¤ Îàæ·¤ ×ð´ ÒÒçÂÀUǸæ Âæßð âæñ ×ð´ âæÆUÓÓ reactionary Hindu politics. Look at the OBC leaders in ·¤æ ÙæÚUæ çÎØæ ¥æñÚU ·¤æ´»ýðâ ·¤è çmUÁßæÎè ÚUæÁÙèçÌ ·¤è ¥æÜæð¿Ùæ North India one by one. Do they not all seem clueless ·¤èÐ Üðç·¤Ù âæ´S·ë¤çÌ·¤ SÌÚU ÂÚU »æ¡ŠæèßæÎè ƒæé^Uè çÂÜæ ·¤ÚU çÂÀUǸæð´ on the ideological level? Some are in the Congress ·¤æð ßñ¿æçÚU·¤ SÌÚU ÂÚU çÂÜçÂÜæ ¥æñÚU °·¤ •ØæÎæ ÂýçÌç·ý¤ØæßæÎè camp; others in the BJP. They do not have any politics ç㢼ê ÚUæÁÙèçÌ ·ð¤ ¥Ùé·ê¤Ü ÕÙæ çÎØæÐ ©U æÚU ÖæÚUÌ ×ð´ çÂÀUǸð ß»ü of their own, or ideology of their own. ·ð¤ ÙðÌæ¥æð´ ·¤æð °·¤-°·¤ ·¤ÚU Îðç¹°Ð Øæ âÕ-·ð¤-âÕ ßñ¿æçÚU·¤ In the 1970s and ’80s in Bihar and UP, few OBC SÌÚU ÂÚU ŸæèãUèÙ ÙãUè´ çιÌðÐ ·¤æð§ü ·¤æ´»ýðâè ·ñ¤¢Â ×ð´ ãñU, ·¤æð§üU leaders tried to break free from the ideological ÖæÁÂæ§üU ·ñ¤¢Â ×ð´Ð ©UÙ·¤è ¥ÂÙè ·¤æð§üU ÚUæÁÙèçÌ ÙãUè´ ãñ´U, ¥ÂÙè confines of Gandhism–Lohiaism. Leaders such as ·¤æð§üU çß¿æÚUŠææÚUæ ÙãUè´ ãñUÐ Karpoori Thakur, Jagdeo Prasad and Ram Swaroop v~|® ¥æñÚU }® ·ð¤ Îàæ·¤ ×ð´ çÕãUæÚU—©U æÚU ÂýÎðàæ ·ð¤ ·é¤ÀU Verma gave a clarion call against the upper-caste ¥æðÕèâè ÙðÌæ¥æð´ Ùð »æ¡Šæè-ÜæðçãUØæ ·ð¤ ßñ¿æçÚU·¤ ÕæǸ𠷤æð ÌæðǸÙð politics. But unfortunately, their disciples ignored ·¤è ·¤æðçàæàæ ·¤è ÍèÐ ·¤ÂêüÚUè ÆUæ·é¤ÚU, Á»Îðß ÂýâæÎ ¥æñÚU ÚUæ×SßM¤Â their clues and gave into the temptations of power. ß×æü Áñâð ÙðÌæ¥æð´ Ùð ß¿üSßßæÎè çmUÁßæÎè ÚUæÁÙèçÌ ·ð¤ ç¹Üæ$Ȥ The results are there for all to see. çÕ»éÜ Èꢤ·¤æÐ Üðç·¤Ù ÎéÖæü‚ØÂê‡æü ãñU ç·¤ §UÙ·ð¤ çàæcØæð´ Ùð â ææ ·ð¤ In the coming times, the OBC politics is only going ÜæðÖ ×ð´ ©Uٷ𤠧üUàææÚUæð´ ·¤è ©UÂðÿææ ·¤èÐ ÙÌèÁæ âÕ·ð¤ âæ×Ùð ãñUÐ to get worse. There are plans to swallow 27 per cent ¥æÙðßæÜð â×Ø ×ð´ ¥‹Ø çÂÀUǸð ß»æðZ ·¤è ÚUæÁÙèçÌ ·¤æ ¥æñÚU reservation set for them. The submissionist leaders of ÕéÚUæ ãUæðÙð ßæÜæ ãñUÐ ©UÙ·ð¤ çÜ° ÌØ w| ÂýçÌàæÌ ¥æÚUÿæ‡æ ·ð¤ the Lohiaite era cannot be reformed. There’s only one Õ´ÎÚU Õæ¡ÅU ·¤è ØæðÁÙæ ÕÙ ÚUãUè ãñUÐ ÜæðçãUØæßæÎè •æ×æÙð ·ð¤ way and that is, bypassing them, a process for a parallel â×Âü‡æßæÎè ÙðÌæ¥æð´ ·¤æð âéŠææÚUæ ÙãUè´ Áæ â·¤ÌæÐ ©UÂæØ °·¤ ãUè political-cultural process should begin. The sooner the ãñU ç·¤ ©UÙ·¤è ©UÂðÿææ ·¤ÚUÌð ãéU° °·¤ â×æÙæ´ÌÚU ÚUæÁÙèçÌ·¤- OBCs stop singing hosannas to âæ´S·ë¤çÌ·¤ Âýç·ý¤Øæ ¥æÚ´UÖ ãUæðÐ çÂÀUǸð ß»ü ·ð¤ Üæ𻠻桊æèßæÎ- Gandhism–Savarkarism the âæßÚU·¤ÚUßæÎ ·¤è ÚUæ×Ùæ×è çÁÌÙæ ÁËÎ ãUæð â·ð¤ ©UÌæÚU Èð´¤·ð´¤Ð better. Just as Phule–Ambedkarism is a guide to Dalits, Èé¤Üð—¥æ´ÕðÇU·¤ÚUßæÎ Áñâð ÎçÜÌæð´ ·ð¤ çÜ° ×æ»üÎàæü·¤ ãñU, ßñâð ãUè it is for the other sections as well. Without the Dalits, ¥‹Ø çÂÀUǸUð ß»æðZ ·ð¤ çÜ° ÖèÐ ÎçÜÌæð´ ·ð¤ çÕÙæ çÂÀUǸæð´ ·¤è OBC politics is blind and without the OBCs, Dalit ÚUæÁÙèçÌ ¥¢Ïè ãñU ¥õÚU çÂÀUǸUô´ ·ð¤ çÕÙæ ¼çÜÌô´ ·¤è ÚUæÁÙèçÌ politics is stagnant. They complement each other. With SÍæßÚUÐ ÎæðÙæð´ °·¤ ÎêâÚÔU ·ð¤ ÂêÚU·¤ ãñ´UÐ §Uâ âæð¿ ·ð¤ âæÍ ãUè °·¤ this mindset a new thought process should begin. Ù§üU ßñ¿æçÚU·¤è ·¤è àæéL¤¥æÌ ãUæðÙè ¿æçãU°Ð ©U æÚU ÖæÚUÌ ·¤è Politics in North India awaits that moment. ÚUæÁÙèçÌ §Uâ·¤æ §¢Ì•ææÚUU ·¤ÚU ÚUãUè ãñUÐ
Prem Kumar Mani, a leading Hindi writer and a founder-member çã´UÎè ·ð¤ ÂýçÌçÙçŠæ ·¤Íæ·¤æÚU ß ÁÎ (Øê) ·ð¤ â´SÍæ·¤ âÎSØ Âýð×·é¤×æÚU ×ç‡æ çÕãUæÚU çߊææÙ of the JD (U), is a member of the Bihar legislative council. ÂçÚUáÎ÷ ·ð¤ âÎSØ ãñ´UÐ wELLNESS:Layout 1 7/27/2011 3:33 PM Page 2
AUGUST 2011 | FORWARD Press 42 WELLNESS Corruption: Psychological Diagnosis and Prescription ÖýcÅUæ¿æÚUÑ ×Ùôßñ™ææçÙ·¤ çÙ¼æÙ ¥õÚU ©U¿æÚU
ENCOURAGE EACH OTHER TO BALANCE ONE’S PERSONAL DESIRES AGAINST THE NEEDS OF SOCIETY ¥ÂÙè ÃØç Ì»Ì §‘ÀUæ¥ô¢ ¥õÚU â×æÁ ·¤è •æM¤ÚUÌô´ ×ð´ â¢ÌéÜÙ ÜæÙð ·ð¤ çÜ° °·¤-¼êâÚÔU ·¤ô ÂýôˆâæçãUÌ ·¤ÚÔ´U
JAMILA KOSHY Á×èÜæ ·¤ôàæè
orruption is big news now. With Anna Hazare cÅUæ¿æÚU ¥Õ ÕǸUè ¹ÕÚU ãñUÐ ÂãUÜ𠥋Ùæ ãU•ææÚÔ ¥õÚU çȤÚU ÕæÕæ and then Baba Ramdev making corruption into a ÚUæ×¼ðß Ùð ÖýcÅUæ¿æÚU ·¤ô ¥æÚU Øæ ÂæÚU ·¤è ÜǸUæ§ü ÕÙæØæ ¥õÚU ¥Õ ãUÚU make-or-break issue, everyone is talking about ·¤ô§ü ÖýcÅUæ¿æÚU ·¤è ãUè ÕæÌ ·¤ÚU ÚUãUæ ãñUÐ Õðàæ·¤ âÕ·¤æ ŠØæÙ ÖýcÅU C corruption. The focus, of course, is on corrupt ÚUæÁÙðÌæ¥ô¢ ¥õÚU ©UÙ Üô»ô´ ÂÚU ãñU çÁ‹ãUô´Ùð »ñÚU·¤æÙêÙè É¢U» âð ÂýæŒÌ ç·¤Øæ politicians and people who have been spiriting il- Öý Âñâæ ÖæÚUÌ âð ÕæãUÚU çSßâ Øæ ¥‹Ø çß¼ðàæè ¹æÌô´ ×ð´ Á×æ ç·¤Øæ ãñUÐ legally obtained money out of India into ßãU §âçÜ° Øô´ç·¤ §â àæ ¼ ÖýcÅUæ¿æÚU ·¤ô ÕãéUÌ ãUè âèç×Ì É¢U» âð numbered Swiss and other foreign accounts. That ÂçÚUÖæçáÌ ç·¤Øæ »Øæ ãñU ç·¤ §â·¤æ ¥Íü ãUôÌæ ãñU çÚUàßÌ ÜðÙæ, ¥ÍæüÌ÷ is because the word corruption in a narrow sense ç·¤âè ·¤æ× ·ð¤ çÜ° çÁÌÙæ ÁæØ•æ ãñU ©Uââð ¥çÏ·¤ Âñâæ ÜðÙæÐ refers to bribe-taking, demanding money or Üðç·¤Ù ÃØæ·¤ ¼ëçcÅU âð ¼ð¹ð´ Ìô ØãU àæ ¼ ÖýcÅUæ¿æÚU ç·¤âè ·ð¤ ¿çÚU˜æ favours over and above what is legitimate for a Øæ çÚU·¤æòÇüU ÂÚU ¼æ» Øæ Ï Õð ·¤è ÌÚU$Ȥ §àææÚUæ ·¤ÚUÌæ ãñUÐ particular work or service. In a broader sense, ×æÙß ¥æ¿ÚU‡æ ·¤ô â×ÛæÙð ·¤è ãU×æÚUè Ÿæ뢹Üæ ×ð´, ÖýcÅUæ¿æÚU ÂÚU though, the word corruption refers to a taint or a ãU×æÚÔU Øæ çß¿æÚU ãUô´»ð? stain on one’s character or record. In our series on understanding human ÖýcÅUæ¿æÚU ·¤è ãU×æÚUè ×Ùôßñ™ææçÙ·¤ â×Ûæ behaviour, what would be our take on ¥æ¢ÌçÚU·¤ ×ÙécØ Øæ ×Ù ·¤ô ¥æâæÙè âð â×ÛæÙð ·ð¤ çÜ° ãU× ÌèÙ corruption? çãUSâô´ ·¤è °·¤ ÌSßèÚU ÕÙæ â·¤Ìð ãñ´UÐ âÕâð ÂãUÜð ãñ´U §ÇU ÇþUæ§üß wELLNESS:Layout 1 7/27/2011 3:33 PM Page 3
ȤæòÚUßÇüUU Âýðâ | ¥»SÌ 2011 ·é¤àæÜÌæé 43
PSYCHOLOGICAL UNDERSTANDING OF (×êÜ-Âýßëç æ Øæ ·¤æ×Ìˆß ·¤×üàæç Ì) Áô ç·¤ ç·¤âè ÃØç Ì ·¤è ©UÙ ¥æç¼× ¥õÚU CORRUPTION ֻܻ âãUÁ Âýßëç æØô´ ·¤ô ·¤ãUÌð ãñ´U çÁÙ·ð¤ mæÚUæ ßãU Ìæ·¤Ì ÂæÙæ ¿æãUÌæ ãñU, Øæ The inner person or psyche is understood comfortably by a çȤÚU âæ×æçÁ·¤ ß»èü·¤ÚU‡æ ×ð´ ¥ÂÙæ ¼ âéçÙçà¿Ì ·¤ÚUÙæ ¿æãUÌæ Øæ çȤÚU Öè picture of three parts. The id drives are the primitive, almost ¥ÂÙè àææÚUèçÚU·¤ •æM¤ÚUÌô´ ·¤ô ÂêÚUæ ·¤ÚUÙæ ¿æãUÌæ ãñU ×âÜÙ, ÖôÁÙ ÂýæŒÌ ·¤ÚUÙæ, instinctive tendencies of individuals to obtain power, to define ¥ÂÙð ÚUãUÙð ¥õÚU ÂýÖæß ·ð¤ ÿæð˜æ ·¤ô ·¤æØ× ÚU¹ÙæU, ·¤æ×ßæâÙæ ·¤è §‘ÀUæ ÂêÚUè one’s position in the social hierarchy and to satisfy biological ·¤ÚUÙæU, â¢ÌæÙ ¿æãUÙæÐ §ÇU Øæ ·¤æ×Ìˆß ¥ÂÙð ¥õÚU ·ð¤ßÜ ¥ÂÙð âð ãUè âÚUô·¤æÚU needs like obtaining food for oneself, maintaining a territory of ÚU¹Ìæ ãñUÐ ÒÒ×ñ´ ¿æãUÌæ ãê¡U ...ÓÓ, ÒÒ×éÛæð ØãU ·ñ¤âð ç×Ü â·¤Ìæ ãñU ...ÓÓ §ÇU ·¤è existence and influence, obtaining sex and progeny; the id is ¥æßæ•æ ãñUÐ concerned about the self and self alone. “I want…”, “How can I âéÂÚ U§ü»ô (ÂÚU× ¥ãU×, ÂÚUæãU×), ¼êâÚUè ¥ôÚU, ×Ù ·¤æ ßãU Öæ» ãñU Áô â×æÁ get…” is the cry of the id. ¥õÚU ×æÌæ-çÂÌæ ·¤è ¥æˆ×âæÌ ·¤ÚU Üè »§ü ¥æßæ•æ ×ð´ ÕôÜÌæ ãñU — ßãU ãU×æÚÔU çÜ° The superego on the other hand is the part that speaks with the ¥æ¿ÚU‡æ ·ð¤ çÜ° çÙØ×ô´ ¥õÚU âè×æ¥ô¢ ·¤æ çÙÏæüÚU‡æ ·¤ÚUÌæ ãñU Ìæç·¤ ãU×æÚUè §ÇU ·¤ô internalized voice of society and parents – it lays down rules and çÙØ¢ç˜æÌ ç·¤Øæ Áæ â·ð¤Ð ÒÒÛæêÆU ×Ì ÕôÜôÓÓ, ÒÒÜǸU·¤ô´ ·ð¤ âæÍ ÕæãUÚU ×Ì inhibitions on behaviour, in the attempt to check the id. “Don’t Áæ¥ô ...ÓÓ ÒÒÕãUâ ×Ì ·¤ÚUô, Õâ ÕæÌ ×æÙôÓÓ ØãU âéÂÚU §ü»ô ·¤è ¥æßæ•æ ãñUÐ lie!” “Don’t go out with boys…” “Yours not to reason why, yours §ü»ô (¥ãU×) ×Ù ·¤æ ÁôǸUÙð ßæÜæ çãUSâæ ãñU Áô §ÇU ·¤è ×æ¡»ô´ ·¤ô âéÂÚU §ü»ô but to do or die…” is the superego’s voice. ·¤è çÙØ¢ç˜æÌ ·¤ÚUÙð ßæÜè ¥æßæ•æ âð â¢ÌéçÜÌ ·¤ÚUÌæ ãñU, ¥õÚU §â Âýç·ý¤Øæ ×ð´ ßãU The ego, is the integrating part of the psyche which balances ÃØç Ì ·¤è ¹æâ ÂãU¿æÙ ·¤ô ¥æ·¤æÚU ¼ðÌæ ãñUÐ the demands of the id against the restrictive voice of the superego, ãUÚU ç·¤âè ·ð¤ ÖèÌÚUè ÃØç Ìˆß ×ð´ ØãU ÌèÙ çãUSâð Âæ° ÁæÌð ãñ´UÐ §Ù×ð´ âð ·¤õÙ in the process forming the individual’s unique identity. ãUæßè ÚUãUÌæ ãñU ØãU ×ãU ßÂê‡æü âßæÜ ãUñÐ Every person has these within their inner person. Which part §Ù ©U¼æãUÚU‡æô´ ÂÚU »õÚU ·¤ÚÔ´UÑ predominates is the crucial question. âôçÙØæ ãUÚU ÚUô•æ Âæ¡¿ ÕÁð ©UÆU ÁæÌè ãñ´U, ÙãUæÌè ãñ´U, çÙØ× âð ãUÚU âéÕãU ÚUâô§ü ×ð´ Look at these examples: ÁæÙð âð ÂãUÜð ÂêÁæ ·¤ÚUÌè ãñ´UÐ ßãU ¥ÂÙð ÕǸðU â¢Øé Ì ÂçÚßæÚU ·ð¤ çÜ° ¹æÙæ ·¤æÌè Sonia gets up at five everyday, has her bath and does her puja ãñ´U, ·¤ÂǸðU ÏôÌè ãñ´U, ƒæÚU ·¤è ÛææǸU-Âô´ÀU ·¤ÚUÌè ãñ´U, ¥ÂÙð Õè×æÚU âæâ-ââéÚU ·¤è religiously every morning before going into the kitchen. She ¼ð¹ÖæÜ ·¤ÚUÌè ãñ´U ¥õÚU ¥ÂÙð ÂçÌ ·¤è •æM¤ÚUÌô´ ·¤ô ¼ð¹Ìè ãñ´UÐ ÁÕ ©UÙ·¤è ÕðÅUè ØãU cooks for a large joint family of many members, washes clothes, ƒæôá‡ææ ·¤ÚUÌè ãñU ç·¤ ©Uâð ¹æÙæ ·¤æÙð âð Ù$ȤÚUÌ ãñU ¥õÚU ßãU ©UÙ·ð¤ Ù àæð·¤¼× ÂÚU dusts the house, cares for her ailing in-laws and her husband’s ÙãUè´ ¿Üð»è Ìô âôçÙØæ ·¤ô ÕãéUÌ Ï ·¤æ Ü»Ìæ ãñU — Øô´ç·¤ ßãU ãU×ðàææ ØãU ×æÙÌè needs. When her daughters declare they hate cooking and do not ¥æ§ü¢ Íè ç·¤ ¥õÚUÌô´ ·¤ô °ðâð ãUè ÚUãUÙæ ãUôÌæ ãñUÐ ÁÕ ©UÙ·¤æ ÕðÅUæ ØãU ·¤ãUÌæ ãñU ç·¤ follow in her steps she is horrified – because she takes for granted ßãU °·¤ ¼êâÚUè ÁæçÌ ç·¤ ÜǸU·¤è âð àææ¼è ·¤ÚUÙð ßæÜæ ãñ Ìô U©UÙÂÚU Ìô Áñâð that this is how women are supposed to be. When her son ¥æâ×æÙ ÅêUÅU ÂǸUÌæ ãñU, ÒÒØãU ãU×æÚUè â¢S·ë¤çÌ, ãU×æÚUè ÂÚ¢UÂÚæ ÙãUè´ ãñU,ÓÓ ßãU ÚUôÌè ãñ´UÐ announces that he is going to marry a girl of another caste she is ÒÒÜô» Øæ ·¤ãð´U»ð? ØãUè ç·¤ ×ñ´ °·¤ ×æ¡ ·¤æ ·¤ÌüÃØ ÂêÚUæ ÙãUè´ ·¤ÚU Âæ§üÐÓÓ devastated, “That is not our sanskriti, our tradition”, she cries. âôçÙØæ ·ð¤ ÃØç Ìˆß ÂÚU ©UÙ·¤è Ìæ·¤ÌßÚU âéÂÚU §ü»ô ãUæßè ãñU — çÁâ ÂÚU “What will everyone say? I have failed as a mother”. Õéçhâ¢»Ì ¥õÚU âßæÜ ©UÆUæÙð ßæÜè §ü»ô ·¤æ ·¤ô§ü ÂýÖæß ÙãUè´ Áôç·¤ ©Uâ âéÂÚU §ü»ô Sonia’s personality is dominated by her strong superego – un- ·¤è ÌèßýÌæ ·¤ô ·¤× ·¤ÚU Âæ°Ð âôçÙØæ Ùð çÕÙæ âßæÜ ©UÆUæ° çÜ¢»ô´ ·¤è Öêç×·¤æ, challenged by a moderating, rational and questioning ego; she ÁæçÌ, ·¤æ×â¢Õ¢Ïè ×égô´ ÂÚU âæ×æçÁ·¤ Âêßü»ýãUô´ ·¤ô çÙ»Ü çÜØæ ãñUÐ çȤÚU Öè ©UÙ·¤è has swallowed, without questioning, social biases about gender ×ðãUÙÌ ¥õÚU ¼êâÚUô´ ·ð¤ çÜ° ©UÙ·¤æ â×Âü‡æ ©UËÜð¹ÙèØ ¥õÚU Âýàæ¢âÙèØ ãñÐ roles, caste, sex, etc. Yet her hard work and devotion to others M¤ÂðÙ ÂɸUæ§ü-çܹæ§ü ×ð´ ç¼Ü¿SÂè ÙãUè´ ÜðÌæ ¥õÚU çÂÀUÜð ¼ô âæÜô´ ×ð´ ©UâÙð stand out demanding admiration. ¥ÂÙæ •Øæ¼æÌÚU ß Ì Üæâ Ù Ü»æ ·¤ÚU ¼ôSÌô´ ·ð¤ âæÍ ƒæê×Ùð-çȤÚUÙð ¥õÚU Rupen never studies much, spending most of his last two ¥ÂÙð v{ßð´ Á‹×ç¼Ù ÂÚU ç×Üè ×ôÅUÚUâ槷¤Ü ¿ÜæÙð ×ð´ çÕÌæØæ ãñÐU ßãU ·¤ãUÌæ years in school bunking class, spending time with his friends and ãñU ç·¤ ßãU §¢ÁçÙØçÚ ¢U» ·¤ÚÔU»æ ¥õÚU ©Uâ·ð¤ ×æÌæ-çÂÌæ Ùð ÕãéUÌ âæÚUæ Âñâæ ¹¿ü driving the motorbike he wanted for his 16th birthday. He voices ·¤ÚU·ð¤ ©Uâð °·¤ ×ã¡U»ð çÙÁè ·¤æòÜðÁ ×ð´ âèÅU ç¼Üßæ§ü ãñUÐ ·¤æòÜðÁ ×ð´, M¤ÂðÙ •Øæ¼æ an interest in engineering and his parents pay a huge amount of Üæâð´ ÙãUè´ Ü»æÌæ, ¥õÚU ¥ÂÙð ¼ôSÌô´ ·ð¤ âæÍ Ì$ȤÚUè ·¤ÚUÙæ, ¥ÂÙð ×ã¡U»ð money to secure him a seat at an expensive private college. At ÜñÂÅUæò ÂÚU ç$ȤË×ð´ ¼ð¹Ùæ, °·¤ ÂæÅUèü âð ¼êâÚUè ÂæÅUèü, °·¤ çÇUS·¤ô âð ¼êâÚÔU çÇUS·¤ô college, Rupen does not attend class much, preferring to roam ×ð´ ÁæÙæ ¥õÚU ¥ÂÙè »ÜüÈýñ´¤Ç÷Uâ ·¤ô ¥ÂÙè ·¤æÚU ×ð´ âñÚU ·¤ÚUæÙæ Â⢼ ·¤ÚUÌæ ãñUÐ around with his friends, watch movies on his expensive laptop, ßãU ç·¤âè ÌÚUãU ·¤æòÜðÁ Âæâ ·¤ÚUÌæ ãñU ¥õÚU ©Uâ·ð¤ çÂÌæ ©Uâð ÂçÚUßæÚU ·ð¤ çÕ•æÙðâ go from party to party, disco to disco and take his various ×ð´ ¥æÙð ¼ðÌð ãñ´UÐ ßãUæ¡ ßãU ¥æà¿ØüÁÙ·¤ M¤Â âð ÕãéUÌ âÈ¤Ü ãUôÌæ ãñU Øô´ç·¤ girlfriends out in his car. He somehow scrapes through college, ßãU ãU×ðàææ âãUè ¥æ¼×è ·¤ô Âñâæ ç¹Üæ·¤ÚU ¥ÂÙð ÂýçÌmçmØô´ âð ¥æ»ð çÙ·¤Ü and his father lets him into the family business. He does ÁæÌæ ãñUÐ ¼ô ¹æÌð ÚU¹Ìæ ãñU Ìæç·¤ ©Uâ·¤æ ×éÙæ$È¤æ ¥çÏ·¤ âð ¥çÏ·¤ ãUô Áæ°Ð surprisingly well, since he is always ready to pay extra money to ßãU °·¤ ¹êÕâêÚUÌ ×æòÇUÜ âð Âýð× ·¤ÚUÙð Ü»Ìæ ãñU ¥õÚU àææ¼è ·¤ÚUÌæ ãñU, Üðç·¤Ù the right people to sneak ahead of the competition, and maintains ·é¤ÀU âæÜô´ ×ð´ °·¤ ¼êâÚUè ÜǸU·¤è âð ©Uâ·¤æ ¥$Èð¤ØÚU ¿ÜÌæ ãñU ¥õÚU ÕãéUÌ ãUè two sets of books to maximize his profits. He falls for a beautiful ·¤Ç¸UßæãUÅU ÖÚUè ÕæÌô´ ¥õÚU çã¢âæˆ×·¤ Ûæ»Ç¸Uô´ ·ð¤ Õæ¼, Áôç·¤ ÕãéUÌ àæÚUæÕ ÂèÙð ·ð¤ model and marries her, but in a few years, has an affair with Õæ¼ ãUôÌð Íð, ©Uâ·¤è Õèßè ©Uâð ÀUôǸU ·¤ÚU ¿Üè ÁæÌè ãñUÐ another girl, and his wife leaves him after many screaming and M¤ÂðÙ °ðâð ÃØç Ì ·¤æ çßçàæcÅU ©U¼æãUÚU‡æ ãñU Áô ·ð¤ßÜ §ÇU ·ð¤ ÂýÖæß ×ð´ ãUè violent fights, often ending in drunken violence. ¿ÜÌæ ãñUÐ ©Uâ·¤è âéÂÚU §ü»ô ×éçà·¤Ü âð ãUè ÁèçßÌ ãñU, ¥õÚU ©Uâ·¤è §ü»ô ·¤æ ·¤ô§ü wELLNESS:Layout 1 7/27/2011 3:33 PM Page 4
AUGUST 2011 | FORWARD Press 44 WELLNESS
Rupen is a classic case of a person functioning on id ¥æÏæÚU ÙãUè´ ãñU §âçÜ° ©Uâ·ð¤ §ÇU mæÚUæ ⢿æçÜÌ ÃØßãUæÚU ÂÚU alone. His superego seems barely alive, and his ego has ·¤ô§ü ÂýàÙ ÙãUè´ ©UÆUæÌæ ¥õÚU Ù ãUè ©Uâð ¿éÙõÌè ¼ðÌæ ãñUÐ no basis, therefore, on which to question or challenge his ©U ×è¼ ãñU, ÖýcÅUæ¿æÚU ·¤æ ·¤æÚU‡æ ¥Õ SÂcÅU ãUô ¿é·¤æ ãô»æ — id-driven behaviour. ÁÕ ãU× ¥ÂÙè ¥æˆ×·ð´¤çÎýÌ §ÇU Çþæ§üß ·¤ô ¥ÂÙð ¥æ ÂÚU ãUæßè The cause for corruption is now hopefully clear – ãUôÙð ¼ðÌð ãñ´U, âéÂÚU §ü»ô ·ð¤ çÙØ¢˜æ‡æô´ ·¤è ÙãUè´ âéÙÌð, Øæ çȤÚU §ü»ô when we allow our self-centered id drives to dominate ·¤è ÌèßýÌæ ·¤× ·¤ÚUÙð ßæÜè ¥æßæ•æ ·¤ô Ù•æÚU¥¢¼æ•æ ·¤ÚUÌð ãñ´U Ìô us, not listening to the restrictions of the superego, or the Âñâð, Ìæ·¤Ì, âð â ¥õÚU ÁèßÙ ·¤è ÌÍæ·¤çÍÌ ¥‘ÀUè ¿è•æô´ ·ð¤ moderating voice of the ego, then in our unchecked çÜ° ¥ÂÙè §‘ÀUæ¥ô¢ ÂÚU ·¤æÕê ÙãUè´ ·¤ÚUÌð Ìô ãU× ÖýcÅUæ¿æÚU ·ð¤ desire for money, power, sex and the so-called good ¥Ü»-¥Ü» M¤Âô´ ·ð¤ çàæ·¤æÚU ÕÙ ÁæÌð ãñ´UÐ things of life, we would be prone to corruption in its ÁÕ ãU× ÛæêÆU ÕôÜÌð ãñ´U, ÂÚUèÿææ¥ô¢ ×ð´ Ù·¤Ü ·¤ÚUÌð ãñ´U ç·¤ Âæâ different forms. ãUô Áæ°¡ Øæ çȤÚU ÕðãUÌÚU Ù¢ÕÚU ¥æ°¡, Õñ´·¤ ·ð¤ ¿ð·¤ ·ð¤ âæÍ When we lie, cheat in exams to pass or get better Ïô¹æÏǸUè ·¤ÚUÌð ãñ´U, ¥ÂÙð çÕÁÜè ·ð¤ ×èÅUÚU ·¤ô Ïè×æ ·¤ÚUÌð ãñ´U, marks, forge cheques, bribe the development officer to ÅñU â ¼ðÙð ×ð´ Ïô¹æ ·¤ÚUÌð ãñ´U, Ìô Øæ ßãU ÖýcÅUæ¿æÚU ÙãUè´? ÁÕ build more than allowed on our land, cheat on our spous- ÖýcÅUæ¿æÚU ·¤è ÕæÌ ¥æÌè ãñU Ìô ×æÙß ×çSÌc·¤ ÕãéUÌ ãUè Ìð•æ-ÌÚæÚüU es, slow down our electric meters, cheat on taxes, and so ¥æçßc·¤æÚU·¤ ÕÙ ÁæÌæ ãñUÐ §Ù×ð´ âð ·¤§ü ÕæÌð¢ ÕãéUÌ ×æ×êÜè Ü»Ìè on, is it not corruption? The human mind is very ãñ´U Üðç·¤Ù ãU×ð´ ØãU °ãUâæâ ãUôÙæ ¿æçãU° ç·¤ ØãUæ¡ ÕæÌ ·ð¤ßÜ ¥¢àæ inventive when it comes to being corrupt. Many of these ·¤è Øæ ×æ˜ææ ·¤è ãñU (ÕæÌ ×æ×êÜè Øæ ÕãéUÌ ·¤è ÙãUè´, ¥æ¿ÚU‡æ ·¤è are small things and we need to realize though that that is ãñU)Ð ÖýcÅUæ¿æÚU ¥çÙØ¢ç˜æÌ §ÇU ÇþUæ§üß âð ©UˆÂ‹Ù ãUôÌæ ãñU ¥õÚU ·ð¤ßÜ simply a matter of degree. Corruption comes from ÚUæÁÙèçÌ™æ ãUè ÙãUè´ ãU× âÖè ©Uâ·¤æ çàæ·¤æÚU ãUôÌð ãñ´UÐ untamed id drives and we are all prone to it – not just our politicians. ÖýcÅUæ¿æÚU ·¤æ §ÜæÁ ãU×ð´ °·¤-¼êâÚÔU ·¤ô ÂýôˆâæçãUÌ ·¤ÚUÙð ·¤è ¥æßàØ·¤Ìæ ãñU ç·¤ ãU× THE CURE FOR CORRUPTION ¥ÂÙè ÃØç Ì»Ì §‘ÀUæ¥ô¢ ¥õÚU â×æÁ ·¤è •æM¤ÚUÌô´ ·¤ô â¢ÌéçÜÌ We need to encourage each other to function balancing ·¤ÚUÌð ãé° ¥æ¿ÚU‡æ ·¤ÚÔ´UÐ °·¤ ÃØç Ì ·¤è §‘ÀUæ°¡ ÁæØ•æ ãUô â·¤Ìè one’s personal desires against the needs of society. One’s ãñ´U, Üðç·¤Ù ©UÌÙè ãUè Øæ àææؼ ©Uââð Öè ¥çÏ·¤ •æM¤ÚUè ÕæÌ ãñU personal desires are legitimate, but equally and more so ¼êâÚUô´ ·¤è ¼ð¹ÖæÜ ·¤ÚUÙæ, ©UÙ·¤æ ¹ØæÜ ÚU¹Ùæ — âéÂÚU §ü»ô ·¤è is the need to care for others and to look after others – the ¥æßæ•æÐ ãUæÜæ¡ç·¤ ãU×𢠥桹ð´ ×ꢼ ·¤ÚU ©Uâ·¤è ¥çÌ ÙãUè´ ·¤ÚUÙè, voice of the superego. While we do not have to carry it to ãU×ð´ ¥ÂÙè §ÇU ÇþUæ§üß ·¤ô ·¤æÕê ×ð´ ÚU¹Ùæ ãUô»æ, ¥õÚU ¼êâÚô´ ·ð¤ blind extremes like Sonia did, we should be able to tame ÖÜð ·ð¤ çÜ° ·¤æ× ·¤ÚUÙæ ãUô»æ, ¥õÚU âæÍ ãUè âæÍ ©UÙ our id drives, and function for the good of others, while at ×ê¹üÌæÂê‡æü ÂÚ¢UÂÚUæ¥ô¢ ÂÚU Öè âßæÜ ©UÆUæÙð ãUô´»ð Áô âéÂÚU §ü»ô ×ð´ the same time questioning foolish traditions that have ƒæéâ ¥æ° ãñ´U — ×âÜÙ, ÁæçÌßæ¼, ç¢Ü¢»Öð¼, §ˆØæç¼Ð ¥·¤âÚU crept into the voice of the superego – such as casteism, ÃØæ·¤ â×æÁ ·¤æ ¹ØæÜ ÚU¹Ùð ·¤è •æM¤ÚUÌ ·¤ô ¥Ù¼ð¹æ ·¤ÚU sexism, etc. All too often, the need to care for the larger ç¼Øæ ÁæÌæ ãñU ¥õÚU Üô» ·ð¤ßÜ ¥ÂÙð ¥õÚU ¥ÂÙð ÀôÅðU-ÀUôÅðU society has been ignored, and people think only about ÂçÚUßæÚUô´ ·ð¤ ÕæÚÔU ×ð´ ãUè âô¿Ìð ãñ´UÐ ×âÜÙ, ¥»ÚU M¤ÂðÙ ·¤ô ØãU themselves and their little families. If Rupen, for °ãUâæâ ãéU¥æ ãUôÌæ ç·¤ ßãU ç·¤ÌÙæ ÕðÂÚUßæãU ãUô·¤ÚU ÁèßÙ çÕÌæ instance, was to realize how carelessly he has lived, and ÚUãUæ ãñU ¥õÚU ¥ÂÙð ¥æ·¤ô ·¤æÕê ×ð´ ·¤ÚUÌæ, àææؼ ¥ÂÙè Õèßè âð check himself, perhaps apologizing to his wife, ×æ$Ȥè ×æ¡»Ìæ, ØãU âè¹Ìæ ç·¤ §ü×æÙ¼æÚUè âð çÕ•æÙðâ ·ñ¤âð ·¤ÚUÙæ determining to run an honest business, make reparations ãñU, çÁÙ Üô»ô´ ·ð¤ âæÍ ©UâÙð »ÜÌ ç·¤Øæ ãñU ©Uâ·¤è ÖÚUÂæ§ü to those he has hurt, he would be allowing his almost for- ·¤ÚUÌæ, Ìô ßãU ¥ÂÙè ÖéÜæ ¼è »§ü âéÂÚU §ü»ô ·¤ô ×õ·¤æ ¼ðÌæ ç·¤ gotten superego to assert itself a little against his ßãU ©Uâ·¤è ¥çÙØ¢ç˜æÌ §ÇU ·ð¤ âæ×Ùð ·é¤ÀU ãU¼ Ì·¤ ¹Ç¸Uè ãUô Âæ°Ð runaway id. This would make a healthier psyche and §ââð ©Uâ·¤æ ×æÙçâ·¤ SßæS‰Ø ÕðãUÌÚU ãUôÌæ ¥õÚU §â·¤æ ÂýÖæß would also have the effect of cutting down his bribery, ¥‹Ø ÕæÌô´ ÂÚU Öè ÂǸUÌæ, ×âÜÙ, çÚUàßÌ ¼ðÙð, Ïô¹æ ¼ðÙð ¥õÚU cheating, avoiding taxes, etc. ÅñU â ¿ôÚUè, ¥æç¼ ×ð´ ·¤×èÐ This thoughtful, critical yet charitable and other- ØãU çß¿æÚUßæÙ, ¥æÜô¿Ùæˆ×·¤ Üðç·¤Ù ©U¼æÚU ¥õÚU ¼êâÚUô´ ·¤è oriented voice should be heard everywhere – in our ¥ôÚU ©U‹×é¹ ¥æßæ•æ ãUÚU Á»ãU âéÙè ÁæÙè ¿æçãU° — ãU×æÚÔU schools, colleges, offices, private companies, S·ê¤Üô´, ·¤æòÜðÁô´, ¼$ ÌÚUô´, çÙÁè ·¢¤ÂçÙØô´, âÚU·¤æÚUè ·¤æØæüÜØô´, government offices, hospitals, shops. But most of all this ¥SÂÌæÜô´, ¼é·¤æÙô´ ×ð´Ð Üðç·¤Ù âÕâð ¥çÏ·¤ ØãU ãU×æÚUð ƒæÚUô´ ×ð´ should be heard in our homes – it is here that lessons are âéÙè ÁæÙè ¿æçãU° — ØãUè¢ ßãU âÕ·¤ çâ¹æ° ÁæÌð ãñ´U Áô ¥»Üè taught that will remain with the next generation. ÂèɸUè ·ð¤ çÜ° ·¤æØ× ÚUãð´U»ðÐ
Dr Jamila Koshi is a psychiatrist based in New Delhi. ÇUæò Á×èÜæ ·¤ôàæè ×Ùôç¿ç· ˆâ·¤ ãñ´UÐ ßð ç¼ËÜè ×ð´ ÚUãUÌè ãñ´UÐ Dadu:Layout 1 7/27/2011 3:29 PM Page 1
ȤæòÚUßÇüUU Âýðâ | ¥»SÌ 2011 ¼æ¼ê âð ÂêÀð´U 45
On Writing Well ©U æ× Üð¹ ·ñ¤âð çܹð´ NEVER START WRITING AN ESSAY TILL YOU ARE CLEAR ABOUT YOUR CONCLUSION ÁÕÌ·¤ Ìé× çÙc·¤áü ·¤ô Üð·¤ÚU SÂcÅU ÙãUè´ ãUô çܹÙæ àæéM¤ ×Ì ·¤ÚUô
ear Dadu, Ø ¼æ¼ê, In your last letter, you said that you would give us ¥ÂÙð ¥æç¹ÚUè ¹Ì ×ð´ ¥æÂÙð ·¤ãUæ Íæ ç·¤ ¥æ ãU×ð´ sometime a few tips on writing. Well, I have just been çܹÙð ·ð¤ ÕæÚÔU ×ð´ ·é¤ÀU ÙéS¹ð ÕÌæ°¡»ðÐ ×éÛæð ãUæÜ ãUè ×ð´ D given my first writing assignment, and I think I could ¥ÂÙæ ÂãUÜæ Üð¹ çܹÙð ·¤æ ·¤æ× ç×Üæ ãñU, ¥õÚU ×éÛæð use your tips right now! çÂý Ü»Ìæ ãñU ç·¤ ×ñ´ §âè ß Ì ¥æ·ð¤ ÙéS¹ô´ ·¤æ §SÌð×æÜ Love, ·¤ÚU â·¤Ìæ ãê¡UÐ Gyan âÂýð×, ™ææÙ Dear Gyan, If I recollect aright, I said I would send you some tips çÂýØ ™ææÙ, on the subject because understanding how to write bet- ¥»ÚU ×éÛæð ÆUè·¤ âð Øæ¼ ãñU Ìô ×ñ´Ùð ·¤ãUæ Íæ ç·¤ ×ñ´ §â çßáØ ter also helps you to read faster. So here goes. ÂÚU Ìé ãð´U ·é¤ÀU ÙéS¹ð ÕÌ檡¤»æ Øô´ç·¤ ©U æ× ÚUèçÌ âð ·ñ¤âð Dadu:Layout 1 7/27/2011 3:29 PM Page 2
AUGUST 2011 | FORWARD Press 46 ASK “DADU”
GATHER INFORMATION çܹÙæ ãñU ØãU â×Ûæ ×ð´ ¥æÙð âð ÂɸUÙð ·¤è ÚU$ ÌæÚU Öè ÕɸUÌè ãñUÐ Ìô ÜôÐ Most of the essays you are called upon to write demand that you have collected at least a certain amount of information. âê¿Ùæ Á×æ ·¤ÚUô The first step is, therefore, to look carefully at the topic assigned ¥çÏ·¤æ¢àæ Üð¹ Øæ çÙÕ¢Ï Áô Ìé ãð´U çܹÙð ·ð¤ çÜ° ·¤ãðU Áæ°¡»ð ©UÙ·¤è °·¤ to you and to determine exactly what information you need. •æM¤ÚUÌ Ìô ØãU ãUôÌè ãñU ç·¤ Ìé ãð´U ç·¤âè ãU¼ Ì·¤ ©Uâ çßáØ ÂÚU ÁæÙ·¤æÚUè Á×æ Next, consult your lecture notes, your textbooks and any other ·¤ÚUÙè ãUôÌè ãñUÐ books that may have been recommended and read everything related §âçÜ° ÂãUÜæ ·¤¼× ØãU ãUñ ç·¤ Áô çßáØ Ìé ãð´U ç¼Øæ »Øæ ãñU ©Uâ ÂÚU ŠØæÙ to the topic that there is in them (The table of contents at the front of ¼ô ¥õÚU ÆUè·¤-ÆUè·¤ â×Ûæ Üô ç·¤ Ìé ãð´U ·¤õÙ-âè âê¿Ùæ Á×æ ·¤ÚUÙè ãñU? the book and the index at the back are the quickest guides to exactly ©Uâ·ð¤ Õæ¼, ¥ÂÙð Üð ¿ÚU ÙôÅ÷Uâ, ¥ÂÙè ÂæÆ÷UØÂéSÌ·ð´¤ ¥õÚU Õæ·¤è âéÛææ§ü »§ü which pages have the information you want). ÂéSÌ·¤ô´ ÂÚU ŠØæÙ ¼ô ¥õÚU ©UÙ×ð´ Áô ·é¤ÀU Öè Ìé ãUæÚÔU çßáØ âð â¢Õ¢çÏÌ ÁæÙ·¤æÚUè If these books don’t give you enough material, your textbooks ãñU, ©Uâð ÂɸU Üô (ÂéSÌ·¤ ·ð¤ àæéM¤ ×ð´ ¼è »§ü çßáØ-âê¿è ¥õÚU ¥¢Ì ×ð´ ¼è »§ü may have lists of books recommended for further reading, either at ¥Ùé·ý¤×ç‡æ·¤æ Ìé ãð´U ÌéÚ¢UÌ ãUè ©U٠‹Ùô´ ·ð¤ ÕæÚÔU ×ð´ ÕÌæ ¼ð´»è ÁãUæ¡ Ìé ãð´U •æM¤ÚUè the end of sections or chapters, or in a bibliography at the back of the ÁæÙ·¤æÚUè ç×Üð»è)Ð book. Often, the footnotes/endnotes in your text books will give you ¥»ÚU Ìé ãð´U ØãUæ¡ âð ÂØæüŒÌ âæ×»ýè Ù ç×Üð Ìô Ìé ãæÚUè ÂæÆ÷UØÂéSÌ·¤ ×ð´ ¥çÌçÚU Ì valuable tips about what books you can read. And in every subject ÂéSÌ·¤ô´ ·¤è °·¤ âê¿è ãUô»è, Øæ Ìô çãUSâô´ Øæ ¥ŠØæØô´ ·ð¤ ¥¢Ì ×ð´ Øæ çȤÚU ÂéSÌ·¤ ·ð¤ there are standard reference books that will give you some ¥¢Ì ×ð´ ç¼° »° ⢼Öü âæçãUˆØ (çÕÕçÜØô»ýæ$Ȥè) ×ð´Ð Ìé ãUæÚUè ÂæÆ÷UØÂéSÌ·¤ ×ð´ ç¼° information on this. If all else fails, try a good encyclopaedia. You »° $Èé¤ÅUÙôÅU Øæ °¢ÇUÙôÅU Öè Ìé ãð´U ×êËØßæÙ âéÚUæ» ¼ð ¼ð´»ð ç·¤ Ìé× ·¤õÙ-âè ÂéSÌ·ð´¤ ÂɸU can, of course, ask teachers and library staff, and older students are al- â·¤Ìð ãUôÐ ¥õÚU ãUÚU çßáØ ÂÚU ·é¤ÀU ×æÙ·¤ ÚÔU$ȤÚÔ´Uâ ÂéSÌ·ð´¤ ãUôÌè ãñU Áô Ìé ãð´U §â ÂÚU ways useful to know. Some of them may even be willing to lend you ·é¤ÀU Ù ·é¤ÀU ÁæÙ·¤æÚUè ¼ð´»èÐ ¥õÚU ¥»ÚU ·é¤ÀU Öè ·¤æ× Ù ¥æ° Ìô °·¤ ¥‘ÀðU their notes and essays! Don’t copy them down word for word, or you çßàß·¤ôàæ ×ð´ ¹ôÁÙð ·¤è ·¤ôçàæàæ ·¤ÚUôÐ Õðàæ·¤ Ìé× ¥ÂÙ𠥊Øæ·¤ô´, Üæ§ÕýðÚUè are likely to find yourself in lots of trouble. But it is perfectly ·¤×ü¿æçÚUØô´ âð Öè ÂêÀU â·¤Ìð ãUô ¥õÚU ÂéÚUæÙð ÀUæ˜æô´ âð ÁæÙ-ÂãU¿æÙ ÚU¹Ùæ Öè acceptable to use the information that they give you so long as you ©UÂØô»è ãUôÌæ ãñUÐ ©UÙ×ð´ âð ·é¤ÀU Ìé ãð´U ÙôÅ÷Uâ ¥õÚU Üð¹ ¼ðÙð ·ð¤ çÜ° ÌñØæÚU ãUô Áæ°¡»ðÐ mention the authority for your information and use your own words ©UÙ·¤è àæ ¼-¼ÚU-àæ ¼ Ù·¤Ü ×Ì ©UÌæÚUô, °ðâæ ·¤ÚUÙð âð Ìé ãð´U ÕãéUÌ ÂÚÔUàææÙè ãUô â·¤Ìè to express ideas. ãñUÐ Üðç·¤Ù Áô ÁæÙ·¤æÚUè Ìé× ßãUæ¡ âð ÂýæŒÌ ·¤ÚUÌð ãUô ©Uâ·¤æ ©UÂØô» ÌÕÌ·¤ Sßè·¤æØü While gathering material, look always for the pattern of ãñU ÁÕÌ·¤ Ìé× âæ$Ȥ-âæ$Ȥ ÕÌæÌð ãUô ç·¤ Ìé ãð´U ØãU ÁæÙ·¤æÚUè ·¤ãUæ¡ âð ÂýæŒÌ ãéU§ü ¥õÚU relationships between the different facts you are getting. And having Ìé× çß¿æÚUô´ ·¤ô ÃØ Ì ·¤ÚUÙð ·ð¤ çÜ° ¥ÂÙð àæ ¼ô´ ·¤æ §SÌð×æÜ ·¤ÚUÌð ãUôÐ gathered all the material you can, in the time you have for doing so, âæ×»ýè Á×æ ·¤ÚUÌð ãéU° ãU×ðàææ §â ÕæÌ ·¤æ ¹ØæÜ ÚU¹ô ç·¤ Áô ¥Ü»- get down to writing your essay. Give yourself at least one full day for ¥Ü» Ì‰Ø Ìé ãð´U ç×Ü ÚUãðU ãñ´U ©Uٷ𤠥æÂâè â¢Õ¢Ïô´ ×ð´ ·¤ô§ü ¹æâ çß‹Øæâ Øæ writing up even a short essay, as it always takes longer than you think. ÂñÅUÙü ãñUÐ ¥õÚU çÁÌÙæ â×Ø Ìé ãUæÚÔU Âæâ ãñU ©Uâ×ð´ çÁÌÙè âæ×»ýè Ìé× Á×æ ·¤ÚU â·¤Ìð ãUô, ©Uâð Á×æ ·¤ÚU ÜðÙð ·ð¤ Õæ¼ ¥ÂÙæ Üð¹ çܹÙð ÕñÆUôÐ °·¤ ÀUôÅUæ ENSURE QUALITY çÙÕ¢Ï çܹÙð ·ð¤ çÜ° Öè ¥ÂÙð ¥æ·¤ô ·¤× âð ·¤× °·¤ ÂêÚUæ ç¼Ù ¼ô, çÁÌÙæ What qualities do teachers or examiners look for in an essay? They Ìé× âô¿Ìð ãUô çܹÙð ×ð´ ãU×ðàææ ©Uââð ¥çÏ·¤ ß Ì Ü»Ìæ ãñUÐ want to know, (i) whether you have read and understood everything you should »é‡æß ææ âéçÙçà¿Ì ·¤ÚUô have, ¥ŠØæ·¤ Øæ çÙÚUèÿæ·¤ ç·¤âè Üð¹ ×ð´ ç·¤â ÌÚUãU ·ð¤ »é‡æ ¼ð¹Ìð ãñ´U? ßð ÁæÙÙæ (ii) whether you can see the relationships between the different facts ¿æãUÌð ãñ´U: you have collected and v. Øæ Áô ·é¤ÀU Ìé ãð´U ÂɸUÙð ¥õÚU â×ÛæÙð ·¤è •æM¤ÚUÌ Íè Øæ Ìé×Ùð ßãU ÂɸU ¥õÚU (iii) whether you can put down your understanding of all these things â×ÛæU çÜØæ ãñU? in a connected, simple and comprehensive way. w. Øæ Áô ¥Ü»-¥Ü» Ì‰Ø Ìé×Ùð Á×æ ç·¤° ãñ´U Ìé×Ùð ©Uٷ𤠥æÂâè â¢Õ¢Ïô´ Writing is like praying – and many other things. You only learn ·¤ô â×Ûæ çÜØæ ãñU? how to do it by doing it over and over again. Being able to have the x. Øæ Ìé× §Ù âÕ ÕæÌô´ ·¤è â×Ûæ ·¤ô °·¤ ÁéǸðU ãéU°, âÚUÜ ¥õÚU â×Ûæ ¥æÙð essay corrected by a lecturer helps in finding out what mistakes ßæÜð É¢U» ×ð´ çܹ â·¤Ìð ãUô? you are committing. And you will find that you can eliminate many ¥õÚU ·¤§ü ÕæÌô´ ·ð¤ ¥Üæßæ, çܹÙæ ÂýæÍüÙæ ·¤ÚUÙð ·ð¤ â×æÙ ãUôÌæ ãñUÐ Ìé× ÕæÚU-ÕæÚU of these mistakes if you read aloud what you have written, and cor- ·¤ÚUÙð ·ð¤ mæÚUæ ãUè §âð âè¹Ìð ãUôÐ ¥»ÚU ¥ÂÙæ Üð¹ ç·¤âè Üð ¿ÚUÚU âð âãUè rect the mistakes you see. By the way, do re-write neatly if you are ·¤ÚUßæ¥ô»ð Ìô ©Uââð ØãU ÁæÙÙð ×ð´ ×¼¼ ç×Üð»è ç·¤ Ìé× Øæ »ÜÌè ·¤ÚU ÚUãðU ãUôÐ ¥õÚU using paper, or format nicely if you are using a computer. Ìé× Âæ¥ô»ð ç·¤ Áô ·é¤ÀU Ìé×Ùð çܹæ ãñU ©Uâð ¥»ÚU Ìé× ª¡¤¿è ¥æßæ•æ ×ð´ ÂɸUô»ð Ìô Áô Appearances matter! »ÜçÌØæ¡ Ìé ãð´U Ù•æÚU ¥æ°¡»è ©U‹ãð´U Ìé× âéÏæÚU Âæ¥ô»ðÐ §â·ð¤ ¥Üæßæ, ¥»ÚU ·¤æ»•æ ÂÚU çܹ ÚUãðU ãUô Ìô âæ$Ȥ-âæ$Ȥ ¼éÕæÚUæ çܹôÐ ¥õÚU ¥»ÚU ·¤ ŒØêÅUÚU ÂÚU çܹ ÚUãðU ãUô Ìô REVISE WELL ©Uâ·¤è $ȤæòÚU×ðçÅ¢U» ¥‘ÀðU âð ·¤ÚUôÐ âæ$Ȥ-âéÍÚUæ ç¼¹Ùð ·¤æ $Ȥæؼæ Ìô ãUôÌæ ãUè ãñUÐ In the early stages, when you are still learning the basic steps in writing essays you may find many mistakes that need to be corrected. ¥‘ÀðU âð ¼éãUÚUæ¥ô Don’t worry about that; the more you revise, the better your essay will àæéM¤-àæéM¤ ×ð´ ÁÕ Ìé× Üð¹ çܹÙð ·ð¤ ¥æÏæÚUÖêÌ ·¤¼× âè¹ ÚUãðU ãUôÌð ãUô Ìô Ìé× Dadu:Layout 1 7/27/2011 3:29 PM Page 3
ȤæòÚUßÇüUU Âýðâ | ¥»SÌ 2011 ¼æ¼ê êê âð ÂêÀð´U êê 47
ultimately be. I have often found, after I have rewritten an essay four Âæ¥ô»ð ç·¤ ·¤§ü »ÜçÌØæ¡ âéÏæÚUÙð ·¤è •æM¤ÚUÌ ãUôÌè ãñUÐ ÂÚU §â·¤è ÕãéUÌ ç¿¢Ìæ Ù or five times, that I have to re-organize my material completely ·¤ÚUô, çÁÌÙæ ¥çÏ·¤ Ìé× ¼éãUÚUæ¥ô»ð, Ìé ãUæÚUæ Üð¹ ¥¢ÌÌÑ ©UÌÙæ ãUè ÕðãUÌÚU çÙ·¤Ü because of my realization that one point does not lead on in a natural ·¤ÚU ¥æ°»æÐ ×ñ´Ùð ¥·¤âÚU ÂæØæ ãñU ç·¤ ÁÕ ×ñ´Ùð ¥ÂÙæ Üð¹ ¿æÚU Øæ Âæ¡¿ ÕæÚU way to another, and because the essay suffers from lack of çȤÚU âð çܹæ ãñU Ìô ×éÛæð ¥ÂÙè âæ×»ýè ·¤è ÂêÚUè ÌÚUãU âð ¥¼Ü-Õ¼Ü ·¤ÚUÙè continuity. ÂǸÌè ãñU Øô´ç·¤ ×éÛæð °ãUâæâ ãUôÙð Ü»Ìæ ãñU ç·¤ °·¤ ÕæÌ âð ¼êâÚUè ÕæÌ ÂêÚUè Here is a list of questions to help you revise essays: SßÖæçß·¤ ÚUèçÌ âð ÙãUè´ çÙ·¤Ü ÚUãUè ¥õÚU çÙÕ¢Ï Øæ Üð¹ ×ð´ çÙÚ¢UÌÚUÌæ ·¤è ·¤×è 1. Do I have an introduction that grabs the attention of the reader? Ù•æÚU ¥æ ÚUãUè ãñUÐ Does it indicate the topic, the range that the essay might or Ùè¿ð ·é¤ÀU âßæÜ ç¼° Áæ ÚUãðU ãñ´U Áô Ìé ãð´U ¥ÂÙð Üð¹ô´ ·¤ô ¼éãUÚUæÙð Øæ çÚUßæ§ü•æ should cover, what I am confining myself to, and why I am ·¤ÚUÙð ×ð´ ×¼¼ ·¤ÚÔ´U»ðÑ doing so? v. Øæ ×ñ´Ùð °ðâè Öêç×·¤æ ¼è ãñU Áô ÂæÆU·¤ ·¤æ ŠØæÙ ¹è´¿Ìè ãñU? Øæ Øã §Ù 2. Does my essay have a conclusion that ties up all the material I ÕæÌô´ ç·¤ ¥ôÚU §àææÚUæ ·¤ÚUÌè ãñU ç·¤ Üð¹ ·¤æ çßáØ Øæ ãñU, Üð¹ ×ð´ Øæ- Øæ have discussed, and indicates forcefully my final picture of the ·¤ßÚU ç·¤Øæ Áæ°»æ Øæ ç·¤Øæ ÁæÙæ ¿æçãU°, ×ñ´ ç·¤Ù ÕæÌô´ Ì·¤ âèç×Ì ÚUãê¡U»æ, subject? ¥õÚU ×ñ´ °ðâæ Øô´ ·¤ÚU ÚUãUæ ãê¡U? 3. Do I have one, and only one, main point (idea) in each w. Øæ ×ðÚÔU Üð¹ ·¤æ ·¤ô§ü °ðâæ çÙc·¤áü ãñU Áô ©Uâ âæÚUè âæ×»ýè ·¤ô ¥æÂâ ×ð´ paragraph? Õæ¡ÏÌæ ãñU çÁâ·¤è ×ñ´Ùð ¿¿æü ·¤è ãñU? §â çßáØ ÂÚU Áô ×ðÚUè ¥¢çÌ× ÌSßèÚU 4. Is there a natural link between the main ideas of all the ÕÙÌè ãñU Øæ ßãU ©Uâð âæ$ȤÌõÚU ÂÚU •ææçãUÚU ·¤ÚUÌæ ãñU? paragraphs? Or have I jumped from one topic to another? x. Øæ ãUÚU ¥Ùé‘ÀðU¼ (ÂñÚUæ»ýæ$Ȥ) ×ð´ ×ñ´ °·¤, ¥õÚU ·ð¤ßÜ °·¤, ×é Ø çß¿æÚU ÚU¹ 5. Have I covered all the points I wanted to make? ÚUãUæ ãê¡U? 6. Is it possible for my words to be interpreted in any other way y. Øæ âÖè ¥Ùé‘ÀðU¼ô´ ·¤æ ¥æÂâ ×ð´ °·¤ SßÖæçß·¤ â¢Õ¢Ï Ù•æÚU ¥æÌæ ãñU? Øæ than as I mean them? Is the meaning of each sentence I have çȤÚU ×ñ´ °·¤ çßáØ âð ¼êâÚÔU çßáØ ÂÚU ·ê¤¼Ìæ Ù•æÚU ¥æÌæ ãê¡? written absolutely clear? Could it be put more clearly? Perhaps z. Øæ ×ñ´Ùð âÖè çÕ¢¼é¥ô¢ ÂÚU ÕæÌ ·¤è ãñU çÁÙ ÂÚU ×ñ´ ÕæÌ ·¤ÚUÙæ ¿æãUÌæ Íæ? by changing the order in which certain words appear, or by {. Øæ ×ðÚÔU àæ ¼ô´ ·¤ô ×ðÚÔU mæÚUæ ÂýØé Ì ¥ÍôZ ·ð¤ ¥Üæßæ ç·¤‹ãUè´ ¥‹Ø ¥ÍôZ ×ð´ Öè
GIVE YOURSELF AT LEAST ONE FULL DAY FOR WRITING UP EVEN A SHORT ESSAY, AS IT ALWAYS TAKES LONGER THAN YOU THINK °·¤ ÀUôÅUæ çÙÕ¢Ï çܹÙð ·ð¤ çÜ° Öè ¥ÂÙð ¥æ·¤ô ·¤× âð ·¤× °·¤ ÂêÚUæ ç¼Ù ¼ô, çÁÌÙæ Ìé× âô¿Ìð ãUô çܹÙð ×ð´ ãU×ðàææ ©Uââð ¥çÏ·¤ ß Ì Ü»Ìæ ãñU substituting one word by a more expressive one? Would an example convey what I mean in a more interesting way? â×Ûææ Áæ â·¤Ìæ ãñU? Øæ ãUÚU ßæ Ø Áô ×ñ´Ùð çܹæ ãñU ©Uâ·¤æ¥Íü ÂêÚUè ÌÚUãU 7. Does my essay have a clear structure? âð SÂcÅU ãñU? Øæ ©Uâð ¥õÚU SÂcÅU ç·¤Øæ Áæ â·¤Ìæ ãñU? àææؼ àæ ¼ô´ ·ð¤ ¥Ùé·ý¤× ·¤ô Õ¼Ü ·¤ÚU Øæ çȤÚU ç·¤âè àæ ¼ ·¤è Á»ãU ·¤ô§ü ¥õÚU ÕðãUÌÚU àæ ¼ A NOTE ABOUT STRUCTURE §SÌð×æÜ ·¤ÚUÙð ·ð¤ mæÚUæ? Øæ ·¤ô§ü ©U¼æãUÚU‡æ ¼ðÙð âð ×ðÚUæ ¥Íü ¥õÚU ç¼Ü¿S There are various ways of structuring an essay. M¤Â âð SÂcÅU ãUô Áæ°»æ? You could structure it after an anagram. A friend of mine, Dr Patrick |. Øæ ×ðÚÔU Üð¹ ·¤è °·¤ SÂcÅU â¢ÚU¿Ùæ Øæ ÉUæ¡¿æ ãñU? Dixon, has a book on global trends that is titled Futurewise, and his book has six chapters, starting respectively with the letters F, U, T, U, °·¤ ÙôÅU â¢ÚU¿Ùæ ÂÚU R, E. The “F” stands for “Fast”, the “U” for “Urban”, and so on. ç·¤âè Öè Üð¹ ·¤ô ÉUæ¡¿æ Âý¼æÙ ·¤ÚUÙð ·ð¤ ·¤§ü ÌÚUè·ð¤ ãñ´UÐ You could structure it chronologically. For example, if the ¥æ °·¤ °Ùæ»ýæ× ·ð¤ mæÚUæ ÉUæ¡¿æ ÕÙæ â·¤Ìð ãñ´UÐ ×ðÚÔU °·¤ çטæ ÇUæò. ÂñçÅþU·¤ topic is the shape of the earth, you could provide some of the çÇU âÙ Ùð ßñçàß·¤ ¿ÜÙô´ ÂÚU °·¤ ç·¤ÌæÕ çܹè ãñU çÁâ·¤æ àæèáü·¤ ãñU different views regarding the shape of the earth from early times $ Øê¿ÚUßæ§ü•æ ¥õÚU ÂéSÌ·¤ ·ð¤ ÀUãU ¥ŠØæØ ãñ´U, Áô ¥¡»ýð•æè ·ð¤ ¥ÿæÚUô´ °$Ȥ, Øê, ÅUè, to the present. Øê, ¥æÚU, §ü âð àæéM¤ ãUôÌð ãñ´UÐ ÒÒ°$ȤÓÓ ·¤æ ¥Íü ãñU ÒÒ$ȤæSÅUÓÓ, ÒÒØêÓÓ ·¤æ ¥Íü ãñU You could structure it as a debate. That is, you could provide two ÒÒ¥ÚUÕÙÓÓ, §ˆØæç¼Ð contrasting points of view, either for each individual point on which Ìé× ·¤æÜ·ý¤× ·ð¤ ¥ÙéâæÚU â¢ÚU¿Ùæ ÕÙæ â·¤Ìð ãUôÐ ç×âæÜ ·ð¤ ÌõÚU ÂÚU, ¥»ÚU they disagree, or for the two viewpoints as a whole; in such a case, çßáØ ãñU ÏÚUÌè ·¤æ ¥æ·¤æÚU, Ìô Ìé× ÏÚUÌè ·ð¤ ¥æ·¤æÚU ·ð¤ ÕæÚÔ ×ð´ àæéM¤ âð Üð·¤ÚU you would have to finally indicate your own view of the subject – ¥æÁÌ·¤ ·ð¤ ¥Ü»-¥Ü» ¼ëçcÅU·¤ô‡æ ¼ð â·¤Ìð ãUôÐ either for each point or for the topic as a whole, or both. Ìé× °·¤ ÕãUâ ·¤æ ÉUæ¡¿æ Öè ¼ð â·¤Ìð ãUôÐ ¥ÍæüÌ÷, Ìé× ¼ô çßÂÚUèÌ ¼ëçcÅU·¤ô‡æ You could structure it discursively. That is, you would provide ¼ð â·¤Ìð ãUô, Øæ Ìô ãUÚU çÕ¢¼é ÂÚU çÁâ ÂÚU ßãU ¥âãU×Ì ãñ´U Øæ çȤÚU çâ$Èü¤ ¼ô the thoughts in the order they come into your head (or perhaps you ¼ëçcÅU·¤ô‡æÐ °ðâð ×æ×Üð ×ð´, Ìé ãð´U ©Uâ çßáØ ÂÚU ¥ÂÙæ Ù•æçÚUØæ ÕÌæÙæ ÂǸðU»æ — Øæ want to pretend, for the purpose of the essay, that that is the order in Ìô ÂýˆØð·¤ çÕ¢¼é ÂÚU Øæ çȤÚU ÂêÚÔU çßáØ ÂÚ, Øô ¼ôÙô´ ÌÚUãU âðÐ Dadu:Layout 1 7/27/2011 3:29 PM Page 4
AUGUST 2011 | FORWARD Press 48 ASK “DADU”
which they came into your mind). This “stream of consciousness” Ìé× ©Uâð ¥â¢Õh ÉUæ¡¿æ Öè ¼ð â·¤Ìð ãUôÐ §â·¤æ ¥Íü ãéU¥æ ç·¤ çÁâ structure is in some ways the most difficult to do well, as you can’t çãUâæÕ âð Ìé ãUæÚÔU ×Ù ×ð´ çß¿æÚU ¥æÌð ãñ´U Ìé× ©Uâè çãUâæÕ âð ©U‹ãð´U ‹Ùð ÂÚU simply jump from one thought to the other, you have to provide some ©UÌæÚUô (Øæ çȤÚU Ü𹠷𤠷¤æÚU‡æ ×æ˜æ ç¼¹æßæ ·¤ÚUô ç·¤ ØãU §âè ·ý¤× ×ð´ Ìé ãUæÚÔU link between the thoughts. ×Ù ×ð´ ¥æ°)Ð ¥¡»ýð•æè ×ð´ §âð ÒÒSÅþUè× ¥æò$Ȥ ·¤æ¢çàæØâÙðâÓÓ (ÏæÚUæÂýßæãU As you analyse features in newspapers and magazines, you will ¿ðÌÙæ) â¢ÚU¿Ùæ ·¤ãUÌð ãñ´U ¥õÚU §âð â¢ÖæÜ ÂæÙæ ÕãéUÌ ×éçà·¤Ü ãUôÌæ ãñU Øô´ç·¤ discover other ways of structuring an essay. Ìé× ·ð¤ßÜ °·¤ çß¿æÚU âð ·ê¤¼ ·¤ÚU ¼êâÚÔU çß¿æÚU ÂÚU ÙãUè´ Áæ â·¤ÌðÐ Ìé ãð´U By the way, never start writing an essay till you are clear about çß¿æÚô´ ×ð´ ç·¤âè Ù ç·¤âè ÌÚUãU ·¤æ â¢Õ¢Ï SÍæçÂÌ ·¤ÚUÙæ ÂǸðU»æÐ your conclusion (or “thesis”), because that helps you to determine ¥õÚU ¥»ÚU Ìé× ¥¹ÕæÚUô´ ¥õÚU Âç˜æ·¤æ¥ô¢ ×ð´ ¥æ° ¥æÜð¹ô´ ·¤æ çßàÜðá‡æ the best structure for your essay, within the word-limit that you have ·¤ÚUô»ô Ìô Ìé ãð´U °·¤ çÙÕ¢Ï ·¤è â¢ÚU¿Ùæ ÌñØæÚU ·¤ÚUÙð ·ð¤ ¼êâÚÔU ÌÚUè·ð¤ Öè ç×Üð´»ðÐ to work. °·¤ ¥õÚU ÕæÌ, ÁÕ Ì·¤ Ìé× ¥ÂÙð çÙc·¤áü (Íèçââ) ·ð¤ ÕæÚÔU ×ð´ SÂcÅU Ù Here is one simple example: ãUô ÌÕ Ì·¤ çܹÙð ×Ì ÕñÆô, Øô´ç·¤ çÙc·¤áü àæ ¼ô´ ·¤è âè×æ ×ð´ ÚUãUÌð ãéU° TOPIC: The Pros and Cons of Tourism âÕâ𠥑ÀUè â¢ÚU¿Ùæ ÕÙæÙð ×ð´ Ìé ãUæÚUè ×¼¼ ·¤ÚUÌæ ãñUÐ THESIS: Tourism is valuable, but only if it is properly regulat- °·¤ âæÏæÚU‡æ ©U¼æãUÚU‡æ §â Âý·¤æÚU ãñUÐ ed and monitored. çßáØÑ ÂØüÅUÙ ·ð¤ ÜæÖ ¥õÚU ãUæçÙØæ¡ 1: Tourism brings some benefits: ÍèçââÑ ÂØüÅUÙ ×êËØßæÙ ãñU, Üðç·¤Ù ÌÖè ÁÕ ßãU ¥‘ÀðU âð a) employment ÃØßçSÍÌ ãUô ¥õÚ ©Uâ·¤èU ¥‘ÀUè çÙ»ÚUæÙè ·¤è Áæ°Ð b) foreign exchange v. ÂØüÅUÙ ·ð¤ ·é¤ÀU ÜæÖ ãUôÌð ãñ´UÑ c) potentially creates friends of your country in other countries (·¤) ÚUô•æ»æÚU d) provides your people and institutions enrichment through (¹) çß¼ðàæè ×éÎýæ cultural and intellectual interchange (») ¼êâÚÔU ¼ðàæô´ ×ð´ ãU×æÚÔU ¼ðàæ ·ð¤ çטæ ÕÙæÙð ·¤è â¢ÖæßÙæ 2. Tourism can have a negative impact: (ƒæ) âæ¢S·ë¤çÌ·¤ ¥õÚU Õõçh·¤ ¥æ¼æÙ-Âý¼æÙ ·ð¤ mæÚUæ ØãU ãU×æÚÔU Üô»ô´ ¥õÚU a) cultural clashes â¢SÍæ¥ô¢ ·¤ô â×ëh ·¤ÚUÌæ ãñU b) damage to game parks, national heritage institutions and tourist w. ÂØüÅUÙ ·ð¤ Ù·¤æÚUæˆ×·¤ ÂýÖæß ãUôÌð ãñ´UÑ facilities (·) âæ¢S·ë¤çÌ·¤ ÅU·¤ÚUæß b) growth of unsuitable hotels and activities (¹) ßÙ ©UlæÙô´, ÚUæcÅþUèØ ÏÚUôãUÚU â¢SÍæÙô´ ¥õÚU ÂØüÅUÙ âéçßÏæ¥ô¢ ·¤ô c) perhaps limited local employment, and that mostly low-skilled Ùé·¤âæÙ ãUôÌæ ãñU and poorly-paid, with the bulk of jobs going to people from (») ¥Ùéç¿Ì ãUôÅUÜô´ ¥õÚU »çÌçßçÏØô´ ·¤è ÕɸUô æÚUè ãUôÌè ãñU outside the area. (ƒæ) ÚUô•æ»æÚU âèç×Ì ãUè ãUôÌæ ãUñ, ¥·é¤àæÜ Üô»ô´ ·ð¤ çÜ° çÁÙ×ð´ ©U‹ãð´U Âñâð CONCLUSION: Tourism should be promoted but, if it is to bring Öè ·¤× ç×ÜÌð ãñ´U, •Øæ¼æÌÚU Ùõ·¤çÚUØæ¡ ÕæãUÚU ·ð¤ Üô» Üð ÁæÌð ãñ´UÐ more benefits than disadvantages, it should be thoughtfully and çÙc·¤áüÑ ÂØüÅUÙ ·¤ô ÕɸUæßæ ¼ðÙæ ¿æçãU° Üðç·¤Ù ¥»ÚU ãU×ð´ Ùé·¤âæÙ âð carefully nurtured both by the government and by the private sector as ¥çÏ·¤ $Ȥæؼæ ÂýæŒÌ ·¤ÚUÙæ ãñU Ìô ©Uâð âÚU·¤æÚU ¥õÚU çÙÁè ÿæð˜æ ·ð¤ âæÍ-âæÍ well as by the ordinary citizen. ¥æ× àæãUÚUè mæÚUæ ŠØæÙÂêßü·¤ ¥õÚU âæßÏæÙè âð ÂôçáÌ ·¤ÚUÙæ ãUô»æÐ If you find that you need to include more topics in order to provide ¥»ÚU Ìé ãð´U Ü»ð ç·¤ Ìé ãð´U ¥õÚU çßáØ ÁôǸUÙð ·¤è •æM¤ÚUÌ ãñU Ìæç·¤ Üð¹ the required length of the essay, you might want to include the context: ©UÂØé Ì M¤Â âð Ü¢Õæ ãUô, Ìô Ìé× â¢¼Öü Öè ÁôǸU â·¤Ìð ãUô ¥ÍæüÌ÷ — Ìé ãUæÚÔU the growth of tourism in your area, the factors impacting tourist ÿæð˜æ ×ð´ ÂØüÅUÙ ×ð´ ßëçh, ÂØüÅU·¤ô´ ·¤è ⢠Øæ ·¤ô ÂýÖæçßÌ ·¤ÚUÙð ßæÜð ·¤æÚU‡æ, numbers, government versus private involvement in the provision of ƒæÚÔUÜê ¥õÚU çß¼ðàæè ÂØüÅU·¤ô´ ·¤ô âðßæ°¡ ©UÂÜ Ï ·¤ÚUæÙð ×ð´ âÚU·¤æÚUè ¥õÚU çÙÁè services to domestic and foreign tourists, what tourists find ÿæð˜æ ·¤è âç·ý¤ØÌæ, Ìé ãUæÚÔU ÿæð˜æ ×ð´ ÂØüÅU·¤ô´ ·¤ô âÕâ𠥑ÀUæ Øæ Ü»Ìæ ãñU, most interesting in your area, what can be done to improve ÂØüÅU·¤ô´ ·ð¤ çÜ° âðßæ°¡ ÕðãUÌÚU ÕÙæÙð ·ð¤ çÜ° Øæ ç·¤Øæ Áæ services to tourists, the pricing of services for foreign â·¤Ìæ ãñU, çß¼ðàæè ÂØüÅU·¤ô´ ·ð¤ ×é·¤æÕÜð ƒæÚÔUÜê ÂØüÅU·¤ô´ ·ð¤ tourists versus domestic tourists, the relationship of çÜ° âðßæ¥ô¢ ·¤è Üæ»Ì Øæ ãñU, ÂØüÅUÙ ¥õÚU çÙßðàæ ·¤æ Øæ tourism with investment, and so on. Of course, whatever â¢Õ¢Ï ãñU, §ˆØæç¼Ð •ææçãUÚU ãñU Áô ·é¤ÀU Öè Ìé× ¿éÙÌð ãUô ©Uâð you choose will need to be properly integrated into the àæéM¤ âð ãUè â¢ÚU¿Ùæ ×ð´ àææç×Ü ·¤ÚUÙð ·¤è ·¤ôçàæàæ ·¤ÚUô, Ù structure from the beginning, and not merely added like ç·¤ Õæ¼ ×ð´ âô¿è »§ü ÕæÌ ·¤è ÌÚUãU ©Uâð ÁôǸUô — ãUæÜæ¡ç·¤ afterthoughts at the end – though you could retain your §â ×æ×Üð ×ð´ Öè Ìé× ¥ÂÙæ çÙc·¤áü ßñâð ·¤æ ßñâæ ÚU¹ conclusion in this case. â·¤Ìð ãUôÐ Gyan, I hope this of some help to you as you write your ™ææÙ, ×éÛæð ©U ×è¼ ãñU ç·¤ ÁÕ Ìé× ·¤æòÜðÁ ×ð´ ¥ÂÙæ ÂãUÜæ first essay at college. Üð¹ çܹÌð ãUô Ìô Øð ·é¤ÀU ÕæÌð´ Ìé ãUæÚUè ×¼¼ ·¤ÚÔ´U»èÐ Love, âÂýð×, Dadu ¼æ¼ê
“Dadu” is an avuncular Indian gentleman who has lived and worked in both India “ ¼æ¼ê ” °·¤¤ÖæÚUÌèØ ¿æ¿æ ãñ´U çÁ‹ãUô´Ùð ÖæÚUÌ ¥õÚU çß¼ðàæ ×ð´ àæñÿæç‡æ·¤, ÃØßâæçØ·¤ ¥õÚU âæ¢S·¤ëçÌ·¤ ÿæð˜æô´ ×ð´ and overseas in the academic, business and cultural fields. He welcomes your questions çÙßæâ ¥õÚU ·¤æØü ç·¤Øæ ãñUÐ ßð çßSÌëÌ âæ×æçÁ·¤, ¥æçÍü·¤ ¥õÚU âæ¢S·¤ëçÌ·¤¤×égô´ ÂÚU ¥æ·¤ð¤ ÂýàÙô´ ·¤æ on broad social, economic and cultural issues especially from an Indian perspective. Sßæ»Ì ·¤ÚUÌð ãñ´U, çßàæðá·¤ÚU ÖæÚUÌèØ ¼ëçcÅU·¤ô‡æ âðÐ Family:Layout 1 7/27/2011 3:28 PM Page 1
ȤæòÚUßÇüUU Âýðâ | ¥»SÌ 2011 ÂçÚUßæÚU 49 The Challenges of a Joint Family â¢Øé Ì ÂçÚUßæÚU ·¤è ¿éÙõçÌØæ¡
HANSRAJ AND KASTHURBAI JAIN ã¢UâÚUæÁ ß ·¤SÌéÚUÕæ§ü ÁñÙ
iddhartha is the youngest of his siblings. He is a hæÍü ¥ÂÙð Öæ§ü-ÕãUÙô´ ×ð´ âÕâð ÀUôÅðU ãñ´UÐ â¢ßð¼ÙàæèÜ sensitive soul and a very conscientious communi- SßÖæß ·ð¤ çâhæÍü °·¤ â×çÂüÌ âæ×é¼æçØ·¤ ·¤æØü·¤ ææü ãñ´UÐ ty worker. He loves his nuclear family and does ßãU ¥ÂÙð °·¤Ü ÂçÚUßæÚU âð ÕãéUÌ Âýð× ·¤ÚUÌð ãñ´U ¥õÚU S not want to compromise the freedom it allows. ©Uââð ç×ÜÙð ßæÜè ¥æ•ææ¼è ·ð¤ âæÍ â×ÛæõÌæ ÙãUè´ ·¤ÚUÙæ He thinks it is better to live separately and in çâ ¿æãUÌðÐ ©UÙ·¤æ ×æÙÙæ ãñU ç·¤ àææ¢çÌ ·ð¤ âæÍ ¥Ü» ÚUãUÙæ peace than to live together under constant stress. âæÍ ç×Ü·¤ÚU Üðç·¤Ù Ü»æÌæÚU ÌÙæß ×ð´ ÁèÙð âð ÕðãUÌÚU ãñUÐ Originally Siddhartha’s father and mother àæéM¤-àæéM¤ ×ð´ çâhæÍü ·ð¤ ×æÌæ-çÂÌæ °·¤ ¼êâÚÔU ÚUæ’Ø ×ð´ lived in another state in a joint family. They never â¢Øé Ì ÂçÚUßæÚU ×ð´ ÚUãUÌð ÍðÐ ßð ·¤Öè ¥ÂÙð àæãUÚU âð ÕæãUÚU ventured out of their hometown and were content ÙãUè´ çÙ·¤Üð Íð ¥õÚU ¥ÂÙð ãUè ¥æâ-Âæâ ·ð¤ Üô»ô´ âð to know their own town’s people. So, when his ×ðÜ-ç×Üæ ÚU¹ ·¤ÚU â¢ÌécÅU ÍðÐ Ìô ÁÕ ©UÙ·ð¤ çÂÌæ ·¤è father died, he shared his concern for his aging ×ëˆØé ãéU§ü Ìô ©U‹ãUð´ ¥ÂÙè ÕêɸUè ãUôÌè ×æ¡ ·¤è ç¿¢Ìæ ãéU§ü mother with his wife, Sarla. He knew that with his çÁâ·¤æ ç•æ·ý¤ ©U‹ãUô´Ùð ¥ÂÙè ˆÙè âÚUÜæ âð ç·¤ØæÐ ßãU father gone, his mother would have hard time ÁæÙÌð Íð ç·¤ ©UÙ·ð¤ çÂÌæ ·ð¤ ÁæÙð ·ð¤ Õæ¼ ©UÙ·¤è ×æ¡ ·¤ô dealing with family squabbles. Sarla knew that her ÂæçÚUßæçÚU·¤ Ûæ»Ç¸Uô´ âð çÙÂÅUÙð ×ð´ ç¼ ·¤Ì ãUô»èÐ âÚUÜæ mother-in-law did not get along with the wives of ÁæÙÌè Íè´ ç·¤ ©UÙ·¤è âæâ ·¤è ¥ÂÙð ¼êâÚÔU ÕðÅô´ ·¤è his other siblings. But she decided that she would ÕèçßØô´ ·ð¤ âæÍ ÙãUè´ ÕÙÌèÐ Üðç·¤Ù ©U‹ãUô´Ùð $Èñ¤âÜæ ç·¤Øæ give it a go and see how they managed. ç·¤ ßãU ×Ùæ ÙãUè´ ·¤ÚÔ´U»è ¥õÚU ¼ð¹ð´»è ç·¤ ¥æÂâ ×ð´ ßð So, when Siddhartha’s mother arrived, Sarla ·ñ¤âð çÙÖæÌð ãñ´UÐ decided that she would also go to the station to wel- ÁÕ çâhæÍü ·¤è ×æ¡ Âãé¡U¿è¢ Ìô âÚUÜæ Ùð ×Ù ÕÙæØæ come her. As the saying goes, the first impression ç·¤ ßãU Öè ©U‹ãð´U ÜðÙð SÅðUàæÙ Áæ°¡»è ¥õÚU ©UÙ·¤æ Sßæ»Ì makes the best impression, it proved to be true for ·¤ÚÔ´U»èÐ Áñâæ ç·¤ ·¤ãUæ ÁæÌæ ãñU, ÂãUÜæ §¢ÂýñàæÙ âÕâð Sarla. Her mother-in-law was certainly impressed ×ãU ßÂê‡æü §¢ÂýñàæÙ ãUôÌæ ãñU, Ìô ØãU ÕæÌ âÚUÜæ ·ð¤ çÜ° Öè to see Sarla at the station alongside Siddhartha. She â¿ âæçÕÌ ãéU§üÐ ©UÙ·¤è âæâ ØãU ¼ð¹·¤Ú ÕãéUÌ ÂýÖæçßÌ was even more impressed to discover just how ãéU§ü¢ ç·¤ çâhæÍü ·ð¤ âæÍ ©U‹ãð´U ÜðÙð âÚUÜæ Öè ¥æ§ü ãñÐ ØãU wisely Sarla managed her home with their limited ÁæÙ·¤ÚU ßãU ¥õÚU Öè ÂýÖæçßÌ ãéU§ü¢ ç·¤ ©UÙ·¤è âèç×Ì Family:Layout 1 7/27/2011 3:28 PM Page 2
AUGUST 2011 | FORWARD Press 50 FAMILY
income. In spite of those limitations, Sarla had not hesitat- ¥æØ ·ð¤ âæÍ ãUè ßãU ƒæÚU ·¤ô ç·¤ÌÙè â×Ûæ¼æÚUè âð â¢ÖæÜÌè ÍèÐ ed to invite her to come and live with them. ¥õÚU §ÌÙè Ì¢ç»Øô´ ·ð¤ Õæ¼ Öè âÚUÜæ Ùð ©U‹ãð´U ¥ÂÙð âæÍ ÚUãUÙð ·ð¤ It is a common knowledge that mothers-in-law by çÜ° ÕéÜæÙð ×ð´ ·¤ô§ü ⢷¤ô¿ ÙãUè´ ç·¤ØæÐ “nature” have a set of critical eyes that observe, evaluate ¥æ× ÏæÚU‡ææ ãñU ç·¤ âæâ ·¤è ¥æ¡¹ð´ ÒÒSßÖæçß·¤ÓÓ M¤Â âð ãUè and judge (often culturally trained not to express any ¥æÜô¿Ùæˆ×·¤ ãUôÌè ãñ´U Áô »õÚU ·¤ÚUÌè ãñ´U, ¥æ¢·¤Ìè ãñ´U ¥õÚU $Èñ¤âÜæ appreciation). Although Siddhartha’s mother was not too âéÙæÌè ãñ´U (¥æ×ÌõÚU ÂÚU â¢S·ë¤çÌ Ùð ©U‹ãð´U ÂýçàæçÿæÌ ç·¤Øæ ãUôÌæ ãñU quick to acknowledge anything good, she was also not ç·¤ ßãU âÚUæãUÙæ ÃØ Ì ÙãUè´ ·¤ÚUÌè´)Ð ãUæÜæ¡ç·¤ çâhæÍü ·¤è ×æ¡ quick to find fault. She demonstrated a special ability to Á˼è ãUè ç·¤âè ¥‘ÀUè ÕæÌ ·¤æ ¥æÖæÚU ÙãUè´ ×æÙÌè Íè´, ßãU be patient while being observant and perceptive. From ·¤ç×Øæ¡ çÙ·¤æÜÙð ×ð´ Öè Á˼Õæ•æè ÙãUè´ ·¤ÚUÌè Íè´Ð ©U‹ãUô´Ùð ©Uâ time to time she would sit alongside Sarla on the floor ¹æâ Øô‚ØÌæ ·¤æ ÂçÚU¿Ø ç¼Øæ çÁâ·ð¤ ¥ÙéâæÚU ßãU »õÚU ·¤ÚUÙð plucking ‘methie-leaves’ or cleaning spinach leaves. ¥õÚU ÕæÌô´ ·¤ô â×Ûæ ÜðÙð ·ð¤ âæÍ-âæÍ ÏèÚUÁ ÚU¹Ùð ßæÜè Öè These, for Sarla, proved to be important moments. Íè´Ð â×Ø-â×Ø ÂÚU ßãU âÚUÜæ ·ð¤ âæÍ $Ȥàæü ÂÚU ÕñÆU ·¤ÚU ×ðÍè
Although initially Sarla was apprehensive of her mother- ·ð¤  æð ÌôǸUÌè¢ Øæ ÂæÜ·¤ ·ð¤  æð âæ$Ȥ ·¤ÚUÌè´Ð âÚUÜæ ·ð¤ çÜ° ØãU in-law, she soon discovered that Siddhartha’s mother ÕǸðU ãUè ¹æâ ÂÜ âæçÕÌ ãéU°Ð çâhæÍü ·¤è ×æ¡ â×Ûæ¼æÚUè, ÂñÙè was a storehouse of wisdom, perceptiveness and discern- Ù•æÚU ¥õÚU çßßð·¤ßæÙ ¥¢Ì¼üëçcÅUØô´ ·¤æ Ö¢ÇUæÚU Íè´Ð Õéçh×æÙ ¥õÚU ing insights. And as a wise and teachable daughter-in-law âè¹Ùð ·¤ô ¥æÌéÚU ÕãéU âÚUÜæ Ùð ¥ÂÙè âæâ âð §Ù »é‡æô´ ·¤ô ÂýæŒÌ Sarla gleaned these qualities from her mother-in-law. ·¤ÚU çÜØæÐ Mothers-in-law, we think, are a wonderful blessing ãU×æÚUæ ×æÙÙæ ãñU ç·¤ âæâ Ù° ÕɸUÌð ÂçÚUßæÚUô´ ·ð¤ çÜ° ¥¼÷ÖéÌ to growing young families, especially for those who ¥æàæèá ãUôÌè ãñ´U, ¹æâÌõÚU ÂÚU ©UÙ·ð¤ çÜ° çÁÙ×ð´ âè¹Ùð ·¤æ embody an attitude of learning, and display that they SßÖæß ãUôÌæ ãñU ¥õÚU çÁÙ×ð´ ×æ»ü¼àæüÙ ¥õÚU çàæÿææ »ýãU‡æ ·¤ÚUÙð ·¤è are keen and open to be guided and taught. ¥æÌéÚUÌæ Ù•æÚU ¥æÌè ãñUÐ And when Siddhartha’s elder brother started missing ¥õÚU ÁÕ çâhæÍü ·ð¤ ÕǸðU Öæ§ü ·¤ô ¥ÂÙè ×æ¡ ·¤è Øæ¼ ¥æÙð his mother and came to fetch her, both Siddhartha and Ü»è ¥õÚU ßãU ©U‹ãð´U ÜðÙð ¥æ° Ìô çâhæÍü ¥õÚU âÚUÜæ ¼ôÙô´ ÙæÚUæ•æ Family:Layout 1 7/27/2011 3:28 PM Page 3
ȤæòÚUßÇüUU Âýðâ | ¥»SÌ 2011 ÂçÚUßæÚU 51
Sarla were sad. They let her go because they wanted her to share ÍðÐ ©U‹ãUô´Ùð ©U‹ãð´U ÁæÙð ç¼Øæ Øô´ç·¤ ßãU ¿æãUÌð Íð ç·¤ ØãU ¥æàæèá ÂçÚUßæÚU her blessings with others in the family. ·ð¤ Õæ·¤è Üô»ô´ ·ð¤ âæÍ Öè âæ¡Ûææ ·¤ÚÔ´UÐ We spoke to the couple about the time she had spent with them. ãU×Ùð ©Uâ ¼¢Âç æ âð ÂêÀUæ ç·¤ ¥ÂÙè ×æ¡ ·ð¤ âæÍ ©UÙ·¤æ â×Ø ·ñ¤âæ “Grandparents are a wonderful asset for growing up chil- ÕèÌæÐ dren,” said Siddhartha. “They not only baby-sit for us, they are a ÒÒ¼æ¼æ-¼æ¼è ÕɸUÌð Õ“æô´ ·ð¤ çÜ° ÕãéUÌ ãUè ×êËØßæÙ âæçÕÌ ãUôÌð ãñ´U,ÓÓ storehouse of information, insight, physical help, and a great set çâhæÍü Ùð ·¤ãUæÐ ÒÒßð Ù ·ð¤ßÜ Õ“æô´ ·¤è ¼ð¹ÖæÜ ·¤ÚUÌð ãñ´U ÕçË·¤ ßãU of tutors. They are a walking and talking library of general ÁæÙ·¤æÚUè, ¥¢Ì¼üëçcÅU, ×¼¼ ·ð¤ Ö¢ÇUæÚU ãUôÌð ãñ´U, ¥õÚU ÕãéUÌ ¥‘ÀðU çàæÿæ·¤ knowledge and information for all of us. They are also our ÖèÐ ßð ãU× âÕ ·ð¤ çÜ° âæ×æ‹Ø ™ææÙ ·¤è ¿ÜÌè-çȤÚUÌè Üæ§ÕýðÚUè ãUôÌð ãñ´UÐ ‘doorway’ to remain connected with our relatives and the people ¥õÚU ßãU °·¤ ÒmæÚUÓ ·¤æ Öè ·¤æ× ·¤ÚUÌð ãñ´U çÁâ·ð¤ •æçÚU° ãU× ¥ÂÙð around us in our Residential Society!” â¢Õ¢çÏØô´ ¥õÚU ¥ÂÙð ¥æâ-ÂǸUôâ ·ð¤ Üô»ô´ âð ÁéǸðU ÚUãUÌð ãñ´UÐÓÓ Reminiscing, Sarla spoke up, “You know, I miss my mum-in- U©Uâ â×Ø ·¤ô Øæ¼ ·¤ÚUÌð ãéU° âÚUÜæ ÕôÜè´, Òҥ淤ô ÂÌæ ãñU, ×ñ´ law. When she had come to live with us in our tiny little flat, she ¥ÂÙè âæâ ·¤ô ÕãéUÌ Øæ¼ ·¤ÚUÌè ãê¡UÐ ÁÕ ßãU ãU×æÚÔU §â ÀUôÅðU-âð $ ÜñÅU ×ð´ immediately connected with everyone around us in our Society. I ÚUãUÙð ¥æ§ü Íè´ Ìô ÌéÚ¢UÌ ãUè ãU×æÚUè âôâæ§ÅUè ·ð¤ Üô»ô´ âð ÁéǸU »§ü Íè´Ð ×ñ´ barely knew my immediate neighbours. This was especially good ¥ÂÙð âæÍ ßæÜð ƒæÚU ·ð¤ Üô»ô´ ·¤ô Öè ×éçà·¤Ü âð ãUè ÁæÙÌè ÍèÐ ãU×æÚÔU for us because she knew all the kids with whom our boys would çÜ° ØãU ¥‘ÀUè ÕæÌ Íè Øô´ç·¤ ßãU ©UÙ âÖè Õ“æô´ ·ð¤ ÕæÚÔU ×ð´ ÁæÙÌè play, as well as their parents. I miss her presence, and I know so Íè´ Áô ãU×æÚÔU ÕðÅUô´ ·ð¤ âæÍ ¹ðÜÌð Íð, ¥õÚU ©UÙ·ð¤ ×æÌæ-çÂÌæ ·¤ô ÖèÐ ×éÛæð does the rest of the family, especially my two growing boys.” ©UÙ·¤æ âæÍ Ù ãUôÙæ ¹ÜÌæ ãñU, ¥õÚU ×éÛæð ×æÜê× ãñU ç·¤ Õæ·¤è ·ð¤ ÂçÚUßæÚU Respect and honour for elders is first and foremost in the ·¤ô Öè, ¹æâÌõÚU ÂÚU ×ðÚÔU ¼ô ÁßæÙ ãUôÌð ÕðÅUô´ ·¤ôÐÓÓ Indian way of life. In turn, the elders consider it their duty to ÖæÚUÌèØ ÁèßÙàæñÜè ×ð´ Õé•æé»ôZ ·ð¤ çÜ° ¥æ¼ÚU ¥õÚU â ×æÙ âÕâð support, defend, provide and leave behind a legacy for the com- ÂãUÜð ¥æÌæ ãñUÐ ¼êâÚUè ¥ôÚU, Õé•æé»ü Öè ØãU ¥ÂÙæ $Ȥ•æü ×æÙÌð ãñ´U ©U‹ãð´U ing generations. This is every father’s dreams. Most wives work âãUØô», âéÚUÿææ ¥õÚU âæ•æô-âæ×æÙ ×éãñUÄØæ ·¤ÚUæÙæ ãñU ¥õÚU âæÍ ãUè ¥æÙð alongside their husbands to make this become a reality. She is his ßæÜè ÂèçɸUØô´ ·ð¤ çÜ° ¥ÂÙè ÏÚUôãUÚU ÀUôǸU ·¤ÚU ÁæÙæ ãñUÐ ØãU ãUÚU çÂÌæ ·¤æ equal in desiring this. âÂÙæ ãUôÌæ ãñUÐ •Øæ¼æÌÚU ×æÌæ°¡ ¥ÂÙð ÂçÌØô´ ·ð¤ âæÍ ç×Ü·¤ÚU ©Uâð â¿ Receiving and passing on of blessing is an almost sacred and ·¤ÚUÙð ·¤è ·¤ôçàæàæ ·¤ÚUÌè ãñ´UÐ ßãU Öè â×æÙ M¤Â âð ØãUè §‘ÀUæ ÚU¹Ìè ãñ´UÐ a major occurrence within Indian society. This happens when ¥æàæèßæü¼ ¼ðÙæ ¥õÚU ÜðÙæ ÖæÚUÌèØ â×æÁ ×ð´ °·¤ Âçß˜æ ¥õÚU ×é Ø one visits family, friends or members of the community. The Öæ» ·ð¤ M¤Â ×ð´ ç¼¹Ìæ ãñUÐ ØãU Ù•æÚU ¥æÌæ ãñU ÁÕ ·¤ô§ü ¥ÂÙð ÂçÚUßæÚU, younger pay their respects to the elders. Often the feet are çטæô´ Øæ â×é¼æØ ·ð¤ â¼SØô´ âð ç×ÜÙð ÁæÌæ ãñUÐ Üô» ¥ÂÙð âð ÕǸô´ ·¤æ touched. Or a seat of high esteem is offered. Still others would ¥æ¼ÚU ·¤ÚUÌð ãñ´UÐ ¥·¤âÚU Âæ¡ß ÀêUÌð ãñ´UÐ çȤÚU ÕñÆUÙð ·ð¤ çÜ° ©U æ× SÍæÙ ¼ðÌð prefer to stand while the ‘honourable’ sit. ãñ´UÐ ·¤§ü Üô» ¹Ç¸ðU ÚUãUÙæ Â⢼ ·¤ÚUÌð ãñ´U ÁÕç·¤ â ×æÙÙèØ ÃØç Ì ãUè It is almost imperative in our society to live under the shade ÕñÆUÌæ ãñUÐ of the elders within a household. This does not mean that every- ãU×æÚÔU â×æÁ ×ð´ Õé•æé»ôZ ·¤è ÀUæ¡ß ×ð´ °·¤ ãUè ƒæÚUæÙð ·¤æ çãUSâæ ÕÙ ·¤ÚU one has to live within the four walls of a building to make this a ÚUãUÙæ ֻܻ ¥çÙßæØü ãñUÐ §â·¤æ ¥Íü ØãU ÙãUè´ ç·¤ ãUÚU ç·¤âè ·¤ô practical reality. Often such a scenario – of four-walled exis- ÃØßæãUæçÚU·¤ M¤Â âð °·¤ ãUè ÀUÌ ·ð¤ Ùè¿ð ÚUãUÙæ ãUô»æÐ ¥æ×ÌõÚU ÂÚU °ðâæ tence – is found only among the business, political and farming ÂçÚU¼ëàØ — ¿æÚUç¼ßæÚUè ×ð´ ÚUãUÙæ — ·ð¤ßÜ ÃØßâæçØ·¤, ÚUæÁÙñçÌ·¤ ¥õÚU communities. This is because they all have one factor in com- ·ë¤çá â×é¼æØô´ ×ð´ ãUè ¼ð¹æ ÁæÌæ ãñUÐ °ðâæ §âçÜ° Øô´ç·¤ ©UÙ×ð´ ·¤æ×- mon. That is, they are all geographically static. ·¤æÁ ·¤è â×æÙÌæ ãUôÌè ãñU ¥õÚU Öõ»ôçÜ·¤ ¼ëçcÅU âð ©U‹ãð´U °·¤-¼êâÚÔU âð ¼êÚU Nonetheless, those of their household who move away to ÁæÙð ·¤è ¥æßàØ·¤Ìæ ÙãUè´ ãUôÌèÐ another town or city to find employment beyond the local çȤÚU Öè, ©Uâ ƒæÚUæÙð ·ð¤ ·é¤ÀU Üô»ô´ ·¤ô ¥»ÚU ÚUô•æ»æÚU ·¤è ÌÜæàæ ×ð´ boundaries continue to be tied to the cultural and traditional ç·¤âè ¼êâÚÔU àæãUÚU ×ð´ ÁæÙæ Öè ÂǸUÌæ ãñU Ìô ßãU âæ¢S·ë¤çÌ·¤ ¥õÚU ÂæÚ¢UÂçÚU·¤ expectations, namely, the blessings of their elders upon them! ÂýˆØæàææ¥ô¢ âð °·¤-¼êâÚÔU âð ÁéǸðU ÚUãUÌð ãñ´U ¥ÍæüÌ÷ Õé•æé»ôZ ·¤æ ¥æàæèßæü¼Ð Siddhartha used to think that for peaceful existence the çâhæÍü ·¤ô Ü»Ìæ Íæ ç·¤ àææ¢çÌ×Ø ÁèßÙ ·ð¤ çÜ° °·¤Ü ÂçÚUßæÚU nuclear family is the best. Joint and extended family are no âßôü æ× ãUôÌæ ãñUÐ â¢Øé Ì ¥õÚU çßSÌëÌ ÂçÚUßæÚU ¥Õ Âýæâ¢ç»·¤ ÙãUè´ ÚUãðUÐ more relevant. But based on the experience with his mother liv- Üðç·¤Ù ÁÕ ©U‹ãð´U ¥ÂÙð °·¤Ü ÂçÚUßæÚU ×ð´ ¥ÂÙè ×æÌæ ·ð¤ âæÍ Ü¢Õð â×Ø ing with them for an extended time, he now believes ·ð¤ âæÍ ÚUãUÙð ·¤æ ¥ÙéÖß ãéU¥æ Ìô ©Uâ·ð¤ ¥æÏæÚU ÂÚU ßãU ¥Õ that a balance between the modern nuclear family ×æÙÌð ãñ´U ç·¤ ¥æÏéçÙ·¤ °·¤Ü ÂçÚUßæÚU ¥õÚU ÂæÚ¢UÂçÚU·¤ â¢Øé Ì and the traditional joint family is possible, indeed ÂçÚUßæÚU ×ð´ â¢ÌéÜÙ Ù ·ð¤ßÜ â¢Öß ãñU ÕçË·¤ ßæ¢ÀUÙèØ Öè ãñUÐ desirable. This conviction he has passed on to his two ØãU çßàßæâ ©U‹ãUô´Ùð ¥ÂÙð ¼ôÙô´ ÕðÅUô´ ·¤ô Öè ÏÚUôãUÚU SßM¤Â ¼ð sons who are now adults and will get married in next ç¼Øæ ãñU, Áô ¥Õ ßØS·¤ ãñ´U ¥õÚU ¥»Üð ·é¤ÀU âæÜô´ ×ð´ few years. çÁÙ·¤æ çßßæãU ãUô Áæ°»æÐ
Hansraj Jain, together with his wife Kasthurbai, is a trained family counsellor and leads ã¢Uâ ÚUæÁ ÁñÙ ¥õÚU ©UÙ·¤è ˆÙè ·¤SÌéÚUÕæ§ü ÂýçàæçÿæÌ ÂçÚUßæÚU âÜæãU·¤æÚU ãñ´U ÌÍæ ÂêÚÔU ÖæÚUÌ ×ð´ àææ¼è ¥õÚU ÂæÜÙ-Âôá‡æ marriage and parenting seminars around India. çßáØô´ ÂÚU âðç×ÙæÚU ·¤ÚUßæÌð ãñ´UÐ Backward:Layout 1 7/27/2011 3:32 PM Page 2
SOCIAL AUGUST 2011 | FORWARD Press 52 ANALYSIS WILLIAM CAREY: Breaker or Builder of India? çßçÜØ× ·ñ¤ÚUèÑ ÖæÚUÌ çßÙæàæ·¤ Øæ ÖæÚUÌ çÙ×æüÌæ?
VISHAL MANGALWADI çßàææÜ ×¢»Üßæ¼è
William Carey was the nastiest[1] Englishman that ever çÁÌÙð Öè ¥¡»ýð•æ ÖæÚUÌ ¥æ° çßçÜØ× ·ñ¤ÚUè ©UÙ âÕ×ð´ âð ¼écÅUÌ× came to India,” said Mr R. M. Pandit, my fellow- Íæ,ÓÓ[v] ×ðÚÔU âãUØæ˜æè Ÿæè ¥æÚU. °×. ¢çÇUÌ Ùð ·¤ãUæÐ ãU× ¼ôÙô´ §¢‚Üñ´ÇU passenger. We were both going to England. His mission Áæ ÚUãðU ÍðÐ ©UÙ·¤æ ç×àæÙ Íæ v| ¥»SÌ w®vv ·¤ô ¥æ ÚUãUè ·ñ¤ÚUè “ was to research Carey in connection with his 250th “ ·¤è wz®ßè´ ÁØ¢Ìè ·ð¤ çâÜçâÜð ×ð´ àæôÏ ·¤ÚUÙæÐ anniversary on 17 August 2011. ¢çÇUÌ Áè ·ð¤ ¥æˆ×çßàßæâ ÖÚÔU ãUæß-Öæß Ùð ×éÛæð ©UÙâð ÂêÀUÙð Panditji’s confident mannerism encouraged me to ·¤ô ÂýôˆâæçãUÌ ç·¤ØæÑ ÒÒ·¤õÙ Íæ ·ñ¤ÚUè? ãU×æÚUð âæÍ ©UâÙð Øæ ¼écÅUÌæ ask: “Who was Carey? How was he nasty to us?” ·¤è?ÓÓ “In England he was just a chamar – a cobbler. In 1793, ÒÒ§¢‚Üñ´ÇU ×ð´ ßãU ×æ˜æ °·¤ ¿×æÚU Íæ — °·¤ ×ô¿èÐ ÖæÚUÌ ×ð´ he violated British Parliament’s ban on missionary activi- ç×àæÙÚUè »çÌçßçÏØô´ ÂÚU Ü»ð çÕýÌæÙè â¢â¼ ·ð¤ ÂýçÌÕ¢Ï ·¤æ ©UËÜ¢ƒæÙ ty in India and slipped in as an undercover Baptist ·¤ÚUÌð ãéU°, âæÜ v|~x ×ð´ ßãU ¿é¿æ °·¤ ÕñÂçÅUSÅU ç×àæÙÚUè ·ð¤ missionary. He started the chain reaction that culminated ÌõÚ ÂÚU ÖæÚUÌ ×ð´U ƒæéâ ¥æØæÐ ©UâÙð ƒæÅUÙæ¥ô¢ ·¤è °·¤ °ðâè ·¤Ç¸Uè àæéM¤ in our day in a chamar woman becoming the ruler of UP – ç·¤ ãU× ¥æÁ ©â ·¤æ ÙÌèÁæ ¼ð¹ ÚUãð´U ãñU ÁÕ °·¤ ¿×æÚU ¥õÚUÌ the very heartland of Hinduism.” ØêÂè ·¤è — çã¢U¼ê Ï×ü ·¤è NU¼ØSÍÜè ·¤è — àææâ·¤ ÕÙ ÕñÆUè ãñUÐÓÓ “Why should that be so worrying?” I wondered out ÒÒÌô §â×𢠧ÌÙè ç¿¢Ìæ ·¤ÚUÙð ·¤è Øæ ÕæÌ ãñU?ÓÓ ×ñ´Ùð âô¿Ìð ãéU° loud. “After all Ms Mayawati is dependent on Brahmins ·¤ãUæÐ ÒÒ¥Õ âéŸæè ×æØæßÌè Õýæræ‡æô´ ÂÚU ãUè Ìô çÙÖüÚU ·¤ÚUÌè ãñ´U ¥õÚU and they can easily ditch her in the next election.” ßð ©U‹ãð´U ¥æâæÙè âð ¥»Üð ¿éÙæßô´ ×ð´ ÀUôǸU â·¤Ìð ãñ´UÐÓÓ “I’m not concerned about one Mayawati,” clarified ÒÒ×ñ´ °·¤ ×æØæßÌè ·¤ô Üð·¤ÚU ç¿¢çÌÌ ÙãUè´ ãê¡U,ÓÓ Â¢çÇUÌÁè Ùð ÕæÌ Panditji. “My concern is that Carey brought to India âæ$Ȥ ·¤ÚUÌð ãéU° ·¤ãUæÐ ÒÒ×ðÚUè ç¿¢Ìæ ØãU ãñU ç·¤ ·ñ¤ÚUè ÖæÚUÌ ×ð´ °ðâæ
[1] Rajiv Malhotra and Aravindan Neelakandan describe William Carey as [v] ÚUæÁèß ×ÜãUô˜ææ ¥õÚU ¥ÚUçߢ¼Ù ÙèÜ·¢¤¼Ù çßçÜØ× ·ñ¤ÚUè ·¤ô U¥ÂÙè ÂéSÌ·¤ Õýðç·¢¤» §¢çÇUØæÑßðSÅUÙü one of the “nastiest Evangelists” in their book Breaking India: Western §¢ÅUÚUßðÙàæ‹â §Ù ÎýçßçǸUØÙ °¢ÇU ¼çÜÌ $ȤæòËÅUÜ構â (¥×ñÚÔUçÜâ, ÖôÂæÜ, Âë. xx}) ×ð´ ÒÒÙæçSÅU°SÅU Interventions in Dravidian and Dalit Faultlines (Amaryllis, Bhopal, 2011, page §¢ßñ´ÁðçÜSÅUÓÓ (¼écÅUÌ× Ï×üÂý¿æÚU·¤ô¢ ×ð´ âð °·¤) ·¤ãUÌð ãñ´UÐ §â Üð¹ ×ð´ ¥æÚU. °×. ¢çÇUÌ °·¤ â×»ý ¿çÚU˜æ ãñ´U 338). R.M. Pandit mentioned in this article is a composite character and my con- ¥õÚU ©UÙ·ð¤ âæÍ ×ðÚUè ÕæÌ¿èÌ °·¤ âæçãUçˆØ·¤ ©U·¤ÚU‡æ ãñU — ·¤ô§ü ßæSÌçß·¤ ƒæÅUÙæ ÙãUè´Ð versation with him is a literary device – not an actual incident. Backward:Layout 1 7/27/2011 3:32 PM Page 3
âæ×æçÁ·¤ ȤæòÚUßÇüUU Âýðâ | ¥»SÌ 2011 çßàÜðá‡æ 53
cancer cells that have continued to multiply. They are ·ñ´¤âÚU âðÜ Üð·¤ÚU ¥æØæ Áô Ü»æÌæÚU ÕãéU»éç‡æÌ ãUôÌð Áæ ÚUãðU ãñ´UÐ ßãU infecting Hindu parties such as the BJP. Why do you think ÖæÁÂæ Áñâè çã¢U¼ê ÂæçÅüUØô´ ·¤ô Öè ⢷ý¤ç×Ì ·¤ÚU ÚUãðU ãñ´UÐ ¥æ·¤ô Øæ the BJP routinely appoints Shudras as chief ministers in the Ü»Ìæ ãñU ç·¤ Øô´ ÖæÁÂæ ¥æ° ç¼Ù çÁÙ ÚUæ’Øô´ ×ð´ ©Uâ·¤æ àææâÙ ãñU states it rules? Why can’t it respect Hindu culture and ßãUæ¡ àæêÎýô´ ·¤ô ×é Ø×¢ç˜æØô´ ·ð¤ ¼ô´ ÂÚU çÕÆUæ ÚUãUè ãñU? ßãU çã¢U¼ê â¢S·ë¤çÌ promote professional rulers?” ·¤æ â ×æÙ ·¤ÚUÌð ãéU° ÂðàæðßÚU àææâ·¤ô´ ·¤ô ÕɸUæßæ Øô´ ÙãUè´ ¼ð Âæ ÚUãUè?ÓÓ “I’m sorry Panditji,” I said sheepishly, “but I’ve no idea ÒÒ×æ$Ȥ ·¤èçÁ°»æ, ¢çÇUÌÁè,ÓÓ ×ñ´Ùð ·é¤ÀU Ûæð´ÂÌð ãéU° ·¤ãUæ, ÒÒÜðç·¤Ù what you are talking about. If Carey was born 250 years ×éÛæð ·é¤ÀU â×Ûæ ÙãUè´ ¥æ ÚUãUæ ç·¤ ¥æ Øæ ·¤ãU ÚUãðU ãñ´UÐ ¥»ÚU ·ñ¤ÚUè ago, how is he responsible for what the BJP does today? If wz® âæÜ ÂãUÜð Âñ¼æ ãéU¥æ Íæ, Ìô ÖæÁÂæ Áô ¥æÁ ·¤ÚU ÚUãUè ãñU ©Uâ·ð¤ he was really the worst Englishman, why don’t we hear çÜ° ßãU ·ñ¤âð ç•æ ×ðßæÚU ãñU? ¥»ÚU ßãU â¿×é¿ ×ð´ âÕâð ÕéÚUæ ¥¡»ýð•æ more about him?” Íæ Ìô çȤÚU ¥æÁ ãU× ©Uâ·ð¤ ÕæÚÔU ×ð´ ·¤ô§ü ÕæÌ ãUôÌè Øô´ ÙãUè´ âéÙÌð?ÓÓ Panditji seemed eager to educate me: “Other Europeans ¢çÇUÌ Áè ×éÛæð çàæçÿæÌ ·¤ÚUÙð ·¤ô ¥æÌéÚU ç¼¹ðÐ ÒÒÕæ·¤è ·ð¤ ØêÚUôÂèØ came to colonize and loot India militarily, politically, and Üô» ÖæÚUÌ ·¤ô âñ‹Ø, ÚUæÁÙèçÌ·¤ ¥õÚU ¥æçÍü·¤ ¼ëçcÅU âð ©UÂçÙßðàæ ÕÙæÙð economically but William Carey came to change India. He ¥õÚU ÜêÅUÙð ·ð¤ çÜ° ¥æ° Íð Üðç·¤Ù çßçÜØ× ·ñ¤ÚUè ÖæÚUÌ ·¤ô Õ¼ÜÙð pioneered the missionary movement with a goal to ¥æØæ ÍæÐ ©UâÙð ãU×æÚÔU ×Ùô´ ·ð¤ ¥õÂçÙßðçàæ·¤ÚU‡æ, ãU×æÚUè ¥æˆ×æ¥ô¢ ·¤è colonize our minds, to harvest our souls, and destroy our $ȤâÜ-·¤ÅUæ§ü ¥õÚU ãU×æÚUè â¢S·ë¤çÌ ·ð¤ çßÙæàæ ·ð¤ §ÚUæ¼ð âð °·¤ ç×àæÙÚUè culture. This is the worst kind of colonialism.” [2] ¥æ¢¼ôÜÙ ·¤è àæéL¤¥æÌ ·¤èÐ ØãU Õ¼ÌÚUèÙ ©UÂçÙßðàæßæ¼ ãñUÐÓÓ[2] “I’m afraid you have to explain to me how one ÒÒ×æ$È¤è ¿æãê¡U»æ Üðç·¤Ù ¥æ·¤ô •æÚUæ ¹éÜ ·¤ÚU ÕÌæÙæ ãUô»æ ç·¤ colonizes the mind,” I requested the scholar. ·¤ô§ü ×Ùô´ ·¤æ ¥õÂçÙßðàæè·¤ÚU‡æ ·ñ¤âð ·¤ÚUÌæ ãñU,ÓÓ ×ñ´Ùð ©Uâ çßmæÙ ÁÙ “Why do you think that a Shudra in Tamil Nadu and a âð çÙßð¼Ù ç·¤ØæÐ Dalit in Bihar both designate themselves as ‘Dravidians’? Òҥ淤ô Øæ Ü»Ìæ ãñU ç·¤ Øô´ Ìç×ÜÙæÇé ·¤æ °·¤ àæêÎý ¥õÚU Their forefathers saw themselves as intrinsic part of the çÕãUæÚU ·¤æ °·¤ ¼çÜÌ ¼ôÙô´ ¥ÂÙð ¥æ ·¤ô ÒÎýçßǸUÓ ·¤ãUÜßæÌð ãñ´U? Aryan culture. Who changed our language of caste into that ©UÙ·ð¤ ÂéÚU¹ð ¥ÂÙð ¥æ ·¤ô ¥æØü â¢S·ë¤çÌ ·¤æ ¥çÖ‹Ù ¥¢» ×æÙÌð ÍðÐ of distinct races – Aryans and Dravidians? Prior to Carey ÁæçÌ ·¤ô Üð·¤ÚU ãU×æÚUè Öæáæ ·¤ô ç·¤âÙð ¥Ü»-¥Ü» ÙSÜô´ — ¥æØü some European scholars had taken interest in Indian ¥õÚU ÎýçßǸU — ·¤è Öæáæ ×ð´ Ì ¼èÜ ·¤ÚU ç¼Øæ? ·ñ¤ÚUè âð ÂãUÜð ·é¤ÀU languages and literature. But he turned that academic ØêÚUôÂèØ çßmæÙô´ Ùð ÖæÚUÌèØ Öæáæ¥ô¢ ¥õÚU âæçãUˆØ ×ð´ ç¼Ü¿SÂè ç¼¹æ§ü curiosity into missionary mischief and inspired other ÍèÐ Üðç·¤Ù ©UâÙð ©Uâ ¥·¤æ¼ç×·¤ çÁ™ææâæ ·¤ô ç×àæÙÚUè àæÚUæÚUÌ ×ð´ missionary–linguists to build on these foundations.” Õ¼Ü ç¼Øæ ¥õÚU ¥‹Ø ç×àæÙÚUè—Öæáæçß¼ô´ ·¤ô ÂýðçÚUÌ ç·¤Øæ ç·¤ ßãU “I’ve never heard this before,” I assured Panditji. ©Uâ·¤è ÕéçÙØæ¼ ÂÚU çÙ×æü‡æ ·¤ÚÔ´UÐÓÓ My inquisitiveness encouraged him to explain: “Hindu ÒÒ×ñ´Ùð ØãU ÕæÌ ÂãUÜð ·¤Öè ÙãUè´ âéÙè,ÓÓ ×ñ´Ùð ¢çÇUÌÁè ·¤ô Ø·¤èÙ sages engineered a harmonious society: Caste categorized ç¼ÜæØæÐ us along a family’s expertise. It allowed parents to teach ×ðÚUè çÁ™ææâæ Ùð ©U‹ãð´U ÕæÌ â×ÛææÙð ·ð¤ çÜ° ÂýôˆâæçãUÌ ç·¤ØæÐ ÒÒçã¢U¼ê their children how to excel in their family’s profession. «¤çáØô´ Ùð °·¤ âæ×¢ÁSØÂê‡æü â×æÁ ·¤æ Ì¢˜æ ÌñØæÚU ç·¤ØæÑ ÁæçÌ ãU×ð´ How can someone who milks cows teach his son to govern ÂçÚUßæÚUô´ ·¤è çßàæðá™æÌæ ·ð¤ ¥ÙéâæÚU Ÿæð‡æèÕh ·¤ÚUÌè ÍèÐ ©UâÙð ØãU a state or navigate the sea? You tell me: do all human being ×é×ç·¤Ù ç·¤Øæ ç·¤ ×æÌæ-çÂÌæ ¥ÂÙð Õ“æô´ ·¤ô çâ¹æ°¡ ç·¤ ç·¤â ÌÚUãU appear equal to you? Did the white Christians in America âð ÂçÚUßæÚU ·ð¤ ÃØßâæØ ×ð´ ©Uˆ·ë¤cÅUÌæ ÜæÙè ãñUÐ ¥Õ ·¤ô§ü ¼êÏ ¼éãUÙð ßæÜæ treat their black slaves as equal?” ¥ÂÙð ÕðÅðU ·¤ô ç·¤âè ÚUæ’Ø ·ð¤ ÂýàææâÙ ·ð¤ çÜ° Øæ â×éÎýè Øæ˜ææ ·ð¤ çÜ° “Definitely not,” I said, “but Mahatma Phule was a con- ·ñ¤âð çàæçÿæÌ ·¤ÚU â·¤Ìæ ãñU? ¥æ ãUè ÕÌæ°¡Ñ Øæ âÖè ×ÙécØ ¥æ·¤ô temporary of Abraham Lincoln and he praised devout â×æÙ ç¼¹æ§ü ¼ðÌð ãñ´U? ¥×ðçÚU·¤æ ·ð¤ »ôÚÔU §üâæ§Øô´ Ùð ¥ÂÙð ·¤æÜð »éÜæ×ô´ Christians for fighting against their fellow whites to ·ð¤ âæÍ â×·¤ÿæô´ ·¤è ÌÚUãU ÃØßãUæÚU ç·¤Øæ Íæ Øæ?ÓÓ emancipate black slaves. That is why the blacks in America ÒÒçÕÜ·é¤Ü ÙãUè´,ÓÓ ×ñ´Ùð ·¤ãUæ, ÒÒÜðç·¤Ù ×ãUæˆ×æ Èé¤Üð ¥ÕýæãU× love the Bible even more than the white people. Didn’t çÜ¢·¤Ù ·ð¤ â×·¤æÜèÙ Íð ¥õÚU ·¤æÜð »éÜæ×ô´ ·¤ô ¥æ•ææ¼ ·¤ÚUßæÙð ·ð¤ President Obama put his hand on Lincoln’s Bible to take çÜ° ¥ÂÙð âæÍè »ôÚUô´ âð ÜǸU·ð¤ ·ð¤ çÜ° ©U‹ãô´Ùð Ï×üçÙcÆU §üâæ§Øô´ ·¤è his oath of office?” âÚUæãUÙæ ·¤è ÍèÐ §âèçÜ° ¥×ðçÚU·¤æ ·ð¤ ·¤æÜð Üô» Õæ§ÕÜ ·¤ô »ôÚÔU “The myth that God made all human beings – male and Üô»ô´ âð ¥çÏ·¤ Âýð× ·¤ÚUÌð ãñ´UÐ ¥Õ ¥×ðçÚU·¤æ ·ð¤ ÚæcÅþUÂçÌ ¥ôÕæ×æ Ùð female – equally in his image does come from the Bible. çÜ¢·¤Ù ·¤è Õæ§ÕÜ ÂÚU ãUæÍ ÚU¹·¤ÚU ãUè ¥ÂÙð ¼ ·¤è àæÂÍ ÙãUè´ Üè But educated people believe in Evolution. Of course, no Íè Øæ?ÓÓ one has actually seen a fish evolve into a bird, but ÒÒØãU âãUè ãñU ç·¤ ØãU ç×Í·¤ Õæ§ÕÜ âð ãUè ¥æÌæ ãñU ç·¤ §üàßÚU Ùð Evolution confirms what our sages taught that some people ×ÙécØ ·¤ô — ÙÚU ¥õÚU ÙæÚUè ·¤ô — ¥ÂÙð SßM¤Â ×ð´ â×æÙ ãUè ÕÙæØæ are more evolved than others. How can everyone evolve ãñUÐ Üðç·¤Ù ÂɸðU-çܹð Üô» ·ý¤ç×·¤ çß·¤æâ Øæ §ßôËØêàæÙ ·¤ô ×æÙÌð equal? Evolution presupposes the fact of inequality, but as ãñ´UÐ Õðàæ·¤, ç·¤âè Ùð ¹é¼ ç·¤âè ×ÀUÜè ·¤æ ç·¤âè Âÿæè ×ð´ ·ý¤ç×·¤
[2] This point is argued by Arun Shourie in his book “Harvesting Our Souls: [w] ØãU ×égæ ¥L¤‡æ àæõÚUè Ùð ¥ÂÙè ÂéSÌ·¤ ãUæÚUßðçSÅ¢U» ¥æÚU âôË•æÑ ç×àæÙÚUè•æ, ¼ðØÚU çÇU•ææ§Ùâ, ¼ðØÚU Üð â (°°â° Missionaries, Their Designs, Their Claims--- New Delhi, ASA Publications, 2000) ÂÕçÜ·ð¤àæ‹â, Ù§ü ç¼ËÜè, w®®®) ×ð´ ©UÆUæØæ ãñUÐ Backward:Layout 1 7/27/2011 3:32 PM Page 4
SOCIAL AUGUST 2011 | FORWARD Press 54 ANALYSIS
“DO YOU KNOW THAT THE BIBLE IS THE MOST translated book in India? By developing Indian languages, missionaries divided us linguistically. If scriptures are available in your own mother-tongue why would you need a priest who has spent decades mastering Sanskrit? Once priests become irrelevant, so does our culture.”
ÒÒ Øæ ¥æ ÁæÙÌð ãñ´U ç·¤ ÖæÚUÌ ×ð´ çÁâ ç·¤ÌæÕ ·¤æ âÕâð ¥çÏ·¤ ¥Ùéßæ¼ ãUôÌæ ãñU ßãU Õæ§ÕÜ ãñU? ÖæÚUÌèØ Öæáæ¥ô¢ ·¤æ çß·¤æâ ·¤ÚUÙð ·ð¤ mæÚUæ, ç×àæÙçÚUØô´ Ùð ãU×ð´ Öæáæ§ü ¥æÏæÚU ÂÚU Õæ¡ÅU ç¼ØæÐ ¥»ÚU Ï×üàææS˜æ ¥æ·¤è ×æÌëÖæáæ ×ð´ ç×ÜÙð Ü»ð´»ð Ìô çȤÚU ·¤ô§ü ©Uâ ÂéÚUôçãUÌ ·ð¤ Âæâ Øô´ Áæ°»æ çÁâÙð â¢S·ë¤Ì ×ð´ ×ãUæÚUÌ ãUæçâÜ ·¤ÚUÙð ·ð¤ çÜ° ¼àæ·¤ô´ Ü»æ ç¼°? °·¤ÕæÚU ÂéÚUôçãUÌ ¥Âýæâ¢ç»·¤ ãUô Áæ° Ìô çȤÚU â¢S·ë¤çÌ Öè ç·¤âè ·¤æ× ·¤è ÙãUè´ ÚUãUÌèÐÓÓ
a chamar, Carey wanted us to believe the Bible’s myth of çß·¤æâ ãUôÌæ ÙãUè´ ¼ð¹æ, Üðç·¤Ù §ßôËØêàæÙ §â ÕæÌ ·¤è ÂéçcÅU ·¤ÚUÌæ human equality. He converted ignorant people and ãñU Áô ãU×æÚÔU ×éçÙØô´ Ùð çâ¹æ§ü Íè ç·¤ ·é¤ÀU Üô» ¼êâÚUô´ âð ¥çÏ·¤ required them to break caste by eating together.” çß·¤çâÌ ãéU° ãñ´UÐ ãUÚU ·¤ô§ü ÕÚUæÕÚU çß·¤çâÌ ·ñ¤âð ãUô â·¤Ìæ ãñU? “What strategy did he use to change India?” ·ý¤ç×·¤ çß·¤æâ ·¤è ÂêßüÏæÚU‡ææ ×ð´ ¥â×æÙÌæ ·¤æ Ì‰Ø ãUè Ìô ãñU, “Because he believed the myth that men and women Üðç·¤Ù °·¤ ¿×æÚU ·ð¤ ÌõÚU ÂÚU, ·ñ¤ÚUè ¿æãUÌæ Íæ ç·¤ ãU× ×æÙß â×Ìæ were created equal, his mission started educating girls as ·ð¤ Õæ§ÕÜ ¥æÏæçÚUÌ ç×Í·¤ ÂÚU çßàßæâ ·¤Úð´Ð ©UâÙð ¥™ææçÙØô´ ·¤æ well as boys.” Ï×æZÌÚU‡æ ç·¤Øæ ¥õÚU ©UÙâð ØãU ¥æàææ ÚU¹è ç·¤ ßãU Öè °·¤-âæÍ “What’s wrong with that?” ÖôÁÙ ·¤ÚÙð ·ð¤ mæÚUæ ÁæçÌ ÌôǸð´UÐÓÓ “You only change what you don’t like. In order to ÒÒÖæÚUÌ ·¤ô Õ¼ÜÙð ·ð¤ çÜ° ©UâÙð ç·¤â ÚU‡æÙèçÌ ·¤æ §SÌð×æÜ change India, Carey had to misrepresent our culture.” ç·¤Øæ?ÓÓ “Like, how?” ÒÒ Øô´ç·¤ ßãU §â ç×Í·¤ ·¤ô ×æÙÌæ Íæ ç·¤ ÂéL¤á ¥õÚU S˜æè “He published papers against the nobility of upper- â×æÙ âëÁð »° ãñ´U, ©Uâ·¤æ ç×àæÙ ÜǸU·¤ô´ ·ð¤ âæÍ-âæÍ ÜǸUç·¤Øô´ caste women who committed sati by climbing on to the fu- ·¤ô ÂɸUæÙð ·ð¤ âæÍ àæéM¤ ãéU¥æÐÓÓ neral pyres of their deceased husbands to join them in the ÒÒ©Uâ×ð´ »ÜÌ Øæ Íæ?ÓÓ after-life. His paper launched the campaign that got the Òҥ样ð¤ßÜ ©Uâ ¿è•æ ·¤ô Õ¼ÜÌð ãñ´U Áô ¥æ·¤ô Â⢼ ÙãUè´Ð British government to abolish the sacred tradition of sati.” ÖæÚUÌ ·¤ô Õ¼ÜÙð ·ð¤ çÜ°, ·ñ¤ÚUè Ùð ãU×æÚUè â¢S·ë¤çÌ ·ð¤ ÕæÚÔU ×ð´ »ÜÌ “Really? I always heard that it was Raja Ram Mohan ÕæÌð´ Âý¿æçÚUÌ ·¤è´ÐÓÓ Roy who stopped widow-burning.” ÒÒ·ñ¤âð?ÓÓ “Roy was Carey’s disciple. A Sanskrit scholar ÒÒ©UâÙð ©UÙ ©U“æ ÁæÌèØ ×çãUÜæ¥ô¢ ·¤è ·é¤ÜèÙÌæ ·ð¤ ç¹Üæ$Ȥ Hariharananda Vidyabagish took Ram Mohan Roy to ¿ðü Âý·¤æçàæÌ ç·¤° Áô ¥ÂÙð ×ëÌ ÂçÌØô´ ·¤è ç¿Ìæ ÂÚU ¿É¸U ·¤ÚU âÌè William Carey to learn English. The three of them fabricat- ãUôÌè Íè´ Ìæç·¤ ßãU ×ÚU‡æô æÚU ÁèßÙ ×ð´ Öè ©UÙ·ð¤ âæÍ ãUô Üð´Ð ©Uâ·ð¤ ed Maha Nirvana Tantra (The Book of the Great ¥¹ÕæÚU Ùð ¥çÖØæÙ àæéM¤ ç·¤Øæ çÁâ·ð¤ ¿ÜÌð çÕýÌæÙè âÚU·¤æÚU Ùð Liberation). It pretended to codify ancient Sanskrit law, âÌè Áñâè ÂæßÙ ÂÚ¢UÂÚUæ ·¤æ ©U‹×êÜÙ ·¤ÚU ç¼ØæÐÓÓ proving that the Hindu scriptures did not require a widow ÒÒßæ·¤§ü? ×ñ´Ùð Ìô ãU×ðàææ ØãUè âéÙæ Íæ ç·¤ çßÏßæ¥ô¢ ·¤ô ÁÜæÙð to commit sati. For decades the British courts yielded to ·¤è ÂÚ¢UÂÚUæ ·¤ô ÚUæÁæ ÚUæ××ôãUÙ ÚUæØ Ùð Õ¢¼ ·¤ÚUßæØæ ÍæÐÓÓ the authority of this book in interpreting the Hindu law. ÒÒÚUæØ ·ñ¤ÚUè ·¤æ ãUè ¿ðÜæ ÍæÐ â¢S·ë¤Ì ·ð¤ °·¤ çßmæÙ ãUçÚUãUÚUÙ¢¼ Using that spurious book, law in courts made Roy and the çßlæßæ»èàæ ÚUæ××ôãUÙ ÚUæØ ·¤ô çßçÜØ× ·ñ¤ÚUè ·ð¤ Âæâ ¥¡»ýð•æè âè¹Ùð Tagore clan wealthy. Roy parted company with Carey and ·ð¤ çÜ° Üæ° ÍðÐ ÌèÙô´ Ùð ç×Ü ·¤ÚU ×ãUæçÙßæü‡æ Ì¢˜æ ÌñØæÚU ·¤èÐ ØãU his mission because he became a Unitarian Christian. But ç·¤ÌæÕ Âýæ¿èÙ â¢S·ë¤Ì çßÏæÙ ·¤ô çÜçÂÕh ·¤ÚUÙð ·¤æ Éô´» ·¤ÚUÌè throughout his life he advanced Carey’s agenda to change Íè, ØãU âæçÕÌ ·¤ÚUÌð ãéU° ç·¤ çã¢U¼ê Ï×üàææS˜æô´ ×ð´ âÌè ãUôÙð ·¤è ·¤ô§ü India. Along with the missionaries, he became the primary ¥çÙßæØüÌæ ÙãUè´ ãñUÐ ¼àæ·¤ô´ Ì·¤ ¥¡»ýð•æ ¥¼æÜÌð´ çã¢U¼ê çßçÏ-çßÏæÙô´ reason why Macaulay ruled that the Company’s money ·¤è ÃØæ Øæ ·¤ÚUÙð ·ð¤ çÜ° §âè ÂéSÌ·¤ ·ð¤ ¥çÏ·¤æÚU ·ð¤ ¥ÏèÙ ÚUãUè´Ð should be used to teach English not Sanskrit. They wanted §â ÛæêÆUè ç·¤ÌæÕ ·¤æ §SÌð×æÜ ·¤ÚUÌð ãéU° ¥¼æÜÌô´ ×ð´ ·¤æÙêÙ Ùð ÚUæØ Backward:Layout 1 7/27/2011 3:32 PM Page 5
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to inject English ideas into Indian vernaculars. Roy ¥õÚU ÅñU»ôÚU ƒæÚUæÙð ·¤ô ¼õÜÌ×¢¼ ÕÙæ ç¼ØæÐ ÚUæØ ·ñ¤ÚUè ¥õÚU ©Uâ·ð¤ ç×àæÙ âð followed Carey in condemning the very core of Hinduism ¥Ü» ãUô »Øæ Øô´ç·¤ ßãU °·¤ ØêçÙÅðUçÚUØÙ §üâæ§ü ÕÙ »Øæ ÍæÐ Üðç·¤Ù – worship of idols and nature. He smuggled Christianity ÁèßÙ ÖÚU ßãU ÖæÚUÌ ·¤ô Õ¼ÜÙð ·ð¤ ·ñ¤ÚUè ·ð¤ °Áð´ÇðU ·¤ô ãUè ¥æ»ð ÕɸUæÌæ into Bengal, disguising it as Brahmo Samaj. His college ÚUãæÐ ×ñ·¤æòÜð Ùð ÁÕ ØãU $Èñ¤âÜæ ç·¤Øæ ç·¤ ·¢¤ÂÙè ·¤æ Âñâæ â¢S·ë¤Ì ÙãUè´ was a platform for missionaries such as Alexander Duff.” ÕçË·¤ ¥¡»ýð•æè âè¹æÙð ·ð¤ çÜ° §SÌð×æÜ ãUô»æ, Ìô ©Uâ·ð¤ ÂèÀðU ç×àæÙçÚUØô´ Trying to make sense of what I was hearing, I asked: ·ð¤ ¥Üæßæ ÕǸæ ãUæÍ ÚUæ××ôãUÙ ÚUæØ ·¤æ Öè ÍæÐ ßð ¼ðàæè ÕôçÜØô´ ×ð´ “What exactly did Carey do to corrupt India?” ¥¡»ýð•æè çß¿æÚU ÜæÙæ ¿æãUÌð ÍðÐ ÚUæØ Ùð çã¢U¼ê Ï×ü ·ð¤ ·ð´¤Îý — ×êÌèüÂêÁæ ¥õÚU “Speaking on a popular level, why is Hindi our nation- Âý·ë¤çÌÂêÁæ — ·¤è çÙ¢¼æ ·¤ÚUÙð ×ð´ ·ñ¤ÚUè ·¤æ ãUè ¥ÙéâÚU‡æ ç·¤ØæÐ ßãU ãUè al language; why not Sanskrit?” Panditji fired back. Õýræô â×æÁ ·ð¤ ßðàæ ×ð´ Õ¢»æÜ ×ð´ ¥ÙæçÏ·ë¤Ì É¢U» âð §üâæ§ü Ï×ü ÜæØæ “You tell me,” I said to him. “You seem to know.” ÍæÐ ©Uâè ·¤æ ·¤æòÜðÁ ¥Üð •æñ´ÇUÚU ÇU$Ȥ Áñâð ç×àæÙçÚUØô´ ·¤æ ×¢¿ ÍæÐÓÓ “The Sanskrit united India culturally. It preserved our Áô ·é¤ÀU ×ñ´ âéÙ ÚUãUæ Íæ ©Uâð ÆUè·¤ âð â×ÛæÙð ·ð¤ çÜ° ×ñ´Ùð âßæÜ harmony and genius. In order to translate the Bible into ç·¤ØæÑ ÒÒÖæÚUÌ ·¤ô ÖýcÅU ·¤ÚUÙð ·ð¤ çÜ° ·ñ¤ÚUè Ùð ÆUè·¤-ÆUè·¤ ç·¤Øæ Øæ every Indian language, Carey mastered Sanskrit and Íæ?ÓÓ prepared its dictionary. He wasn’t serving Sanskrit. His ÒÒÜô·¤çÂýØ SÌÚU ÂÚU ·¤ãð´U Ìô çã¢U¼è ãU×æÚUè ÚUæcÅþU Öæáæ Øô´ ãñU, â¢S·ë¤Ì objective was to make it easy for other Bible translators to Øô´ Ùãè´?ÓÓ Â¢çÇUÌÁè Ùð ÂÜÅUßæÚU ç·¤ØæÐ understand the dialects inspired by Sanskrit and to turn ÒÒ¥æ ÕÌæ°¡,ÓÓ ×ñ´Ùð ©UÙâð ·¤ãUæÐ Òҥ淤ô Ìô ÂÌæ ãUè ãUô»æÐÓÓ them into literary languages via Bible translation. Do you ÒÒâ¢S·ë¤Ì Ùð ÖæÚUÌ ·¤ô âæ¢S·ë¤çÌ·¤ ÚUèçÌ âð ÁôǸU ÚU¹æ ÍæÐ ãU×æÚUæ know that the Bible is the most translated book in India? âæ×¢ÁSØ ¥õÚU Õéçh×Ìæ §âè ×ð´ â¢ÚUçÿæÌ ÍUèÐ Õæ§ÕÜ ·¤ô ÂýˆØð·¤ ÖæÚUÌèØ By developing Indian languages, missionaries divided us Öæáæ ×ð´ ¥Ùéç¼Ì ·¤ÚUÙð ·ð¤ çÜ° ·ñ¤ÚUè Ùð â¢S·ë¤Ì ×ð´ ×ãUæÚUÌ ãUæçâÜ ·¤è linguistically. If scriptures are available in your own moth- ¥õÚU ©Uâ·¤æ ÂãUÜæ àæ ¼·¤ôàæ ÌñØæÚU ç·¤ØæÐ ßãU â¢S·ë¤Ì ·¤è âðßæ ÙãUè´ er-tongue why would you need a priest who has spent ·¤ÚU ÚUãUæ ÍæÐ ©Uâ·¤æ ÜÿØ Íæ ç·¤ ¼êâÚÔU Õæ§ÕÜ ¥Ùéßæ¼·¤ô´ ·ð¤ çÜ° decades mastering Sanskrit? Once priests become â¢S·ë¤Ì âð ÂýðçÚUÌ ÕôçÜØô´ ·¤ô â×ÛæÙæ ¥æâæÙ ãUô Áæ° ¥õÚU ßð Õæ§ÕÜ irrelevant, so does our culture.” ¥Ùéßæ¼ô´ ·ð¤ mæÚUæ ©UÙ ÕôçÜØô´ ·¤ô âæçãUçˆØ·¤ Öæáæ¥ô¢ ×ð´ Õ¼Ü â·ð´¤Ð “That sounds like unnecessary fear-mongering to me.” Øæ ¥æ ÁæÙÌð ãñ´U ç·¤ ÖæÚUÌ ×ð´ çÁâ ç·¤ÌæÕ ·¤æ âÕâð ¥çÏ·¤ “It is necessary to be afraid. You can see the practical ¥Ùéßæ¼ ãUôÌæ ãñU ßãU Õæ§ÕÜ ãñU? ÖæÚUÌèØ Öæáæ¥ô¢ ·¤æ çß·¤æâ ·¤ÚUÙð ·ð¤ consequences of missionary strategy in Sri Lanka, Tamil mæÚUæ, ç×àæÙçÚUØô´ Ùð ãU×ð´ Öæáæ§ü ¥æÏæÚU ÂÚU Õæ¡ÅU ç¼ØæÐ ¥»ÚU Ï×üàææS˜æ Nadu and also Andhra.” ¥æ·¤è ×æÌëÖæáæ ×ð´ ç×ÜÙð Ü»ð´»ð Ìô çȤÚU ·¤ô§ü ©Uâ ÂéÚUôçãUÌ ·ð¤ Âæâ Øô´ “What exactly are you referring to?” Áæ°»æ çÁâÙð â¢S·ë¤Ì ×ð´ ×ãUæÚUÌ ãUæçâÜ ·¤ÚUÙð ·ð¤ çÜ° ¼àæ·¤ô´ Ü»æ “Who divided Sinhalese Aryan and Tamil Dravidians ç¼°? °·¤ ÕæÚU ÂéÚUôçãUÌ ¥Âýæâ¢ç»·¤ ãUô Áæ° Ìô çȤÚU â¢S·ë¤çÌ Öè ç·¤âè in Sri Lanka, causing a terrible civil war? Tamil Nadu is ·¤æ× ·¤è ÙãUè´ ÚUãUÌèÐÓÓ next. I don’t know Tamil but it is an ancient language. But ÒÒ×éÛæð Ìô ØãU ÃØÍü ãUè ÇUÚUæÙð ßæÜè ÕæÌ Ü» ÚUãUè ãñUÐÓÓ it does not predate Sanskrit. That is mischievous idea ÒÒÇUÚUÙæ •æM¤ÚUè ãñUÐ ¥æ ŸæèÜ¢·¤æ ¥õÚU Ìç×ÜÙæÇé ×ð´ ¥õÚU ¥æ¢Ïý Âý¼ðàæ being promoted by missionaries. It is true that not ×ð´ Öè, ç×àæÙÚUè ÚU‡æÙèçÌ ·ð¤ ÃØßãUæçÚU·¤ ÂçÚU‡ææ× ¼ð¹ â·¤Ìð ãñ´UÐÓÓ Brahmin scholars but missionary–linguists like Robert ÒÒ¥æ ÆUè·¤-ÆUè·¤ ç·¤â ÕæÌ ·¤è ¥ôÚU §üàææÚUæ ·¤ÚU ÚUãðU ãñ´U?ÓÓ Caldwell and G. U. Pope developed modern Tamil. They ÒÒŸæèÜ¢·¤æ ×ð´ çâ¢ãUÜ ¥æØôZ ¥õÚU Ìç×Ü ÎýçßǸô´ ·¤ô ¥æÂâ ×ð¢ ç·¤âÙð followed Carey, but disagreed with him when they argued Õæ¡ÅUæ çÁâ·ð¤ ÙÌèÁÌÙ §ÌÙæ ÖØæßãU »ëãUØéh ãéU¥æ? ¥Õ Ìç×ÜÙæÇéU ·¤è that Tamil grew independently of Sanskrit. Their strategy ÕæÚUè ãñUÐ ×éÛæð Ìç×Ü ÙãUè´ ¥æÌè ÂÚU ßãU °·¤ Âýæ¿èÙ Öæáæ ãñUÐ Üðç·¤Ù ßãU was to forge a Dravidian identity in opposition to Aryan. It â¢S·ë¤Ì âð ÂéÚUæÙè ÙãUè´Ð ØãU àæÚUæÚUÌè çß¿æÚU ç×àæÙçÚUØô´ mæÚUæ Âý¿æçÚUÌ ç·¤Øæ implied that just as Sinhalese-speaking Aryan colonized Áæ ÚUãUæ ãñUÐ ØãU â¿ ãñU ç·¤ Õýæræ‡æ çßmæÙô´ Ùð ÙãUè´ ÕçË·¤ ÚUæòÕÅUü ·¤æòËÇUßñÜ Dravidians in Sri Lanka, Sanskrit-speaking Aryans had ¥õÚU Áè. Øê. Âô Áñâð ç×àæÙÚUè—Öæáæçß¼÷ô´ Ùð ¥æÏéçÙ·¤ Ìç×Ü ·¤æ çß·¤æâ colonized them in India. Dravidians are revolting now ·¤æ ç·¤ØæÐ ©U‹ãUô´Ùð ·ñ¤ÚUè ·¤æ ¥ÙéâÚU‡æ ç·¤Øæ Üðç·¤Ù ÁÕ ßãU ØãU ¼ÜèÜ ¼ðÌð because missionaries have taught them that the Brahmins Íð ç·¤ Ìç×Ü â¢S·ë¤Ì âð ¥Ü», SßÌ¢˜æ M¤Â âð çß·¤çâÌ ãéU§ü Ìô ßð ·ñ¤ÚUè âð had colonized Dravidian culture. ¥âãU×Ì Öè ãôÌð ÍðÐ §â·¤æ ¥æàæØ ØãU Íæ ç·¤ çÁâ Âý·¤æÚU çâ¢ãUÜ Öæáè “Is this anything serious?” ¥æØôZ Ùð ŸæèÜ¢·¤æ ·ð¤ ÎýçßǸUô´ ÂÚU ¥õÂçÙßðçàæ·¤ ¥çÏ·¤æÚU ç·¤Øæ, â¢S·ë¤Ì “It is a tectonic fault line. In normal times, fault lines Öæáè ¥æØôZ Ùð ©U‹ãð´U ÖæÚUÌ ×ð´ »éÜæ× ÕÙæØæÐ ÎýçßǸU ¥Õ çßÎýôãU ·¤ÚU ÚUãðU ãñ´U have no practical significance but eventually they break Øô´ç·¤ ç×àæÙçÚUØô´ Ùð ©U‹ãð´U ØãU çàæÿææ ¼è ãñU ç·¤ Õýæræ‡æô´ Ùð ÎýçßǸU â¢S·ë¤çÌ ·¤ô apart whole continents. Bengali was the first language that »éÜæ× ÕÙæØæ ãñUÐÓÓ Carey developed. His younger associates in Fort William ÒÒ Øæ ØãU ·¤ô§ü »¢ÖèÚU ÕæÌ ãñU?ÓÓ College such as Henry Martyn and Rev. Gilchrist helped ÒÒØãU ÅñU ÅUæòçÙ·¤ »ÜÌ Üæ§Ù ãñUÐ âæ×æ‹Ø â×Øô´ ×ð´, »ÜÌ Üæ§Ùô´ ·¤è develop Urdu, Hindustani and then Hindi. What came out ·¤ô§ü ×ãU ææ ÙãUè´ ãUôÌè Üðç·¤Ù ¥¢ÌÌÑ ßð ÂêÚÔU ·ð¤ ÂêÚÔU ×ãUæmèÂô´ ·¤ô ÌôǸU ·¤æ of these literary developments? Carey’s Bengali is now the ¥Ü» ·¤ÚU ¼ðÌè ãñ´UÐ Õ¢»æÜè ÂãUÜè Öæáæ Íè çÁâ·¤æ ·ñ¤ÚUè Ùð çß·¤æâ national language of Bangladesh, and Sanskrit has ç·¤ØæÐ $ȤôÅüU çßçÜØ× ·¤æòÜðÁ ×ð´ ©Uâ·ð¤ ØéßÌÚU âãUØô»è ãðUÙÚUè ×æçÅüUÙ ¥õÚU Backward:Layout 1 7/27/2011 3:32 PM Page 6
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disappeared from that part of India. Henry Martyn’s ÚÔUßÚÔ´UÇU ç»Üç·ý¤SÅU Ùð ©U¼êü, çã¢U¼éSÌæÙè ¥õÚU çȤÚU çã¢U¼è ·ð¤ çß·¤æâ ×ð´ ×¼¼ Urdu rules Pakistan, and Sanskrit has gone from north- ·¤èÐ §Ù âæçãUçˆØ·¤ çß·¤æâô´ âð Øæ çÙ·¤Üæ? ·ñ¤ÚUè ·¤è Õ¢»æÜè ¥Õ western India. The Hindi that governs India is not the Õ梂Üæ¼ðàæ ·¤è ÚUæcÅþUèØ Öæáæ ãñU, ¥õÚU â¢S·ë¤Ì ·¤Öè ÖæÚUÌ ×ð´ ÚUãðU ©Uâ Hindi of Tulsidas. It is the Hindi of Gilchrist and çãUSâð âð »æØÕ ãUô ¿é·¤è ãñUÐ ãðÙÚUè ×æçÅüUÙ ·¤è ©U¼êü Âæç·¤SÌæÙ ×ð´ ÚUæÁ Kellogg. That is Carey’s ultimate legacy: Sanskrit that ·¤ÚUÌè ãñU ¥õÚU â¢S·ë¤Ì ©U æÚUÂçà¿×è ÖæÚUÌ âð Áæ ¿é·¤è ãñUÐ çã¢U¼è Áô preserved our literature, scriptures, and culture seems ÖæÚUÌ ÂÚU àææâÙ ·¤ÚUÌè ãñU, ßãU ÌéÜâè¼æâ ·¤è çã¢U¼è ÙãUè´ ãñUÐ ßãU destined for the dustbin of history. Even Hindu ashrams ç»Üç·ý¤SÅU ¥õÚU ·ñ¤Üæò» ·¤è çã¢U¼è ãñUÐ ØãU ·ñ¤ÚUè ·¤è ¥¢çÌ× ÏÚUôãUÚU ãñUÑ in the Himalayas now run English-medium schools, â¢S·ë¤Ì çÁâÙð ãU×æÚÔU âæçãUˆØ, Ï×üàææS˜æô´ ¥õÚU â¢S·ë¤çÌ ·¤ô â¢ÚUçÿæÌ while they ought to be running Sanskrit universities.” ÚU¹æ ßãU §çÌãUæ⠷𤠷ê¤Ç¸ðU¼æÙ ×ð´ ÁæÌè ç¼¹Ìè ãñUÐ çãU×æÜØ ×ð´ ÕÙð çã¢U¼ê “So did William Carey develop Indian vernaculars in ¥æŸæ× Öè ¥¡»ýð•æè ×æŠØ× ·ð¤ S·ê¤Ü ¿Üæ ÚUãðU ãñ´U, ÁÕç·¤ ©U‹ãð´U â¢S·ë¤Ì order to divide and weaken us?” çßàßçßlæÜØ ¿ÜæÙð ¿æçãU°¡ÐÓÓ “I am on my way to England to research his real ÒÒÌô Øæ çßçÜØ× ·ñ¤ÚUè Ùð ÖæÚUÌèØ Üô·¤Öæáæ¥ô¢ ·¤æ çß·¤æâ ãU×ð´ motives. In public, of course, his followers argue that Õæ¡ÅUÙð ¥õÚU ·¤×•æôÚU ·¤ÚUÙð ·ð¤ çÜ° ç·¤Øæ?ÓÓ Europe was reformed when scholars like Wycliffe, ÒÒ×ñ´ ©Uâ·ð¤ ¥âÜè §ÚUæ¼ô´ ·ð¤ ÕæÚÔU ×ð´ çÚUâ¿ü ·¤ÚUÙð ãUè §¢‚Üñ´ÇU Áæ Luther, and Tyndale began translating the Bible into com- ÚUãUæ ãê¡UÐ âæßüÁçÙ·¤ ÌõÚU ÂÚU Õðàæ·¤ ©Uâ·ð¤ ¥ÙéØæØè ØãU ¼ÜèÜ ¼ðÌð ãñ´U mon man’s languages such as English and German. They ç·¤ ØêÚUô ·¤æ âéÏæÚU ÌÕ ãéU¥æ ÁÕ çß·¤çÜ$Ȥ, ÜêÍÚU ¥õÚU çÅ¢UÇðUÜ Áñâð say that you cannot have a government of the people, for çßmæÙô´ Ùð Õæ§ÕÜ ·¤æ ¥æ× Üô»ô´ ·¤è Öæáæ¥ô¢ ×ð´ ¥Ùéßæ¼ ·¤ÚUÙæ àæéM¤ the people, and by the people, unless it runs in the ç·¤Øæ ×âÜÙ ¥¡»ýð•æè ¥õÚU Á×üÙÐ ßð ·¤ãUÌð ãñ´U ç·¤ Üô»ô´ ·¤è, Üô»ô´ ·ð¤ language of the people. In the 16th century, Paris çÜ° ¥õÚU Üô»ô´ ·ð¤ mæÚUæ âÚU·¤æÚU ÌÕ Ì·¤ â¢Öß ÙãUè´ ÁÕ Ì·¤ ßãU University in France, Oxford and Cambridge in England, Üô»ô´ ·¤è Öæáæ ×ð´ ·¤æ× Ù ·¤ÚÔUÐ âôÜãUßè´ â¼è ×ð´ $Èý¤æ¡â ·¤è ÂðçÚUâ and Wittenberg in Germany, all taught in Latin. French, ØêçÙßçâüÅUè, §¢‚Üñ´ÇU ·¤è ¥æò â$ȤôÇüU ¥õÚU ·ð´¤çÕýÁ ¥õÚU Á×üÙè ·¤è English and German had no literature that any university çßÅðUÙÕ»ü ØêçÙßçâüÅUè, âÖè ÜæçÌÙè Öæáæ ×ð´ çàæÿææ ¼ðÌè Íè´Ð Èýñ´¤¿, could use. The Bible translators changed that. They ¥¡»ýð•æè ¥õÚU Á×üÙ ×ð´ °ðâæ ·¤ô§ü âæçãUˆØ ÙãUè´ Íæ Áô §Ù enriched vernaculars making it possible for them to çßàßçßlæÜØô´ ×ð´ ÂɸUæØæ Áæ â·¤Ìæ ÍæÐ Õæ§ÕÜ ¥Ùéßæ¼·¤ô´ Ùð ØãU become the languages of learning, law and governance. âÕ Õ¼Ü ÇUæÜæÐ ©U‹ãUô´Ùð Üô·¤ Öæáæ¥ô¢ ·¤ô â×ëh ç·¤Øæ ¥õÚU ØãU That, in turn, made it possible for anyone to go to college â¢Öß ç·¤Øæ ç·¤ ßð çàæÿææ, ·¤æÙêÙ ¥õÚU ÂýàææâÙ ·¤è Öæáæ°¡ ÕÙð´Ð and develop his potential. Carey claimed that he was ©Uââð ¥æ»ð Áæ·¤ÚU ØãU ×é×ç·¤Ù ãéU¥æ ç·¤ ·¤ô§ü Öè ·¤æòÜðÁ Áæ ·¤ÚU bringing a similar reform to India. His work as a ¥ÂÙð â¢ÖæÃØ (ÂôÅð´UçàæØÜ) ·¤æ çß·¤æâ ·¤ÚU â·¤Ìæ ÍæÐ ·ñ¤ÚUè ØãU linguist–translator would open up the Indian mind. ¼æßæ ·¤ÚU ÚUãUæ Íæ ç·¤ ÖæÚUÌ ×ð´ Öè ßãU ©Uâè Âý·¤æÚU ·¤æ âéÏæÚU Üæ ÚUãUæ People will be able to read the scriptures and secular liter- ÍæÐ Öæáæçß¼÷—¥Ùéßæ¼·¤ ·ð¤ ÌõÚU ÂÚU ©Uâ·¤æ ·¤æ× ÖæÚUÌèØ ×Ù ·¤ô ature in their mother tongues and decide for themselves ¹ôÜð»æÐ Üô» ¥ÂÙè ×æÌëÖæáæ ×ð´ Ï×üàææS˜æ ¥õÚU âð·é¤ÜÚU âæçãUˆØ ÂɸU what is true. They wouldn’t need expertise of the priests.” Âæ°¡»ð ¥õÚU ¹é¼ ØãU $Èñ¤âÜæ ·¤ÚUð´»ð ç·¤ Øæ âˆØ ãñUÐ ©U‹ãð´U ÂéÚUôçãUÌô´ ·¤è “Are you suggesting that Carey developed Indian çßàæðá™æÌæ ·¤è ¥æßàØ·¤Ìæ ÙãUè´ ÚUãU Áæ°»èÐÓÓ languages in order to democratize intellectual power? ÒÒ Øæ ¥æ ØãU ⢷ð¤Ì ¼ð ÚUãðU ãñ´U ç·¤ ·ñ¤ÚUè Ùð ÖæÚUÌèØ Öæáæ¥ô¢ ·¤æ That he made knowledge available to everyone, çß·¤æâ §âçÜ° ç·¤Øæ ç·¤ Õõçh·¤ â ææ ·¤æ ÂýÁæÌæ¢ç˜æ·¤ÚU‡æ ç·¤Øæ Áæ including Shudras and women?” â·ð¤? ¥õÚU ØãU ç·¤ ©U‹ãUô´Ùð àæêÎýô´ ¥õÚU ¥õÚUÌô´ â×ðÌ âÕ·ð¤ çÜ° ™ææÙ “No! Along with his colleagues he did start the first ©UÂÜ Ï ·¤ÚUßæØæ?ÓÓ vernacular college in Serampore that used Bengali as a ÒÒÙãUè´! ¥ÂÙð âãUØôç»Øô´ ·ð¤ âæÍ ©UâÙð âèÚUæ×ÂéÚU ×ð´ Õ¢»æÜè medium of instruction. It grew into India’s first universi- ×æŠØ× ·¤æ ÂãUÜæ Üô·¤Öæáæ ¥æÏæçÚUÌ ·¤æòÜðÁ •æM¤ÚU ¹ôÜæÐ ßãU ty, not owned by the British Raj. Carey himself taught ÖæÚUÌ ·ð¤ ÂãUÜð çßàßçßlæÜØ ·ð¤ M¤Â ×ð´ çß·¤çâÌ Öè ãéU¥æ, Áôç·¤ astronomy, botany, and forestry – besides languages çÕýÌæÙè ÚUæÁ ·ð¤ ¥ÏèÙ ÙãUè´ ÍæÐ ·ñ¤ÚUè ¹é¼ ßãUæ¡ ¹»ôÜàææS˜æ, and, of course, the Bible. Carey’s real motive was to ßÙSÂçÌ çß™ææÙ ¥õÚU ßÙ çß™ææÙ ÂɸUæØæ ·¤ÚUÌæ Íæ — Öæáæ¥ô¢ ¥õÚU, educate us in order to convert us. His faith in the Bible Õðàæ·¤, Õæ§ÕÜ ·ð¤ ¥ÜæßæÐ ·ñ¤ÚUè ·¤æ ¥âÜè §ÚUæ¼æ Íæ ç·¤ ÂɸU-çܹ made him such a bigot that he could not appreciate the ·¤ÚU ãU×æÚUæ Ï×æZÌÚU‡æ ãUô Áæ°Ð Õæ§ÕÜ ×ð´ ©Uâ·ð¤ çßàßæâ Ùð ©Uâð §ÌÙæ devotion of the Hindus who sacrificed their children to Ï×æZÏ ÕÙæ ç¼Øæ Íæ ç·¤ ßãU çã¢U¼é¥ô¢ ·¤è Ÿæhæ ·¤è âÚUæãUÙæ ÙãUè´ ·¤ÚU Mother goddess. He called it infanticide. That was his ÂæÌæ Íæ Áô ¼ðßè ×æ¡ ·¤ô ¥ÂÙð Õ“æô´ ·¤è ÕçÜ ¿É¸UæÌð ÍðÐ ßãU ©Uâð first attack on Hinduism.” ÕæÜãUˆØæ ·¤ãUÌæ ÍæÐ çã¢U¼ê Ï×ü ÂÚU ØãU ©Uâ·¤æ ÂãUÜæ ¥æ·ý¤×‡æ ÍæÐÓÓ “What else did he do to weaken Brahminism?” ÒÒÕýæræ‡æßæ¼ ·¤ô ·¤×•æôÚU ·¤ÚUÙð ·ð¤ çÜ° ©UâÙð ¥õÚU Øæ ç·¤Øæ?ÓÓ “In order to publish the Bible in Indian languages, at- ÒÒÖæÚUÌèØ Öæáæ¥ô¢ ×ð´ Õæ§ÕÜ Âý·¤æçàæÌ ·¤ÚUÙð, çã¢U¼ê Ï×ü ÂÚU tack Hinduism, and to pressurize the government to ¥æ·ý¤×‡æ ·¤ÚUÙð ¥õÚU âÚU·¤æÚU ÂÚU ãU×æÚUè ÂýÍæ¥ô¢ ·¤ô Õ¼ÜÙð ·ð¤ çÜ° change our traditions, Carey brought the modern press ¼Õæß ÇUæÜÙð ·ð¤ çÜ° ·ñ¤ÚUè ÖæÚUÌ ×ð´ ¥æÏéçÙ·¤ Âýðâ Öè ÜæØæ — to India – both journalism as well as the printing press. ˜淤æçÚUÌæ ¥õÚU ×éÎý‡æ Âýðâ ¼ôÙô´Ð ¿ê¢ç·¤ ©Uâ â×Ø ãU× ×ñ·ð¤çÙ·¤Ü Backward:Layout 1 7/27/2011 3:32 PM Page 7
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Since at that time we didn’t make the kind of paper need- Âýðâ ×ð´ §SÌð×æÜ ãUôÙð ßæÜæ ·¤æ»•æ ÙãUè´ ÕÙæÌð Íð, ©UâÙ𠷤滕æ ed for the mechanical press, he began manufacturing pa- ÕÙæÙæ Öè àæéM¤ ç·¤ØæÐ §â ©UgðàØ ·ð¤ çÜ° ©UâÙð ÖæÚUÌ ×ð´ ÂãUÜæ per. For that purpose he installed the first steam engine in Öæ âð ¿ÜÙð ßæÜæ §¢ÁÙ Öè SÍæçÂÌ ·¤ÚUßæØæÐ ©Uââð India. That, in turn, started an industrial revolution ¥õlôç»·¤ ·ý¤æ¢çÌ ·¤è àæéL¤¥æÌ ãéU§ü çÁâÙð ãU×æÚÔU ƒæÚÔUÜê ©Ulô» ·¤ô which weakened our cottage industry.” ·¤×•æôÚU ·¤ÚU ç¼ØæÐÓÓ “But did his writing and publishing actually damage ÒÒÜðç·¤Ù Øæ ©Uâ·ð¤ Üð¹Ù ¥õÚU Âý·¤æàæÙ Ùð ßæ·¤§ü ÖæÚUÌ ·¤ô India?” Ùé·¤âæÙ Âãé¡U¿æØæ?ÓÓ “Have you ever wondered why after six decades of ÒÒ Øæ ¥æÂÙð ·¤Öè âô¿æ ãñU ç·¤ Øô´ ¥æ•ææ¼è ·ð¤ ÀUãU ¼àæ·¤ô´ Independence, India is still governed by a penal code ·ð¤ Õæ¼ Öè, ÖæÚUÌ ×ð´ ©Uâè ¼¢ÇU â¢çãUÌæ ·¤æ ÚUæÁ ãñU Áô ÜæòÇüU ×ñ·¤æòÜð written by Lord Macaulay? Isn’t that enough to show the Ùð ÌñØæÚU ç·¤Øæ Íæ? Øæ ØãU Õõçh·¤ ©UÂçÙßðàæßæ¼ ·ð¤ ÂýÖæß ·¤æ effectiveness of intellectual colonization? Macaulay was ÂØæüŒÌ ©U¼æãUÚU‡æ ÙãUè´ ãñU? ×ñ·¤æòÜð ×æ˜æ ·ñ¤ÚUè ·¤æ ãUè ¥ÙéâÚU‡æ ·¤ÚU simply following William Carey who wrote in 1792, i.e., ÚUãUæ Íæ çÁâÙð ÖæÚUÌ ¥æÙð âð ·ð¤ßÜ °·¤ âæÜ ÂãUÜð v|~w ×ð´ one year before he came to India, that the spread of the çܹæ Íæ ç·¤ Øèàæé ×âèãU ·ð¤ àæéÖâ×æ¿æÚU ·¤æ ÂýâæÚU ÖæÚUÌ ·¤æ Gospel of Jesus Christ would transform India. It will M¤Âæ¢ÌÚU‡æ ·¤ÚÔU»æÐ ßãU Õéçh×æÙ ×ÙécØô´ ·¤è Á»ãU §üàßÚU ·¤æ ÚUæ’Ø replace the rule of wise men with the kingdom of God, Üæ°»æ, ¥ÍæüÌ÷ Õæ§ÕÜ âð çÜ° »° çÍØô·ýñ¤çÅU·¤ çßçÏ-çßÏæÙÐÓÓ that is, theocratic laws derived from the Bible.” ÒÒ¢çÇUÌÁè, ¥æÂÙð §ÌÙè âæÚUè Ù§ü ÕæÌð´ ÕÌæ§ü ãñ´U ç·¤ ×ðÚUæ çâÚU “Panditji, you have said so many new things that my ¿·¤ÚUæ ÚUãUæ ãñUÐ Áô ·é¤ÀU Öè çßçÜØ× ·ñ¤ÚUè ·ð¤ ÕæÚÔU ×ð´ ¥æÂÙð ×éÛæð head is spinning. Can you summarize what you are ÕÌæØæ ãñU Øæ ¥æ ×éÛæð ©Uâ·¤æ âæÚU ¼ð â·¤Ìð ãñ´U?ÓÓ telling me about William Carey?” ÒÒÁô àæÚUæÚUÌ çßçÜØ× ·ñ¤ÚUè Ùð ¥ÂÙð ØãUæ¡ çÕÌæ° ¿æÚU ¼àæ·¤ô´ ×ð´ “I haven’t described a fraction of the mischief that ·¤è ©Uâ·¤æ Ìô ×ñ´Ùð ¥Öè ÚU æè ÖÚU Öè ÕØæÙ ÙãUè´ ç·¤ØæÐ ßãU William Carey began in four decades that he spent here. It ©UÂçÙßðàæßæ¼ ÙãUè´ Íæ çÁâÙð ÖæÚUÌ ·¤ô ©UÜÅU-ÂÜÅU ·¤ÚU ÚU¹ ç¼Øæ was not colonialism but Christianity that turned India up- ÕçË·¤ ßãU ×âèãUÌ (§üâæ§üØÌ) ÍèÐ ¥»ÚU ·ñ¤ÚUè ÙãUè´ ãUôÌæ, Ìô ·¤ô§ü side down. If there was no Carey, there would be no ç×àæÙÚUè ÙãUè´ ãUôÌð, ·¤ô§ü ÚUæÁæ ÚUæ××ôãUÙ ÚUæØ, ÅUñ»ôÚU ÂçÚUßæÚU, missionaries, Raja Ram Mohan Roy, the Tagores, ·ð¤àæß¿¢Îý âðÙ, ÁôçÌÕæ Èé¤Üð, ¥¢ÕðÇU·¤ÚU, ÂðçÚUØæÚU Øæ ·¤æ¢àæèÚUæ× ÙãUè´ Keshab Chandra Sen, Jotiba Phule, Ambedkar, Periyar or ãôÌæÐ â¢S·ë¤Ì ¥õÚU «¤çá-×éçÙØô´ Ùð ÖæÚUÌ ·¤ô °·¤ â¢S·ë¤çÌ ×ð´ §·¤_Uæ Kanshi Ram. Sanskrit and sages would keep India united ·¤ÚU·¤ ÚU¹æ ãUôÌæÐ ßãU °·¤Ìæ ©Uâ ÚUæÁÙñçÌ·¤-·¤æÙêÙè-â¢ßñÏæçÙ·¤ into one culture. That unity would go much deeper than °·¤Ìæ âð ·¤ãUè´ »ãUÚUè ãUôÌè Ìô ¥¡»ýð•æô´ Ùð ãU×ð´ ¼è — Áôç·¤ Õæ§ÕÜ the political-legal-constitutional unity that the British ¥æÏæçÚUÌ ÙðàæÙ SÅðUÅU ·ð¤ ©UÙ·ð¤ çß¿æÚU ·ð¤ ¥ÙéM¤Â ÍèÐÓÓ gave us in line with their biblical idea of a nation state.” ÒÒãUô â·¤Ìæ ãñU ç·¤,ÓÓ ×ñ´Ùð Ÿæè ¢çÇUÌ âð ·¤ãUæ, ÒÒÂýæ¿èÙ ÖæÚUÌ “Ancient India,” I said to Mr Pandit, “may have been ¥æÏéçÙ·¤ ÖæÚUÌ âð ÕðãUÌÚU ãUôÐ Üðç·¤Ù Áô ·é¤ÀU ¥æ ×éÛæâð ØãU better than modern India. But from all that you are telling ·¤ãU ÚUãðU ãñ´U ©Uââð Ìô ØãU Ü»Ìæ ãñU ç·¤¤ — ¿æãðU ÕæÌ ¥‘ÀUè ãñU Øæ me, it seems that for better or for worse, William Carey, not ÕéÚUè — ×ãUæˆ×æ »æ¡Ïè ÙãUè´ ÕçË·¤ çßçÜØ× ·ñ¤ÚUè ¥æÏéçÙ·¤ ÖæÚUÌ ·ð¤ Mahatma Gandhi, is the Father of Modern India. Without çÂÌæ ãñ´UÐ ©UÙ·ð¤ çÕÙæ ãU×æÚUð Âæâ °·¤ âæ¢S·ë¤çÌ·¤ ÖæÚUÌ Ìô ãUôÌæ him we might have a cultural India but no political India.” Üðç·¤Ù ÚæÁÙñçÌ·¤ ÖæÚUÌ ÙãUè´ÐÓÓ “That is true. Even the Buddha was not able to ÒÒØãU â¿ ãñUÐ Õéh Öè ÖæÚUÌèØ â¢S·ë¤çÌ ·¤ô §ÌÙè »ãUÚUè ¿ôÅU damage Indian culture as deeply as William Carey did. ÙãUè´ Âãé¡U¿æ Âæ° Íð çÁÌÙè ·ñ¤ÚUè Ùð Âãé¡U¿æ§ü ãñUÐ Õéh Ùð ÁæçÌ ·¤ô The Buddha did reject caste, but he was wise enough to ¹æçÚUÁ ·¤ÚU ç¼Øæ Üðç·¤Ù ßãU §ÌÙð â×Ûæ¼æÚU Ìô Íð ç·¤ ©U‹ãUô´Ùð accept karma-reincarnation as an explanation of self-evi- ¥æˆ×Âý×æç‡æÌ ¥â×æÙÌæ ·ð¤ ·¤æÚU‡æ ·ð¤ M¤Â ×ð´ ·¤×ü ¥õÚU ÂéÙüÁ‹× dent inequality. The Buddha agreed that we are born ·¤è ÏæÚU‡ææ ·¤ô Sßè·¤æÚU ç·¤ØæÐ Õéh §â ÕæÌ âð âãU×Ì Íð ç·¤ ãU× unequal because of our karma. William Carey came to ·¤×ôZ ·ð¤ ·¤æÚU‡æ »ñÚU-ÕÚUæÕÚU Âñ¼æ ãéU° ãñ´UÐ çßçÜØ× ·ñ¤ÚUè ÖæÚUÌ Õ¼ÜÙð transform India. The movement that he began has ¥æØæ ÍæÐ Áô ¥æ¢¼ôÜÙ ©UâÙð àæéM¤ ç·¤Øæ ßãU ÕãéUÌ ãUè àæç ÌàææÜè become incredibly potent. Today there are at least 80,000 ÕÙ »Øæ ãñUÐ ¥æÁ ãU×æÚÔU ØãUæ¡ ·¤× âð ·¤× }®,®®® Âê‡æü·¤æçÜ·¤ full-time Indian missionaries transforming grassroots ÖæÚUÌèØ ç×àæÙÚUè ãñ´U Áô ©UÙ ¥æÏæÚUÖêÌ SÌÚUô´ ÂÚU â×é¼æØô´ ·¤ô Õ¼Ü communities where no church exists. Like Carey they ÚUãðU ãñ´U ÁãUæ¡ ·¤ô§ü ¿¿ü ×õÁê¼ ÙãUè´ ãñUÐ ·ñ¤ÚUè ·¤è ÌÚUãU ãUè ßãU ¼çÚUÎýÌ× serve the poorest of the poor, the lowest of the low. They ¥õÚU çÙ ÙÌ× Üô»ô¢ ·¤è âðßæ ·¤ÚU ÚUãðU ãñ´UÐ ßãU ·é¤¿Üð ãéU° Üô»ô´ ·¤ô educate and uplift the downtrodden, firing their hearts ÂɸUæ ÚUãðU ãñ´U ©U‹ãð´U ª¤ÂÚU ©UÆUæ ÚUãðU ãñ´U ¥õÚU ©UÙ·ð¤ ç¼Üô´ ×ð´ âÂÙô´ ¥õÚU with dreams and ambitions that could be exploited by all ¥æ·¤æ¢ÿææ¥ô¢ ·¤è ¥æ» ÁÜæ ÚUãðU ãñ´U çÁÙ·¤æ §SÌð×æÜ ãUÚU ç·¤S× ·ð¤ kinds of disruptive movements. Don’t you see, Carey laid çßÙæàæ·¤æÚUè ¥æ¢¼ôÜÙ ·¤ÚÔ´U»ðÐ ¥æ ¼ð¹ â·¤Ìð ãñ´U ç·¤ ·ñ¤ÚUè Ùð the foundations for the breaking of modern India!” ¥æÏéçÙ·¤ ÖæÚUÌ ·¤ô ÌôǸUÙð ·¤è Ùè´ß ÚU¹è ãñU!ÓÓ
Vishal and Ruth Mangalwadi are co-authors of the book çßàææÜ ¥õÚU M¤Í ×¢»Üßæ¼è ¼ çÜ»ðâè ¥æò$Ȥ çßçÜØ× ·ñ¤ÚUèÑ ¥ ×æòÇUÜ $ȤæòÚU ÅþUæ¢â$Ȥæòç×Z» ¥ The Legacy of William Carey: A Model for Transforming A Culture, It is ·¤Ë¿ÚU ·ð¤ Üð¹·¤ ãñ´UÐ ÖæÚUÌ ×ð´ ßãU °ÇUçßÙÇUæçÜØæ°ÅUãæòÅU×ðÜÇUæòÅU·¤æò× ÂÚU ©UÂÜ Ï ãñUÐ available in India from [email protected] buddha:Layout 1 7/27/2011 3:31 PM Page 2
AUGUST 2011 | FORWARD Press 58 WORLDVIEW Dr Ambedkar’s Buddhism: A Buddha Face, A Jesus Voice ÇUæò. ¥¢ÕðÇU·¤ÚU ·¤æ Õõh Ï×üÑ Õéh ·¤æ ¿ðãUÚUæ, Øèàæé ·¤è ¥æßæ•æ
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THOM W OLF a “new Buddhism”, “neo-Buddhism”, “Navayana Buddhism”, “Ambedkarian Buddhism”, “Deweyan Buddhism” or even ombay, 7 December 1956: 54 Days Later “Protestant Buddhism”. To see the point most plainly, I am calling it Before they burned him in Bombay, he lay with the icon of Buddha “J-shaped Buddhism”, a Jesus-shaped Buddhism. under his head. The procession from the airport to Dadar Chowpatty So I speak frankly, as I mentioned in one of my earlier articles B took four hours. Millions mingled in mourning. It was Bombay’s (FP, May 2011) – because the issues are serious. Actually, I ask greatest funeral procession ever. Some thought he was a god. He frankly. What is the significance that in the two defining events of his always said otherwise. life – the Constitution of India and his conversion to Buddhism – Dr Babasaheb died in Delhi, only 53 days after his public conversion Ambedkar defined what he envisioned and longed for as J-shaped, in Nagpur. But he had kept his promise: he did not die a Hindu. that is, Jesus-shaped? His love for India was deep. His conversion to Buddhism was sincere. His heart for the untouchable community was without equal. TWO EXAMPLES: THE J-SHAPE OF THE IDEAL His passion for a new kind of India, an India of justice: of liberty, SOCIETY AND THE J-SHAPE OF THE 53 DAYS equality, and fraternity, was unquenchable. I only have room here for two examples. Both are significant, Millions wept at the closing of his eyes. All of us grieve that he because they are at the very points when you would expect Dr did not have ten or even five more years to unfold the implications of Ambedkar to employ a Buddhist example, a Buddhist illustration his conversion. His health, however, did not hold. or a Buddhist reference. Instead, he nailed down his points with J- Note carefully then, what I am saying. shaped nails. I am not in any way disputing the sincerity, the passion, the 1. The J-shape of the Ideal Society convictions, or the historical significance of Babasaheb Dr B. R. Dr Ambedkar had a clear definition of an unjust society. From that Ambedkar’s conversion to Buddhism. model he never moved. In A Warning to the Untouchables, he said, But also note carefully. I am drawing attention to the nails that Dr “The Hindu religion is itself the embodiment of inequality and Ambedkar held in his hand as he began the construction of a new injustice to the Untouchables. For it, to preach the gospel of justice is kind of Buddhism. For it was precisely that: what others have called to go against its very being.” Without blinking, he said the “yoke of
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Hinduism” was “a diabolical creed” with “no hope, no inspiration, no en- ÖÚU ç¼Øæ ãñUÐ §âçÜ° Çæò. ¥¢ÕðÇU·¤ÚU ·ð¤ çÜ°, çã¢U¼ê Ï×ü ÒÒ¥¢Ï·¤æÚU ·¤æ â×æ¿æÚUÓÓ thusiasm for better life”; for Untouchables it filled their every day with ¥õÚU ÒÒØ¢˜æ‡ææ ·¤ÿæÓÓ Íæ ¥õÚU ÒÒ¥æ× Öæáæ ×ð´ ·¤ãð´U Ìô ... °ðâð Ï×ü ·¤ô ÙcÅU “isolation, discrimination, and the unfriendliness of the social ·¤ÚUÙð ·ð¤ çÜ° ·¤æ× ·¤ÚUÙð ×ð´ ·é¤ÀU »ñÚU-Ïæç×ü·¤ ÙãUè´ ãñUÓÓÐ ©Uâ ·¤æ× ·ð¤ çÜ° ÇUæò. environment.” Thus, for Dr Ambedkar, Hinduism was “a gospel of ¥¢ÕðÇU·¤ÚU Ùð ¥ÂÙè âæÚUè â×çÂüÌ ª¤Áæü Ûæô´·¤ ¼èÐ darkness” and a “torture chamber” and “to put it in plain language…there ÇUæò. ¥¢ÕðÇU·¤ÚU ·ð¤ Âæâ ‹ØæØÂê‡æü â×æÁ ·¤è Öè SÂcÅU ÂçÚUÖæáæ ÍèÐ ¥õÚU ©Uâ is nothing irreligious in working for the destruction of such a religion.” ¥æ¼àæü ·ð¤ ãUè ßãU §‘ÀéU·¤ ÍðÑ ÒÒ¥»ÚU ¥æ ×éÛæâð ÂêÀð´U Ìô ×ðÚUæ ¥æ¼àæü ãUô»æ For that work, Dr Ambedkar gave his dedicated energies. SßÌ¢˜æÌæ, â×æÙÌæ ¥õÚU Öæ§ü¿æÚÔU — Èýñ´¤¿ ·ý¤æ¢çÌ ·¤æ ÙæÚUæ — ÂÚU ¥æÏæçÚUÌ Dr Ambedkar also had a clear definition of a just society. For that â×æÁÐÓÓ ßãU ¥æ¼àæü â×æÁ ÒÒ‹ØæØ ·ð¤ çâhæ¢ÌÓÓ ÂÚU ¥æÏæçÚUÌ ãUô»æÐ ¥õÚU ideal he always longed: “If you ask me, my ideal would be a society ÒÒSßÌ¢˜æÌæ, â×æÙÌæ ¥õÚU Öæ§ü¿æÚÔU ·¤æ ¼êâÚUæ Ùæ× ãUè Ìô ‹ØæØ ãñUÓÓ, Øæ based on Liberty, Equality, and Fraternity – the slogan of the French ÒÒâãUæÙéÖêçÌ, SßÌ¢˜æÌæ ¥õÚU â×æÙÌæÓÓ, Øð ÒÒÌèÙ °ðâð Ìˆß ãñ´U Áô ç·¤âè ÃØç Ì Revolution.” That ideal society would be based on the “principle of ·ð¤ çß·¤æâ ·ð¤ çÜ° ¥æßàØ·¤ ãñ´UÐÓÓU ÒÒâãUæÙéÖêçÌÓÓ Øæ ÒÒ¼êâÚUô´ ·ð¤ âæÍ justice.” And “justice is simply another name for liberty, equality, and Öæ§ü¿æÚUæÓÓ ©Uâ ÒÒÁèßÙàæñÜèÓÓ ·¤æ ¥æÏæÚU ãñU çÁâð ÒÒâæ×æçÁ·¤ ÂýÁæÌ¢˜æ ·¤ãUÌð fraternity” or “sympathy, liberty, and equality”, the “three factors ãñ´UÓÓÐ ÇUæò. ¥¢ÕðÇU·¤ÚU Ùð ØãU çàæÿææ ·¤ôÜ¢çÕØæ çßàßçßlæÜØ ×ð´ ¥ÂÙð âÕâð required for the uplift of an individual.” Â⢼è¼è Âýô$Èñ¤âÚU Çæò. ÁæòÙ ÇKê§ü âð ÂýæŒÌ ·¤è ÍèÐ ÒÒâãUæÙéÖêçÌÓÓ, “Sympathy” or “fraternity with others” is the basis for “the way of ÒÒâãUæÙéÖêçÌÂê‡æü ×ÙôÖæßÓÓÇKê§ü Ùð ÂýôÅñSÅð´UÅU âæ×æçÁ·¤ ·¤æØü·¤ ææü ÁðÙ °ðÇ÷U â âð life” called “social democracy”. Dr Ambedkar’s learned that from his âè¹ð ÍðÐ favourite professor Dr John Dewey of Columbia University. âæÜ v~z{ ×ð´ ÕèÕèâè ÚÔUçÇØô ÂÚU ÇUæò. ¥¢ÕðÇU·¤ÚU Ùð ÕÌæØæ Íæ ç·¤ 緤⠓Sympathy”, “sympathetic feelings” and “sympathetic sentiments” ÌÚUãU ©U‹ãUô´Ùð Õõh Ï×ü ×ð´ Öæ§Øô´ Áñâè âãUæÙéÖêçÌ Øæ Õ¢Ïéˆß ÌÍæ SßÌ¢˜æÌæ ¥õÚU Dewey learned from the Protestant social worker Jane Addams. â×æÙÌæ ·¤è ¹ôÁ ·¤èÐ Üðç·¤Ù v~x{ ×ð´ ©U‹ãUô´Ùð ÕÌæØæ Íæ ç·¤ ç·¤â ÌÚUãU In 1956, on BBC radio Dr Ambedkar explained how he had discovered ©Uââð Öè w® âæÜ ÂãUÜð ©U‹ãUô´Ùð ·¤ôÜ¢çÕØæ çßàßçßlæÜØ ×ð´ (v~v{) ×ð´ brotherly sympathy or fraternity, liberty and equality in Buddhism. But in ·é¤ÀU °ðâæ ¹ôÁ çÜØæ Íæ Áô ©U‹ãð´U ¥»Üð ¼â âæÜ Ì·¤ â¢ÖæÜð ÚU¹Ùð ßæÜæ 1936 he explained what he had already discovered 20 years before at Íæ, ÁÕ ©U‹ãUô´Ùð â¢çßÏæÙ ·¤è ÇþUæç$ Å¢U» ·¤×ðÅUè ·¤è ¥ŠØÿæÌæ ·¤è (v~y{)Ñ Columbia University (1916) and what would sustain him for another 10 ÒÒÕ¢Ïéˆß Øæ Öæ§ü¿æÚUæ ç·¤âè Öè ÃØç Ì ·¤è ©Uâ Âýßëç æ ·¤æ Ùæ× ãñU çÁâ·ð years until he chaired the Constitution Draft Committee (1946): ¥æÏæÚU ÂÚU ßãU ¼êâÚÔU ×ÙécØô´ ·¤ô ¥æ¼ÚU ¥õÚU Âýð× ·¤æ Âæ˜æ ×æÙÌæ ãñU ¥õÚU ¥ÂÙð “Fraternity is the name for the disposition of an individual to treat âæÍè ×ÙécØô´ ·ð¤ âæÍ °·¤Ìæ ×ð´ ÚUãUÙð ·¤è §‘ÀUæ ÚU¹Ìæ ãñUÐ ØãU ÕæÌ ÂõÜéâ Ùð men as the object of reverence and love and the desire to be in unity with ÕãéUÌ ¥‘ÀðU âð ÃØ Ì ·¤è ãñU (Õæ§ÕÜ, »ÜæçÌØô´ xÑw}) ÁÕ ßãU ·¤ãUÌð ãñ´U his fellow beings. This statement is well expressed by Paul [the Bible, âÖè Üô» °·¤ ãUè ߢàæ âð ãñ´UÐ Ù ·¤ô§ü ØãUê¼è ãñU, Ù ØêÙæÙè, Ù ÂéL¤á, Ù S˜æèÐ Galatians 3:28] when he said ‘of one blood are all nations of men. There Øô´ç·¤ Ìé× âÖè ×âèãU Øèàæé ×ð´ °·¤ ãUôÐÓÓ is neither Jew nor Greek, neither nor free, neither male nor female. For çȤÚU ÇUæò. ¥¢ÕðÇU·¤ÚU ¥×ðçÚU·¤æ ·¤è SÍæÂÙæ ·¤æ °·¤×æ˜æ ©U¼æãUÚU‡æ ¼ðÌð ãñ´UÑ you are all one in Christ Jesus.’” ÒÒŒÜæ§×æ©UÍ Âãé¡U¿ ·¤ÚU çÂÜç»ý× $Ȥæ¼âü Ùð Öè çÕÜ·é¤Ü âãUè ·¤ãUæ Íæ, ÒãU× ÂýÖé Then, Dr Ambedkar gives a single illustration from the founding of ·¤è ¥çÌÂçߘæ àæÂÍ ×ð´ °·¤ àæÚUèÚU ·¤è Öæ¢çÌ ¥æÂâ ×ð´ Õ¢Ïð ãéU° ãñ´U ... (§üàßÚU ·¤è America: “Equally well was it expressed when the Pilgrim Fathers on ×çãU×æ ·ð¤ çÜ° ¥õÚU ×âèãUè çßàßæâ ·¤ô ÕɸUæÙð ·ð¤ çÜ°) çÁâ·ð¤ ·¤æÚU‡æ ãU× their landing at Plymouth said: ‘We are knit together as a body in the ×æÙÌð ãñ´U ç·¤ ãU× °·¤-¼êâÚÔU ·¤æ ¹ØæÜ ÚU¹Ùð ·ð¤ çÜ° ¥õÚU ¥æÂâ ×ð´ âÕ Üô»ô´ most sacred covenant of the Lord … [for the glory of God and ·ð¤ ÖÜð ·ð¤ çÜ° ¥æÂâ ×ð´ ÁéǸðU ãéU° ãñ´UÐÓ ØãUè ×ÙôÖæß Öæ§ü¿æÚÔU ·¤æ âæÚU ãñ´UÐÓÓ advancement of the Christian Faith] by virtue of which we hold ØãU ÕÌæÙð ·ð¤ çÜ° ç·¤ ç·¤â Âý·¤æÚU °·¤ ÃØç Ì ÒÒâæ×æçÁ·¤ ©UgðàØ ·¤æ ourselves tied to all care for each others’ good and of the whole.’ These ·ð´¤ÎýÓÓ ãUôÌæ ãñU, ÇUæò. ¥¢ÕðÇU·¤ÚU Ùð çȤÚU âð Õæ§ÕÜ âð ©UhÚU‡æ ·¤ÚU ·ð¤ (ØãðUÁ·ð¤Ü sentiments are of the essence of fraternity.” v}Ñy, w®)¥ÂÙè ÕæÌ SÂcÅU ·¤èÐ To demonstrate how the individual is the “centre of social purpose”, §âçÜ° ×ñ´ âæ$Ȥ-âæ$Ȥ ÕæÌ ·¤ÚUÌæ ãê¡UÐ ¥»ÚU v~v{ âð v~y{ Ì·¤ çÁâ Dr Ambedkar quoted the Bible again (Ezekiel 18:4, 20) to prove his point. ÕæÌ ¼ëÉU¸ çÙà¿ØÌæ ·¤ô Çæò. ¥¢ÕðÇU·¤ÚU Ùð Íæ×ð ÚU¹æ ¥»ÚU ßãU Õõh çßàßæâ Íæ So, I speak plainly. If those convictions Dr Ambedkar held from Ìô, ©UÙ·ð Üð¹ô´ ·ð¤ ¥æÏæÚU ÂÚU, Øæ ·¤× âð ·¤× ØãU ·¤ãUæ Áæ â·¤Ìæ ãñU ç·¤ ØãU 1916 to 1946 are Buddhist convictions, from his writings, would it be al- Øè-¥æ·¤æÚU Õõh Ï×ü ãñU, Øèàæé-¥æ·¤æÚU Õõh Ï×ü, Øæ àææؼ Õæ§ÕÜ-¥æ·¤æÚU lowed to at least say it is a J-shaped Buddhism, a Jesus-shaped Ï ×? Øæ ·¤ô§ü ×éÛæð Èýñ´¤¿ ·ý¤æ¢çÌ ·¤æ ÙæÚUæ ç·¤âè Âýæ¿èÙ Õõh Âæ¢ÇéUçÜÂè ×ð´ ç¼¹æ Buddhism, or maybe a Bible-shaped Dhamma? Can someone help me â·¤Ìæ ãñU? find the “slogan of the French Revolution” in some ancient Buddhist manuscripts? w. zx ç¼Ùô´ ·¤æ Øè-¥æ·¤æÚU — Ï×æZÌÚU‡æ âð ¥æ¡¹ð´ Õ¢¼ ·¤ÚUÙð Ì·¤ vy ¥ ÌêÕÚUÑ ¥ÂÙð Ï×æZÌÚU‡æ âð °·¤ ç¼Ù ÂãUÜð 2. THE J-SHAPE OF THE 53 DAYS – FROM CONVERSION ¿õ¼ãU ¥ ÌêÕÚU v~z{ ·¤ô Ùæ»ÂéÚU ×ð´ ¥ÂÙð ·¤ÚUèÕ Âæ¡¿ Üæ¹ ¥ÙéØæçØØô´ ·ð¤ TO CLOSING OF HIS EYES âæÍ ÇUæò. ¥¢ÕðÇU·¤ÚU Õõh ÕÙ »°Ð 14 October: The Day Before His Conversion Ï×æZÌÚU‡æ âð °·¤ ç¼Ù ÂãUÜð Ùæ»ÂéÚU ×ð´ ÁÕ ©UÙâð ÂêÀUæ »Øæ ßãU Õõh Ï×ü On 14 October 1956 in Nagpur, Dr Ambedkar became a Buddhist and Øô´ ¥ÂÙæ ÚUãðU ãñ´U Ìô ÇUæò. ¥¢ÕðÇU·¤ÚU Ùð ÌéÚ¢UÌ ÁßæÕ ç¼ØæÑ ÒÒ¥æ ØãU âßæÜ led some half million others to do the same. ¥ÂÙð ¥æ âð ¥õÚU ¥ÂÙð ÂéÚU¹ô´ âð Øô´ ÙãUè´ ·¤ÚUÌð ç·¤ Øô´ ×ñ´ çã¢U¼ê Ûæé¢ÇU âð In Nagpur on the day before his conversion, when asked why he was çÙ·¤Ü ·¤ÚU Õõh Ï×ü ·¤ô »Üð Ü»æ ÚUãUæ ãê¡U?ÓÓ buddha:Layout 1 7/27/2011 3:31 PM Page 5
ȤæòÚUßÇüUU Âýðâ | ¥»SÌ 2011 çßàß¼ëçcÅUëU 61
embracing Buddhism, Dr Ambedkar flashed: “Why cannot you ask this çȤÚU ©U‹ãUô¢Ùð â¢ßæ¼¼æÌæ¥ô¢ ·¤ô Øæ¼ ç¼ÜæØæ ç·¤ ÁÕ ÚUô×Ù âæ×ýæ’Ø ·¤æ ÂÌÙ question to yourself and to your forefathers as to why I am getting out of ãUô ÚUãUæ Íæ Ìô âÕâð çÙ¿Üè ÂæؼæÙ ÂÚU ÚUãUÙð ßæÜð ¥æ× Üô»ô´ Ùð §üâæ§ü Ï×ü the Hindu fold and embracing Buddhism?” ¥ÂÙæØæ ÍæÐ He then reminded the newsmen of the conversion of the lowest folk ©Uâ Âýñâ ·¤æòÙÈýð´¤â ×ð´, ÇUæò. ¥¢ÕðÇU·¤ÚU Ùð °·¤ ÖçßcØßæ‡æè Öè ·¤è ÍèÑ ©U‹ãUô´Ùð to Christianity during the fall of the Roman Empire. ØãU ·¤ãUæ Íæ ç·¤ ¥»Üð v® Øæ vz âæÜô´ ×ð´ ÖæÚUÌ °·¤ Õõh ¼ðàæ ÕÙ Áæ°»æÐ At that news conference, Dr Ambedkar also made a prediction: he U¼êâÚÔU àæ ¼ô´ ×ð´ v~{} ·ð¤ ·¤ÚUèÕ ÖæÚUÌ °·¤ Õõh ¼ðàæ ÕÙ Áæ°»æ — v~{} ßãU predicted that India would become a Buddhist country in the next 10 to âæÜ Íæ ÁÕ ¼ ÕèÅ÷UËâ Ùæ×·¤ ¥¡»ýð•æè »æØÙ ×¢ÇUÜè Ùð ÖæÚUÌ ×ð´ ÚUãUÌð ãé° y} 15 years. In other words, India would become a Buddhist country by ap- »èÌ çܹð, çÁâ âæÜ ÕæòÕè ·ñ¤ÙðÇUè ¥õÚU ÚÔUßÚ¢UÇU ×æçÅüUÙ ÜêÍÚU ç·¢¤» ·¤è ¥×ðçÚU·¤æ proximately 1968 – the year of The Beatles wrote 48 songs while in ×ð´ ãUˆØæ ·¤ÚU ¼è »§ü ¥õÚU ·¤ ØéçÙSÅU âôçßØÌ Åñ´U·¤ô´ Ùð ¿ð·¤ôSÜôßæç·¤Øæ ·¤è India, Bobby Kennedy and Reverend Martin Luther King were ÚUæÁÏæÙè Âýæ» ·¤ô ·é¤¿Ü ·¤ÚU ÚU¹ ç¼ØæÐ assassinated in USA, and Communist Soviet tanks crushed the Prague vz ¥ ÌêÕÚUÑ ©UÙ·ð¤ Ï×æZÌÚU‡æ ·ð¤ °·¤ ç¼Ù Õæ¼ Spring in Czechoslovakia. ¢ÎýãU ¥ ÌêÕÚU v~z{ ·¤ô ¥ÂÙð Ï×æZÌÚU‡æ ·ð¤ °·¤ ç¼Ù Õæ¼, ÇUæò. ¥¢ÕðÇU·¤ÚU Ùð 15 October: The Day After His Conversion ¥ÂÙð ¥ÙéØæçØØô´ ·¤è °·¤ ÕǸUè ÖèǸU ·¤ô Õõh Ï×ü ·¤è ¼èÿææ ¼èÐ ¥ÂÙð 15 October 1956, the day after his conversion, Dr Ambedkar initiated a àæéL¤¥æÌè ß¿Ùô´ ×ð´ ©U‹ãUô´Ùð ·¤ãUæ, ÒÒ×éÛæð Ü»Ìæ ãñU ç·¤ ×éÛæð ÙÚU·¤ âð ¥æ•ææ¼è vast crowd of his followers into Buddhism. In his opening remarks, he ç×Ü »§ü ãñUÐÓÓ çȤÚU ©U‹ãUô´Ùð Õõh Ï×ü ¥ÂÙæÙð ·¤è ¿æÚU ßÁãð´U ÕÌæ§ü¢Ð said, “I feel as if I have been liberated from hell.” Then he gave four v. Õõh Ï×ü ÙØæ ÙãUè´ ãñU — ÒÒØãU ·¤ô§ü ÙØæ Ï×ü ÙãUè´ ãñU ... ØãU ¼ô ãU•ææÚU reasons for embracing Buddhism. Buddhism was: âæÜô´ âð Öè ÂéÚUæÙæ ãñUÐÓÓ (1) Not new: “this is not something new… It is more than two thousand w. Õõh Ï×ü ÕæãUÚU âð ÙãUè´ ¥æØæ — ÒÒÙ ãUè ãU×Ùð §âð ÕæãUÚU âð ס»ßæØæ years old.” ãñUÐ Õõh Ï×ü §âè ¼ðàæ ·¤æ Ï×ü ãñUÐÓÓ (2) Not imported: “nor have we imported it from outside. Buddhism is x. Õõh Ï×ü ¥¿ê·¤ ÙãUè´ ãñU — ÒÒÕéh Ùð ·¤ãUæ °ðâæ ÙãUè´ ç·¤ ©UÙ·¤è çàæÿææ°¡ the religion of this country.” ¥¿ê·¤ ÙãUè´ ãñ´UÐÓÓ (3) Not infallible: “The teachings of the Buddha… Buddha did not y. Õõh Ï×ü ¥ÂçÚUßÌüÙàæèÜ ÙãUè´ ãñU — ÒÒÕéh ·ð¤ Ï×ü ×ð´ â×Ø ·ð¤ proclaim them to be infallible.” ¥ÙéâæÚU Õ¼ÜÙð ·¤è ÿæ×Ìæ ãñUÐÓÓ (4) Not changeless: “The religion of Buddha has the capacity to change ¥ÂÙð ¥¢çÌ× ß¿Ùô´ ×ð´ ©U‹ãUô´Ùð ·¤ãUæ, ÒÒçã¢U¼ê Ï×ü ·¤æ Áê¥æÓÓ, ÒÒ¥â×æÙÌæ according to times”. ¥õÚU ¥‹ØæØ ·¤è çß¿æÚUÏæÚUæ¥ô¢ ÂÚU SÍæçÂÌ ç·¤Øæ »Øæ ãñUÓÓ, ØãU ÒÒàæñÌæÙè In his closing remarks, he said, “The yoke of Hinduism” is “founded ¥·¤è¼æÓÓ ãñU çÁâ×ð´ ÒÒÕðãUÌÚU ç•æ¢¼»è ·ð¤ çÜ° ·¤ô§ü ©U ×è¼, ·¤ô§ü ÂýðÚU‡ææ, ·¤ô§ü on the ideologies of inequality and injustice”, “a diabolical creed… of Áôàæ ÙãUè´ ãñUÐÓÓ “not hope, no inspiration, no enthusiasm for better life.” ©U‹ãUô´Ùð ¥æ»ð ·¤ãUæ ç·¤ ßãU ×æÙÌð ãñU¢ ç·¤ çã¢U¼ê â×æÁ ·ð¤ ÒØ¢˜æ‡ææ ·¤ÿæÓÓ ·¤ô He further said he agreed that 20 years to fulfil his promise to quit the ˆØæ»Ùð ·ð¤ ©UÙ·ð¤ ßæ¼ð ·¤ô ÂêÚUæ ·¤ÚUÙð ·ð¤ çÜ° w® âæÜ ·¤æ ß Ì ÕãéUÌ Ü¢Õæ ÍæÐ “torture chamber” of Hindu society was a long time. Dr Ambedkar justi- ÇUæò. ¥¢ÕðÇU·¤ÚU Ùð §â Ü¢Õ𠧢̕ææÚU ·¤ô çßÂÚUèÌæÍü·¤ É¢U» âð â×ÛææØæÐ fied the long wait by a contrast. ©U‹ãUô´Ùð ×æ âü ·ð¤ ¼àæüÙ ·¤è ¥ôÚU ŠØæÙ ¹è´¿æÐ çȤÚU ©Uâ·¤è çßÂÚUèÌ ÕæÌ ·¤è He drew attention to Marx’s philosophy. Then, for contrast, to those ¥ôÚU ŠØæÙ ç¼ÜæÙð ·ð¤ çÜ° ©U‹ãUô´Ùð ©Uâ ç¼Ù ¼èÿææ ÜðÙð ßæÜô´ ·¤ô Õéh ·¤æ ÙãUè´ thousands taking deeksha that day, Dr Ambedkar quoted not Buddha, ÕçË·¤ Øèàæé ·¤æ ãUßæÜæ ç¼ØæÑ ÒÒ×ÙécØ ·ð¤ßÜ ÚUôÅUè âð ãUè ÁèçßÌ ÙãUè´ ÚUãðU»æÐÓÓ but Jesus: “Man cannot live by bread alone.” He continued: “He has a ©U‹ãUô´Ùð ¥æ»ð ·¤ãUæÑ ÒÒ©Uâ·ð¤ Âæâ ç¼×æ» ãñU çÁâð çß¿æÚU ·ð¤ çÜ° ÖôÁÙ ·¤è mind which needs food for thought. Religion instills hope in Man and ¥æßàØ·¤Ìæ ãñUÐ Ï×ü ×ÙécØ ×ð´ ¥æàææ Á»æÌæ ãñU ¥õÚU ©Uâð ·¤æØü ·¤ÚUÙð ·ð¤ çÜ° drives him to activity. Hindu religion has watered down the enthusiasm ÂýðçÚUÌ ·¤ÚUÌæ ãñUÐ çã¢U¼ê Ï×ü Ùð ¼Õð-·é¤¿Üð Üô»ô´ ·ð¤ Áôàæ ·¤ô ·¤×•æôÚU ·¤ÚU ç¼Øæ of the down-trodden.” Therefore, he concluded, “I found it necessary to ãñUÓÓÐ §âçÜ°, ©U‹ãUô´Ùð çÙc·¤áü çÙ·¤æÜæ, ÒÒ×éÛæð ØãU •æM¤ÚUè Ü»æ ç·¤ ×ñ´ ¥ÂÙæ change my faith and embrace Buddhism.” Ï×ü Õ¼Üê¡ ¥õÚU Õõh Ï×ü ¥ÂÙæ Üê¡ÐÓÓ 30 October: 16 Days After His Conversion x® ¥ ÌêÕÚUÑ Ï×æZÌÚU‡æ ·ð¤ v{ ç¼Ùô´ Õæ¼ From Delhi, on 30 October, 16 days after the Nagpur conversion event, ç¼ËÜè âð x® ¥ ÌêÕÚU ·¤ô, Ùæ»ÂéÚU ×ð´ Ï×æZÌÚU‡æ ƒæÅUÙæ ·ð¤ v{ ç¼Ùô´ Õæ¼, ÇUæò. Dr Ambedkar wrote to Dr Devipriya Valisinha, head of Mahabodhi ¥¢ÕðÇ·¤ÚU Ùð ×ãUæÕôÏè âôâæ§ÅUè ·ð Âý×é¹ ¥õÚU ×é¢Õ§ü ·ð¤ °çË$ȤÙSÅUÙ ·¤æòÜðÁ ·¤è Society and principal of Elphinstone College, Bombay. His concern? ×é ØæŠØæ·¤ ÇUæò. ¼ðßçÂýØæ ßçÜçâ‹ãUæ ·¤ô ˜æ çܹæÐ ©UÙ·¤æ ç¿¢Ìæ ·¤æ çßáØ? The kind of Buddhism he saw: “I am afraid the Sangha will have to mod- çÁâ Âý·¤æÚU ·¤æ Õõh Ï×ü ßãU ¼ð¹ ÚUãðU ÍðÑ ÒÒ×éÛæð Ü»Ìæ ãñU ç·¤ â¢ƒæ ·¤ô ¥ÂÙð ify its outlook.” ¼ëçcÅU·¤ô‡æ ×ð´ Õ¼Üæß ·¤ÚUÙæ ãUô»æÐÓÓ His conclusion? The kind of leaders Buddhists needed: “Instead of ©UÙ·¤æ çÙc·¤áü? Õõhô´ ·¤ô ç·¤â Âý·¤æÚU ·ð¤ ¥»éßô´ ·¤è •æM¤ÚUÌ ãñUÑ ÒÒ°·¤æ·¤è becoming recluses, bhikkhus should become like the Christian mission- ÁèßÙ ÁèÙð ßæÜð ÕÙÙð ·¤è ÕÁæØ, çÖ ¹é¥ô¢ ·¤ô §üâæ§ü ç×àæÙçÚUØô´ Áñâæ ÕÙÙæ aries – social workers and social preachers.” ãUô»æ — âæ×æçÁ·¤ ·¤æØü·¤ ææü ¥õÚU âæ×æçÁ·¤ Âý¿æÚU·¤ÐÓÓ Sixteen more days and he would address thousands of world ÀUãU ç¼Ùô´ Õæ¼ ©U‹ãUô´Ùð ¼éçÙØæ ·ð¤ ãU•ææÚUô´ Õõh ¥»éßô´ ·¤ô â¢ÕôçÏÌ ç·¤ØæÐ Buddhist leaders. vz ÙߢÕÚU 15 November ¢ÎýãU âð wz ÙߢÕÚU v~z{ Ì·¤ ÇUæò. ¥¢ÕðÇU·¤ÚU Ùð ·¤æÆU×æ¢ÇêU ×ð´ ¿õÍð ¥¢ÌÚUÚUæcÅþUèØ From 15–25 November 1956, Dr Ambedkar was in Kathmandu for the Õõh â ×ðÜÙ ×ð´ çàæÚU·¤Ì ·¤èÐ Õèâ ÙߢÕÚU ·¤ô ©U‹ãUô´Ùð ÂýçÌÖæç»Øô´ ·ð¤ âæ×Ùð 4th International Buddhist Conference. On 20 November he delivered ¥ÂÙæ Âýçâh Öæá‡æ ç¼Øæ ÒÒÕéh ¥õÚU ·¤æÜü ×æ âüÓÓÐ buddha:Layout 1 7/27/2011 3:31 PM Page 6
AUGUST 2011 | FORWARD Press 62 WORLDVIEW
his famous speech “Buddha and Karl Marx” to the delegates. Ùæ»ÂéÚU ·ð¤ Ï×æZÌÚU‡æ â×æÚUôãU ·ð¤ x| ç¼Ù ÕèÌ ¿é·ð¤ Íð, ¥õÚU It was 37 days since the Nagpur conversion ceremony, 21 ×é ØæŠØæ·¤ ßçÜçâ‹ãUæ ·¤ô çܹð Â˜æ ·ð¤ wv ç¼ÙÐ Çæò. ¥¢ÕðÇU·¤ÚU days since his letter to Principal Valisinha. Dr Ambedkar Ùð ¥ÂÙæ Õéh—×æ âü Öæá‡æ ¹ˆ× ·¤ÚUÌð ãéU° Õõh ÂýçÌÖæç»Øô´ âð ended his Buddha–Marx speech to the plenary session of the Áô ·¤ãUæ ßãU ×éÛæð ·é¤ÀU ¥ÁèÕ-âæ ÂýôˆâæãUÙ Ü»Ìæ ãñUÐ Buddhist delegates by what to me is a strange exhortation. Õõh çÖÿæé¥ô¢ ¥õÚU ¼éçÙØæ ·ð¤ ÙðÌæ¥ô¢ ·¤è âÖæ ×ð´, ÇUæò. To the assembly of Buddhist monks and world leaders, ¥¢ÕðÇU·¤ÚU Ùð âæßüÁçÙ·¤ ÌõÚU ÂÚU çÖ ¹é¥ô¢ ·¤ô §üâæ§ü ⢻ÆUÙô´ ·¤æ Dr Ambedkar publicly urged the bhikkhus to imitate Christian ¥ÙéâÚU‡æ ·¤ÚUÙð ·ð¤ çÜ° ·¤ãUæ — ç·¤ ßãU ¥ÂÙð ×ÆUô´ âð çÙ·¤Üð´ organizations – to get out of their monasteries and instruct ¥õÚU ÂýôÅñUSÅð´UÅU §üâæ§ü ç×àæÙçÚUØô´ ·ð¤ Ù àæð·¤¼× ÂÚU Üô»ô´ ·¤ô çàæÿææ ¼ð´ educationally and to help socially the people, in the pattern of ¥õÚU âæ×æçÁ·¤ ÌõÚU ÂÚU ©UÙ·¤è ×¼¼ ·¤ÚÔ´UÐ Protestant Christian missionaries. àææؼ ØãU ¥æ·ð¤ çÜ° ·é¤ÀU ¥ÁèÕ Ù ãUôÐ Üðç·¤Ù ×ðÚÔU Áñâð Perhaps to you that is not unusual. But to me, as a person ÃØç Ì ·ð¤ çÜ° Áô ÖæÚUÌ ·ð¤ ÕæÚÔU ×ð´ âè¹ ÚUãUæ ãñU, ÇUæò. ¥¢ÕðÇU·¤ÚU learning about India, Dr Ambedkar, his conversion, and the ·¤æ Ï×æZÌÚU‡æ, ¥õÚU ØãU çSÍçÌ ÕãéUÌ ãUè ¥æà¿ØüÁÙ·¤ Ü»Ìè ãñUÐ situation, that strikes me as most remarkable. ¹ñÚU, ÁÕ ÕæÕæâæãðUÕ Ùð ·¤æÆU×æ¢ÇêU ÀUôǸUæ Ìô ÂãUÜð ©U‹ãUô´Ùð At any rate, when Babasaheb left Kathmandu, he first saw âæÚUÙæÍ ·¤æ ¼õÚUæ ç·¤Øæ (ÁãUæ¡ Õéh Ùð ¥ÂÙæ ÂãUÜæ Âýß¿Ù ç¼Øæ Sarnath (place of Buddha’s first sermon) and spoke twice in Íæ), çȤÚU ÕÙæÚâ ×ð´ ¼ô Öæá‡æ ç¼° ¥õÚU ·é¤àæèÙ»ÚU ·¤è Øæ˜ææ Öè Banaras, and then even travelled to Kusinagra (where Buddha ·¤è (ÁãUæ¡ Õéh ·¤è ×ëˆØé ãéU§ü)Ð §â ÂêÚÔU â×Ø ·ð¤ ¼õÚUæÙ ©UÙ·ð¤ died). All the while his medical attendants struggled to help âæÍ ÚUãUÙð ßæÜð SßæS‰Ø·¤×èü ©Uٷ𤠩U“æ ÚU Ì¿æ ¥õÚU ×Ïé×ðãU him with his high blood pressure, diabetes, and he arrived ·¤ô â¢ÖæÜÙð ·¤è ·¤ôçàæàæ ·¤ÚUÌð ÚUãðU, ¥õÚU ÁÕ x® ÙߢÕÚU ·¤ô ßãU home to Delhi on 30 November “terribly exhausted”, “sad, ç¼ËÜè Âãé¡U¿ð Ìô ßãU ÒÒÕéÚUè ÌÚUãU Í·¤ ¿é·ð¤ ÍðÓÓ, ÒÒ©U¼æâ, ç¿¢çÌÌ worried, and depressed.” ¥õÚU çÙÚUæàæÓÓ ÍðÐ 15 December vz ç¼â¢ÕÚU By 15 December 1956, Dr Ambedkar had been dead for one ¢ÎýãU ç¼â¢ÕÚU v~z{ Ì·¤ ÇUæò. ¥¢ÕðÇU·¤ÚU ·¤è ×ëˆØé ·¤ô °·¤ âŒÌæãU week. But in the five days back in Delhi before his death, Dr ãUô ¿é·¤æ ÍæÐ Üðç·¤Ù ×ëˆØé âð ÂãUÜð ç¼ËÜè ×ð´ çÕÌæ° Âæ¡¿ ç¼Ùô´ ×ð´ Ambedkar visited an exhibition at the Buddhist Art Gallery; ÇUæò. ¥¢ÕðÇU·¤ÚU Ùð °·¤ Õõh ·¤Üæ ¼èƒææü ·¤æ ¼õÚUæ ç·¤Øæ, Õéh attended the function in honour of the Dalai Lama, visiting ×ãUæÂçÚUçÙßæü‡æ ·¤è wz®®ßè´ ßáü»æ¡ÆU ÂÚU ÕôÏ»Øæ ¥æ° ¼Üæ§ü India for the 2500th Buddha Mahaparinirvana in Bodha Üæ×æ ·ð¤ â ×æÙ ×ð´ ç·¤° »° â×æÚUôãU ×ð´ çàæÚU·¤Ì ·¤è, ×æ âü ·¤è Gaya; removed Marx’s Das Kapital from his library (30,000 ¼æâ ·ñ¤çÂÅUÜ ·¤ô ¥ÂÙè Üæ§ÕýðÚUè âð ãUÅUæØæ (x®,®®® ç·¤ÌæÕô´ volumes, the largest personal library in Asia), completed his ßæÜè ©UÙ·¤è Üæ§ÕýðÚUè °çàæØæ ·¤è âÕâð ÕǸUè çÙÁè Üæ§ÕýðÚUè Íè), book Buddha and Karl Marx; and on the evening he died, ¥ÂÙè ÂéçSÌ·¤æ Õéh ¥õÚU ·¤æÜü ×æ âü ÂêÚUè ·¤è, ¥õÚU çÁâ àææ× laid the typescripts of the preface and the introduction to The ©UÙ·¤æ çÙÏÙ ãéU¥æ, ©U‹ãUô´Ùð Õéh ¥õÚU ©UÙ·¤æ Ï × ·¤è ÅUæ§Â ·¤è Buddha and His Dhamma by his bedside. ãéU§ü ÂýSÌæßÙæ ¥õÚU Öêç×·¤æ ¥ÂÙð çâÚUãUæÙð ÚU¹èÐ He was an incredible man. I admire him deeply. And ßãU ¥çßàßâÙèØ ÃØç Ì ÍðÐ ×ñ´ ©UÙ·¤æ ÕãéUÌ ÕǸUæ Âýàæ¢â·¤ though not an Indian, I think I would proclaim him the greatest ãê¡UÐ ¥õÚU ãUæÜæ¡ç·¤ ×ñ´ ÖæÚUÌèØ ÙãUè´ ãê¡U, ×éÛæð Ü»Ìæ ãñU ç·¤ ßãU Indian of modern independent India. ¥æÏéçÙ·¤, SßÌ¢˜æ ÖæÚUÌ ·ð¤ ×ãUæÙÌ× ÖæÚUÌèØ ÍðÐ But one thing I cannot do. I cannot hear a Buddha voice Üðç·¤Ù ×ñ´ °·¤ ÕæÌ ×ñ´ ÙãUè´ ·¤Ú â·¤ÌæÐ ×éÛæð ©UÙ·ð¤ Õéh âð from his Buddha. And I cannot see a B-shape in his Buddhism Õéh ·¤è ¥æßæ•æ ÙãUè´ âéÙæ§ü ¼ðÌèÐ ¥õÚU ×éÛæð Õé-¥æ·¤æÚU Õõh Ï×ü – whether it is his description of the ideal society he envisions Ù•æÚU ÙãUè´ ¥æÌæ — ¿æãðU ßãU ©UÙ·ð¤ mæÚUæ ·¤çËÂÌ ¥æ¼àæü â×æÁ or the spirituality he embraces. ·¤è çßßÚU‡æ ãUô Øæ ©UÙ·ð¤ mæÚUæ ¥ÂÙæ§ü »§ü L¤ãUæçÙØÌÐ I know I have not done a very adequate job. But perhaps ×ñ´ ÁæÙÌæ ãê¡U ç·¤ ×ñ´Ùð ÕãéUÌ ¥‘ÀUè ÃØæ Øæ ÙãUè´ ¼è ãñUÐ Üðç·¤Ù you see why the question has bothered me: Was Dr. àææؼ ¥æ ¼ð¹ â·¤Ìð ãñ´U ç·¤ ×éÛæð ç·¤â âßæÜ Ùð ÂÚÔUàææÙ ç·¤Øæ Ambedkar’s Buddhism a B-shaped Buddhism or a J-shaped ÍæÑ Øæ ÇUæò. ¥¢ÕðÇU·¤ÚU ·¤æ Õõh Ï×ü, Õé-¥æ·¤æÚU Õõh Ï×ü ãñU Øæ Buddhism? Øè-¥æ·¤æÚU Õõh Ï×ü? And perhaps you understand why I feel I have been forced ¥õÚU àææؼ ¥æ â×Ûæ Âæ ÚUãðU ãñ´U ç·¤ ×éÛæð Øô´ Ü»Ìæ ãñU, to say that, for me at least, when I look at Ambedkarian §ü×æÙ¼æÚUè âð, ç·¤ ÁÕ ×ñ´ ¥¢ÕðÇU·¤ÚUè Õõh Ï×ü ·¤è ¥ôÚU ¼ð¹Ìæ ãê¡U Buddhism – to me, I see a Buddha face, but I hear a Jesus Ìô ×éÛæð Õéh ·¤æ ¿ðãUÚUæ Ù•æÚU ¥æÌæ ãñU, Üðç·¤Ù ×éÛæð Øèàæé ·¤è voice. And every time I look, honestly, I can only make out the ¥æßæ•æ âéÙæ§ü ¼ðÌè ãñUÐ ¥õÚU ×ñ´ ÁÕ Öè ¼ð¹Ìæ ãê¡U Ìô ×éÛæð Øè- outline of a J-shaped Buddhism. ¥æ·¤æÚU Õõh Ï×ü ·¤è ãUè M¤ÂÚÔU¹æ Ù•æÚU ¥æÌè ãñUÐ
Dr Thom Wolf has been published in Hindu/Buddhist and ÇUæò. ÅUæò× ßéË$Ȥ ÙðU çã¢U¼ê/ÕéçhSÅU °ð¢ÇU ãUèÕýê/ç·ý¤çà¿ØÙ ×ðçÇUÅðUàæÙÑ ¥ Áð´ÇUÚU SÅUÇUè•æ ·¢¤ÂñÚUè•æÙ Hebrew/Christian Meditation: A Gender Studies Comparison (2006); (w®®{), Õéçh•× °ð¢ÇU ¼ ·¤‹Åñ ÂÚUÚUè ßËÇüU, ÒÒÍýè ¿ñÜð´Áð•æ $ȤæòÚU Õéçh•× §Ù ¼ wvSÅU âð´¿éÚUèÓÓ Buddhism and the Contemporary World, "Three Challenges for Buddhism (w®®|) ÌÍæ Õéçh•× §Ù ¼ wvSÅU âð´¿éÚUè, ÒÒ×ãUæØæÙæ Õéçh•×Ñ çÅUçŒÂ¢» Âæò§‹ÅU Õéçh•×ÓÓ in the 21st Century" (2007); and Buddhism in the 21st Century, "Mahayana (w®®~) ×ð´ â¢Õ¢çÏÌ çßáØ ÂÚU Øô»¼æÙ ç¼Øæ ãñUÐ Buddhism: Tipping Point Buddhism" (2009). Subscription:Layout 1 7/27/2011 3:24 PM Page 1
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