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8863093492
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(New
Imperialism)
(Accumulation by
Dispossession)
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yksd laLd`fr dk ikou ioZ % x.kxkSj
vius izkd`frd lkSUn;Z ,oa le`)
bfrgkl dh otg ls jktLFkku dh jsr ds
d.k&dy esa ioZ o R;kSagkjksa dh /kwe LiV fn[krh
gSA Hkkjr gh ugha foo laLd`fr ekufp= esa
egRoiw.kZ LFkku j[kus okyk jktLFkku vius esyksa
,oa mRloksa dk ,d fofkV :Ik iznku djrk gSA
jktLFkku dk uke ysrs gh mu j.k ckdqjs ohjksa
,oa nskHkDrksa dh Le`fr vk tkrh gS] ml jktiwrh
kkS;Z dk Lej.k gks vkrk gS] ftlds fy, ;g ,d
lgL= okksaZ ls izfl) jgk gSA oLrqr% jktLFkku
ohjHkksX;k olqU/kjk dks pfjrkFkZ djus okys
cfynkuh ohjksa dh tUeHkwfe jgh gS vkSj kkS;Z ds
{ks= esa bldk opZLo iwjs Hkkjr esa Nk;k jgk gSA
blh rjg ;gka lkaLd`frd n`fV ls Hkh tu&thou
esa vusd ijEijkxr fokskrk, n`fVxr gksrh gSA
vc tc fd gokvksa ij olar dk ekSle jkt
dj jgk gS rks bl _rq ij jaxksRlo gksyh dk
jax fc[kjk gqvk gS rks nwljs fnu /kqy.Mh ls gh
,d foksk ikjaifjd R;kSagkj **x.kxkSj** kq: gksrk
gSA olar ds vkxeu dh [kqkh esa iwjs jktLFkku
esa ;g R;kSagkj yM+fd;ka o efgyk,sa cM+s vkuUn
vkSj mYykl ds lkFk eukrh gSA pS= d`.k
izfriznk ls yxkrkj 18 fnuksa rd yxkrkj pyrk
jgrk gSA cM+s losjs ls gh yM+fd;ka o efgyk,
xkrh&ctkrh gksyh dh jk[k vius ?kj ys vkrh
gSA feV~Vh xykdj mlesa jk[k feyk dj lksyg
fiafM;k cukrh gS] Nr ij tkdj fuR;
vyx&vyx izdkj ds fp=ksa dks ekM dj xoj]
bZlj dh iwtk djrh gSA
x.kxkSj dk vFkZ gksrk gS x.k vkSj xkSj
vFkkZr~ fko ds x.k o ikoZrh] fkoth ds x.kksa ds
lkFk ikoZrhA dqvkjh dU;k, vPNk oj ikus ds
fy, rFkk fookfgrk fL=;k v[k.M lkSHkkX; ds
fy, x.kxkSj dh iwtk djrh gSA iwtk ds vBkjgosa
fnu dbZ yM+fd;k o efgyk,sa miokl djrh gSA
os rc rd pyrs gSa tc rd os mt.kh ozr
lekfIr dks nkor ugha dj ysrhA xkao&eqgYyksa
dh yM+fd;ka jax&fcjaxs oL=ksa o xguksa ls
lt&/kt dj lewg cukdj xhr xkrh gqbZ
ckx&cxhpksa esa tkrh gSA ogka x.kxkSj dk iwtu
djrh gSA os ogka ls dykksa dks Q wyksa o nwokZvksa
ls ltkdj] mUgsa flj ij j[kdj *QwyM+k* xhr
xkrh gqbZ ?kj vkrh gSA pS= d`.kk izfriznk dks gh
fL=;ka gksyh dh jk[k ykrh gS mlesa xsgw ;k Tokj
mxkrh gS vkSj mUgsa izfrfnu ikuh ls lhap dj
iwtrh gS] /kwi&nhi djrh gSA kadj dks iwtrh
dqavkjh dU;k, izkFkZuk djrh gSA eu pkgk oj
izkfIr dhA olar dh [kwclwjr _rq mudh dkeuk
dks ekuks ekSu leFkZu nsrk gks ,slk mYykl
eukrh gSA fookfgr efgyk,sa vius ifr dh
nh?kkZ;w dh dkeuk djrh gSA vyx&vyx lewgksa
esa efgykvksa }kjk yksdxhr xkrs gq, Qwy rksM+us
rFkk dqvksa ls ikuh Hkjus dk n`; yksxksa esa vkuan
o meax dk jl Hkjrk gSA
**lf[k;k lc eu gj[kkbZ ,] ek xojy iwt.k
vkbZ ,
dslj tyHkj dj ykbZ,] ekrk xojy us ugykbZ
,**
**[ksy.k nks fx.kxkSj Hkoj Egkus [ksy.k nks
fx.kxkSj
gs th Egkjh lkb;k tksoS ckV] Hkoj Egkus [ksyu
nks fx.kxkSj**
yksx laxhr dh /kqus ikjEifjd yksd u`R;
ij gkoh gks jgh gSA eksfj;ks] ?kwej] iiSgks]
dktfy;ks] pqujh dbZ eu Hkkou yksdxhr
viuh&viuh jkx esa xkrh&ctkrh&ukprh bl
oklarh R;kSagkj dks eukrh gSA **?kqM+yks izFkk**
yxHkx ikap lkS okZ i woZ vtesj ds lwcsnkj ds
lSfudksa us dkslk.kk xkao tks/kiqj dh cLrh ls
ckgj rkykc ij x.kxkSj iwtus okyh dqN
dU;kvksa dk vigj.k dj fy;k FkkA rc tks/kiqj
ds lsukifr lkjaxth [khaph us ;q) dj eqfLye
lsukifr *?kqM+ys [kka* dks rhjksa ls cha/k dj ekj
Mkyk o mldh :iorh dU;k ds lkFk&lkFk
dkslk.kk dh vig~r dU;kvksa dks Hkh okil ys
vk;k] e`rd ?kqM+ys [kka ds dVs gq, khk dks Fkkyh
esa j[kdj rhtf.k;ksa us ?kj&?kj ?kqek;kA bl ?kVuk
dh ;kn esa ;g ?kqM+ys dk R;kSagkj euk;k tkrk gSA
vusd NUnksa dh cuh feV~Vh dh eVdh ?kqM+ys[kk
ds rhjksa fNns flj dh ;kn fnykrh gSA ;g jkr
dks feV~Vh Mky nhid tykdj ?kj&?kj ?kqek;k
tkrk gS&
**Egkjks rsy cGs ?kh ?kky ?kqM+yks
?kqM+yks ?kwesyk th ?kwesyk
?kqM+ys js cka/;ks lwr--------
lqgkx.k ck;j vk ?kqM+yks ----------
vafre fnu Hkxoku fko dh izfrek
**bZlj :Ik esa** lqlfTtr gkfFk;ksa o ?kksM+ksa dk
tqywl vkSj x.kxkSj dh lokjh vkdkZ.k dk dsUnz
jgrh gSA t;iqj] chdkusj tks/kiqj] mn;iqj vkfn
LFkkuksa ij vkt Hkh jkt?kjkuksa ls x.kxkSj dh
lokjh xkts&ckts ds lkFk fudyrh gSA >hyksa dh
uxjh mn;iqj esa fiNksyk >hy esa lth ukSdkvksa
dk tqywl lSykfu;ksa ds vkdkZ.k dk dsUnz cu
jgk gS] vusd nskh&fonskh Ik;ZVd igqaprs gSaA
mn;iqj esa x.kxkSj uko izfl) gSA jktiwr
fj;klr dky esa esokM+ esa ukFk}kjk dh x.kxkSj
lcls T;knk ekgwj FkhA ukFk}kjk fBdkus dh
vksj ls ogka lkr fnu rd x.kxkSj dh lokjh
fudkyh tkrh FkhA x.kxkSj ekrk dh lokjh lkrksa
fnu lkr jax dh vyx&vyx ikskkdksa esa
fudkyh tkrh Fkh tSls x.kxkSj ekrk dh lokjh
yky jax dh ikskkd esa gS rks lokjh esa kkfey
gksus okys ftrus Hkh iq:k gksaxs] mu lHkh dh
ixfM+;ka vkSj dejcan Hkh yky jax dh dqafM;k
Hkj ds cSB tkrs vkSj x.kxkSj ekrk dh lokjh
ns[kus ds fy, tks nkZd ckgj ls vkrs os viuh
ikx vkSj dejcan jaxjst ls ftl jax dh ikskkd
x.kxkSj ekrk dh gksrh mlh jax esa jaxok ysrsA
nkZdksa ls bldk dksbZ kqYd ugh a fy;k tkrk FkkA
fBdkus ls x.kxkSj ekrk dh tks lokjh fudyrh
Fkh mlesa ;g ,d foksk ckr FkhA x.kxkSj ekrk
dh ikskkd ls yksxksa dks irk py tkrk Fkk] fd
;g mRlo dc [kRe gksus okyk gSA tSls dy
x.kxkSj ckSykbZ folftZr tk;sxh] rks mRlo
lekIr gks tk,xk] blfy, vkt kke dks x.kxkSj
ekrk dh tks lokjh fudkyh tk;sxh mlesa x.kxkSj
dks dktfy;ka jax dh ikskkd igukbZ tk,xhA
dktfy;ka jax ftlds ij xksVs] fdukjh]
lyek&flrkjk dk dke gqvk gksrk FkkA os igu
dj ds tk;s rks tks yksx nwj&nwj ls vkrs] mudks
irk py tkrk fd vkt mRlo lekIr gks
tk;sxkA iwjs jktLFkku esa ;g R;kSagkj viuh yksd
ijaijk ls tqM+k iwjs meax] mRlkg vkSj tksk ds
lkFk euk;k tkrk gSA fL=;ka xgus&diM+ksa ls
lth&/kth jgrh gSA mudh vkilh pqgyckth
ljl ljy o lqanjrk esa ;ka lqxe lqx.k euk lqgkx lkFkS
lksyka fnu x.kxkSj
gjh&gjh nwck gkFkka esa iwt jgh x.kxkSj
Qwy ika[kM~;ka nwk&ikBk ekyh Y;knS rkSM+
;S rks ikBk uS fpVdkrh chjk csy
Cak/kkoS vkSj xksjM~;ka----A
bl izdkj lq[kh nkEiR; thou dh |ksrd
*x.kxkSj* dh iwtk&vpZuk vusd ?kjksa esa
fko&ikoZrh dh iwtk ds :Ik esa
vk/;kfRed&lkaLd`frd Hkkouk ls vksrizksr dj
jgh gSA orZeku nkEiR; thou dks ljl&ljy
cukus ds fy, *x.kxkSj* x.k bZoj o xkSj
ikoZrh dh iwtk dk fo/kku Hkh blh fk{kk] lansk
o ladYi dk ifjpk;d gS fd fko&ikoZrh ds
nkEiR; thou dh rjg gh lHkh dk thou lq[k
o dY;k.kdkjh cusa] lcesa yksd eaxy dh Hkkouk
Hkjsa rFkk Hkkjrh; yksd laLd`fr viuh fofkV
igpku cuk;s j[ksa %&
**ty Mk Fky tyk] ukjh uoys osl
iq:k iVk/kj uheM+kS] vkb;ks e:/kj nslA**
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17 , 2015 2015 , ,
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MAHESH KUMAR MATTA
JUDICIAL ASST. ROOM NO-
180A,
OFFICE OF DISTT. & SESSIONS
JUDGE,
TIS HAZARI COURT
DELHI 110054
MOB: 09711782028
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lk{kkRdkj% bZekunkjh ls le; lekt vkSj turk dh ihM+k ,oa thou dks 'kCnksa esa dgrk gw%--
--- nhi lkSjHk
15 vxLr 2013 dks Lora=rk fnol ds fnu fgUnh dh ledkyhu vkSiU;kfld /kkjk ds egRoiw.kZ
miU;kldkj] lqizfl) i=dkj vkSj *uskuy nqfu;k* fnYyh ds laiknd iznhi lkSjHk ls muds miU;klksa]
vktknh ds ckn dk Hkkjr] mRrj&vk/kqfudrk] mRrj le;] L=h] nfyr] vkfnoklh foekZ] cgqlaLd`frokn]
mRrj lakLd`frd nkSj] muds jpuk deZ vkSj vU; vUrj}U}ksa ij foLrkj ls ppkZ gqbZA mUgksaus
vfHkO;fDr ds Lrj ij vis csckd fopkj izdV fd, A lgh ek;us esa mUgksaus iqjkus fdys
mRrj& eq>s yxrk gS fd fdlh dks yxrk ugh gS ;s vUnj ls irk ugh dSlh phtsa gSa miU;kl fy[kus ds
ckn Hkh tc eSa fy[k ysrk gw rks eq>s yxrk gh ugha fd bls eSaus fy[kk gS] eSa dbZ ckj vkp;Z pfdr gks
tkrk gw] vkSj tc eSa lksprk gw fd ;s esjk gh fy[kk gqvk gS rks eq>s galh Hkh vkrh gS ;s rks ,lh pht
gS----- ;s rks jpuk izf;k dk loky gS] ;s ckr rks eq>s Hkh ugha le> vkbZ vkt rd] eSaus rhu
miU;kl fy[ks dkSu lk
ik= dbZ ckj ,slk gksrk
gS fd ^rhljh rkyh* eSa
fy[k jgk Fkk rks ,d
ik= vius vki pyus yxk
oks vius vki ys[ku
djkrk pyk x;k vkSj
miU;kl ij fookl
cny fn;k tks eSaus xs ugha yxrk fd
dksbZ iy foksk fdlh ds thou esa izHkko] vc lgus dks thou esa HkkSfrd :Ik ls tSls vki dg ldrs gSa
fd fnYyh cxSjg esa ukSdjh gkfly dh] vkt tc eSa laiknd gw ,d nSfud i= dk eq>s yxrk gS fd ;s
lkekU; gSA
u& dqN viuh gkWch ds ckjs es crkb,\ vidks D;k 'kkSd gS\ D;k djuk vkidks vPNk yxrk gS\
mkj & kkSd D;k gS \ dksbZ [kkl foksk ugha gS vPNs diM+s iguuk [kkuk] [kkuk] de [kkuk cf
mkj & kk;n ! oks vHkh fy[kuk ckadh gS] esjh vkRedFkk tks gksxh] oks csbekuh ls Hkjh ugha gksxh] tks
ft;k gS tks fd;k gS oks lc vk,xk mlesa D;ksafd eSa HkezkdkUr ugha ekurk gw fd tks uSfrd ewY; tks xs cgqr dgrh Fkha fd iznhi
th vki fy[k ldrs gSa vkSj eSus eku fy;k fd fy[kk i
vkSj jkst fn[kk;k dhft,A rks tks ncko mUgksaus cuk;k u rks ml ncko ds pyrs ^eqUuh eksckby* iwjk
gqvkA
u& ogh u vkxs vk x;k tSlk fd vkius vHkh dgk Fkk D;k vkuUn Hkkjrh dks vkids :Ik esa ns[kk
tk ldrk gSA
mkj & ogh eSaus dgk u-----fd vki fdl fdl :Ik esa eq>s ns[ksaxs vkSj dksbZ Hkh ys[kd tks gS u ys[kd
dksbZ ij ls Vidk vkbVe rks gS ugha] oksa vius gh thou ds vuqHko dks ;k nwljs] mlesa cgqr lkjs
ik= gSa tks eq>s cgqr utnhd ls tkurs gaS] mlesa vkius is yxrk gS fd miU;kl dks
miU;kl dh rjg ns[kk tkuk pkfg,A tc eaS dgrk gaw fd ;g esjk vkRe dFkkRed miU;kl ugha gS] rks
ugha gSA vDl gks ldrs gSaA D;kasfd gj O;fDr dk ,d vuqHko gksrk gS A fd tc vki vuqHko dks ckgj
Bsyus dh dksfkk djrs gSa rks vki NwBs lkfcr gks tkrs gSa D;ksafd vke rkSjij gksrk gS fd dYiuk dks
;FkkFkZ es xrk gS fd mls ns[kdj bl ckr ls
lq[k gksrk gS fd tks eSaus dYiuk dh Fkh oks yksxksa dks yx jgk gS fd lp gSA ;FkkFkZ gS ctctk jgk gSA
mldks mBkus dh t:jr gSA mldks idkus dh t:jr gS] oks lc okil djus dh t:jr gS A rks phtsa
gekjs vkl&ikl gSaA tSls lq/kh'k ipkSjh th us miU;kl ds ckjs esa fy[kk gS fd ^ge tkurs rks gSa A ysfdu
mruk ugh tkurs gSaA ^ugh tkurs gSa* tks kCn mUgksaus iz;ksx fd;k gSA rks dbZ ckrs ,slh gS tks mUgksaus
fy[krs gq,-----;Fkk rks ifCykj us eq>s fn[kk;k rks eq>s galh vkbZ fd ;s lc D;k eSaus dgk fd oks lc
eq>s tkurs gSa essjs ;gka dkWye &okye fy[krs gSa rks ,sls gh fy[k fn;k A vkSj tks mUgksaus fy[kk oks ckn
esa fl) gqvkA vkSj mUgksaus gh ugha reke yksaxks us bldks fy[kkA mUgksaus bldks fy[kk fd ;s ubZ ^dkV*
dk miU;kl gS A rks eSaus dgk fd ;s dkV &dwV D;k gksrk gSA HkkbZ! vc yksx i
u& tSls fd vkius ^eqUuh eksckby* esa eksnh] xks/kjk dk.M vkfn dks tksM+k gSA tc 2003 &04 es eksnh
eq[;ea=h cus rks lkSxU/k jke dh [kkrs gSa] cPPkk&cPpk jke dk*] ckdh] dks rksM+ nks*] vkfn tSls ukjs fn;s
vkSj vkt ijlksa ujlksa yes we can dk ukjk fn;k rks D;k vki le>rs gSa fd eksnh dks bl pquko ds fy,
iqjkus ukjksa dh t:jr ugh gS ;k gS \
mkj &he Can kil the nun ukjs esa rks ;s vUrj/ofu gS eksnh dks rks eSa ftruk utnhd ls tkurk gw]
cgqr de yksx tkurs gSa mlesa vkius is dksbZ tkudkjh ugha gSa] vkSj u gh v/;;u gSA vkSj u eSa irk rks gS ysfdu cgqr dqN dgus dk lkgl ugha gSA tSls dgrs gS u [kjh] oks dgha vius
dks cpk ysrk gSA eku yhft, oks viuk pky&pfj= ns[kdj dj jgk gS& rks ogka mldh ckjh vk,xh
ys[kd tgka igpkuk tk jgk gS fd ys[kd gw ogka opko djus yxrk gSA fd oks vPNk fn[ksA vkSj ;wa rks
eSus cgqr i
[kkl rjg dk jSdsV gSA dSls vf/kd uEcj ys vkrs gSa \ dSls fy[kk tk,] D;ksafd tks iwjk fgUnh dk
okrkoj.k gS og v/;kidh; vkykspukRed fdrkc dk mnkjgj.k nsrs gSa tSls d{kk ,d esa i
jgs gSaA ;gka ls yksx dekus tk jgs gSa ]ogka ls vkrs gSa rks fonsk ls vkrs gS a rks dgk tkrk gS fd yUnu ls
vk, gSa fonsk ls vk, gSaA vksj ogka djrs D;k gS HkkbZ lkgc isVksy iEi esa [kMs+ gSa] iksaNk yxk jgs gSa]
NksVk&eksVk dke dj jgs gSaA ogka dk tks nnZ gks viuh Hkkkk gh ugha cksy ik jgk gS] ;s fdruh cM+h ihM+k
gS ftlesa vki lksprs gSa lc dqN dj jgs gS] vki vxj vdsys gSa pkjksa rjQ vkids vaxzsthnku gaS] fgUnh
ugha tkurs gSa rks vkidks fdruh ihM+k vkSj rM+i gksxhA viuh Hkkkk esa cksyus dk tks vkuUn gS u oks
xqykeh lk gks tkrk gSA fQj yksx&ckx Qksu djrs gSa ?k.Vksa ckr djrs gSa] viuh Hkkkk dks fj;kt djrs gSaA
oks lakLd `frd thou jksth & jksVh ds fy, x, gSa] iSlk dekus x, gSaA rks ;s lcls cM+h ihM+k gSA
u& ^fyo nu fjyskufki*] ^VwfeuV Iyht*] ^ou ukbV LVS.M*] vkfn tSls fjrksa dh vkidh dh utj es vc D;k vgfe;r jg xbZ gS\
mkj & vgfe;r D;k \ ;s u, lekt eas gksus okyh phtsa gSA ;s ?kV jgk gSa] ;s fn[k jgk gS] D;ksafd eSa
i=dkj gw rks esjs miU;kl esa dksbZ pht vk,xh u----eSa bl ckr dks Mads dh pksV ds lkFk dgrk gw yksx
dgrs gaS fd i=dkjh gS] eSaus cquk gS A D;k i=dkjh gS\ tks ljdkjh DydZ gS] ekLVjh dj jgk gS]
;qfuoflZVh ds vUnj rks ekuks ge rks fy[kus dk iskk dj jgs gSa u] gekjk rks dke gh gS fy[kuk ] ge
jkst nks pkj gtkj oM~lZ fy[krs gSaA vc dksbZ dsUnzh; ljdkjh ckcw cuds ;k fdlh vU; isks esa gks rks
egku cu tkvksxs] i=dkfjrk essjs ys[ku dh tku gS pqafd oks ^lR; dks eq>s ij[kus dh reht nsrh gS*A
gekjs miU;kl esa tks lp vk,xk u oks nks vkSj nks pkj gksrk gS ml ysfcydk lp gksrk gS A mldks ge
ij[krs gaS tc fdlh ij vkjksi izR;kjksi dj jgs gksrs gaS rks izlakk dj jgs gksrs gSa rks mldh
tkap&iM+rky djrs gSaA rc oks ;FkkFkZ] lR;] tks Hkh vkidks dguk gks] oks lc fudy vkrk gSA ;s tks ubZ
ih
vUrfoZjks/k gS] iwath dk* tks ncko tks ogh u----iwath gekjh lksp dks dSls cny jgh gSA igys Hkh thou
py jgk Fkk u yksx rks lkbdy ls py jgs Fks] vkt bl nwjh eas tgka vki cSBs gks ] ;gka tc eSa vk;k
Fkk rks flQZ esjs iklA vkSj esjs ikl igyh ,lh- dkj Fkh ;s T;knk iqjkuh ckr ugh gS 2003 dh gh ckr
gSA nl lky gq, gSa vc ;gka xkM+h [kM+k djus ds fy, yxrk gS fd fdl fnu laxzke gks tk,xkA xksfy;ka
py tk;saxha A iSlk dgka ls vk;k yksu ys yks thjks bUVjsLV is yksu ys&yks ukSdjh is yksu ys Ykks vkfnA
u& vkidks fdUujksa ij fy[kus dk fopkj D;kas vk;k ;k vkidks ,slk D;ksa yxk fd fdUujksa ij fy[kuk
pkfg, \
mkj & eq>s ,slk blfy, yxk ^eqUuh eksckby* tc eaSus fy[kk mlds ihNs ;s lksp Fkh ^Hkkjr esa vktknh
ds ckn ds fgUnqLrku dk ft djukA* vktknh ds eksg Hkax dk tks Hkkjr jgk gS mldk dgh dksbZ ft
ugha gSA fy[kk x;k gks rks eSa nkok ugha djrk D;ksafd eSa i
Hkh rks ekuoh; lekt ds fgLls gSaA tc gekjs ;gka dksbZ kqHk dke gksrk gS muds fcu ugha gksrk A bruh
fdonafr;ka gSa muds izfr gekjs lekt esa D;ksa\ foo esa reke nskksa esa ,sls yksaxksa dk lkekU; ls thou
thus dk gd gSA mlesa vkius miU;kl esa iuk kq: fd;k------ tks lh/kk laokn gS fQj eSaus lkspk fd buesa fjlpZ djrs
gSa lksprs gSaA ;gh i=dkfjrk dh rkdr ugh dj jgk Fkk-----txg&txg tkrk ugha] esys dk tks o.kZu gS
ogka Hkh eSa x;k] dydRrs Hkh x;k] vkSj tgka Hkh tkrk Fkk iwjh vka[ks [kksy ds j[krk FkkA fd ;s yksx D;k
dj jgs gSaA ^eqUuh eksckby* esa Hkh bldh Nki gSA xs&Dyc dk A mlh miU;kl esa eq>s yxrk gS------ fd
irk ugha D;k lR; gS eq>s yxrk gS fd ogka mldh cht iM+ pqdh FkhA eq>s yxk fd js[kk fprdcjh ds
lkFk eSa U;k; ugh dj jgk gw A ogh oks miU;kl [kRe gksrk gSA mldh e`R;q ds ckn ysfdu ;s tks dSjsDVj
rks gS ugha fd ;s cM+k egku dSjsDVj gS bldk iru gksuk gh pkfg,A fQj oks ^rhljh rkyh* esa js[kk
fprdcjh vkbZA vxj ge eqgkojsa es dgsa rks mldk iru gksrk gS vkSj mlds tks efgek e.Mu dh ckr
gS oks lekIr gks tkrh gSA
u& lekt dk fgatM+ksa ds izfr tks O;ogkj gS rks blds lEcU/k esa vki D;k dguk pkgsaxs \
mkj & ;s eqdEey bUlku gSa] dke dj ldrs gSa dke djrs gSa] tc vki euq; ;ksfu es tUe ysrs gSaA rks
blls igys lewg dks fdlh pht dh fpUrk ugh gksrhA rks ;s tks feydj bdB~Bs gksrs gaS ;s thfodk dk
loky gSA la?kkZ gSA eSa kk;n ys[kd gw eSa bruk cf
vkSj oSls gh ^nsk Hkhrj nsk* oks ,d vyx tehu gSA vkSj tc pkSFkk fy[kwaxk rks mldh tehu vyx
gksxhA blhfy, lcdk bUrtkj gks jgk gSA
u& cSadkd] ofyZu FkkbySaM ds oS;ky;ksa ij oSfod eUnh ds dkj.k tks foKkiuksa dk iz;ksx gks jgk gS
blds lEcU/k esa vki D;k dguk pkgsaxs\
mkj & D;ksafd ;s lc cktkj ls tqM+ x;k O;olk; gS vkSj ogk rks gS ;s lc oS/k gSA mudh ckdk;ns
esfMdy tkap gksrh gSA gekjk ;s dguk gS fd HkkjrokZ esa cM+k yksx ffVlkbt dj ldrs gSa------ bldks
fQj Hkh eSa bl ckr dks dgwxk fd L=h fojks/kh ugh dg ldrs bldks tSls fd Hkkjr okZ esa oks yksx bl
isks dks djrs gSa] bl isks dks viukrs gSa rks mUgsa dkuwuh vf/kdkj fn, tkus pkfg, A vkSj vxj ge ;s
dg nsxsa fd vrhr ls ysdj oS;ky; gSa ;s gS---- oks gSa----A tSls fd ,d iq#k dh ;s LorU=rk gS rks
L=h Hkh ;s lksp ldrh gSA vxj og lksprh gS fd eSa ;s dke vPNs ls dj ldrh gw rks mldh ckr dk
lEeku fd;k tkuk pkfg,A mls vu Sfrd :Ik ls ugha ns[kuk pkfg, mls dqYVk oS;k dgus dh fdlh dks
t:jr ugha gSA ;s mldh vktknh dk vuknj djrk gS vxj mldh bPNk gS rks fdlh ncko ds fcuk
fdlh byky ds fcukA eSa flEiy esa ekurk gw fd O;fDr dks viuk iskk pquus dk vf/kdkj gS A vxj oks
vius kjhj dks caspdj ^fcuk etcwjh ds fQj eSa dgwxk ^fcuk etcwjh* ds ;s dke dks Lohdkj djrh gS
rks ;s mldh vktknh dk fgLlk gSA vkSj blesa vxj dksbZ mls jksdrk gS rks eq>s yxrk gS fd ge mldh
vktknh dks Nhu jgs gSaA
u& leyaSfxd fookg dks vki dgka rd mfpr Bgjkrs gS \
mkj & ,d ckr vkils crk,a yksx dgrs gS ^uSpqjy lsDl* ;s D;k gksrk gS\ L=h &iq#k] fdl txg
fy[kk gS dkSu lkyk dgrk gSA mlesa iztuu gSA vxj vki lsDl djrs gks rks ----------- vxj iztuu
dks ekbul dj nks rks cgqr lkjs yksx lsDl djrs gSa iztuu ugha djrs gSa rks dkSu gS oks yksx] VsLV V~;wc
csch ys jgs gSa] ljxkslh dk tekuk] 'kkg:[k [kku cPpk iSnk djk jgk gS] ;s D;k gS ;s uSfrd gSA ;s
uSfrd&oSfrd dqN ugha gksrh gS ;s lekt ds mPPk oxZ }kjk x
fM.Mh&fHk.Mh fcd jgh gS bycsjsku fQj eSa dgwxk fd ;s i=dkfjrk dh rkdr gSA vkWCtjosku dgka ls
vkrk gSA HkkbZ i=dkfjrk D;k gS\ lekt dks is [kqkh gS fd ftu yksxksa us
miU;kl is Qksu fd;kA mUgksaus ,d cgqr vPNh ckr dgh fd vc tc Hkh vki
dgh Hkh ge fgtM+ksa dks ns[krs gSaS rks gekjs eu eas ?k`.kk ugha gksrh gSA eSaus dgk fd ;gh ge djuk pkgrs
FksA ;gh ge fy[kuk pkgrs FksA
u& fgtM+ksa dh tks lcls cM+h detksjh gS oks vthfodk izkIr djuk gSA rks vkidh utj esa bls dSls
lq/kkjk tk ldrk gSA vkSj D;k ljdkj dks blds fy, dqN dne mBkus pkfg,
mkj & detksjh ugha gSA gekjh vkidh ugha gSA geus dgk u fd ge lqcg&kke ckhkl >wB cksyrs gSaA
bUde VsDl Hkjuk gks rks >wB fy[kuk A iSlk cp tk,A lHkh djrs gSaA ;s euq; dh izo`fRr gSA ;s kksly
flD;ksfjVh dkuwu ls tqM+h phtsa gSaA ;s dkuwu ls ugha curh gSa ;s lekt ls curh gSaA HkkbZ! mu yksaxks us
dkuwuh ntkZ ys fy;k u! leySafxdksa us A gkbdksVZ rd dk iwjh /kkjk dk ft fd;k x;k gSA
u& Hkkjr dh vis{kk tSLkk fd vHkh ppkZ gks jgh Fkh fd foo ds dbZ nskksa esa budksa cjkcj dk
vf/kdkj izkIr gS tcfd ;gka ughaA rks ,slk vki D;k dkj.k ekurs gS\
mkj & ogh! eSaus vkidks ,dLkIysu fd;k u ge ftEesnkjh laHkkysxs enZ gSa u enZ! ewNksa dVok ywaxkA eawNs
eSa >qdus ugha nsrk gawA ewaNksa ls enkZuxh dk D;k ysuk&nsuk HkkbZ! dksbZ fayax ls enkZfuxh gksrh gS \ lksp ge
tSls lekt esa phu esa dSls bu yksxksa dks ,d oak pyk gS----- e/;iznsk e sa Hkksiky esa tks Fkk oks cthj
dh reke lUnHkZ blds------
u& fgtM+ksa dh ,d vyx iztkfr ekuh tkrh gSA rks D;k bUgsa vyx iztkfr dk ekuuk mfpr gS\
mkj & iztkfr ugha frfjLd`r euq; gSa ysfdu euq; gksdj Hkh euq; ugha gSa mfpr gksrk rks D;k eSa ;g
miU;kl fy[krk \
u& vkius dgk Qksu ij fd eSaus izsepUn dks fcYdqy ugha is
etk ugha vk;kA ftldks tks dguk gks dg ysA eaSus mudh ^dQu* dgkuh is ugha vPNk yxk eSaus ugh i
u;h dgkuh c;ku djrk gS] pkSdkus okyk] nks Vsus py jgh gSa ,d vk jgh gS] vkSj ,d tk jgh gSA nksuksa
esa ,d vkneh vkSj ,d nwljh dFkk py jgh gSA vkSj dgha fyad ugha gks jgk gSA mldks lk/kuk gj {k.k
;kn j[kuk vius vki esa cgqr egRoiw.kZ dke gSA
u& vkius viuh ckr dks j[kus ds fy, tks Qslcqd dks ek/;e cuk;k gS rks ,slk vkidks D;ksa yxk fd
bls ek/;e cukuk pkfg,\
mkj & ukStokuksa dk dE;wfudsku dk ] vktknh dk] eq>s yxrk gS fd lcls cM+k izkCye gSA vki jpuk
gesa nsrs gS rks ge ugha Nkirs gSa blesa D;k\ rks vktknh dk lcls cM+k egRoiw.kZ loky gS A Qslcqd ij
reke yksx tqMs+ gq, gSa oks Hkh ,d fkYi gSA viuh ckr dgus dkA vkSj oks ek/;e eq>s yxk fd ckr
dgus dk lcls egRiiw.kZ rjhdk gSA tSls & lkr bldh lgsfy;ka gSa] lkr jkT;ksa dks izksVsDV dj jgh gSaA
lkr jkT;ks ij ge ckr dqN dg jgs gSa gesa jkLrk fey jgk gSA lkWVZdV viuh ckr dgus dk] caaxky dh
ckr dgus dk] Hkksiky dh ckr djus dk xqtjkr esa Hkkxus dh ckr gks jgh gSA fcgkj esa ywV&?klksV dh
ckr gks jgh gSA cEcbZ esa ped&pkanuh dh ckr gks jgh gSA gekjs miU;klksa-----eSa dksfkk djrk gw fd
gekjk lekt] gekjk le; tks gS oks D;k izHkko Mky jgk gS\ yksx D;k lksprs gSaA mudk D;k thou gSA
;s eSa dksfkk djrk gwA
u& miU;kl eas vkius Qslcqd ds ftrus Hkh nksLrksa dk ft fd;k gSA rks D;k ;s vkidh Qsl cqd
vkbZ&Mh ls tqMs+ gq, Hkh gSa\
mkj & tqM+h Hkh gSa( cgqr lkjs] ugha Hkh tqM+h gSaA
u& ^mYQk* tSls laxBuksaa ds mn; dk dkj.k lekt vkSj ljdkj ds fojks/k iw.kZ O;ogkj dks ekuk gS rks
bles vius D;k fopkj crka,xs vki\
mkj & crk;k rks geus mlesa fy[kk Hkh gS ] tc vki gekjs fdlh Hkh Hkkkk xr lewg ;k fdlh Hkh jkT;
esa vki viuh JsVrk ls mldks ywVsaxs vkSj dqN nsasxs ugha vkSj ns'k D;k gksrk gS dksbZ cUnwd] laxhr ls
tksM+us okyh dFkk&O;Fkk gS ugha] ns'k dk eryc fgeky; ioZr vkSj caxky Hkh ugha gSA ns'k dk eryc ogak
ds jgus okys yksxksa ls gSA xaxk ughaa gSa] cM+h ifo= gSa pyks Bhd gS FkksM+h nsj ds fy, lc yksx gh ugh
gksaxs ] tgka xaxk cgrh gS] rks ml xaxk dk vFkZ D;k gSA
u& miU;kl esa vkius L=h dks cgqr gh egRoiw.kZ LFkku fn;k gSA rks vktknh ds brus o"kZ ckn Hkh
,slk D;ks gks jgk gS fd gesa L=h ds fy, ,slk djus dh t:jr iM+ jgh gSA
mkj & ^L=h foe'kZ* dqN L=h ys[kdksa dk mn.Mk gSSA viuh igpku ds fy, ,d lewg cuk;k tkuk
pkfg,A tc ukjh eqfDr vkUnksyu pys Fks mlds ihNs Hkh ;gh gS] lekt esa gLr{ksi djds viuh igpku
cuk;k vkSj vxj L=h foe'kZ tSls&vktdy gks jgk gS u;h jpuk, tks vk jgh gSaA mlesa ;gh gS fd
yM+fd;ka meznjkt gksrh gSa tks yksaxks ds LkkFk ?kwerh fQjrh gSa oks Hkh [kq'k gSa] vkSj os Hkh [kq'k gSaA vf/kdka'k
dgkfu;ksa esa ftruh Hkh eSaus ik djus dk ckr djus dk oks tks f'kVrk gS oks gS---------------
u& vkius fy[kk fd vleoklh ^lkfnu vle* dh dYiuk djrs gS rks D;k ;s mfpr gS\
mkj & ;gk mfpr&vuqfpr dh ckr ugha gS tc vkidh vkSj gekjh lkaLd`frd igpku ugh gks jgh gS rks
gesa vyx jgus dk vf/kdkj D;ksa ugha gS ns'k dksbZ HkkSxksfyd lhek ugha gSA HkkbZ! ikfdLrku rks Hkkjr dk
gh fgLlk Fkk] caXykns'k Hkkjr dk fgLlk Fkk vkt vyx gS] ysfdu ogk ns[kas ogk nksuksa dh lkaLd`frd
t:jrs gSa] vkuk&tkuk gS kkfn;a gks jgh gS b/kj ls m/kj iatkfc;ksa ds fy, xq#}kjk gS ogka ikfdLrku esa
ogk mnwZ cksyh tkrh gS] fgUnh cksyh tkrh gS ] iatkch cksyh tkrh gSA ^jkefoyk'k 'kekZ* us cgqr vn~Hkqr
ckr dgh dh nqfu;k esa vdsyh jkVh;rk fgUnh ftldh nks Hkkkk,a gSaA fgUnh vkSj mnwZ A blhfy, dgk tkrk
gS fd ^xaxk teqfu;k laLd`fr* A
u& vkius vius rhuksa miU;kl esa yxHkx ySl cSd i)fr dk iz;ksx fd;k rks D;k;s vius ls gks xbZ
;k--------------
mkj & eSa lksp ds dke ugha djrk gaw] uksV~l ugha cukrk gw pkyw lks pkyw-------- D;ksafd lc pht lsV
jgrk gS u fneke esa ge ou ykbu lksprs gSA tSls ^eqUuh eksckby* ds ckjs esa cu ykbu es a gS fd
^vktknh ds ckn dh eksgHkax ds Hkkjr dh dFkk* fy[kuh gSA ^rhljh rkyh* es ^gkf'k, ij iM+s gq, fgtM+ksa
dh dFkk fy[kuh gSA ^ns'k Hkhrj ns'k* esa iwoksZRrj ds ladV ij eq>s] iwoksZRrj is ,d dgkuh fy[kuh gSA ,d
ykbu esa clA
u & vkidk vxyk miU;kl dc vk jgk gS \ D;k fo"k; {ks= gksxk\ gkykfd vkius bl lEcU/k esa
igys dg fn;k gS & fd eSa ;kstukvksa ugha cukrkA
mkj & vk,xk rks ns[kk tk,xkA ge rkas ySiVki ij gh fy[krs gSa] ;g pyrk jgs cl-------
vkius vius O;Lr le; esa eq>s le; fn;k vkSj vius jpuk deZ] miU;klksa esa of.kZr
fo"k;] ledkyhu mRrj le; vkSj Hkkjrh; ifjn`; ds ckjs esa vius csckd vkSj lR; fopkj izdV fd,]
eSa rks ;gh dgwxk ^eqfDrcks/k* ds 'kCnksa esa & lgh ek;us esa vki us ^vfHkO;fDr ds [krjs mBk, gSaA*
vkidks vxys miU;kl ds fy, esjh gkfnZd 'kqHkdkeuk,A vkidk cgqr&cgqr /kU;okn!
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1
sapnaaoM ka [nd`QanauYa
ivanaIta Sau@laa
saiva kha hO tU drvaajaa Kaola jaldI pMKurI nao ApnaI $mamaoT saivata kao kmaro ko baahr sao hI Aavaaja lagaa[- kao[- javaaba na
imalanao pr vaao drvaajao kao lagaBaga Qaikyaato hue
BaItr GausaI. AaoFfaoh tU tao ABaI tk baaqa$ma maoM hI hO Aa rhI hU. jara ek Saavar lao laU basa. Aba tk saao rhI qaI @yaa ]Qar nahIM ro hFto Bar ko kpD,o hao gayao qao Qaaonao kao. Ta[ma tao lagaogaa hI naa. iktnaI baar kha hO ik kpD,o laaMD/I maoM do idyaa kr. torI trh AmaIrjaadI qaaoD,o hI hU jaao CaoTo kama ko ilae BaI pOsaa foMktI if$. Aaoko baabaa jaao toro jaI maoM Aae vahI kr pr fa^r gaa^D saok BaaYaNa mat donao laganaa. PaMKurI kuC ]KD, saI ga[-.
raoja tao saiva Aaz bajao tk naha
Qaaokr ifT hao jaatI qaI pr Aaja gyaarh ko
baad BaI kama fOlaa huAa hOO. pMKurI [tnao mana sao
]sao batanao Aa[- qaI ik rajaQaanaI ko P`aisaw fOSana
iDjaa[inaMga [nsaTIT\yaUT inaFT maoM ]sao daiKlaa imala gayaa qaa. ipClao saala tao AiBanava sao b`aok Ap ko baad vaao [tnaa iDP`aosa hao ga[ - qaI ik prIxaa maoM baOz hI na sakI. ]sa halat maoM ek saiva
qaI jaao ]sao tsallaI dotI rhI. [saI sao sabasao
phlao vah ]sako saaqa hI ApnaI KuSaI baaMTnao calaI
Aa[-. mamaa AaOr DODI kao batanao ka kao[- matlaba
nahIM. vao tao ]sakI iksaI BaI ]plaibQa ko baaro maoM
saunakr mahja ek taohfa iBajavaa doto hOMo baQaa[-
kaD- ko saaqa.
faona pr saMixaPt saI maubaarkbaad dokr vao
AaOpcaairkta ka inavaa-h Bar krto kao[-
idlacaspI kao[- ]%saah nahIM idKatoo. kBaI nahIM
pUCto ik ]sa maukama tk phucanao ko ilae kOsao
kOsao jatna ike ]nakI ibaiTyaa nao. yao saba jaananao
samaJanao maoM Apnaa Baojaa @yaaoM Kpato Balaa ]nako
pasa ]sasao BaI jyaada mah%vapUNa- kama qao. saMtana
kao ivalaaisata ka saajaao saamaana tao do sakto qao vah
daonaaoM ikMtu saMGaYa-pqa pr ]sakI ]MgalaI qaamakr
calanaa baomaanaI jaana pD,ta qaa ]nakao. ijatnaa
jyaada iksaI pcaD,o maoM pD,ao ]tnaa hI jyaada ]sao Jaolaao [sa saaoca ko tht ]nhaoMnao baoTI ko hr sauK
duK sao pllaa JaaD, ilayaa daonaaoM ApnaI hI
jaIvanacayaa- maoM magana ]sako pro iksaI BaI baat kI
Ahimayat na hao jaOsao.
ipClaI dfa ]nhoM basa [tnaa pta qaa
ik ]nakI baoTI tibayat Kraba haonao ko karNa
inaFT ka @vaalaIfa[Mga egja,ama nahIM do paegaI. DODI kao ibajanaosa sao fursat nahIM AaOr mamaa kaoo ek
maoiDkla kaMoMsa maoM Amaoirka jaanaa qaa. ]sa samaya
pMKurI kao maa ka Baavanaa%mak saMbala caaihe qaa.
pr mamaa kao Apnaa kOiryar saMvaarnao kI Qauna qaI.
tna AaOr mana sao baImaar baoTI ko ilae va@t hI
kha qaa ]nako pasa sauiva#yaat saja-na ko $p maoM
ApnaI P`aitYza banaayao rKnaa ]sasao khIM jyaada
ja$rI qaa ]nako ilae. mamaa ko karNa pMKurI AaOr
]sako baD,o Baa[- kao bacapna sao hI baaoiD-Mga ka mauh
doKnaa pD,a. baccaaoM kI saaja saMBaala maoM ]nakI
mah%vaakaMxaa jaao kucalaI jaatI baD,o BaOyyaa nao jaOsao
tOsao nakla krko snaatk kI ]paiQa pa laI AaOr
DODI ko karaobaar maoM haqa baMTanao lagao.
pr pMKurI yao maMjaUr nahIM. ]sako ilae
pZ,o ilaKaoM kI jamaat maoM Saaimala haonaa hI kafI
nahIM. ]sako AiBaBaavakaoM nao Apnao Apnao kaya-xao~
maoM ek Alaga phcaana banaa[- hO ]sako BaItr BaI
kuC kr gaujarnaoo ka jaja,baa jaaor pkD,ta rhta
hO. laoikna DODI ka basa calao tao kao[- BaI
P`aaofoSanala kaosa- naa krnaoM doM ]sao. vao tao jald sao
jald ]sako haqa pIlao krnaa caahto hOM. ]sako
gazbanQana ko bahanao iksaI baD,o vyavasaaiyak Garanao
ko saaqa gazbaMQana krnao ka mana banaa rKa hO
2
]nhaoMnao. pMKurI ]dasa hao ga[-. maata ipta ko
rhto hue BaI kBaI kBaI vaao Kud kao Anaaqa saa
mahsaUsa krtI hO.
]sakao yaad hO baaoiD-Mga skUla ko phlao
idna jaba vah Gar kI yaad maoM AaMsaU baha rhI qaI
tba isasTr maorI nao kha qaa rao mat baccaI. doK torI trh hma BaI Apnaa fOimalaI CaoD,ko Aayaa.
hma tao nahIM raota. ifr tuma kaho kao raota Aaja
ko baad yao A@Ka skUla hI tora fOimalaI hO. isasTr kI baat ]sanao gaaMz baaMQa laI qaI. ]sa idna
ko baad vah prayaaoM saoo hI Apna%va ka irSta jaaoD,nao
kI kaoiSaSa krtI rhI. yao baat AaOr hO ik
ApnaI [sa kaoiSaSa maoM k[- baar vah AaOMQao mauh
igarI. jaOsao ik AiBanava ko maamalao maoM ]saoo lagaa ik jyaada saaocanao sao idmaaga fT jaayaogaa.
[tnao maoM saivata snaana krko inakla Aa[- qaI.
saiva nao doKa ik ]sakI saholaI AaMKoM
maUMdo AaramakusaI- pr Aarama frmaa rhI qaI. [sako
phlao ik JapkI laga jaatI ]sako svar nao pMKurI
kaoo caOtnya kr idyaa Aba baaola [tnaI Aaft @yaaoM macaa[- tUnao tuJao BaI oSa haonaa hO tao
jaabaaqa$ma KalaI kr idyaa hO maOMnao. sar pr taOilayaa lapoTto hue saivata ]sako pasa Aakr
KD,I hao ga[-. pMKurI jaOsao sapnao sao jaagaI hao.
]sanao QaIro sao haqa maoM gauD,ImauD,I ikyaa huAa
kmPyaUTriP`anTAa]T saiva kI Aaor baZ,a idyaa. vaa} irja,lT doKto hI saivata ]Cla pD,I vaMDrfula vha^T e ga`oT ecaIvamaoMT
naiqaMga [ja, gao`T ebaa]T [T. tU tao yaUinavaisa-TI Ta^pr hO.tooro ecaIvamaoMT\sa ko saamanao tao
yah kuC nahIM baat ]plaibQa kI nahIM ihmmat kI hO.
inaraSaa sao baahr Aakr ApnaI laD,a[- tUnao Kud hI
laD,I hO. yao @yaa kma baD,I baat hO saiva nao ek maQaur ismat ko saaqa ]saka haOsalaa baZ,ato hue
kha. tuma iktnaI AcCI hao saivata pMKurI nao Baavaukta maoM Aakr saiva ko daonaaoM haqaaoM kao qaama
ilayaa qaa. AcCI hU pr [tnaI BaI nahIM ik
tuJasao T/IT hI na laUM bata kba lao cala rhI hO mauJao saivata nao cauTkI laI. jaba tU caaho pMKurI ]%saah sao Bar ga[- qaI Aaja hI cala sakto hOM bailk ABaI
ABaI rhnao do. baD,I QaUp hO baahr.
vajaa frmaayaa sarkar [sa Sarart BarI P`aitiyaa nao saiva kao hMsanao pr majabaUr kr idyaa.
]sanao payaa ik A@sar bauJaI bauJaI saI rhnao vaalaI
]sakI $mamaoT Aba KuSaI sao dmak ]zI qaI. eosaI
ABaUtpUva- KuSaI jaao maaM baap ko Anaap Sanaap pOsaaoM
AaOr saaOgaataoM sao BaI naa imala sakI. tBaI bagala
vaalao kmaro maoMo kao[- maMd saumaQaur svar gaUMjanao lagaa
qaa iksaI $maanaI Qauna kao Aakar dota huAa.
saunakr mana hI mana JaUma ]zIM vao daonaaoM. [tnao maoM
vyaitma ko taOr pr pMKurI ka maaobaa[la baja
pD,a ifr vahI kkSa- saI irMga Taona hlaao ]sanao ]dasaIna Baava sao kha. pMKurI mamaa ihyar. haop [sa baar tora irja,lT zIkzak rha haogaa.
mamaa vaao vah Aagao kuC baaolatI [sako phlao hI maa nao ]sao Taok idyaa AcCa ]sao CaoD,. Pahlao maorI baat sauna lao. tU ek GaMTo ko
baad mauJao isaTI @laba ko irsaoPSana pr imala. maOM
saIQao vahIM phuMca rhI hU. pr mamaa savaala javaaba ka samaya nahIM hO
baoTa.maOM jaao kh rhI hUM vahI krAaOr sauna kao[- T/oiDSanala D/osa phnakr Aanaa jaOsao salavaar
kmaIja yaa saaD,I. saaD,I pMKurI baurI trh caaOMk pD,I.
laoikna ]sako AsamaMjasa sao mamaa kao kao[- frk
nahIM pD,a. ]nhaoMnao ibanaa kuC kho irsaIvar rK
idyaa. KIja ]zI qaI vaao. ]sako hava Baava
doKkr saiva hOranaI maoM pD, ga[-. @yaa huAa ]sanao pUCa. kuC nahIM P`akT maoM pMKurI nao kha. ParMtu mana hI mana maoM saaocanao lagaI ja$r sao mamaa ka
kao[- lao@car haogaa ]Qar holqa evaoyarnaosa nyaUiT/Sana yaa Da[T kMT/aola jaOsao iksaI ]baa}
3
mau_o pr. jabasao ]nhaoMnao isaTI @laba kI sadsyata lao
laI hO ]saka tao jaInaa hrama hao gayaa hO.
samaajasaovaa ko naama pr svaasqya iSaivar AsaaQya
raogaaoM ko iKlaaf mauihma Aama janata kao saoht ko
gaur isaKlaanaa jaOsao caaoMcalao. [na kaya-maaoM kao
saMcaailat krnao ko bahanao @laba kao BaI Sahr ko
Qainak vaga- sao AcCa Kasaa DaonaoSana imala jaata hO. AaOr maa ]nakI tao pUCao hI mat samaaja maoM
]naka kd AaOr }Mcaa haota jaa rha hO. icaik%saa
ko xao~ maoM ]naka rsaUK kuC kma qaa jaao rajanaIit
maoM BaI GausapOz krnao calaI hOM.
phlao AatI qaIM tao ibaiTyaa ko saaqa
jyaada sao jyaada samaya ibatanao kI kaoiSaSa krtI
qaIM. pr yaSa baTaornao kI haoD, maoM vah Baavanaa khIM
pICo CUT ga[-. kaSa dUsaraoM ka ]war krnao sao
phlao ]nhaoMnao ApnaI Kud kI baoTI ko baaro maoM saaocaa
haota tba vao doK patIM ]sako mana ko irsato hue
GaavaaoM kao ]sako ekakIpna kao idSaahIna haonao kI
]sakI pID,a kaoo. ]nhoM tao yao BaI nahIM pta ik vaao
ek iCCaoro [nsaana sao idla lagaa baOzI qaI.
AiBanava naama ka vah yauvak ]sao isanaomaa iqayaoTr
AaOr iDskao kha kha nahIM lao jaata qaa. ibala pMKurI ko naama pr hI caZ,ta @yaaoMik ]saka yao
daost kuC kmaata Qamaata nahIM qaa. baoSamaI- kI hd
tao tba par hu[- jaba pOsaaoM kI Kaitr AiBanava nao
]sao naSao ko dladla maoM Qakolanaa caaha. Agar samaya
rhto saivata nao ]sao caota nahIM idyaa haota tao baMd iKD,kI kI draraoM sao saoMQa lagaakr
QaUp ]sako maaqao tk psar Aa[- qaI. Asahja
haokr ]sanao mauMh for ilayaa. sahsaa GaD,I pr
inagaah ga[- tao vah caaOMk pD,I. AaQaa GaMTa tao yaUM
hI saaoca ivacaar maoM gayaa. Aba Agalao tIsa imanaTaoM
maoM jaldI jaldI tOyaar haokr ]sao @laba phucanaa
qaa. [sa baIca saivata tao }MGanao hI lagaI qaI.
pMKurI nao fu
4
Aapkao, saivata ko saaqa A@sar doKa hO khto hue pMKurI kao ek ihMsak Aanand kI AnauBaUit
hu[-. baobaI vha^T Aar yaU sao[Mga hI [ja Da^@Tr naIrja yaU naao Ta^pr Aa^f ihja, baOca mamaa kao dala maoM kuC kalaa lagaa tao ]nhaoMnao baIca maoM hI
Taok idyaa. naIrja, ko ipTo hue caohro kao doKkr
vah saba maajara samaJa gayaI. maaM kao Arsao sao Da^ ,
damaad kI tlaaSa qaI ijasao vao maaohro ko taOr pr
[stomaala kr sakoM ha^ispTla maoM ]nako saama`ajya ]nako tamaJaama kao sahojanao vaalaa maaohra. maOnaojamaoMT
kI samasyaaeM sTaf AaOr marIjaaoM ka AapsaI
talamaola eosao mau_aoM kao saulaJaanao ko ilae tao Baraosao ka AadmaI hI caaihe qaa Gar ka hI kao[-
AadmaI. ]nakI ApnaI saMtanao [sa baaro maoM inatant
A&anaI AaOr AnauBavahIna qaIM. jaaihr saI baat qaI vah banda ]naka damaad hI hao sakta qaaDa^ ,damaad baoTa tao phlao hI ipta ko vyaapar maoM qaa.
]nako vyaapar kao BaI tao kao[ - vaairsa caaihe qaa.
PaMKurI saayaasa KyaalaaoM sao baahr Aa[-
.]sanao Kud kao sahojaa[sa baar ]saka vaar KalaI nahIM jaanaa caaihe qaa. vyaMga maoM DUbao hue
it@t ]d\gaar fUT pD,o Aapnao hI tao saiva kao salaah dI qaI mauJasao dUr rhnao kI$ma badla laonao kI. ]sasao AiBanava AaOr maoro baaro maoM
saunakribanaa mauJao doKo mauJao jaanao Aapnao saaoca ilayaa ik maOM AspRSya hUMdaostI ko kaibala nahIM naOitkta @yaa isaf- AaOraoM pr qaaopnao ko ilae
hO Kud kI sauivaQaa ko ilae AapkI vao saao ka^lD vaOlyaUja mauKaOTa badla laotI hOM saiva sao janma janma tk saaqa inaBaanao ko vaayado dma taoD,
doto hOM fa^rigava maI imasTr naIrjamaOM Aap jaOsaI saMgaidla Aap jaOsaI AparcyauinasT nahIM bana
saktI mamaa samaJa ga[ - M qaIM ik Aba baIca maoM pD,nao ka kao[- AaOica%ya na qaa. vao caupcaap SaUnya
maoM tktI rhIM baoTI ko pdcaapaoM kao saunato hue. pMKurI Aagao inakla ga[-. ]saka nayaa
kiryar ]sakI P`atIxaa kr rha qaa.AakaSa kI
satrMgaI prCa[yaaM rahaoM pr ibaCI hu[-maanaaoM sapnaaoM ka [nd`QanauYa
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Why I am an Atheist: Bhagat Singh
Why I am an Atheist: Bhagat Singh
Written: October 56, 1930
It is a matter of debate whether my lack of belief in the existence of an
Omnipresent, Omniscient God is due to my arrogant pride and vanity. It never
occurred to me that sometime in the future I would be involved in polemics of
this kind. As a result of some discussions with my friends, (if my claim to
friendship is not uncalled for) I have realised that after having known me for a
little time only, some of them have reached a kind of hasty conclusion about me
that my atheism is my foolishness and that it is the outcome of my vanity. Even
then it is a serious problem. I do not boast of being above these human follies. I
am, after all, a human being and nothing more. And no one can claim to be
more than that. I have a weakness in my personality, for pride is one of the
human traits that I do possess. I am known as a dictator among my friends.
Sometimes I am called a boaster. Some have always been complaining that I am
bossy and I force others to accept my opinion. Yes, it is true to some extent. I do
not deny this charge. We can use the word vainglory for it. As far as the
contemptible, obsolete, rotten values of our society are concerned, I am an
extreme sceptic. But this question does not concern my person alone. It is being
proud of my ideas, my thoughts. It cannot be called empty pride. Pride, or you
may use the word, vanity, both mean an exaggerated assessment of ones
personality. Is my atheism because of unnecessary pride, or have I ceased
Why I am an Atheist: Bhagat Singh
believing in God after thinking long and deep on the matter? I wish to put my
ideas before you. First of all, let us differentiate between pride and vanity as
these are two different things.
I have never been able to understand how unfounded, baseless pride or empty
vanity can hinder a person from believing in God. I may refuse to acknowledge
the greatness of a really great person only when I have got fame without doing
any serious efforts or when I lack the superior mental powers necessary to
become great. It is easy to understand but how is it possible that a believer can
turn into a non-believer because of his vanity? Only two things are possible:
either a man deems himself to be in possession of Godly qualities, or he goes a
step further and declares himself to be a god. In both these states of mind he
cannot be an atheist in the true sense of the word. In the first case, it is not an
outright rejection of Gods existence; in the other, he is affirming the existence
of some kind of supernatural power responsible for the working of universe. It
does not harm our argument whether he claims to be a god or considers God to
be a reality in existence above his own being. The real point, however, is that in
both cases he is a theist, a believer. He is not an atheist. I want to bring home
this point to you. I am not one of these two creeds. I totally reject the existence
of an Omnipresent, all powerful, all knowing God. Why so? I will discuss it
later in the essay. Here I wish to emphasise that I am not an atheist for the
reason that I am arrogant or proud or vain; nor am I a demi-god, nor a prophet;
no, nor am I God myself. At least one thing is true that I have not evolved this
thought because of vanity or pride. In order to answer this question I relate the
truth. My friends say that after Delhi bombing and Lahore Conspiracy Case, I
rocketed to fame and that this fact has turned my head. Let us discuss why this
allegation is incorrect. I did not give up my belief in God after these incidents. I
was an atheist even when I was an unknown figure. At least a college student
cannot cherish any sort of exaggerated notion of himself that may lead him to
atheism. It is true that I was a favourite with some college teachers, but others
did not like me. I was never a hardworking or studious boy. I never got an
opportunity to be proud. I was very careful in my behaviour and somewhat
pessimistic about my future career. I was not completely atheistic in my beliefs.
I was brought up under the care and protection of my father. He was a staunch
Arya Samaji. An Arya Samaji can be anything but never an atheist. After my
elementary education, I was sent to D. A. V College, Lahore. I lived in the
boarding house for one year. Besides prayers early in the morning and at dusk
time, I sat for hours and chanted religious Mantras. At that time, I was a staunch
Why I am an Atheist: Bhagat Singh
believer. Then I lived with my father. He was a tolerant man in his religious
views. It is due to his teachings that I devoted my life for the cause of liberating
my country. But he was not an atheist. His God was an all-pervading Entity. He
advised me to offer my prayers every day. In this way I was brought up. In the
Non-cooperation days, I got admission to the National College. During my stay
in this college, I began thinking over all the religious polemics such that I grew
sceptical about the existence of God. In spite of this fact I can say that my belief
in God was firm and strong. I grew a beard and Kais (long head of hair as a
Sikh religious custom). In spite of this I could not convince myself of the
efficacy of Sikh religion or any religion at all, for that matter. But I had an
unswerving, unwavering belief in God.
Then I joined the Revolutionary Party. The first leader I met had not the
courage to openly declare himself an atheist. He was unable to reach any
conclusion on this point. Whenever I asked him about the existence of God, he
gave me this reply: You may believe in him when you feel like it. The second
leader with whom I came in contact was a firm believer. I should mention his
name. It was our respected Comrade Sachindara Nath Sanyal. He was sentenced
to life imprisonment in connection with Karachi conspiracy case. Right from the
first page of his only book, Bandi Jivan (Incarnated Life) he sings praises to
the Glory of God. See the last page of the second part of this book and you find
praises showered upon God in the way of a mystic. It is a clear reflection of his
thoughts.
According to the prosecution, the Revolutionary Leaflet which was distributed
throughout India was the outcome of Sachindara Nath Sanyals intellectual
labour. So often it happens that in revolutionary activities a leader expresses his
own ideas which may be very dear to him, but in spite of having differences, the
other workers have to acquiesce in them.
In that leaflet, one full paragraph was devoted to the praises of God and His
doings which we, human beings, cannot understand. This is sheer mysticism.
What I want to point out is that the idea of denying the existence of God did not
even occur to the Revolutionary Party. The famous Kakory martyrs, all four of
them, passed their last day in prayers. Ram Parshad Bismal was a staunch Arya
Samaji. In spite of his vast studies in Socialism and Communism, Rajan Lahiri
could not suppress his desire to recite hymns from Upanishads and Gita. There
was but only one person among them who did not indulge in such activities. He
used to say, Religion is the outcome of human weakness or the limitation of
Why I am an Atheist: Bhagat Singh
human knowledge. He is also in prison for life. But he also never dared to deny
the existence of God.
Till that time I was only a romantic revolutionary, just a follower of our leaders.
Then came the time to shoulder the whole responsibility. For some time, a
strong opposition put the very existence of the party into danger. Many leaders
as well as many enthusiastic comrades began to uphold the party to ridicule.
They jeered at us. I had an apprehension that some day I will also consider it a
futile and hopeless task. It was a turning point in my revolutionary career. An
incessant desire to study filled my heart. Study more and more, said I to
myself so that I might be able to face the arguments of my opponents. Study to
support your point of view with convincing arguments. And I began to study in
a serious manner. My previous beliefs and convictions underwent a radical
change. The romance of militancy dominated our predecessors; now serious
ideas ousted this way of thinking. No more mysticism! No more blind faith!
Now realism was our mode of thinking. At times of terrible necessity, we can
resort to extreme methods, but violence produces opposite results in mass
movements. I have talked much about our methods. The most important thing
was a clear conception of our ideology for which we were waging a long
struggle. As there was no election activity going on, I got ample opportunity to
study various ideas propounded by various writers. I studied Bakunin, the
anarchist leader. I read a few books of Marx, the father of Communism. I also
read Lenin and Trotsky and many other writers who successfully carried out
revolutions in their countries. All of them were atheists. The ideas contained in
Bakunins God and State seem inconclusive, but it is an interesting book.
After that I came across a book Common Sense by Nirlamba Swami. His point
of view was a sort of mystical atheism. I developed more interest in this subject.
By the end of 1926, I was convinced that the belief in an Almighty, Supreme
Being who created, guided and controlled the universe had no sound
foundations. I began discussions on this subject with my friends. I had openly
declared myself an atheist. What it meant will be discussed in the following
lines.
In May 1927, I was arrested in Lahore. This arrest came as a big surprise for
me. I had not the least idea that I was wanted by the police. I was passing
through a garden and all of a sudden the police surrounded me. To my own
surprise, I was very calm at that time. I was in full control of myself. I was
taken into police custody. The next day I was taken to the Railway Police
Why I am an Atheist: Bhagat Singh
lockup where I spent a whole month. After many days conversation with police
personnel, I guessed that they had some information about my connection with
the Kakori Party. I felt they had some intelligence of my other activities in the
revolutionary movement. They told me that I was in Lucknow during the
Kakori Party Trial so that I might devise a scheme to rescue the culprits. They
also said that after the plan had been approved, we procured some bombs and
by way of test, one of those bombs was thrown into a crowd on the occasion of
Dussehra in 1926. They offered to release me on condition that I gave a
statement on the activities of the Revolutionary Party. In this way I would be set
free and even rewarded and I would not be produced as an approver in the court.
I could not help laughing at their proposals. It was all humbug. People who have
ideas like ours do not throw bombs at their own innocent people. One day, Mr.
Newman, the then senior Superintendent of CID, came to me. After a long talk
which was full of sympathetic words, he imparted to me what he considered to
be sad news, that if I did not give any statement as demanded by them, they
would be forced to send me up for trial for conspiracy to wage war in
connection with Kakori Case and also for brutal killings in Dussehra gathering.
After that he said that he had sufficient evidence to get me convicted and
hanged.
I was completely innocent, but I believed that the police had sufficient power to
do it if they desired it to be so. The same day some police officers persuaded me
to offer my prayers to God two times regularly. I was an atheist. I thought that I
would settle it to myself whether I could brag only in days of peace and
happiness that I was an atheist, or in those hard times I could be steadfast in my
convictions. After a long debate with myself, I reached the conclusion that I
could not even pretend to be a believer nor could I offer my prayers to God. No,
I never did it. It was time of trial and I would come out of it successful. These
were my thoughts. Never for a moment did I desire to save my life. So I was a
true atheist then and I am an atheist now. It was not an easy task to face that
ordeal. Beliefs make it easier to go through hardships, even make them pleasant.
Man can find a strong support in God and an encouraging consolation in His
Name. If you have no belief in Him, then there is no alternative but to depend
upon yourself. It is not childs play to stand firm on your feet amid storms and
strong winds. In difficult times, vanity, if it remains, evaporates and man cannot
find the courage to defy beliefs held in common esteem by the people. If he
really revolts against such beliefs, we must conclude that it is not sheer vanity;
he has some kind of extraordinary strength. This is exactly the situation now.
Why I am an Atheist: Bhagat Singh
First of all we all know what the judgement will be. It is to be pronounced in a
week or so. I am going to sacrifice my life for a cause. What more consolation
can there be! A God-believing Hindu may expect to be reborn a king; a Muslim
or a Christian might dream of the luxuries he hopes to enjoy in paradise as a
reward for his sufferings and sacrifices. What hope should I entertain? I know
that will be the end when the rope is tightened round my neck and the rafters
move from under my feet. To use more precise religious terminology, that will
be the moment of utter annihilation. My soul will come to nothing. If I take the
courage to take the matter in the light of Reward, I see that a short life of
struggle with no such magnificent end shall itself be my Reward. That is all.
Without any selfish motive of getting any reward here or in the hereafter, quite
disinterestedly have I devoted my life to the cause of freedom. I could not act
otherwise. The day shall usher in a new era of liberty when a large number of
men and women, taking courage from the idea of serving humanity and
liberating them from sufferings and distress, decide that there is no alternative
before them except devoting their lives for this cause. They will wage a war
against their oppressors, tyrants or exploiters, not to become kings, or to gain
any reward here or in the next birth or after death in paradise; but to cast off the
yoke of slavery, to establish liberty and peace they will tread this perilous, but
glorious path. Can the pride they take in their noble cause be called vanity?
Who is there rash enough to call it so? To him I say either he is foolish or
wicked. Leave such a fellow alone for he cannot realise the depth, the emotions,
the sentiment and the noble feelings that surge in that heart. His heart is dead, a
mere lump of flesh, devoid of feelings. His convictions are infirm, his emotions
feeble. His selfish interests have made him incapable of seeing the truth. The
epithet vanity is always hurled at the strength we get from our convictions.
You go against popular feelings; you criticise a hero, a great man who is
generally believed to be above criticism. What happens? No one will answer
your arguments in a rational way; rather you will be considered vainglorious. Its
reason is mental insipidity. Merciless criticism and independent thinking are the
two necessary traits of revolutionary thinking. As Mahatmaji is great, he is
above criticism; as he has risen above, all that he says in the field of politics,
religion, Ethics is right. You agree or not, it is binding upon you to take it as
truth. This is not constructive thinking. We do not take a leap forward; we go
many steps back.
Why I am an Atheist: Bhagat Singh
Our forefathers evolved faith in some kind of Supreme Being, therefore, one
who ventures to challenge the validity of that faith or denies the existence of
God, shall be called a Kafir (infidel), or a renegade. Even if his arguments are
so strong that it is impossible to refute them, if his spirit is so strong that he
cannot be bowed down by the threats of misfortune that may befall him through
the wrath of the Almighty, he shall be decried as vainglorious. Then why should
we waste our time in such discussions? This question has come before the
people for the first time, hence the necessity and usefulness of such long
discussions.
As far as the first question is concerned, I think I have made it clear that I did
not turn atheist because of vanity. Only my readers, not I, can decide whether
my arguments carry weight. If I were a believer, I know in the present
circumstances my life would have been easier; the burden lighter. My disbelief
in God has turned all the circumstances too harsh and this situation can
deteriorate further. Being a little mystical can give the circumstances a poetic
turn. But I need no opiate to meet my end. I am a realistic man. I want to
overpower this tendency in me with the help of Reason. I am not always
successful in such attempts. But it is mans duty to try and make efforts.
Success depends on chance and circumstances.
Now we come to the second question: if it is not vanity, there ought to be some
sound reason for rejection of age-old belief in God. Yes, I come to this question.
I think that any man who has some reasoning power always tries to understand
the life and people around him with the help of this faculty. Where concrete
proofs are lacking, [mystical] philosophy creeps in. As I have indicated, one of
my revolutionary friends used to say that philosophy is the outcome of human
weakness. Our ancestors had the leisure to solve the mysteries of the world, its
past, its present and its future, its whys and its wherefores, but having been
terribly short of direct proofs, every one of them tried to solve the problem in
his own way. Hence we find wide differences in the fundamentals of various
religious creeds. Sometimes they take very antagonistic and conflicting forms.
We find differences in Oriental and Occidental philosophies. There are
differences even amongst various schools of thoughts in each hemisphere. In
Asian religions, the Muslim religion is completely incompatible with the Hindu
faith. In India itself, Buddhism and Jainism are sometimes quite separate from
Brahmanism. Then in Brahmanism itself, we find two conflicting sects: Aarya
Samaj and Snatan Dheram. Charwak is yet another independent thinker of the
Why I am an Atheist: Bhagat Singh
past ages. He challenged the Authority of God. All these faiths differ on many
fundamental questions, but each of them claims to be the only true religion.
This is the root of the evil. Instead of developing the ideas and experiments of
ancient thinkers, thus providing ourselves with the ideological weapon for the
future struggle, lethargic, idle, fanatical as we are we cling to orthodox
religion and in this way reduce human awakening to a stagnant pool.
It is necessary for every person who stands for progress to criticise every tenet
of old beliefs. Item by item he has to challenge the efficacy of old faith. He has
to analyse and understand all the details. If after rigorous reasoning, one is led
to believe in any theory of philosophy, his faith is appreciated. His reasoning
may be mistaken and even fallacious. But there is chance that he will be
corrected because Reason is the guiding principle of his life. But belief, I should
say blind belief is disastrous. It deprives a man of his understanding power and
makes him reactionary.
Any person who claims to be a realist has to challenge the truth of old beliefs. If
faith cannot withstand the onslaught of reason, it collapses. After that his task
should be to do the groundwork for new philosophy. This is the negative side.
After that comes in the positive work in which some material of the olden times
can be used to construct the pillars of new philosophy. As far as I am
concerned, I admit that I lack sufficient study in this field. I had a great desire to
study the Oriental Philosophy, but I could get ample opportunity or sufficient
time to do so. But so far as I reject the old time beliefs, it is not a matter of
countering belief with belief, rather I can challenge the efficacy of old beliefs
with sound arguments. We believe in nature and that human progress depends
on the domination of man over nature. There is no conscious power behind it.
This is our philosophy.
Being atheist, I ask a few questions from theists:
1. If, as you believe there is an Almighty, Omnipresent, Omniscient God, who
created the earth or universe, please let me know, first of all, as to why he
created this world. This world which is full of woe and grief, and countless
miseries, where not even one person lives in peace.
2. Pray, dont say it is His law. If He is bound by any law, He is not
Omnipotent. Dont say it is His pleasure. Nero burnt one Rome. He killed a
very limited number of people. He caused only a few tragedies, all for his
morbid enjoyment. But what is his place in history? By what names do we
Why I am an Atheist: Bhagat Singh
remember him? All the disparaging epithets are hurled at him. Pages are
blackened with invective diatribes condemning Nero: the tyrant, the heartless,
the wicked.
One Genghis Khan killed a few thousand people to seek pleasure in it and we
hate the very name. Now, how will you justify your all powerful, eternal Nero,
who every day, every moment continues his pastime of killing people? How can
you support his doings which surpass those of Genghis Khan in cruelty and in
misery inflicted upon people? I ask why the Almighty created this world which
is nothing but a living hell, a place of constant and bitter unrest. Why did he
create man when he had the power not to do so? Have you any answer to these
questions? You will say that it is to reward the sufferer and punish the evildoer
in the hereafter. Well, well, how far will you justify a man who first of all
inflicts injuries on your body and then applies soft and soothing ointment on
them? How far the supporters and organizers of Gladiator bouts were justified
in throwing men before half starved lions, later to be cared for and looked after
well if they escaped this horrible death. That is why I ask: Was the creation of
man intended to derive this kind of pleasure?
Open your eyes and see millions of people dying of hunger in slums and huts
dirtier than the grim dungeons of prisons; just see the labourers patiently or say
apathetically while the rich vampires suck their blood; bring to mind the
wastage of human energy that will make a man with a little common sense
shiver in horror. Just observe rich nations throwing their surplus produce into
the sea instead of distributing it among the needy and deprived. There are
palaces of kings built upon the foundations laid with human bones. Let them see
all this and say All is well in Gods Kingdom. Why so? This is my question.
You are silent. All right. I proceed to my next point.
You, the Hindus, would say: Whosoever undergoes sufferings in this life, must
have been a sinner in his previous birth. It is tantamount to saying that those
who are oppressors now were Godly people then, in their previous births. For
this reason alone they hold power in their hands. Let me say it plainly that your
ancestors were shrewd people. They were always in search of petty hoaxes to
play upon people and snatch from them the power of Reason. Let us analyse
how much this argument carries weight!
Those who are well versed in the philosophy of Jurisprudence relate three of
four justifications for the punishment that is to be inflicted upon a wrong-doer.
Why I am an Atheist: Bhagat Singh
These are: revenge, reform, and deterrence. The Retribution Theory is now
condemned by all the thinkers. Deterrent theory is on the anvil for its flaws.
Reformative theory is now widely accepted and considered to be necessary for
human progress. It aims at reforming the culprit and converting him into a
peace-loving citizen. But what in essence is Gods Punishment even if it is
inflicted on a person who has really done some harm? For the sake of argument
we agree for a moment that a person committed some crime in his previous
birth and God punished him by changing his shape into a cow, cat, tree, or any
other animal. You may enumerate the number of these variations in Godly
Punishment to be at least eighty-four lack. Tell me, has this tomfoolery,
perpetrated in the name of punishment, any reformative effect on human man?
How many of them have you met who were donkeys in their previous births for
having committed any sin? Absolutely no one of this sort! The so called theory
of Puranas (transmigration) is nothing but a fairy-tale. I do not have any
intention to bring this unutterable trash under discussion. Do you really know
the most cursed sin in this world is to be poor? Yes, poverty is a sin; it is a
punishment! Cursed be the theoretician, jurist or legislator who proposes such
measures as push man into the quagmire of more heinous sins. Did it not occur
to your All Knowing God or he could learn the truth only after millions had
undergone untold sufferings and hardships? What, according to your theory, is
the fate of a person who, by no sin of his own, has been born into a family of
low caste people? He is poor so he cannot go to a school. It is his fate to be
shunned and hated by those who are born into a high caste. His ignorance, his
poverty, and the contempt he receives from others will harden his heart towards
society. Supposing that he commits a sin, who shall bear the consequences?
God, or he, or the learned people of that society? What is your view about those
punishments inflicted on the people who were deliberately kept ignorant by
selfish and proud Brahmans? If by chance these poor creatures heard a few
words of your sacred books, Vedas, these Brahmans poured melted lead into
their ears.