Idea of India Mahatma Phule And Dr. Ambedkar

Idea of IndiaMahatma Phule

AndDr. Ambedkar

Idea of IndiaMahatma Phule

AndDr. Ambedkar

Surendra Kumar & Lata

Swaraj PrakashanNew Delhi-110002

4 / Idea of India : Mahatma Phule And Dr. Ambedkar Idea of India : Mahatma Phule And Dr. Ambedkar / 5

PREFACE

This Book is an attempt to understand idea of India. With immenseargumentation and rationality, the book attempts to break the stereotypedunderstanding about philosophy of Mahatma Phule and Ambedkar.Generally, it is argued that Ambedkar and Phule struggled against theCaste and Varna system, but their struggle was not limited to these two,rather they conceptualised world as a space ensuring equality of rightto all. Unending commitment to create a better world has been carefullyrepresented in this book.

Exposing the emergence of exploitative system due to controlledknowledge, Dr.Surendra and Dr.Lata tries to revisit philosophy of Phuleand Ambedkar to create a better world. Undoubtedly, this book assuresthat this attempt to revisit the philosophy of Phule and Ambedkar willunleash a new movement.

Dr. Chayanika Uniyal Panda

Published by the : Swaraj Prakashan4648/1, 21, Ansari Road, Daryaganj, New Delhi-110002.

Printed at Om Offset, Shahdara, Delhi-110093

First Published : 2017

Copyright © Editors

ISBN. : 978-93-83514-09-0

Swaraj Prakashan4648/1, 21, Ansari Road, Daryaganj, New Delhi-110002.

Ph. 011-23289915Email : [email protected]

Richa

Highlight


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Introduction

History of India, ancient to the modern period, clearly shows evolution ofvarious perspectives about Idea of India. It is also observed that theseperspectives or understandings also witnessed exchanges or formulationof shared zones. India is a country of diversity and it has witnessedacceptance of a macro understanding emerged out of variousunderstandings may be referred as culture of shared traditions. Obviously,it has emerged due to the contribution of various reformers. Moreover, itmay be argued that struggle against injustice and lack of educationemerged in various countries at different point of time and space. Thesame may be observed in the struggle of African National Congress andNelson Mandela against Apartheid, struggle of Fredrick Doughlas againstracism, struggle of Abraham Lincoln for equality, struggle of Martin Lutherking for inclusion etc.

Frantz Fanon has argued in text “The wretched of the Earth”,“Colonial world is a compartmentalised world.”1 Further, he argues,“colonial world teaches a person that he should not break limitations.”2

Edward W Said argued, “Culture, of course, is to be found operatingwithin civil society, where the influence of ideas, of institutions, and ofother persons works not through domination but by what Gramsci callsconsent.”3 Further, the text Manusmriti also refers to controlled knowledgesystem and it is referred in Manusmriti, “Men must make their womendependent day and night, and keep under their control those who areattached to sensory objects…..A woman is not fit for independence.”4

Obviously, these formulations are indoctrinated through colonialknowledge. Knowing the limitations and lack of communications, RajivGandhi promoted Information and communication technology. He arguedthat technology plays crucial role in connecting various segments ofsociety. He forcefully raised the slogans of India in 21st century so thatmasses may be prepared to do the needful changes. Following the ideasof Mahatma Phule and Ambedkar, Rajiv Gandhi argued that education is


the basis of development of all. Arguing that excellent India may beshaped through modern technology and education, Rajiv Gandhi said, “ifwe do not give proper education to children, tomorrow the children willnot be able to use new technology as a result the children will neverbecome strong. Poverty will never be removed. We will not be able tobreak the barriers leading to backwardness.”5 Amartya Sen definesdevelopment from a different perspective and he said, “Developmentrequires the removal of major sources of unfreedom; poverty as well astyranny, poor economic opportunities as well as systematic socialdeprivation neglect of public facilities as well as intolerance or overactivity of repressive state”6

India has witnessed continuous tradition of creating shared zonesamong various thoughts through the ideas of Upanishads, Sufi saints,Buddha and Guru Granth Sahib etc. Amartya Sen refers to Bhavisya Puranand says, “Since the members of all four castes are children of God theybelong to the same caste. All human beings have the same father, andchildren of the same father cannot have different castes. These doubtdonot win the day, but not are their expressions obliterated in the classicalaccount of the debates between different points of view”7 Contrary tothis, the singular interpretations of shastras crafted in Manusmriti, waschallenged by various forces such as Saint Tukaram and others. Tukaramsays,

“The Brahmin who flies into a rage At the touch of a Mahar( low caste)- That is no Brahmin- The only absolution for such a Brahmin- Is to die for his own sin- He who refutes to touch a chandal- Has a polluted mind”8

These traditions of shared zones imagined India opposed to everytype of inequalities and cultures of brotherhood. Opposing every type ofinequalities and promoting zones of shared tradition, Mahatma Phuleand Ambedkar strongly argued for institutionalised mechanism and writtenrules against inequalities. They argued that the inclusive thoughts,inclusive institutions and inclusive traditions pave the way for an inclusivenation. Truly, the ideas of Mahatma Phule and Dr. Ambedkar are veryimportant to strengthen zones of shared traditions and nation.

This book primarily covers the written texts such as of Dr.Ambedkar’s written document “Annihilation of Caste”, Mahatma Phule’s“Gulamgiri” and “Kisan ka Koda”, and tries to bring out the proposedoutline of India.

We are very pleased to get the book published “Idea of India:Mahatma Phule and Dr.Ambedkar” and through this book, we havetried, in the best possible manner to share understanding of MahatamaPhule and Dr.Ambedkar for making a better world. It is moment ofhappiness that the book has been finally published.

We are sincerely express thanks to Chairman of Rajiv Gandhi StudyCircle and the former chief minister of Rajathan , Honourable Shri AshokGehlot Ji for assistance in publishing this book; without his help andblessings, the publication of this book was impossible.

Further, we are grateful to Dr.Chayanika Unniyal Panda for visionand support. Infact, it was her idea to analyse the referred writings fromthe perspective as visible in the book.

Moreover , we appreciate sincere support of Pankaj Sharma (MediaCoordinator, RGSC, Delhi) was a great help as well as Shri AjayMishra,(chief of Swaraj Publication) for contribution and his readinessfor this work in a matter of great appreciation.

Lastly, we are thankful to each and every member and coordinatorsof Rajiv Gandhi Study Circle(Delhi Unit) for their assistance andencouragement.

Dr. Surendra kumar & Dr. Lata


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Idea of India : Mahatma Phule & Dr. Ambedkar

The documents Annihilation of Caste, Gulamgiri and Kisan ka Kodaintensively analyses the culture of exploitation and also strongly arguesfor making of a better world. The discourse of these texts sharply differsand offers new approach to the issues of inequalities in comparison tovarious documents of 19th and 20th century. No doubt, the efforts to makea better world are also visible in ancient and medieval India. Prior tomodern period, the opposition to inequalities with reference to caste waslargely centred to remove or minimise injustice, discrimination and socialpractise among various castes. As visible, Saint Ravidas argued forBegumpura ( a place where there is no pain and everybody gets food,Saint Kabir argued to treat person on the basis of performance and SaintTukaram questioned the so called high status on the basis of questionablesocial practise carried on by caste oriented forces.

Importance of Texts- Annihilation of Caste, Gulamgiri andKisan ka Koda

The text “Gulamgiri” and “Kisan ka koda” clearly analyze thecaste system as a negative and exploitative system. These texts arguethat caste system is not gift of god, rather it is a creation of a society.Challenging the established notion of caste system, these texts were,infact, beginning of a revolution as the existing social forces did want tostop injustices, but they were unable to accept discrimination as outcomeof caste system. On the one hand, the text ‘Gulamgiri’ discusses, indetail, about the mechanism of controlling education by selected few andpaving the way towards the creation of brutal exploitative social system.On the other hand, the text ‘Kisan ka Koda’ intensively analyses theprocesses which lead to socio-economic exploitation of peasants. Theimportant aspect of this book is that the book also suggests clear cutmodel for development of agriculture suggesting award of rewards topeasants on the basis of production of crops and for their innovative


ideas. Further, he argues that the peasants may be sent to agriculturaluniversities abroad to learn new ways of agricultural production.

The text “Annihilation of Caste” analyzes caste based exploitationas an outcome of unjust social order. For the first time, it emerged as adocument which classified caste as exploitative system, and also criticallyanalysed various approaches to caste system. The importance of thisdocument may be understood from the fact that it was originally draftedas a speech to be delivered in a conference organised by Jat-Pat TodakMandal. Prior to the date of program, the Jat-Pat Todak Mandal becameapprehensive of the ideas of the speech and requested Dr. Ambedkar tochange the so-called ‘objectionable ideas’. Although, the Jat-Pat TodakMandal wanted to end injustice arising out of caste system, but wasafraid of radical ideas suggested by Dr. Ambedkar. Obviously, the samewas rejected by Dr. Ambedkar and he argued that, as a chairperson of theconference, he had every right to speak whatever was reasonable andlogical. He refused to change even a comma or full stop and asserted hisfreedom of expression as chairperson. Due to this reason, the Jat-PatTodak Mandal was forced to cancel the conference. The book clearlybrings out an image of Dr. Ambedkar as a Modern Man who was alwaysready to take a rational position against any type of injustice.Simultaneously, the book also includes as appendix, the letters exchangedbetween Gandhi and Ambedkar via newspapers on the issues of castesystem and varna system. The importance of these letters assumessignificance as the time period largely witnessed silence amongrepresentatives of various organisations on the issue of caste system (orrather acceptance of caste system), but Gandhiji took a position and triesto start debate on the issue in the mainstream. One may also understandthe significant role of Gandhiji as various organisations did not of leftdid not accept caste as exploitative system. The organisations of leftused class as model of analysis and RSS also did not accept caste asexploitative system. Golwalker’s “Bunch of Thoughts” recommendscultural solution to caste system by recommending removal of reservationsystem. But, Gandhi did not take the escapist position and starteddiscussion in the mainstream newspapers.

UNIVERSAL APPROACH OF THOUGHT

The referred three texts of Mahatma Phule and Ambedkar clearlyreflect universal approach to all types of exploitative systems. The worldview applied in these books is also influenced by Charles Darwin, Scottishmission (Poona), Thomas Pane, Dr. Franklin, Lailee, John Dewy etc and

also reflect unique understanding of Mahatma Phule and Ambedkar.Obviously, one may easily trace the continuity and similarity in the

ideas of Mahatma Phule and Dr. Ambedkar. They analysed the societyfrom evolutionary perspective. As Charles Darwin started revolution in19th century by arguing that human being are creation of evolution andtransformed from aadimanav to modern human being. Mahtma Phulerefers Charles Darwin and says that “according to him, due to evolution,the human being emerged from aadimanav.”9 Thus, Mahtma Phuleargued that social formation is a product of social processes and, due tothis reason, he argued that any change in society may be brought bymaking changes within the system of this society. Accordingly, Phuleand Dr. Ambedkar place the responsibility of transformation on state,administration and religious structure. They strongly argue that wheneverany system is controlled by one set of people or one set of thinking, it willcertainly lead to the emergence of exploitation. Thus, any effort to abolishinjustice may become successful provided it takes into account variousperspectives and ensures representation of various voices in decisionmaking process. They argue that a just system requires implementationof theory of representation.

Moving ahead with the argument of representation, both thinkersanalyse caste system as a product of one sided thinking. They arguedthat the monopolized way of thinking not only transforms a system intoEkangi system, but also, stops the process of formation of social capitalpaving the way to development of anti-national and anti-human traditions.Dr. Ambedkar said “ caste had destroyed collective public feeling. Due tothe caste system, collective sense of belonging has become impossibleand it is impossible to have consensus on various issues”.10 MahtmaPhule had also argued, “the progress of the country is impossible withoutunity.11 Further, he argues, “When a person is liberated , he has the fullrights to express feelings and ideas in front of others, but when he is notfree, then he is unable to express ideas which are crucial in the interest ofthe masses. After passage of time, all those unexpressed ideas are lost”12.

It becomes clear that both the reformers conceptualise India as acountry where all human being gets all possible equality of opportunity,and a space where institutions ensure discrimination free participation sothat a strongest society and nation becomes a reality.

EDUCATION AND DEVELOPMENT

The definition of development is contextual as our society is layeredon various parameters of class, caste and creed etc. Well, the vertical


mobility in hierarchical structure may also be considered as a sign ofdevelopment. Mahatma Phule and Dr. Ambedkar argued that the termdevelopment means ensuring availability of equal opportunity to all foractualisation of human potential. Mahtma Phule clearly points out that“lack of education leads to lack of wisdom, which leads to lack of morals,which leads to the lack of progress, which leads to the lack of money,which leads to the oppression of the lower classes. See what state ofsociety one lack of education can cause”.13 He considered controlledknowledge/lack of knowledge as the root of all injustices. He argued thatcontrolled education convert a human being into psychological slaveand psychological slavery leads to physical slavery. Obviously, MahtmaPhule stood against all types of slavery in a much extended sense tocover oppressed people such as shudra, women (widow Brahmin woman),peasants etc.

Similarly, Dr. Ambedkar has conceptualised knowledge withreference to freedom and brotherhood, and analysed the caste systemand all other forms of exploitative system, a result of lack of education.He clearly argued that, if singular meaning is imposed on any text, then, itwill lead to the emergence of a new kind of ism. In this regard, Dr. Ambedkarargued that exploitation of women, Shudra and other deprived sectionsof society is product of singular interpretation of knowledge or knowledgelimited to a particular section of society. He argued that this limitation ofknowledge could be due to patriarchy, racism, regionalism, casteism,fundamentalism etc. Moving ahead, he said that Brahmanism (controlledworld view) must be opposed, but he was not opposed to Brahmans orany particular social group. This understanding was also repeated in thetext of Paulo Frere as he argued in the text Pedagogy of the Oppressed,‘the masters and slaves are inter-related through culture of exploitation.As a result, the role of education is not only liberation of the exploited butalso liberation of the exploiters paving the way for humanisation ofexploited and exploiters.’

Mahatma Phule and Dr. Ambedkar clearly argued that the statemust take responsibility of providing education to masses and fundingof education by state would lead to education to all. Dr. Ambedkar saidthat the participation of people in education should atleast match topopulation. He clarly said that the state must fund education system inproportion to collection of excise. Knowing very well the hierarchicalnature of society, he was totally against commercialisation of education.They argued that education should be public funded, and further, Dr.Ambedkar argued on 1/10/1927, in Bombay Legislative Council that theuniversities should be given authority over financial support and control.

He repeated the provisions of Report of Royal Commission on Universitiesof London- ‘ If education system is to run efficiently it is must thatuniversities must have control over financial funding.’

Further, he argued in Bombay Legislative Assembly on 5/10/1927that ‘universities is like a machine which should work to provide educationto all who may use the opportunity of education, but they may not beable to avail opportunity of education in the absence of money’.

Apart from assigning the responsibility of education to the state,he argued that the participation in education should be atleast inproportion to population of various segments of society. He further argued,that the state should invest in education in proportion to the collection ofexcise taxes from masses. Since, he was totally aware about multi-layeredaspects of our society, he opposed commercialisation of education. Hepointed out that “every person should avail education. The educationdepartment is not a pro quid. All possible efforts may be directed in themanner that education is available to the masses in the cheapest rate”.14

Like Mahatma Phule , Dr. Ambedkar recommends that the responsiblebodies of a university must ensure representation of background classesso that inclusive decision may become reality. Moving ahead, he demandsincrease in number of seats of backward classes in universities. Definitely,the National Policy on education 1968, 1986 and 1992 clearly recommendedthe responsibility to state

Accordingly, Mahatma Phule’s and Dr. Ambedkar’s thought rightlydefine the world development as development of human being. Thus,they argue that the development of civilisation means development ofhuman resources. Obviously, the philosophy of development enshrinedin the ideas of Mahatma Phule and Ambedkar is not centred on technicalframework of development such as technological development, industrialrevolution etc. For them, development means transformation of humanbeing as the best possible human resources through education. MahatmaPhule applied cultural approach in the spread of education to the massesby saying that the pace of development may become representative ofshudra, women, peasant etc by ensuring maximum spread of educationamong these segments due to which people from these categories willcome forward and participate in large numbers. He said, “because whenpeople from oppressed community will be trained, it will lead to pride ofthat community and as a result they will play catalyst role in spreadingculture of learning among young generations....these people will motivatethe young generations towards taking animals to grazing grounds”.15 Inthis regard, the spread of education has been analysed as process ofcultural capital.


DIFFERENT FORMS OF EXPLOITATION

Mahatma Phule and Dr. Ambedkar analysed exploitation from variousperspectives and they do not situate the exploited and exploiters withinany particular framework. Phule has discussed, in detail, aboutexploitation of women, peasants and deprived sections. First of all,Mahatma Phule argued that the priestly class is the biggest source ofexploitation of peasants. The priestly class deprives the children ofpeasants outside the domain of education and engages the peasants invarious acts of rituals for taking away the savings of peasants such asrituals to keep away evils, pilgrimages etc. Further, the taxes imposed onthe peasants are also source of exploitation of peasants as they are forcedto take loan from merchants to pay taxes in cash. Mahatma Phule refersone classic exchanges between peasants and Sahukars, ‘due to state law,we cannot give you loan by keeping your farm on bondage, thus, youhave to handover your farm to us and we will return your farms back assoon as you return the loaned amount”16. Alongwith it, Mahatma Phulediscussed the role of British state as exploitation system as they tookaway lands of peasants and tribals. Mahatma Phule argues, ‘there are somany peasants who cannot pay taxes without taking loan, the poorpeasants are not able to organise marriage ceremony of daughters withouttaking loan of rupees twenty to twenty five’. On the issue of exploitationof women, Mahatma Phule argues that woman do face exploitation withinand without caste system. He says, “Brahmins’s orphan….widow womanare forced to witness exploitation of rape etc, and also forced to infancticideor kill pregnancy.”17

Dr. Ambedkar largely focuses on the exploitation emerged due tocontrol of few over resources or monopoly over resources and culturallegitimacy to control over resources paves the way for exploitation of thedeprived sections. In this regard, the caste system was opposed as itleads to hierarchical control over resources paving the way for restrictionon mobility of capital and labour. He argued that the negative impact onmobility of capital and labour finally stops growth of any nation. Heargues that stagnant society is an impediment on the process of makingof strong nation. He even argued, “An ideal society should be mobile, itshould be equipped in such a manner that any transformation in one partof society may easily be transferred to other part of society. An idealsociety should be full of facilities which can successfully be exchanged.There should be different and independent points of contact in thesociety.”18 It may be argued that Dr. Ambedkar is largely opposing alltypes of exploitation oriented system such as patriarchy, colonialism,

casteism, racism and he proposes progressive society as an instrumentto stop exploitations. It may be argued that he opposed caste system, notdue to his strong argument that caste system creates a weak society andweak nation. He further says, "caste system is not a division of labourrather it is division of labourers."19 He argued that caste system promotesunmeritorious and violates merits. Dr. Ambedkar argued, “caste systemviolates the principle as the work of a person is pre-determined not on thebasis of performance rather on the basis of social status of his/herparents”.20 Lastly, he also points out that caste system is against thecreativity of minds, against innovative changes and thus againstmodernism.

Thus, Mahatma Phule and Ambedkar explicitly conclude that if anysystem is dominated by control over education and resources by few, inthis kind of system, any person may face any kind of exploitation. Thiskind of system can never lead to formation of strong society. It is argue,by both reformers, that education and resource should never be controlledby one way of worldview or one type of social forces.

NATIONALISM AND MODERNISM

It is crystal clear that the thoughts of Phule and Ambedkar show avision to establish an inclusive and united society by breaking theretrogressive mindset and limitations. The aim is to build an inclusive andstrong nation. Dr.Ambedkar has said, "no foundation is possible on thecaste system. No nation can be established. Morality can’t be established.Anything established on the foundation of caste system can never becomplete and bound to have ruptures".21

Mahatma Phule argued that ignorance and caste system makeimpossible to establish any institution of modernism. In fact, he furtherargues that caste system does not allow evolution of progressive workculture in institutions and leads to emergence of corruption at largerlevel. With reference to education system, Mahatma Phule said that casteconsciousness does not lead to evolution of consciousness of a teacherin any person. As a consequence, the teacher carries twin consciousnesswhich not only leads to discrimination among students, but also, stopsthese educational institutions to emerge as discrimination free space.Mahatma Phule said, ‘the students are taught in a manner by teachingalphabets, mathematics, outdated scripts, outdated shlokas and songsof some films, so that they are trained in doing things as less as possible.The students do not get even education to calculate expenditure of thehouse. As a result, these children are not capable enough to become clerk


in court of mamledars.”22 Further, he discusses in details the prevalenceof corruption due to caste system in the field of judiciary andadministration in details.

According to him, the caste system stops communication and theeducational institutions are worst hit leading to compartmentalizationand zero exchange of ideas. This results in the restriction of evolution oftransformation and modernism. Phule argues, ‘the Sanskrit schools denyteaching of Sanskrit to children of shudras. How can the peasants haveinteraction with such Brahmins....Europe has created better technologydue to interaction of knowledge, intelligence and experience.”23 In otherwords, Phule asserts that caste system is against technology because itstops communication and dialogue, whereas technology establishesdialogue in society.

Both the reformers did not construct the understanding of the nationcentred on political stability or material progress. For Phule and Ambedkar,nation means a space where equality is established and the social forceshave a sense of brotherhood and respect to each other. For them, maximumdialogue and communication at every point in society without havingdiscrimination, inequality and injustice is a backbone of the nation. Anation, for Phule and Ambedkar, means acceptance of multiplicity andtruths paving the way for a larger shared truth about exterior world.

In totality, the philosophy of Mahatma Phule and Ambedkarconceptualise nation as a space which cannot be restricted by time andspace. It is a timeless wisdom and conceptualisation applicable to differenttime and space. In this regard, one clearly traces simultaneously, in thephilosophies emerged in various time and spaces the Phule-Ambedkarphilosophy against injustice as well as for justice.

For a larger understanding, one may clearly draw similarities in theideas of Martin Luther, Nelson Mandela, Mahatma Gandhi, MahatmaPhule, Dr. Ambedkar etc. The most important aspect of vision of Phule-Ambedkar is that they strongly demand institutionalised provision forjustice and equality.

Thus, Phule and Ambedkar take state as an instrument of change.Contrary to this, the Marxist ideolologues analyse state with reference tothe capitalism and take state as an instrument of inequality. But, Phule-Ambedkar strongly argue for a constitution based on state for justiceand equality.

The vision of Mahatma Gandhi, Phule and Ambedkar assumessignificance as the state is playing crucial role in transformation by fundinginstitution of learning. Obviously, a vibrant nation is possible by ensuringparticipation of all in education. Unfortunately, the recent times have

witnessed an attempt by state to completely withdraw funding of publicinstitution of learning. This approach of state is against the vision ofPhule and Ambedkar and process of making of nation. The relevance ofvision of Phule and Ambedkar assumes significance as it offers a veryconstructive solution to challenges of contemporary period such asfundamentalism, racism, regionalism, violence, terrorism at global andlocal level.

In order to establish peace, unity and development at global andlocal level, the world requires vision as reflected in ideas of Phule andAmbedkar.

Annihilation of Caste and making of social capital

Dr. Ambedkar argues that annihilation of caste will ultimately leadto creation of social capital. It unfolds a discourse to annihilate castesystem. The text Annihilation of Caste establishes principle of freedom ofexpression. Infact, this document again proves importance of ideas beyondtime & space, and written ideas are capable of establishing communicationin any society and initiate transformation. Initially, this draft developedas a speech to be delivered in a Conference proposed in Lahore in 1936by Jat- Pat –Todak Mandal. But, the Jat- Pat-Todak Mandal hadreservations on certain ideas of Dr. Ambedkar and asked to Dr. Ambedkarto remove objected ideas. Contrary to this, Dr. Ambedkar asserted freedomof expression and right of Chairperson to share ideas, and consequently,rejected the demand of Jat- Pat- Todak Mandal.

The vision, reflected in the letters exchanged between Jat-Pat-Todakmandal and Dr. Ambedkar, has been largely ignored by mainstreamintellectuals till date. On having indepth analysis of these letters, itbecomes clear that the ‘Reform oriented Upper caste Hindu’ was acceptingDr. Ambedkar as point of communication and source of shared traditionacross the various sections of society. It also becomes evident from theletter of Jat-Pat-Todak Mandal, dated- 12/12/1935, that the Jat-Pat-TodakMandal had accepted Dr. Ambedkar as Great Intellectual. This letter says,“…..none else has studied the problem of caste as deeply as youhave….”24 Hence, the Jat-Pat-Todak mandal had invited Dr. Ambedkar toclear objections raised by followers of Jat-Pat-Todak on variousoccasions. On the other hand, Dr. Ambedkar was very well aware aboutthe resistance to his ideas by some members of Jat-Pat-Todak mandal,still he accepted the invitation as he advocated that injustice based oncaste may be better understood by communication. Thus, the introductionof the book offers two types of understanding. First, the Reform Oriented


Upper Caste society had accepted Brahmanism as a challenge and wantedto annihilate inequalities emerging out of Brahmanism. Second, Dr.Ambedkar had also demonstrated that Caste system was not only due tostereotype understanding, but also, due to singular meaning of Shastras.As a result, he wanted 'interpretation of Shastras on the basis of freedom,equality and brotherhood' so that the consciousness of caste may beannihilated and it would ultimately lead to abolition of caste. Apart fromthis, the introduction reflect social formation of India in 20th century andit was clear that caste based discrimination may be abolished by abolishingBrahmanism. Still, the society failed to understand caste as source ofinequalities. The importance of the book may be understood from thatfact that three editions had been published from 1936 to 1944, and it gottranslated into various languages such as Marathi, Punjabi, Malayalam,English etc. Obviously, the popularity of the book reflected thecontradictions in the society about caste system and awareness in thesociety to engage critically with any new understanding on the issue.Moreover, this introduction shows another perspective of Dr. Ambedkarwhere the ‘Upper Caste ‘was classified as Reform Oriented Upper Castesociety and Feudal Oriented Upper Caste society, and also, he advocateddialogue with Reform Oriented Caste Society for any decisive change.

Proceeding ahead, he defined the Reform Oriented Caste societyas point of communication and accepted that Jat- Pat-Todak Mandal hadnot violated established Caste based norms. By inviting him asChairperson, the Mandal faced tremendous criticism from various corners.Still, the stand of Jat-Pat-Todak Mandal assumes significance as therepresentative of Mandal travelled from Lahore to Mumbai and it alsoshows that the Reform Oriented Caste society had started conceptualisingknowledge outside the domain of caste system. Adding to it, Dr. Ambedkarwas positive towards any effort of Reform Oriented Caste society fortracing new possibilities of change. Although, he was crystal clear thatthe Reform Oriented approach was emerging in a very limited frameworkaround some issues such as widow remarriage, ban on child marriage,education of girls etc. At the same time, Dr. Ambedkar treated social andpolitical reforms as complementary process and he strongly believed thatany inequality based society cannot allow establishment of democraticpolitical system. His main objective was to ensure evolution of systemafter independence may remain democratic. Raising voice, on the basis offacts, Dr. Ambedkar refers various cases of discrimination so that therepercussions due to caste based violence and atrocities may beunderstood. Along with this, Dr. Ambedkar mentions the case of historyof Europe where process of social revolution ultimately strengthened

political revolution.Dr. Ambedkar accepted three elements which really affects any

society- social, economic and religious. He argued that there cannot besingle model of reform for all societies; rather, different reforms may emergeunder different models. It may be argued that the beginning of reform inany society depends on the main axis of society. Although, Karl Marxhad observed religion as ideology of ruling class, and argued thatconsciousness emerged out of this was an imposed consciousness. As aresult, socialist thinkers always emphasise that economic reform areepicentre of all reforms. But, Max Weber has analysed religion frompsychological perspective and according to him, the evolution of humanbeing in a society ultimately leads to emergence of super parents/ God.Max Weber argues that the manner in which the childhood of child passesunder total protection of Parents, and gradually, the child witnessuncertainty facing challenges of world, leads to belief system ofsuperpower. Although, Max Weber do not enter in debate of existence ofGod, but he argues that the idea of super parent will always exist insocieties. In the same manner, Dr. Ambedkar argued that the belief systemof divine power provides a perspective to understand world view.Accordingly, any process of reform has to pass through the process ofreform in religion.

In the above context, Dr. Ambedkar argues that one sidedinterpretation of Shastras led to emergence of hierarchy in society, andthis hierarchical system may be classified in five groups- Brahmin,Kshatriyas, Vaisyha, Shudras and Antyaj. This classification has beenconsidered, by Dr. Ambedkar, as product of social system. He explicitlysaid that caste system stops all process of mobility and growth in societybecause the caste system pre-determines the social status andoccupations. Due to this reason, this system inherently kills individualchoice, freedom of work and creativity. As a result, productivity and rightto work gets openly violated in caste system, thus, it creates society bykilling merit. Dr. Ambedkar says, “ As an economic organisation, caste istherefore, a harmful institution in as much as it involves the subordinationof man’s natural powers and inclinations to the exigencies of socialrules.”25 .

After rejecting the economic factors supporting caste system, Dr.Ambedkar rejects so called scientific basis of caste system. Instead ofmaintaining the differences amongst various castes on the basis of foodhabits, banning inter-caste marriage and exchanges across cultures forcreating stereotyped caste identity, argued Dr. Ambedkar, the differenceswere maintained to ensure hierarchical control over natural resources. In


this regard, Dr. Ambedkar considers caste system as social process whichcreates separatist society. This frame of analysis is applicable in theunfolding of apartheid in South Africa in 1910. The apartheid was officialpolicy of Union of South Africa, and on the basis of apartheid, the blackand white peoples were kept apart in field of marriage, settlement andmobility in public places. Shockingly, the public places were largelyreserved for white people. In case any black person tried to enter in aplace reserved for white, they were punished according to probhibitorylaws. Death sentence was legalised for any black person who might getmarried to white person.

Explicitly, Dr. Ambedkar says that caste based society /Race basedsociety is ultimately a violence based society. Since the dignity andreputation is based on social status, therefore, every caste tries to keepthe other caste in the prescribed boundary by using violence or anyother coercive method. He clearly said that caste based society is violencebased society and it never allows the upper caste largely to cherish anyidea for upliftment of ‘lower caste’. Referring to marginal status of Adivasisociety, Dr. Ambedkar says, this marginalisation of society is product ofcaste system. They will probably not admit that the aborigines haveremained savages because they had made no effort to civilise them, togive them medical aid, to reform them, to make them good citizens”26

footnote. Adding to it, Dr. Ambedkar says that caste system treats thesedeprivations as result of sins of previous birth. In this sense, themarginalised sections get total responsibility of marginalisation. Theempowered sections of society never get feeling of responsibility thatthey have to uplift the marginalised section of society. Dr. Ambedkar alsobring forth the contradictions of caste system by saying that caste systemprohibits emergence of any feeling of welfare towards weaker section aswelfare means changing social status of any person, and it would lead tochange in economic status. Since Caste system pre-determines socialand economic status of person, impossibility of any constructive changeis inevitable.

In other words, the strength and continuity of caste system isdependent on killing of spirit of welfare. Accordingly, the idea of welfareis restricted within the boundary of caste, and outside the boundary ofcaste, maintaining caste based discriminations is spirit of welfare. Thus,Dr. Ambedkar says, “Every caste is a closed group”.27 It may be arguedthat the ideas of welfare, humanity, pious work, brotherhood and anyother universal approach is defined and accepted within framework ofcaste system. Consequently, a society divided on the basis of caste systemcan never have foundation of a strong social unit. Dr. Ambedkar said that

the Hindu society was made weak due to caste system. He said, “ TillCaste system exist, the Hindus may never have organisation, and withoutorganisation, Hindus will always be weak.” 28 In this context, he arguesthat caste system completely kills brotherhood in society and pushessociety in unending trap of indifference. The indifference emerged out ofcaste system completely destroys any feeling of brotherhood.

The killing of brotherhood due to caste system has also been linkedto settlements of various castes. Dr. Ambedkar has argued that thesettlements of castes are exclusionary nature due to geographic reasons.It is true that caste system restricts settlements of untouchables in areasof outside the village, and contrary to this, the Upper caste society residesin resourceful areas in interior of village. Also, Dr. Ambedkar does nottreat ‘upper Caste as homogenous group, and traces hierarchies on thebasis of geographical and social factors in 'Upper caste'. The ‘Uppercaste ‘society also experiences hierarchies and discriminations amongeach other. Over a period of time, ideas emerged in the settlements basedon caste system leads to formulations and exchanges of ideas accordingto caste system. Dr. Ambedkar clarified that emergence of leadership isnot possible in such a divided society, and in case, any leadershipemerges, the legitimacy is ultimately rooted in the boundary of caste. It isdefinite that leaderless society can never attain a progressivedevelopment. In other words, a caste based society can never lead toevolution of progressive leadership. Simultaneously, Dr. Ambedkar hasalso discussed the status of women in caste system. He questionedclassification of women in caste system, and he said that if woman areaccepted as Brahmin or Kshatriyas, they would get right to becomepriest or sepoy; but the women are not given any of the above right.Since the woman has not been given any right to become priest, teacherand sepoy, thus, they are also outside the caste system and are similar todeprived section.

Dr. Ambedkar analysed caste system as outcome of varna systemand both are treated as two sides of a coin. He disagrees with the ideathat a society based on varna system is a mobile society and any varnacan change social status. Outrightly, he says that taking varna as basis ofsociety is beginning of inequality, and any effort of varna to protectcorresponding social status would ultimately result into caste system.Due to this reason, Dr. Ambedkar said that varna system and caste systemare same.

Shifting the debate on caste system towards annihilation of castesystem, he discussed various approaches to caste system. He referred to


inter-caste marriages and dinning as instrument of communications acrossvarious castes. However, Dr. Ambedkar is quite clear that Inter-castemarriages and dinning are not concrete solutions to annihilate castesystem. Conceptualising caste as a system and ideology, DR. Ambedkarsuggested mechanism to dismantle the system of caste. Referring toBuddha and Guru nanak, he wants re-interpretation of Shastras. He saidthat a pre-determined interpretation of Shastras leads to emergence ofcaste system, and accordingly, he opposed particular interpretation ofsocial system which leads to emergence of caste system. He said, “ TheHindus hold to the sacredness of the social order. Caste has a divinebasis. You must therefore destroy the sacredness and divinity with whichcaste has become invested.”29 Also, Dr. Ambedkar discusses thelimitations of movement initiated by intellectuals against caste system.He argues that caste system stereotypes process of knowledge system.Correspondingly, the stereotyped knowledge system fails to lead anyrevolution as the collective decision making process and publicconsciousness cannot develop. Further, Dr. Ambedkar says “Caste forma graded system of sovereignties , high and low, which are jealous of theirstatus and which know that if a general dissolution came, some of themstand to lose more of their prestige and power than others do.”30

He argues that the caste system should be analysed as outcome ofsocial process paving the way for social transformation, and all types ofinterpretations classifying caste as divine must be rejected. Ambedkarsays, “ So long as people look upon it as religion they will not be readyfor a change, because the idea of religion is generally speaking notassociated with the idea of change and when people come to know thatwhat is called religion is really law, old and archaic , they will be ready fora change , for people know and accept that law can be changed.” 31

Apart from this Dr. Ambedkar considers Brahmanism as a systemopposed to Hindutav and demands democratic basis to religion. He says,“…. Change is the law of life for individuals as well as for society. In achanging society, there must be a constant revolution of old values….”32

In this regard, Dr. Ambedkar considers the process of annihilation ofcaste as process of independence. Clarifying, he says that any move forswaraj, without annihilating caste system, “.. may turn out to be only astep towards slavery.” Footnote 30 page 81. Bradford Burns says thatdemocratic system could not be established in Latin America as thesepolitical movements were not preceded by social revolutions. Burns says,“the acts of violence, unease and economic uncertainties led to emergenceof a particular type of political system in Latin America.”33

The vision reflected in the referred documents represent an attempt,beyond the boundaries of nation and nationalism, to make a better world.The approach of modernism and post modernism is clearly visible in thethoughts of Phule and Ambedkar. Knowledge and truth has not beenaccepted as value free entity, rather they recommend dialogue amongvarious cultural groups and make efforts to create a larger truth out of somany truths. In fact, they conceptualised self other as a very relative termand does not accept any one reference point to evaluate or conceptualiseexterior reality. The annihilation of caste strongly argues for dialogue.Definitely, these books also carry on dialogue beyond time and space.Again, these three texts raise a very valid argument that free exchangesor sharing of books makes a progressive society. The manner in whichthe autobiography of Frederick Douglas shows the world about negativeimpact of racism on human society, and similar approach is reflected inGulamgiri, Kisan ka koda and Annihilation of Caste. In fact, on readingthe conversations between Jat-Pat Todak Mandal and Ambedkar, itbecomes clear that ideas and freedom of expression was most importantfor Ambedkar and he traces possibilities of change through ideas incultures.

The page number 28 and 29 of Annihilation of caste breaks anyboundary between self and the other. It becomes clear that theorganisation and Dr. Ambedkar had a lot of difference on the approach tounderstand caste based discrimination, but still they argue to share ideasin a platform because they want to abolish inequalities rising out of castesystem. Finally, the conference was cancelled. Even then, it was due toefforts of dialogues that Dr. Ambedkar finally got the undelivered speechpublished and the referred as “Annihilation of Caste”. So, the effort ofdialogue finally leads to dialogues of creative ideas in contemporaryperiod.

Therefore, the thoughts of Phule and Ambedkar offer a bettersolution to the challenges rising at global level by maintaining identitiesor existence of various nations, they suggest ways of dialogue amongnations to find solutions to various problems. It may be argued that aworld, full of dialogue, will ultimately pave the way for betterunderstanding among societies and world may become free from variouskind of ‘isms’ such as racism, fundamentalism so on and so forth. Finally,it may be argued that the vision of Phule and Ambedkar is an effort tocreate a better world with best possible dialogues.


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egkRek Qqys vkSj MkW- vEcsMdj ds bu rhuksa nLrkost+ksa esa oSf'od lkspbafxr gksrh gSA nqfu;k dks ns[kus dk tks ut+fj;k bu fdrkcksa esa viuk;k x;kgS og pkYlZ Mjfou] LdkWfV'k fe'ku iwuk] Fkkel isu] MkW- Ýsadfyu] ysLyh] tkWu

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xqykexhjh] fdlku dk dksMk vkSj tkfrokn dk chtuk'k fdrkcksa esa 'kks"k.k dhlaLÑfr dk xgjkbZ ls fo'ys"k.k gksus ds vfrfjDr nqfu;k dks csgrj cukus dhtks dok;n utj vkrh gS] og ml nkSj ds ledkyhu nLrkostksa ls fcYdqy fHkUugSA fuf'pr rkSj ij csgrj nqfu;k cukus dk iz;kl izkphudky esa Hkh ns[kk x;kgSA e/;dky esa Hkkjrh; lekt ds lanHkZ esa csgrj nqfu;k cukus dk iz;kl esa xfrns[kus dks feyrh gS gkyk¡fd ;g fojks/k lhfer nk;js esa fofHkUu tkfr;ksa ds chpvU;k;] HksnHkko vkSj crkZo ds bnZ&fxnZ lhfer jgkA ,d rjQ jfonkl us csxeiqj,slk LFkku tgk¡ dksbZ xe u gks] tgk¡ lcdks Hkkstu feys] dh dYiuk dh rks dchjus xq.kksa dks tkfr dh lhek ls ckgj egRo nsus dk iz;kl fd;kA rqdkjke usrFkkdfFkr mPp lekt ds mPp gksus ij muds O;ogkj ds vk/kkj ij loky mBk;sA

nLrkost+ks a dk egRonLrkost+ks a dk egRonLrkost+ks a dk egRonLrkost+ks a dk egRonLrkost+ks a dk egRo

egkRek Qqys dh fdrkc xqykexhjh* rFkk fdlku dk dksM+k* Li"V :i lstkfr O;oLFkk dks iwjh rjg ,d udkjkRed ,oa 'kks"k.koknh O;oLFkk ds :i esans[krh gS rFkk bls bZ'oj dh nsu u Lohdkj dj lekt dh gh nsu ekurh gSA 19oha'krkCnh esa ;g fdrkcsa ,d cgqr cM+h Økafr dh 'kq#vkr djrh gS D;ksafd ;g ognkSj Fkk tc vke turk vU;k; dks feVkuk rks pkgrh Fkh ysfdu o.kZO;oLFkk dksudkjkRed ugha ekurh FkhA tgk¡ xqykexhjh* foLrkj ls ;g Li"V djrh gS fddSls lekt dk ,d NksVk rcdk Kku dks fu;af=kr djds] ,d cM+h vkcknh dksvKkuh j[krs gq, 'kks"k.k dh ,d cgqr cM+h O;oLFkk dk fuekZ.k dj ldrs gaSAnwljh rjQ ^fdlku dk dksM+k* fdrkc tkfr O;oLFkk ds ek/;e ls fdlkuksa dsÅij gksus okys vkfFkZd vkSj lkekftd 'kks"k.k dk foLrkjiwoZd o.kZu nsrh gSA blfdrkc dh [kkl ckr gS fd fdlkuksa ij lkekftd ,oa vkfFkZd 'kks"k.k dks jksddj


fy, voljksa dh lekurk feysa rFkk laLFkkvksa ds ek/;e ls fcuk HksnHkko dsHkkxhnkjh gks] ftlls ,d etcwr jk"Vª dk fuekZ.k gks ldsA

f'k{kk vkSj fodklf'k{kk vkSj fodklf'k{kk vkSj fodklf'k{kk vkSj fodklf'k{kk vkSj fodkl

Hkkjrh; oxhZ; o o.kZO;oLFkk esa c¡Vs lekt esa fodkl* dh vo/kkj.kk Hkhfofo/ko.khZ gSA Hkkjrh; lekt esa vius oxhZ; nk;js ls ,d ik;nku Åij mBukHkh fodkl dh Js.kh esa fxuk tkrk gSA fdUrq vEcsMdj ,oa egkRek Qqys dsvuqlkj fodkl dk rkRi;Z gS lekt ds lHkh rcdksa dks f'k{kk ds volj miyC/k djokuk rFkk ekuork ds gj Lrj rd igq¡pus dh laHkkoukvksa dh miyC/krk iznkudjuk gSA egkRek Qqys us Li"V :i ls dgk gS fd&

^^fo/kk fcu efr xbZ] efr fcu xbZ uhfrA^^fo/kk fcu efr xbZ] efr fcu xbZ uhfrA^^fo/kk fcu efr xbZ] efr fcu xbZ uhfrA^^fo/kk fcu efr xbZ] efr fcu xbZ uhfrA^^fo/kk fcu efr xbZ] efr fcu xbZ uhfrAuhfr fcu xfr xbZ] xfr fcu lEifrAuhfr fcu xfr xbZ] xfr fcu lEifrAuhfr fcu xfr xbZ] xfr fcu lEifrAuhfr fcu xfr xbZ] xfr fcu lEifrAuhfr fcu xfr xbZ] xfr fcu lEifrAlEifr fcu 'k wn z fuc Zy gk s x,A**lEifr fcu 'k wn z fuc Zy gk s x,A**lEifr fcu 'k wn z fuc Zy gk s x,A**lEifr fcu 'k wn z fuc Zy gk s x,A**lEifr fcu 'k wn z fuc Zy gk s x,A**1313131313

egkRek Qqys us vfo|k dks lkjs vU;k; dh tM+ ekuk gSA mudk ekuuk gSfd f'k{kk ds vHkko esa ekuo euksoSKkfud :i ls xqyke curk gS rFkk ekufldxqykeh vUrr% 'kkjhfjd xqykeh dk jkLrk [kksyrh gSA bl lUnHkZ esa egkRek Qqys}kjk iz;ksx fd, x;s 'kwnz* dh vo/kkj.kk muds fpUru ds ek/;e ls lekt dsO;kid vkSj fofHkUu izdkj ls oafpr tSls 'kwnz] vfr'kwnz efgyk,¡ ¼czkã.k fo/kokefgykvksa½ fdlku bR;kfn dks bafxr djrk gSA

MkW- vEcsMdj us Kku dh vo/kkj.kk dks Lora=krk o ca/kqRo ls tksM+dj ns[kkgSA ^tkfr O;oLFkk] vU;k; ;k 'kks"k.k ds fdlh Hkh vU; :i dh tM+ dks ogvf'k{kk dh gh nsu ekurs gSaA MkW- vEcsMdj us Li"V dgk gS fd fdlh Hkh nLrkost;k xzaFk dks ;fn ,d gh ut+fj;s ls le>us dk iz;kl fd;k tk;sxk rks og ,du;s rjg ds okn* dks tUe nsxkA vr% MkW- vEcsMdj us lekt esa efgykvksa dsizfr] 'kwnzksa ds izfr] vfr'kwnzksa ds izfr ,oa lekt ds fdlh Hkh oxZ ds izfr pyjgs vU;k; dks Kku ds ,dkaxh o ,d oxZ rd lhfer ut+fj;s dh nsu ekuk gSA;g ut+fj;k iq#"koknh gks ldrk gS] uLyh; gks ldrk gS] {ks=kh;] tkrh;]dV~VjiaFkh bR;kfn gks ldrk gSA MkW- vEcsMdj ;g Li"V dgrs gSa fd czkã.kokn¼,drjQk lksp½ dk fojks/k gksuk pkfg, ysfdu og czkã.k dk fojks/k ugha djrsgSaA bl lUnHkZ esa MkW- vEcsMdj ds fopkjksa dks gh ikWmyks Ýsjs dh fdrkc'Pedagogy of the oppressed' esa dgk x;k gS fd vU;k;] 'kks"k.k ,oa 'kksf"kr

Msch bR;kfn ls izHkkfor gksrs gq, viuh ,d ubZ nf"V ls Hkkjrh; lekt dh ns[krsgSaA egkRek Qqys o MkW- vEcsMdj ds fopkjksa esa fujUrjrk vkSj lekurk Li"V ns[kusdks feyrh gSA egkRek Qqys rFkk vEcsMdj lekt dks fodkloknh ut+fj;s lsns[krs gSaA pkYlZ Mjfou us 19oha 'krkCnh esa nqfu;k dks ns[kus ds ut+fj;s esavHkwriwoZ Øk¡fr viuh LFkkiuk] fd balku vkfn ekuo ls ekuo cuk gS] ds ekè;els dhA egkRek Qqys us viuh fdrkc fdlku dk dksM+k* esa dgk gS fd ^Mkjfoufl)kar ds vuqlkj czãk.k dh xzg xfr esa ifjorZu ds pyrs canj ifj"Ñr gksdjuo&ekuo cusA**99999 vr% egkRek Qqys lkekftd lajpuk dks] lekt dh gh nsuekurs gaS rFkk lkekftd lajpuk esa dksbZ Hkh ifjorZu lekt ds ek/;e ls gh gksldrk gS] ;g mudh xgu oSKkfud ,oa rkfdZd lksp gSA bl lanHkZ esa MkW-vEcsMdj vkSj egkRek Qqys lekt esa cnyko LFkkfir djus ds fy, jkT;] iz'kkluo /kkfeZd O;oLFkk dh Hkwfedk dks ek/;e ekurs gaSA loZizFke nksuksa fopkjdksa dk;g ekuuk gS fd dksbZ Hkh O;oLFkk ;fn fdlh ,d lekt ;k ,d rjg ls lkspusokys yksxksa ds fu;a=k.k esa pyh tkrh gS rks vU;k; dks gh tUe nsrh gSA vU;k;dks feVkus ds fy, O;oLFkk esa fofHkUu ut+fj;ksa o fofHkUu lekt dh bdkb;ksa dkizfrfuf/kRo gksuk t:jh gSA egkRek Qqys o MkW- vEcsMdj izfrfuf/kRo ds fl)kardks ,d U;k;fiz; O;oLFkk ds fy, vko';d 'krZ ekurs gSaA

izfrfuf/kRo ds fl)kar dks vkxs c<+krs gq, nksuksa fopkjdksa us tkfr O;oLFkkdks Hkh ,dkaxh lksp dh nsu ekuk gSA mudk ekuuk gSa ,dkaxh lksp u dsoyO;oLFkk dks ,di{kh; cukrh gS cfYd lkekftd iw¡th ds fuekZ.k dks vo:) djrsgq, jk"Vª fojks/kh o ekuork fojks/kh ijEijk dks iksf"kr djrh gSA MkW- vEcsMdj usdgk ^tkfr us tuHkkouk dk uk'k dj fn;k gSA tkfr ds dkj.k lkoZtfud n;kHkko vlaHko gks x;k gSA tkfr ds dkj.k vke jk; vlaHko cu xbZ gSA**1010101010 blhrjg T;ksfrck Qqys us Hkh dgk ^lPph ,drk ds fcuk ns'k dh mUufr laHko ughagSA**1111111111 egkRek Qqys ^xqykexhjh* esa fy[krs gSa ^^tc O;fDr vktkn gksrk gS rcmls vius eu ds Hkkoksa vkSj fopkjksa dks Li"V :i ls nwljksa ds lkeus izdV djusdk ekSdk feyrk gS ysfdu tc mls vktknh gh ugha gksrh rc og ogha egRoiw.kZfopkj tufgr esa gksus ds ckotwn nwljksa ds lkeus izdV ugha dj ikrk vkSj le;xqtj tkus ds ckn og lHkh fopkj yqIr gks tkrs gSaA**1212121212

;gk¡ ;g Li"V :i ls dgk tk ldrk gS fd nksuksa fopkjdksa ds n'kZu esa Hkkjrdks ,d ,sls lekt ds :i esa ns[kk x;k gS tgk¡ ekuo dks] ekuo cus jgus ds


;g bafxr djrk gS fd okLrfod fodkl] ekuo ds fodkl esa gh fufgr gS vr%ekuo ds lalk/ku ds :i esa fodkl dks gh os lH;rk dk fodkl ekurs gaSA egkRekQqys o MkW- vEcsMdj ds n'kZu esa ijEijkxr fodkl tSls rduhdh fodkl]lalkèkuksa dk fodkl] vkS|ksfxd Øk¡fr bR;kfn fodkl muds n'kZu ds iSekus dh/kqjh ugha gS] ;gk¡ fodkl êkuo* ds f'k{kk ds ek/;e ls] lalk/ku ds :i esaizf'kf{kr gksus esa fufgr gSA egkRek Qqys dk ekuuk gS fd fodkl dh nkSM+ esafiNM+k oxZ tSls 'kwnz] vfr'kwnz] efgyk] fdlku bR;kfn esa f'k{kk dk vf/kd lsvfèkd izlkj rHkh laHko gS tc mu oxks± ds chp esa ls i<+&fy[kdj yksx vkxsvk;s rFkk lekt ds fodkl esa Hkkxhnkjh fuHkk;sA os dgrs gaS ^tc ml tkfr dsyksx i<+&fy[kdj rS;kj gksaxs] rc mudk viuh tkfr dk xkSjo gksxk vkSj og yksxviuh&viuh tkfr ds cPpksa dks i<+uk&fy[kuk fl[kk;saxs] mudks i<+us&fy[kus dsfy, izsfjr djsaxs---os yksx viuh tkfr ds cPpksa dks gkFk esa MaMk ysdj tkuojksadks gk¡drs gq, muds ihNs&ihNs tkus ls igys] f'k{kk ds izfr muds eu esa brukizse iSnk djsaxs---**1515151515 vr% f'k{kk ds izlkj dks lkaLÑfrd iw¡th ds ut+fj;s ls ns[krsgSaA

'kks"k.k ds fofo/k :i'kks"k.k ds fofo/k :i'kks"k.k ds fofo/k :i'kks"k.k ds fofo/k :i'kks"k.k ds fofo/k :i

egkRek Qqys vkSj MkW- vEcsMdj us 'kks"k.k dks dbZ ut+fj;ksa ls le>k gS rFkkos 'kks"kd 'kksf"kr dks fdlh ,d nk;js esa ugha ck¡/krsA egkRek Qqys us efgyk]fdlku ,oa oafpr oxZ ds rcdksa ds 'kks"k.k dh ckr dhA loZizFke egkRek Qqysekurs gSa fd fdlku dk lcls cM+k 'kks"k.k iqtkjh oxZ djrk gSA ,d rjQ fdlkuds cPpksa dks f'k{kk ls ckgj j[kdj] vusd deZdk.Mksa ds uke ij tSls fd jkf'kpØ] fookg iwoZ twjh ;k=kk bR;kfn voljksa ij fdlku dh lEifÙk gM+idjA nwljkfdlkuksa ds 'kks"k.k ds vU; dkj.k Hkh gaSA jkT; dks dtZ pqdkus ds fy, Hkh fdlkudks _.k ysuk iM+rk gSA Qqys dk ekuuk gS fd f'k{kk ds vHkko esa] fdlku oxZlnSo dtZ esa Mwck jgrk gSA egkRek Qqys lkgwdkj ds 'kCnksa dks fdrkc esa O;Drdjrs gSa ^ljdkjh dkuwu ds dkj.k rqEgsa [ksr fxjoh j[kdj ge dtZ ugha ns ldrsblfy, ;fn rqe vius [ksr gekjs uke dj nks rks ge rqEgsa dtZ ns nsaA vkSj dtZpqdk nsus ij fQj rqEgsa rqEgkjs uke djds [ksr ykSVk nsaxsA**1616161616 T;ksfrck Qqys fczfV'kljdkj }kjk taxyksa ds vf/kxzg.k fd;s tkus rFkk ued ij yxkus okys dj dksHkh fdlkuksa dk 'kks"k.k Lohdkj djrs gSaA T;kssfrck Qqys dgrs gSa fdrus gh fdlkuksa

nksuksa dks 'kks"k.k dh laLÑfr ls ck¡/k nsrk gS] vr% f'k{kk ds ek/;e ls 'kksf"kr dksu dsoy Lo;a dks eqDr djuk gS cfYd 'kks"kd dks Hkh 'kks"k.k dh laLÑfr ls ckgjfudkydj( ekuork dh vksj vxzlj djuk gSA

egkRek Qqys o MkW- vEcsMdj dk ekuuk Fkk fd f'k{kk iznku djus dhftEesnkjh jkT; dh gksuh pkfg, rFkk ljdkj }kjk fo'ofo|ky;ksa esa foÙkh;lgk;rk dks etcwr djus ls lcdks f'kf{kr djus esa lg;ksx feysxkA MkW-vEcsMdj f'k{kk dks jkT; dh ftEesnkjh ekurs gaS rFkk f'k{kk esa Hkkxhnkjh dkstula[;k esa vuqikr esa Hkh ns[krs gSaA mudk Li"V ekuuk Fkk fd ljdkj f'k{kkij bruk iSlk [kpZ djs] ftruk ljdkj yksxksa ls VSDl ysrh gSA os tkurs Fks fdlekt esa fofHkUu izdkj dh xSj cjkcjh fo|eku gS] vr% os f'k{kk ds cktkjhdj.kds fcydqy f[kykQ FksA mUgksaus dgk] ^^gj O;fDr dks f'k{kk miyC/k djokuhpkfg,A f'k{kk foHkkx dks ,slk foHkkx ugha ekuuk pkfg, tks ykHk ds fy, cukgksA gj rjg ls ,oa gj iz;kl ls f'k{kk dks lcls de dher ij lcdks miyCèkdjokuk pkfg,A**1414141414

egkRek Qqys dh rjg MkW- vEcsMdj ;g Hkh jk; nsrs gaS fd fo'ofo|ky;dh ftEesnkj laLFkkvksa esa fiNM+s oxZ dk izfrfuf/kRo gksuk pkfg, rkfd fu.kZ;lekos'kh gksA MkW- vEcsMdj us 1 vDVwcj 1927 ckEcs fo/kkf;dk ifj"kn~ esa dgkfd fo'ofo|ky;ksa dks foÙkh; lgk;rk o fu;a=k.k fn;k tkuk pkfg;sA* lkFk ghmUgksaus yanu ds fo'ofo|ky; f'k{kk O;oLFkk ij jkW;y dfe'ku dh fjiksVZ dksnksgjk;k gS ftlesa dgk x;k gS fd fdlh fo'ofo|ky; dks ;fn f'k{kk O;oLFkkdh lqpk: :i ls pykuk gS rks mlds fy, vfuok;Z gS foÙkh; lgk;rk o mlij fu;a=k.kA 5 vDVwcj 1927 dks ckWEcs fo/kkf;dk ifj"kn~ esa mUgksaus dgk fdfo'ofo|ky; eq[;r% ,d e'khu gS ftlesa lHkh yksxksa dks f'k{kk dh lqfo/kk,¡ nhtk;s tks bu lqfo/kkvksa dk mi;ksx dj ldrk gS tks iSls ds vHkko esa ;k vU;vHkko ds pyrs f'k{kk ugha ys ikrs gSaA MkW- vEcsMdj lHkh ck/kkvksa dks gVkdjf'k{kk iznku djus dh ftEesnkjh fo'ofo|ky; dks nsrs gaS] vr% f'k{kk dh ftEesnkjhos jkT; dks lkSairs gaSA bl Hkk"k.k esa os lekt ds fiNM+s rcds }kjk fo'ofo|ky;ksaesa lhVksa ds c<+k;s tkus dh ek¡x dks tk;t Bgjkrs gSaA fuf'pr rkSj ij vktknhds i'pkr~ jk"Vªh; f'k{kk uhfr 1968] 1986 vkSj 1992 Li"V :i ls f'k{kk nsusdh ftEesnkjh jkT; dks gh lkSai nsrh gSA

egkRek Qqys o MkW- vEcsMdj dk fpUru fodkl* dh ubZ ifjHkk"kk nsrs gq,


ls dj fn;k tkrk gSA**2020202020 vr% MkW- vEcsMdj dk ekuuk gS fd tkfr O;oLFkkl`tukRedrk] vfo"dkj] ifjorZu ,oa vk/kqfudrk fojks/kh gSA

egkRek Qqys o MkW- vEcsMdj ;g Li"V djrs gSa fd ;fn fdlh Hkh O;oLFkkesa f'k{kk ,oa lalk/kuksa ij fu;a=k.k ,drjQk gksxk rks ,slh O;oLFkk esa gj O;fDrfdlh u fdlh izdkj ds 'kks"k.k dk f'kdkj gksxk rFkk ,slh O;oLFkk esa ,d etcwrlekt dh LFkkiuk dHkh ugha gks ldrhA vr% 'kks"k.k jksdus ds fy, egkRek Qqyso MkW- vEcsMdj ;g nyhy nsrs gaS fd f'k{kk ,oa lalk/kuksa ij ,drjQk fu;a=k.kugha gksuk pkfg,A

jk"Vªokn ,oa vk/kqfudrkjk"Vªokn ,oa vk/kqfudrkjk"Vªokn ,oa vk/kqfudrkjk"Vªokn ,oa vk/kqfudrkjk"Vªokn ,oa vk/kqfudrk

egkRek Qqys ,oa MkW- vEcsMdj ds fpUru esa lcls xgjh Nki] :f<+oknhlksp ,oa ca/kuksa dks rksM+dj ,d etcwr lekt cukus dh gS] ftlls ,d etcwrjk"Vª dk fuekZ.k gks ldsA MkW- vEcsMdj dgrs gSa ^^tkfrizFkk dh uhao ij fdlhHkh izdkj dk fuekZ.k laHko ugha gSA fdlh jk"Vª dk fuekZ.k ugha fd;k tk ldrk]uSfrdrk dk fuekZ.k ugha fd;k tk ldrkA tkfrizFkk dh uhao ij fufeZr dksbZHkh pht dHkh laiw.kZ ugha gks ldrh] mlesa njkj iM+ tk;sxhA**2121212121

egkRek Qqys dk ekuuk gS fd vKkurk ,oa tkfr O;oLFkk vk/kqfudrk dsfopkjksa ls ySl laLFkk ds fuekZ.k dks vlaHko cuk nsrh gSA mudk ekuuk gS fdtkfr O;oLFkk lekt es ,sls rkus&ckus dk fuekZ.k djrh gS tks laLFkkvksa esadk;Z'kSyh dh laLÑfr dks fodflr ugha gksus nsrhA lkFk gh] tkfr O;oLFkk lektesa Hkz"Vkpkj dks cM+s iSekus ij c<+kok nsrh gSA nwljs 'kCnksa esa] Qqys tkfr O;oLFkkdks Hkz"Vkpkj ds :i esa Hkh ns[krs gSaA egkRek Qqys dk ekuuk gS fd tkrh; psrukfdlh Hkh i<+s&fy[ks ^f'k{kd* esa f'k{kd gksus dh psruk dks iSnk ugha gksus nsrhAifj.kkeLo:i ,slk f'k{kd ftlds vpsru esa nksgjh psruk jgrh gS] og u dsoyNk=kksa esa HksnHkko djrk gS cfYd mu f'k{k.k laLFkkvksa dks Hkh vk/kqfud f'k{k.klaLFkkvksa ds :i esa fodflr gksus ls jksdrk gSA mldh ladqfpr lksp bu laLFkkvksaesa vk/kqfud dk;Z'kSyh fodflr ugha gksus nsrhA Qqys dgrs gaS ^fQj os o.kZekyk]vadxf.kr] vkt ds fy, csdkj gqbZ izkphu fyfi---iqjk.kksa ds 'yksd vkSj dqN xkus;k fQYeh xhr crkdj cl mUgsa ,slh gh phtksa dks fy[kus yk;d cuk nsrs gSaAvius ?kj dk fglkc j[kus ;ksX; f'k{kk Hkh og mUgsa ugha nsrsA blfy, ekeysnkjdpgfj;ksa esa DydZ rd cuus tkus yk;d og ugha gSA**2222222222 blh rjg egkRek Qqys

dh ;g gkyr gS fd og dtZ fy, fcuk VSDl ns ugha ldrsA cspkjs fdlku20&25 #i;ksa dk dtZ fy, fcuk viuh csVh dk fookg Hkh ugha dj ikrsAefgykvksa ds 'kks"k.k ds lUnHkZ esa Qqys dbZ vk;keksa dk ftØ djrs gSa rFkk oxZ ,oa,d gh tkfr ds Hkhrj Hkh efgykvksa ds 'kks"k.k dh ppkZ Hkh djrs gaS&^^czkã.kksa dhvukFk] fo/kok fL=k;ksa dks fookg djus dh eukgh gksus dh otg ls mu czkã.k fo/kok fL=k;ksa dks O;fHkpkj djus ds fy, etcwj gksuk iM+rk gSA bldk ifj.kkedHkh&dHkh ;g Hkh gksrk gS fd mldk xHkZikr vkSj Hkzw.k gR;k Hkh djus ds fy,etcwj gksuk iM+rk gSA**1717171717

MkW- ch- vkj- vEcsMdj lkekftd O;oLFkk esa lalk/kuksa ij dqN oxks± dkfu;a=k.k ;k ,dkf/kdkj rFkk ml ij lkaLÑfrd vuqefr ds pyrs lalk/kufoghuoxks± ij gksus okys 'kks"k.k dk ftØ djrs gaSA vr% tkfr O;oLFkk dk fojks/k blfy,fd;k x;k D;ksafd tkfr O;oLFkk lalk/kuksa ij xSj&cjkcjh dk fu;a=k.k LFkkfirdjds iw¡th ,oa Je dh xfr dks vo:) djrh gSA MkW- vEcsMdj dk ekuuk gSfd bl izfØ;k ls lekt esa xfr'khyrk udkjkRed :i ls izHkkfor gksrh gS rFkkxfrfoghu lekt ,d etcwr jk"Vª cukus dh izfØ;k esa ck/kd gksrk gSA MkW-vEcsMdj us dgk gS fd ,d vkn'kZ lekt xfr'khy gksuk pkfg,] ;g ,sls lk/kuksa ls iw.kZ gksuk pkfg, rkfd ,d Hkkx esa gksus okyk ifjorZu nwljs Hkkx esaigq¡pk;k tk ldsA ^^,d vkn'kZ lekt esa reke ,slh lqfo/kk,¡ gksuh pkfg,ftudk lQyrkiwoZd vknku&iznku gksA nwljs fopkjksa ds laxBuksa ds lkFk lektds fofHkUu vkSj Lora=k dsUnz gksus pkfg,A**1818181818 vr% bl lUnHkZ esa MkW- vEcsMdjvU;k; dh lHkh O;oLFkkvksa dk fojks/k djrs gaS] pkgs og iq#"kokn gks] lkezkT;okngks] tkfrokn gks] uLyokn gksA os vU;k; dks feVkus dk ,d gh csgrj fodYilkeus j[krs gSaA og gS xfr'khy lektA MkW- vEcsMdj tkfr O;oLFkk dk fojks/k dsoy blfy, ugha djrs D;ksafd mUgksaus bl HksnHkko dks Lo;a eglwl fd;k gS]os tkfr O;oLFkk dk fojks/k blfy, djrs gSa cfYd tkfr O;oLFkk ,d detksjlekt o detksj jk"Vª dk fuekZ.k djrh gSA MkW- vEcsMdj us dgk ^tkfr O;oLFkkdsoy Je foHkktu ugha gS ;g Jfedkas dk Hkh foHkktu gSA**1919191919 vkxs MkW- vEcsMdjdgrs gaS fd tkfr O;oLFkk v;ksX;rk dks c<+kok nsrh gS rFkk ;ksX;rk dk mYya?kudjrh gSA mUgksaus dgk gS ^tkfrizFkk esa bl fl)kUr dk mYya?ku gksrk gS D;ksafdblesa O;fDr dk dke igys ls gh fu/kkZfjr dj fn;k tkrk gSA mldk p;uizf'kf{kr {kerkvksa ds vk/kkj ij u djds ekrk&firk ds lkekftd Lrj ds fglkc


esa ns[krs gSa tgk¡ ekDlZoknh iw¡thokn ds nk;js esa jkT; dks Hkh dgha u dgha 'kks"k.kdh bdkbZ ds :i esa ns[krs gSa ysfdu ^Qqys&vEcsMdj* ds fy, lafo/kku ijvkèkkfjr jkT; ifjorZu ,oa U;k; dh bdkbZ gSA

ledkyhu nkSj esa Qqys&vEcsMdj dk n'kZu U;k; ,oa lekurk ds fy,egRoiw.kZ gks tkrk gS( D;ksafd xk¡/kh&vEcsMdj o Qqys ds n'kZu ls izsfjr ^jkT;*f'k{kk esa Hkkxhnkjh fuHkkrk jgk gSA ,d etcwr jk"Vª ^f'k{kk* esa fofo/k rcdksaHkkxhnkjh ls gh cuk;k tk ldrk gS fdUrq orZeku nkSj esa fofo/k uhfr;ksa ds ekè;els jkT; viuh ftEesnkjh dk fuoZgu ugha dj jgk gSA f'k{kk dks cktkj ds gokysfd;k tk jgk gSA ,d etcwr jk"Vª vkSj jk"Vªokn dh ifjdYiuk lHkh oxks± dh f'k{kkesa Hkkxhnkjh ds ek/;e ls r; gksrh gSA bu vFkks± esa dksbZ jk"Vªokn iwjh rjg ls jk"Vª*fojks/kh dgyk;sxk ;fn og xk¡/kh&vEcsMdj&Qqys ds loZ f'k{kk n'kZu dh vogsyukdjrk gSA vk'kadkvksa ls Hkjs orZeku nkSj esa tgk¡ lEiw.kZ fo'o dV~VjiaFkh] pjeiaFkh]uLyh;] {ks=kh;] tkrh;] uDlyh; o fgalk ds fofo/k vk;keksa ls xqtj jgk gSA bliwjs la'k; ds nkSj esa dsoy Hkkjr dks ugha vfirq lEiw.kZ fo'o esa fo'oca/kqRo f'k{kko laokn ds ek/;e ls ,drk vkSj fodkl ds iFk ij vxzlj gksus ds fy, xk¡/kh] vEcsMdj o Qqys ds n'kZu dh t:jr gSA

tkfrfoPNsn ls lkekftd iw¡th ds fuekZ.k rdtkfrfoPNsn ls lkekftd iw¡th ds fuekZ.k rdtkfrfoPNsn ls lkekftd iw¡th ds fuekZ.k rdtkfrfoPNsn ls lkekftd iw¡th ds fuekZ.k rdtkfrfoPNsn ls lkekftd iw¡th ds fuekZ.k rd

^tkfrfoPNsn* fdrkc ,d ,sfrgkfld nkLrkost+ gSA ;g fdrkc fopkjksa dhvfHkO;fDr dh vktknh ds fl)kUr dks LFkkfir djrh gSA ;g fdrkc ;g fl)djrh gS fd fyf[kr fopkjksa dk egRo ns'k&dky ls ijs cuk jgrk gS rFkk fyf[krfopkj HkkSxksfyd lhek ls ijs fdlh Hkh lekt ls laokn djds ifjorZu djus dh{kerk j[krs gSaA ;g fdrkc ewyr% MkW- vEcsMdj }kjk tkr&ikr rksM+d eaMy dsvkxzg ij Hkk"k.k ds :i esa fy[kh xbZ FkhA ysfdu dqN fopkjksa ls tkr&ikr rksM+deaMy vlgefr j[k jgk Fkk rFkk MkW- vEcsMdj dks muds Hkk"k.k ls bu fopkjksadks gVkus dh ek¡x dj jgk Fkk] ysfdu MkW- vEcsMdj us e.My dh ek¡x dksvLohdkj djrs gq, fopkjksa dh vfHkO;fDr ,oa v/;{k ds vf/kdkjksa ij dk;ejgsaA

bl fdrkc dh izLrkouk esa tkr&ikr rksM+d eaMy ,oa MkW- vEcsMdj dschp fy[ks x;s i=kksa esa Hkkjr dh ,d ,slh Nfo Nqih gqbZ gS ftls cqf)thoh oxZvDlj utjankt djrs gaSA bu i=kkas dk xgjkbZ ls v/;;u djus ij ;g Li"V gksrk

iz'kklu] U;k;&O;oLFkk esa tkfr&O;oLFkk ds pyrs izpfyr Hkz"Vkpkj dk foLrkjls o.kZu djrs gaSA

egkRek Qqys us tkfr O;oLFkk ds dkj.k f'k{k.k laLFkkvksa esa HksnHkko ijvkifÙk ntZ dh bl HksnHkko ls lekt ds fofHkUu lewgksa esa fopkjksa oLrqvksa dkvknku&iznku dh jksd rFkk blds pyrs lekt esa vkarfjd laokn dh deh dspyrs ifjorZu o vk/kqfudrk ij vadq'k ds :i esa ns[kk gSA Qqys dgrs gaS ^fQjHkh laLÑr ikB'kkykvksa esa 'kwnz fdlkuksa ds cPpksa dks i<+kus ij jksd vkt Hkh dk;egSA ftls czkã.kksa ds lkFk fdlkuksa dk esy&feyki dSls gks ldrk gS\---cqf)] Kkuo vuqHko dks feykdj ;wjksi ds yksxksa us csgrj ;a=k cuk;kA**2323232323 nwljs 'kCnksa esa Qqysdk ;g ekuuk gS fd tkfr O;oLFkk rduhd fojksèkh O;oLFkk Hkh gS D;ksafd tkfrO;oLFkk laokn dks jksdrh gS ysfdu rduhd laokn dks c<+krh gSA

nksuksa fopkjdksa dh le> jk"Vª dks ysdj fdlh jktuhfrd lÙkk ;k fdlhHkkSfrd izxfr ds bnZ&fxnZ ugha cuh gSA Qqys&vEcsMdj dh ifjHkk"kk esa jk"Vª dkvFkZ gS ,d ,slk lekt tgk¡ xSj&cjkojh u jgs rFkk lekt ,d&nwljs ds izfrcjkcjh] lEeku o HkkbZ&pkjs ds Hkko ls laokn djsA nksuksa dh ut+j esa ,d jk"Vª oghagksrk gS tgk¡ fcuk fdlh HksnHkko] xSj&cjkcjh vkSj vU;k; ds lekt ds fofHkUubdkb;ksa esa] fcuk fdlh jksd Vksd ds laokn gksA laokn dh fLFkfr* ls ;gk¡ rkRi;Zfdlh dh jk"Vª esa ekStwn nqfu;k dks ns[kus ds fofo/k ut+fj;ksa] D;ksafd ewyr% gjut+fj;s ds dsUnz esa ,d lPpkbZ gksrh gS o fofo/k lPpkb;k¡ feydj gh ,d cM+hlPpkbZ cukrh gS] ftlesa ,d lk¡>h fojklr dh ijEijk gksrh gS] ftls jk"Vªokn*dgrs gSaA

egkRek Qqys ,oa vEcsMdj ds n'kZu esa foosfpr Hkkjr dh ifjdYiuk* ,d,slh ifjdYiuk gS ftls le; o LFkku dh lhek esa ugha ck/kk tk ldrkA nksuksadk n'kZu le; o LFkku dh lhekvksa dk yk¡?krk gqvk gj ;qx o gj ml jk"Vª ijykxw gksrk gS tks le; dh nkSM+ esa lQy gksuk pkgrk gSA fo'o bfrgkl esa vU;k;ds fo:) ,oa U;k; ds i{k esa ftrus Hkh n'kZu lkeus vk;s gaS] mu n'kZuksa esa o^Qqys&vEcsMdj* n'kZu esa xgjh lekurk ut+j vkrh gSA blfy, ekfVZu ywFkjfdax] usy'ku eaMsyk] egkRek xk¡/kh] Lokeh foosdkuan] egkRek Qqys] MkW- vEcsMdjbR;kfn ds n'kZu dks ,d lkFk tksM+dj ns[kk tk ldrk gSA Qqys&vEcsMdj n'kZudh [kkl ckr ;g gS fd U;k; ,oa lekurk ds fy, og---laLFkkxr izko/kkuksaa dhckr djrs gSaA vr% Qqys&vEcsMdj jkT; dks lekt esa ifjorZu dh bdkbZ ds :i


ekurs gaS fd tkr&ikr rksM+d e.My }kjk mUgsa v/;{k ds :i esa vkeaf=kr djuku dsoy 'kkL=kksa dh vogsyuk Fkh cfYd tkrk&ikr rksM+d eaMy dks lo.kZ fgUnqvksads fojks/k dk Hkh lkeuk djuk iM+kA ckotwn blds tkr&ikr rksM+d e.My }kjkykgkSj ls eqEcbZ dh nwjh dks udkjrs gq, MkW- vEcsMdj dks v/;{k ds :i esavkeaf=kr djuk ;g fl) djrk gS fd lq/kkjoknh lo.kZ fgUnw Kku dk tkfr&O;oLFkkls ijs ns[krs gSaA MkW- vEcsMdj bl lq/kkjoknh iz;kl ls tqM+dj ifjorZu dhlaHkkoukvksa dh ryk'k djuk pkgrs FksA gkyk¡fd vEcsMdj bl ckr ls voxr Fksfd lkekftd lq/kkjoknh vkUnksyu dh :i&js[kk dk fuekZ.k ,d lhfer nk;js esamHkj jgk Fkk ftldh /kqjh fo/kok&fookg] cky&fookg ij jksd ;k yM+fd;ksa dh f'k{kkds bnZ&fxnZ lhfer FkhA MkW- vEcsMdj jktuhfrd lq/kkj ,oa lkekftd lq/kkj dh,d&nwljs ds iwjd ds :i esa ns[krs Fks rFkk mudk ekuuk Fkk fd xSj&cjkcjhO;oLFkk vk/kkfjr lekt fdlh Hkh yksdrkaf=kd jktuhfrd O;oLFkk dks LFkkfirugha dj ldrk gSA MkW- vEcsMdj tkfr&O;oLFkk dk fojks/k bl lanHkZ esa dj jgsFks rkfd vktknh ds mijkar jktuhfrd O;oLFkk yksdrkaf=kd cuh jgsA viusfopkjksa dks rF;ksa ds lkFk j[krs gq, MkW- vEcsMdj bl fdrkc esa vusd ,slsmnkgj.k nsrs gSa ftuls tkfr&O;oLFkk* ds dkj.k gksuh okyh fgalk o vR;kpkjksa dkvanktk yxk;k tk ldsA lkFk gh MkW- vEcsMdj us ;wjksi ds bfrgkl dks le>krsgq, ;g nyhy nh gS fd ;wjksi esa lkekftd Øk¡fr us gh jktuhfrd Øk¡fr dh uhaodks etcwr fd;kA

MkW- vEcsMdj lekt dks izHkkfor djus okys rhu vk;keksa dks lkFk&lkFkLohdkj djrs gSaA igyk lkekftd Lrj] nwljk vkfFkZd Lrj o rhljk /kkfeZd LrjAbudk ekuuk Fkk fd lHkh lektksa esa lq/kkj dk dksbZ ,d ekWMy ugha gks ldrkcfYd vyx&vyx lekt esa lq/kkj dh /kqjh fHkUu&fHkUu gks ldrh gSA vr%lekt esa lqèkkj dh 'kq:vkr bl ckr ij fuHkZj djrh gS fd ml lekt esaopZLo'kkyh bdkbZ dkSu&lh gSA gkyk¡fd dkyZ ekDlZ /keZ dks 'kkld oxZ dh fopkj/kkjk ds :i esa ns[krs gSa rFkk /keZ }kjk mHkjus okyh psruk dks Fkksih gqbZ psruk ekursgSa] vr% lektoknh lksp j[kus okyk oxZ lEifr esa lq/kkj dks gh okLrfod lq/kkj dk tfj;k ekurk gSA ysfdu eSDl csoj us /keZ dks euksoSKkfud ut+fj;s lsfo'ysf"kr fd;k gS ftlds vuqlkj euq"; dk lekt dh i"BHkwfe esa fodflr gksukgh ije firk dh voèkkj.kk dks c<+kok nsrk gSA eSDl csoj dk ekuuk gS fd cPpsdk ykyu&ikyu ftl lqjf{kr ekgkSy esa firk ds laj{k.k esa gksrk gS rFkk dkykUrj

gS fd rkRdkyhu lkekftd O;oLFkk esa mPpoxhZ; Lo.kZ] lqèkkjoknh lekt MkW-vEcsMdj dks ppkZ o ifjorZu ds fy, laokn ds lsrq ds :i esa ns[krk FkkA 12fnlEcj 1935 esa tkr&ikr rksM+d eaMy us vius i=k esa ;g Lohdkj fd;k fdMkW- vEcsMdj ,d egku fopkjd gaS rFkk ;g i=k dgrk gS ^^tkfr dh leL;kij ftruk xgu&xaHkhj v/;;u vkius fd;k gS mruk fdlh us Hkh ugha fd;kA**2424242424

MkW- vEcsMdj dks vkeaf=kr djus dk ;gk¡ eq[; mís'; ;g Fkk fd tkr&ikr rksM+de.My ^tkfr* ds eqn~ns ij mu yksxksa ls laokn djuk pkgrk gS tks e.My dhfopkj ls vlgefr j[krs FksA MkW- vEcsMdj dks Hkh ;g Kkr gS fd lekt dk;g rcdk muds dqN fopkjksa ls vlgefr trk,¡xs fdUrq blds ckotwn Hkh oglEesyu esa tkus ds fy, rS;kj gksrs gaS D;ksafd mudk ekuuk Fkk fd tkfr&O;oLFkkvk/kkfjr vU;k; dks laokn ds ek/;e ls csgrj le>k tk ldrk gS\ vr% blizLrkouk dks nks rjg dh le> mHkjdj lkeus vkrh gSA igyh le> ;g gS fdlq/kkjoknh lo.kZ lekt czkã.kokn* dks leL;k ds :i dks Lohdkj dj jgk Fkko blls mitus okyh vlekurk dks Hkh gVkuk pkgrk FkkA nwljh le> ;g gS fdMkW- vEcsMdj iwjh tkfr O;oLFkk dks dsoy ,drjQk lksp dh nsu ugha ekurscfYd mudk ;g ekuuk gS fd 'kkL=kksa* dh ,dkaxh O;k[;k ds pyrs lkjh leL;k,¡gSA vr% og ^'kkL=kksaa* dh O;k[;k ^Lora=krk lekurk ,oa ca/kqRo* ds vk/kkj ijpkgrs gaSA og bl O;k[;k ds ekè;e ls tkfr O;oLFkk dh psruk dks lekIr djrsgq, bl O;oLFkk dks lekIr djus dh ckr djrs gaSA izLrkouk esa 20oha lnh dkog Hkkjr utj vkrk gS] tgk¡ tkfr O;oLFkk dks feVkus ds fy, czkã.kokn* dhvo/kkj.kk ij rks vkaf'kd lgefr utj vkrh gS ysfdu lekt tkfr&O;oLFkk dksleL;k ds :i esa Lohdkj djus ds fy, rS;kj ugha gSA 1936 ls 1944 rd blfdrkc ds rhu laLdj.k Nis rFkk bl fdrkc dks dbZ Hkk"kkvksa esa vuwfnr fd;ktSls ejkBh] iatkch] ey;kye] vaxzsth bR;kfnA bl fdrkc dh yksdfiz;rk lektesa tkfr&O;oLFkk* dks ysdj py jgs var}±} dks mtkxj djrh gS o lkFk gh mlnkSjs dk lekt tkfr&O;oLFkk* dks rkfdZd <ax ls le>us ds fy, fdruk lpsrFkk ;g Hkh Kkr gksrk gSA ;g izLrkouk MkW- vEcsMdj ds ml ut+fj;s dks Hkh n'kkZrhgS tgk¡ og lo.kZ lekt dks lq/kkjoknh lo.kZ lekt o :f<+oknh lo.kZ lekt esaoxhZÑr djrs gaS rFkk lqèkkjoknh lo.kZ lekt ls laokn dks ifjorZu dk tfj;kekurs gSaA

MkW- vEcsMdj us lq/kkjoknh* lo.kZ fgUnqvksa dks ifjHkkf"kr fd;k gS rFkk og


dh uhfr ;wfu;u vkWQ lkmFk vfÝdk dh ljdkjh uhfr Fkh ftlds vk/kkj ijdkys ,oa xksjs yksxksa ds chp oSpkfjd] lkaLÑfrd] oSokfgd] jgu&lgu ,oalkoZtfud LFkkukas ij ?kweus&fQjus dh vktknh ij ikcanh FkhA lEiw.kZ nf{k.kvÝhdk esa lkoZtfud LFky xksjs O;fDr;ksa ds fy, FksA ;fn dkys O;fDr xksjsO;fDr;ksa ds fy, r; fd;s x;s lkoZtfud LFkyksa ij tkus dk iz;kl djrs Fks rksn.M dk izkoèkku Hkh fd;k x;k FkkA ;fn dksbZ dkyk O;fDr xksjh efgyk ls fookgdjrk rks mlds fy;s e`R;q n.M dk izko/kku FkkA

MkW- vEcsMdj ;g Li"V dgrs gSa fd tkfr&vk/kkfjr ;k uLyh; vk/kkfjrlekt fgalk vk/kkfjr lekt gksrk gS D;ksafd eku o lEeku lkekftd Lrj lsr; gksrk gS] vr% gj tkfr nwljh tkfr dks mldh lhekvksa esa j[kus ds fy, gjrjg dk iz;kl djrh gSA bu iz;klksa esa fgalk ,d gfFk;kj ds :i esa dk;Z djrhgSA MkW- vEcsMdj ;g ekurs gSa tkfr vk/kkfjr lekt fgalk vk/kkfjr lekt gksrkgS] vr% lekt ds i<+s&fy[ks yksxksa esa oafpr oxZ dks eq[;/kkjk esa tksM+us dh HkkoukmRiUu gh ugha gksrhA bl lanHkZ esa MkW- vEcsMdj Hkkjr ds vkfnoklh lekt dhoafpr voLFkk dh rjQ b'kkjk djrs gq, dgrs gSa fd vkfnoklh lekt dk oafprcuk jguk gh tkfr O;oLFkk dh nsu gSA og dgrs gaS ^laHkor% os ;g ekuus dksrS;kj u gks fd vkfnoklh vkfne jg x;s D;ksafd mudks lH; cukus] fpfdRlklgk;rk nsus mudks lq/kkj djus vkSj lR; ukxfjd cukus dk iz;kl ugha fd;sx;sA**2626262626 MkW- vEcsMdj ;g Li"V djrs gaS fd tkfr O;oLFkk fdlh Hkh lekt dhfLFkfr dks nsoh; 'kfDr o iwoZ tUe dk Qy ekurh gS vr% oafpr oxZ ij ghoafpr jgus dh ftEesnkjh Fkksi nh tkrh gSA lekt ds vU; yksxksa esa ;g HkkoukiSnk gh ugha gks ikrh fd og oafpr lekt ds rcds dk vkfFkZd&lkekftd LrjcnysA MkW- vEcsMdj tkfr O;oLFkk ds var}±} dks Hkh lkeus ykrs gSaA mudsvuqlkj tkfr O;oLFkk esa oafpr oxZ ds izfr dY;k.k dh Hkkouk dk mn~Hko gksukblfy, Hkh vlaHko gS D;ksafd dY;k.k dk rkRi;Z gS O;fDr ds lkekftd Lrj dkscnyuk rFkk lkekftd Lrj ds lkFk tqM+s gq, vkfFkZd Lrj dks Hkh cnyukA tkfrO;oLFkk esa gj tkfr dh lkekftd ,oa vkfFkZd fLFkfr fuf'pr gksrh gS] vr%cnyko dh lkjh laHkkouk,¡] dY;k.k dh lkjh laHkkouk,¡ dHkh mRiUu gh ugha gksldrhA

nwljs 'kCnksa esa tkfr O;oLFkk dh etcwrh ,oa fujarjrk dY;k.k dh Hkkoukdh gR;k ij gh fVdh gksrh gSA dY;k.k dh Hkkouk dk nk;jk ,d tkfr dh ifjfèk

esa ftl vlqjf{kr ekgkSy esa euq"; thou O;rhr djrk gS] og ijefirk dh [kkstvfuok;Z cuk gh nsrk gSA eSDl csoj ^Hkxoku* ds gksus o u gksus ij cgl ughadjrs ysfdu og bruk t:j dgrs gSa fd ekuo ds vfLrRo ds lkFk&lkFk ijefirk dh vo/kkj.kk Hkh pyrh jgsxhA MkW- vEcsMdj dk Hkh ekuuk gS fd /kkfeZdO;oLFkk lekt dks nqfu;k dks pykus dk ,d ut+fj;k nsrh gS] vr% Hkkjr tSlsns'k esa lq/kkj dh fdlh Hkh laHkkouk dks /kkfeZd O;oLFkk esa lq/kkj ds jkLrs ls xqtjukgh iM+sxkA

MkW- vEcsMdj dk ekuuk gS fd 'kkL=kksa dh ,drjQk O;k[;k us lektesa Å¡p&uhp dh Hkkouk dks tUe fn;k rFkk bl Å¡p&uhp dh Hkkouk dks ik¡pizeq[k tkfr;ksa ds :i esa ns[kk tk ldrk gS czkã.k] {kf=k;] oS';] 'kwnz o vaR;tAbl oxhZdj.k dks iwjh rjg ls lkekftd O;oLFkk dh nsu ds :i esa vEcsMdjus fo'ysf"kr fd;k gSA MkW- vEcsMdj ds vuqlkj tkfr O;oLFkk lekt esaxfr'khyrk] fodkl dks jksdrh gS D;ksafd tkfr O;oLFkk esa lkekftd Lrj ,oablds vkèkkj ij gj euq"; us dk;Z djus dk {ks=k iwoZ fu/kkZfjr gksrk gS] ,slhO;oLFkk esa O;fDrxr :fp] dk;Z djus dh vktknh rFkk l`tukRedrk vkjaHkls gh [kRe gksrh gSA ifj.kkeLo:i {kerk o dk;Z djus ds vf/kdkj ds fl)kardk [kqysvke mYya?ku tkfr O;oLFkk esa ns[kus dks feyrk gSA vr% tkfr O;oLFkkesa lkekftd O;oLFkk dk fuekZ.k ;ksX;rk dh gR;k dh uhao ij gh laHko gSA MkW-vEcsMdj dk er gS ^^,d vkfFkZd laxBu ds leku tkfr ,d ?kkrd laLFkkgS] [kkldj ,sls esa tgk¡ O;fDr dh izkÑfrd {kerk ijk/khu cuk nh tkrh gksvkSj lkekftd fu;eksa dks ekuus ds fy, mls >qdus ds fy, etcwj gksuk iM+rkgSA**2525252525

tkfr&foHkktu ds vkfFkZd vk/kkj dks [kkfjt djus ds ckn MkW- vEcsMdjtkfr&O;oLFkk ds rFkkdfFkr oSKkfud vk/kkj dks [kkfjt djrs gSaA MkW- vEcsMdjdk ekuuk gS fd lekt esa fofHkUu tkfr;ksa esa [kku&iku] vartkZrh; fookglkaLÑfrd vknku&iznku bR;kfn esa ikcanh dk ewy dkj.k tkfr;ksa dh i`Fkdrkcuk;s j[kus dh ctk; tkfr;ksa ds e/; tkfr ds vk/kkj ij lalk/kukas ij xSjcjkcjh ds fu;a=k.k dks dk;e j[kuk gSA bl lanHkZ esa MkW- vEcsMdj }kjk tkfrO;oLFkk dk fo'ys"k.k ,d ,slh O;oLFkk ds :i esa fd;k x;k gS tks i`Fkd lektdk fuekZ.k djrh gSA lekt dks fo'ys"k.k djus dk ;gh iSekuk nf{k.k vfÝdkesa 1910 bZ- ds ckn mHkjus okyh jaxHksn* dh uhfr ij Hkh ykxw gksrk gSA jaxHksn


vfèkdkj izkIr ugha gS] vr% mUgsa tkfr&O;oLFkk ls ckgj gh j[kk x;k gS vkSj mudhfLFkfr oafpr lekt dh rjg gh gSA

MkW- vEcsMdj tkfr O;oLFkk dks o.kZ&O;oLFkk ls tksM+dj ns[krs gSa rFkk o.kZO;oLFkk ,oa tkfr O;oLFkk dks ,d gh flDds ds nks igyw ekurs gSaA oglqèkkjokfn;ksa dh ml lksp dks [kkfjt djrs gSa ftlds vuqlkj o.kZ&O;oLFkk ijvkèkkfjr lekt xfr'khy lekt gksrk gS rFkk dksbZ Hkh o.kZ* vius lkekftd Lrjdks cny ldrk gSA MkW- vEcsMdj dk ekuuk gS lekt dks o.kZ* ds vk/kkj ijle>uk gh xSj cjkcjh dh 'kq:vkr gS rFkk tks o.kZ* vius vf/kdkjksa dks cpk;sj[kus dk iz;kl djsxk] og varr% vius o.kZ* dks ,d ,slh lkekftd bdkbZ esaifjofrZr dj nsxk ftlesa izos'k dsoy tUe ds vk/kkj ij gksxk vkSj ;g O;oLFkktkfr O;oLFkk dk :i ys ysxhA vr% MkW- vEcsMdj o.kZ&O;oLFkk dks tkfr&O;oLFkk,d gh flDds ds nks igyw ekurs gaSA

MkW- vEcsMdj cgl dks tkfr&O;oLFkk ds mUewyu dh rjQ eksM+rs gq,]blds fy, miyC/k rjhdksa dh ppkZ djrs gSaA bu rjhdksa esa vUrtkZrh; Hkkst ,oafookg dks lekt esa laokn dks c<+kus ds lanHkZ esa izLrkfor djrs gaSA gkyk¡fd]tkfr&O;oLFkk dks feVkus ds lUnHkZ esa vUrtkZrh; Hkkst ,oa fookg dks Bksl dneog ugha ekurs gSA pw¡fd og tkfr&O;oLFkk dks ,d fopkj/kkjk ,oa O;oLFkk ds :iesa ns[krs gaSA vr% vEcsMdj bl fopkj/kkjk ,oa O;oLFkk dk fojks/k djrs gaSA MkW-vEcsMdj xq# ukud ,oa Hkxoku cq) dk ftØ djrs gq,] 'kkL=kksa dh vk/kqfudO;k[;k djuk pkgrs gSaA MkW- vEcsMdj Lo;a Li"V ekurs gaS fd 'kkL=kksa dh [kklrjg dh O;k[;k tkfr&O;oLFkk dks nSoh; leFkZu nsrh gSA blfy, MkW- vEcsMdj'kkL=kksa ds ml nSoh; i{k dk fojks/k djrs gaS tks tkfrizFkk dks nSoh; cukrk gSA osdgrs gSa] ^fgUnw lkekftd O;oLFkk dh ifo=krk dks ekurs gSaA tkfrizFkk dk vkèkkjnSoh; gSA blfy, vkidks tkfrizFkk ds lkFk fookfgr ifo=krk ,oa nSoh; fLFkfrdks lekIr djuk vko';d gSA**2929292929 lkFk gh MkW- vEcsMdj tkfrO;oLFkk ds f[kykQcqf)thoh oxZ ds }kjk pyk, tk jgs f[kykQ vkanksyu dh lhekvksa dh ppkZ djrsgaSA tkfrO;oLFkk ds pyrs cqf)thoh oxZ Hkh ,d nk;js ls ckgj ugha lksp ikrkgSA ^tkfr* o`f) dks Hkh ,d nk;js esa ck¡/k nsrh gSA cqf)thoh oxZ dh cqf)erkdh lhfer nk;js dh :i&js[kk dks tkfr&O;oLFkk dk ifj.kke ekurs gSaA bldsifj.kkeLo:i fdlh Hkh eqn~ns ij tupsruk ,oa lkewfgd fu.kZ; ugha ys ldrko vEcsMdj dgrs gSa] ^^tkfr;ksa ls lEizHkqrkvksa dh ,d oxhZÑr i)fr gS] dqN

esa gh r; gksrk gS ysfdu tkfr dh ifjf/k ds ckgj tkrh; HksnHkko dks cuk;s j[kukgh dY;k.k dh Hkkouk gksrh gS blfy, MkW- vEcsMdj ;g dgrs gSa îzR;sd tkfr,d cUn lewg gSA**27 27 27 27 27 vr% dY;k.k] ekuork] ijksidkj] HkkbZpkjk bR;kfn oSf'odvo/kkj.kkvksa dh Hkh tkrh;rk ds nk;js esa gh Lohdkj fd;k tkrk gSA ifj.kkeLo:itkfr ds vk/kkj ij c¡Vk gqvk lekt dHkh etcwr lkekftd bdkbZ dk fuekZ.k ughadjrk gSA vr% fgUnw lekt dks detksj djus dk Js; MkW- vEcsMdj tkfrO;oLFkk dks gh nsrs gSaA MkW- vEcsMdj us dgk ^tc rd tkfr jgsxh] fgUnqvksa esalaxBu ugha gksxk vkSj tc rd laxBu ugha gS] fgUnw fucZy vkSj nCcw gh jgsaxsA**2828282828

bl lUnHkZ esa mudk ekuuk gS fd tkfr O;oLFkk lekt ls Hkkr`Ro dks tM+ lsfeVkrh gS rFkk lekt dks mnklhurk ds nyny esa /kdsy nsrh gSA tkfr&O;oLFkklekt esa mnklhurk dks bl rjg QSyk nsrh gS fd lekt esa lg;ksx ds vk/kkjij dksbZ Hkh dke djuk vlaHko gks tkrk gSA

tkfr O;oLFkk ds pyrs lekt esa lg;ksx dh laHkkouk ds [kRe gksus dkdkj.k tkfr;ksa ds vkokl ls Hkh tksM+dj ns[kk x;k gSA MkW- vEcsMdj ds vuqlkjHkkSxksfyd nf"V ls Hkh fofo/k tkfr;ksa ds vkokl viuh tkfr;ksa rd r; gksrs gaSAxk¡o ls ckgj vaR;t lekt jgrk gS tks iwjh rjg ls lalk/kuksa ls foghu gSA bldsfoijhr lk/ku lEiUu lo.kZ lekt lalk/kuksa ds utnhd xzkeh.k Js=k ds Hkhrjjgrk gS fdUrq MkW- vEcsMdj lo.kZ lekt esa Hkh lkekftd o HkkSxksfyd c¡Vokjsdks bafxr djrs gSaA lo.kZ lekt esa Hkh vius tkfrxr lewgksa ds vk/kkj ij vkoklLFkku dks ysdj HksnHkko fn[kykbZ nsrk gSA dkykUrj esa tkrh; O;oLFkk ds vk/kkjij fufeZr fuokl LFkku esa oSpkfjd vknku&iznku dh tkrh; lajpuk ds bnZ&fxnZfufeZr gksrk gSA MkW- vEcsMdj dk ekuuk gS fd ,sls lekt esa usr`Ro dk fuekZ.kgksuk fcYdqy vlaHko gS vkSj ;fn usr`Ro dk fuekZ.k gksrk Hkh gS rks mldhLohdk;Zrk tkfr ds nk;js esa lhfer gksrh gSA ;g fuf'pr gS usr`Rofoghu lektdHkh Hkh ldkjkRed izxfr ugha dj ldrk gS rFkk tkfr O;oLFkk esa dHkhldkjkRed usr`Ro dk fuekZ.k ugha gks ldrkA lkFk gh MkW- vEcsMdj us tkfrO;oLFkk esa efgykvksa ds lkekftd Lrj dh Hkh ppkZ dh gSA og ;g loky djrsgSa fd tkfr O;oLFkk esa efgykvksa dks fdl Js.kh esa ck¡Vk x;k gSA mudk ekuukgS fd efgykvksa dks ;fn czkã.k ;k {kf=k; ds :i esa Lohdkj fd;k tkrk gS rksmUgsa iqtkjh f'k{kd ,oa flikgh cuus dk vf/kdkj gksuk pkfg, ysfdu efgykvksadks buesa ls dksbZ Hkh vf/kdkj ugha fn;s x;s gaSA efgykvksa dks D;ksafd dksbZ Hkh


dk vafre vk/kkj ugha ekuk x;k cfYd fofHkUu laLÑfr;ksa ds chp laokn dsekè;e ls rFkk rdZ ds vk/kkj ij mHkjus okyh lPpkbZ dks okLrfodrk ds :i esaLohdkjk x;k gSA okLro esa] Qqy o vEcsMdj Lo;a (Self) o vU; (Others)dh vo/kkj.kk dks iwjh rjg ls [kkfjt djrs gSaA bl lUnHkZ esa nqfu;k dks ns[kusdh fdlh ,d /kqjh dks Qqys o vEcsMdj Lohdkj ugha djrsA ^tkfrmPNsn* dh'kq:vkr esa vEcsMdj ,oa tkr&ikr rksM+d eaMy ds chp fy[ks x;s i=kksa dks i<+dj;g Li"V gksrk gS fd MkW- vEcsMdj ds fy, fopkjksa ,oa fopkjksa dh vfHkO;fDrlcls vfèkd ek;us j[krh gSA og fopkjksa ds ek/;e ls laLÑfr;ksa esa cnyko dhlaHkkouk ryk'krs gSaA tkfrmPNsn* fdrkc ds i"B 28 o 29 nqfu;k ds chp Lo;a*,oa vU;* dh nhokjsa rksM+rk gSA ;gk¡ ;g Kkr gksrk gS fd vk;kstd o oDrk nksuksads fopkjkasa esa cM+s iSekus ij erHksn gS ysfdu blds ckotwn oDrk o vk;kstd ,deap ij vkuk pkgrs gaS D;ksafd nksuksa dk mís'; xSj&cjkcjh dks [kRe djuk gSA nksuksai{kksa ds vkilh erHksn ds pyrs ;g Hkk"k.k ugha gks ldk] fdUrq laokn ds pyrsHkk"k.k iqLrd ds :i esa vk x;k FkkA MkW- vEcsMdj ds ^fopkj* fdrkc ds ek/;e ls nqfu;k ds lkeus vkrs gaSA MkW- vEcsMdj dh ;g fdrkc nqfu;k dsdksus&dksus esa oSpkfjd lgefr&vlefr ds chp laokn dk ,d lsrq gSA ysfdu;g Li"V gS fd vU;k; ds fy, lh/ks&lhèks laokn dh ijEijk ls MkW- vEcsMdj,oa tkr&ikr rksM+d e.My tSls lkekftd laxBu [kk¡ps vk/kkfjr nk;jksa dks rksM+jgs FksA eqn~nksa dks laokn ds ek/;e ls lqy>kuk] ;g ijEijk tkfrmPNsn* ds ek/;e ls MkW- vEcsMdj mtkxj dhA fuf'pr rkSj ij fdrkcsa Hkh le; ls ijs laokntkjh j[krh gSA ;s fdrkcsa bl fl)kar dh LFkkiuk djrh gS fd eqDr vknku&iznkuxfr'khy lekt cukrk gSA ÝsfMd Mxyl dh fdrkc uLyh; O;oLFkk ds ekuolekt ij udkjkRed izHkko dks n'kkZrh gSA fo'o eas tgk¡ Hkh fdrkc ds ek/;els ÝsMfjd Mxyl ds fopkj izlkfjr gq, gSa ogk¡ vU;k; dh laHkkoukvksa dks defd;k x;k gS] oSls gh xqykexhjh] fdlku dk dksM+k o tkfrmPNsn bR;kfn fdrkcaslR; ds nwljs igyw o lR; dh O;k[;k vk/kkfjr foospuk dks u;s <ax ls is'k djrhgSA tgk¡ Hkh bu egRoiw.kZ fdrkcksa dk izlkj gksxk] ogk¡ ;g psruk LFkkfir gksxhfd tUe vk/kkfjr O;oLFkk,¡ U;k;fiz; lekt dh uhao ugha j[krh gSA laokn dsvHkko esa ,drjQk Kku dk izokg gksrk gS o ,drjQk Kku ges'kk xSj&cjkcjhdks c<+kok nsrk gSA

,drjQk Kku lPpkbZ dk vafre vk/kkj ugha ekuk x;k gS cfYd fofHkUu

mPp gS rks dqN fuEuA tkrh; viuh tkfrxr gSfl;r ds fo"k; esa vfr mRlkghgS vkSj budks bl rF; dk vglkl gS fd ;fn og O;oLFkk lekIr dj nh xbZ]tkfr;ksa dk foy; gks x;k rks muesa ls dqN dks vU; tkfr;ksa ls vf/kd [kksukiM+sxkA**3030303030

MkW- vEcsMdj ekurs gSa fd tkfr&O;oLFkk dks nSoh; O;oLFkk dh ctk;lkekftd fu;eksa dk ifj.kke ekuuk pkfg, rHkh ifjorZu dh 'kq:vkr gks ldrhgSA vEcsMdj dgrs gSa] ^^tc rd yksx bls /keZ ds :i esa Lohdkj djrs gaS] ogcnyko ds fy, lger ugha gksaxs D;ksafd lkekU; rkSj ij /keZ dk fopkj cnykods fopkj ls ugha tksM+k tkrk gSA ysfdu dkuwu ds fo"k; dks cnyko ls tksM+k tkrkgS vkSj tc yksxksa dks irk pysxk fd ftls os /keZ le>rs gSa] og okLro esa dkuwugS tks fd rkuk'kkgh vkSj th.kZ&'kh.kZ gS rks cnyko ds fy, rS;kj gks tk,xs D;ksafdos tkurs gSa vkSj Lohdkj djrs gSa fd dkuwu cnyk tk ldrk gSA**3131313131

MkW- vEcsMdj czkã.kokn dks fgUnqRo dk fojks/kh ekurs gSa vkSj /keZ dksyksdrkaf=kd vk/kkj nsus dh ckr djrs gSaA MkW- vEcsMdj dk ekuuk gS] îfjorZulekt vkSj O;fDr ds thou dk fu;e gSA ,d ifjorZu'khy lekt ds iqjkusewY;ksa esa cjkcj cnyko nsuk pkfg,---**3232323232

vUrr% MkW- vEcsMdj tkfr&O;oLFkk dks [kRe djus ds la?k"kZ dks vktkndk gh la?k"kZ ekurs gaSA mudk ekuuk gS tkfr&O;oLFkk vk/kkfjr xSj&cjkcjh dks[kkfjt fd, fcuk dksbZ Hkh LojkT; ek¡x xqykeh dh fn'kk esa ,d vkSj dne gSA*ysfVu vejhdk ds ns'kkas esa lkekftd Økafr ds vHkko esa LFkkfir vktknh varr%^yksdrkaf=kd ugha jg ik;hA czsMQksMZ cuZl dgrs gSa] fgalk] ruko] vkfFkZdvfu'fprrk us vktknh ds nkSjku ,oa ckn esa ,d [kkl rjg dh jktuhfrdO;oLFkk dks tUe fn;kA**3333333333

vr% MkW- vEcsMdj tkfrmPNsn dk uke nLrkost ds ek/;e ls ,drjQkfo'ys"k.k dks [kkfjt djrs gq,] 'kkL=kksa dh iquZO;k[;k ij tksj nsrs gSaA cgqvk;kehut+fj;s dh Lora=krk dks Lohdkj djrs gq, u dsoy tkfr&O;oLFkk ukedxSj&cjkcjh dks nwj djus dk jkLrk nsrs gaS cfYd LojkT; dh izkfIr rFkk LojkT;ds ek/;e ls yksdra=k dh LFkkiuk dk jkLrk lq>krs gaSA

bu nLrkostksa esa Qqys&vEcsMdj dk tks n'kZu fn[kkbZ nsrk gS og jk"Vª ,oajk"Vªh;rk ds nk;js ls vkxs c<+dj nqfu;k dks le>us dk iz;kl djrk gSA nksuksads fparu esa vk/kqfudokn Li"V :i ls fn[kkbZ nsrk gSA ,drjQk Kku dks lPpkbZ


lanHkZ xz aFklanHkZ xz aFklanHkZ xz aFklanHkZ xz aFklanHkZ xz aFk

1. Frautz fauon The Wretched of the Earth( Paris: Grove Press, 1963) 32. Ibid, 33. Edward W Said, Orientalism( Mumbai: Penguin Boojks, 1995) 74. The Laws of Manu( Mumbai: Penguion Books, 1991)1975. Rajiv Gandhi- Selected Speeches and writings, Vol. V, (New Delhi :

Publication Division, Govt. of India), 2336. Amartya Sen , Development as freedom (Delhi : Oxford University Press,

2015) 37. Amartya Sen, The Argumentative Indian: Writings on Indian Culture, History

and Identity( Mumbai: Penguin Books Ltd, 2005) 118. Richard M Eaton, A social History of Deccan 1300-1761( New Delhi:

CUP, 2005) 129

9- T;kssfrck Qqys] fdlku dk dksM+k] vuqoknd % lat; xtfHk,] ubZ fnYyh] lE;d

izdk'ku] i`"B la[;k&44] laLdj.k] 201210- MkW- vEcsMdj tkfrHksn dk chtuk'k] vuqokn % vfuy xtfHk,] ubZ fnYyh] lE;d

izdk'ku] i`"B la[;k&52] laLdj.k] 201311- T;ksfrck Qqys] fdlku dk dksM+k] i`"B la[;k&8812- T;ksfrck Qqys] xqykexhjh] vuqoknd % MkW- fodydhfrZ] ubZ fnYyh] lE;d izdk'ku]

i`"B la[;k&14] laLdj.k] 2012

13- Qqys] fdlku dk dksM+k] i`"B la[;k&13

14- Dr. Babasaheb Ambedkar Writings & speeches Vol. 2, (New Delhi, Dr.Ambedkar Foundation, 1979) 40

15- Qqys] xqykexhjh] i`"B la[;k&9016- Qqys] fdlku dk dksM+k] i`"B la[;k&3917- Qqys] xqykexhjh] i`"B la[;k&7718- MkW- vEcsMdj tkfrHksn dk chtuk'k] i`"B la[;k&5319- ogh] i`"B la[;k&4120- ogh] i`"B la[;k&4121- ogh] i`"B la[;k&64&65

laLÑfr;ksa ds chp laokn ds ek/;e ls rFkk rdZ ds vk/kkj ij mHkjus okyh lPpkbZdks okLrfodrk ds :i esa Lohdkjk x;k gSA okLro esa] Qqys o vEcsMdj Lo;a(Self) o vU; (Others) dh vo/kkj.kk dks iwjh rjg ls [kkfjt djrs gSa bllUnHkZ esa nqfu;k dks ns[kus dh dksbZ ,d /kqjh dks Qqys o vEcsMdj Lohdkj ughadjrsA lkekftd bdkb;k¡ [kk¡ps vk/kkfjr nk;jksa dks rksM+ jgs FksA eqn~nksa dks laoknds ek/;e ls lqy>kuk] ;g ijEijk tkfrmPNsn ds ek/;e ls vEcsMdj lc dkscrkrs gSaA fuf'pr rkSj ij] fdrkc Hkh le; ls ijs laokn tkjh j[krh gS vkSj ;srhuksa iqLrdsa fQj ;g loky mBkrh gS fd fdrkcksa dk eqDr vknku&iznkuxfr'khy lekt cukrk gSA tSls fÝMfjd Mxyl dh fdrkc O;oLFkk ds ekuolekt ij udkjkRed izHkko dks n'kkZrh gS vkSj iwjs fo'o dks HksnHkko djus ds]ekuo lekt ij udkjkRed fopkjksa ls voxr djokrh gS tSls xqykexhjh] fdlkudk dksMk ,oa tkfrmPNsn Li"V djrh gS fd lPpkbZ lkisf{kr gSA laokn ds ekè;els csgrj lPpkbZ dk fuekZ.k gksrk gSA tkfr mPNsn dh 'kq#vkr esa vEcsMdj ,oatkr&ikr rksM+d eaMy ds chp fy[ks x;s i=kksa dks i<+dj ;g Li"V gksrk gS fdvEcsMdj ds fy, fopkjksa ,oa fopkjksa dh vfHkO;fDr vf/kd ek;us j[krh Fkh rFkkog fopkjksa ds ek/;e ls laLÑfr;ksa esa cnyko dh lEHkkouk [kkstrs gSaA tkfrmPNsnfdrkc dk i`"B 28 ,oa 29 nqfu;k ds chp dh nhokjas rksM+rk gSA ;g Li"V gksrkgS fd vk;kstd ,oa oDrk ds fopkjksa esa cM+s iSekus esa vUrj gS fQj Hkh vk;kstd,oa oDrk ,d eap ij vkuk pkgrs gSa D;ksafd nksuksa tSls ,drjQk Kku dk izokggksrk gS vkSj ,drjQk Kku ges'kk xSj---nsrk gq,A

vr% Qqys ,oa vEcsMdj dk fparu varjjk"Vªh; Lrj ij mHkjus okyhleL;kvksa dk Hkh csgrj lek/kku iznku djrk gS D;ksafd fofHkUu jk"Vªksa dk vfLrRocus jgrs gq, Hkh mu jk"Vªkas ds lektksa ds chp laokn* dk jkLrk Qqys&vEcsMdjdk fparu Li"V :i ls iznku djrk gSA fuf'pr :i ls buds fl)karksa ds vkèkkjij fo'o ds fofHkUu lekt tc laokn djasxs o ,d&nwljs dh laLÑfr;ksa dks tkusaxsrks nqfu;k ls fujadq'kokn] uDlyokn] dV~Vjokn bR;kfn O;oLFkk,¡ lekIr gksusyxsaxh rFkk ,d csgrj nqfu;k dk fuekZ.k laHko gks ik;sxkA vr% Qqys&vEcsMdjds fparu esa ,d csgrj nqfu;k cukus dh dok;n ut+j vkrh gSA

48 / Idea of India : Mahatma Phule And Dr. Ambedkar

22- tksfrck Qqys&fdlku dk dksM+k] i`"B la[;k&1923- ogh] i`"B la[;k&8524- MkW- vEcsMdj tkfrHksn dk chtuk'k] i`"B la[;k&1525- ogh] i`"B la[;k&4226- ogh] i`"B la[;k&4727- ogh] i`"B la[;k&4928- ogh] i`"B la[;k&5029- ogh] i`"B la[;k&6830- ogh] i`"B la[;k&7131- ogh] i`"B la[;k&77

32- ogh] i`"B la[;k&81

33- Bradford Burns, Latin America- A concise History( New Jersy: PrenticeHall, 1994) 115

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Idea of India Mahatma Phule And Dr. Ambedkar