Pragathy 115 Jan Mar 2011

PRAGATI |ÉMÉÊiÉ&QUARTERLY RESEARCH JOURNAL SINCE 1979

VOL. 5 ISSUE NO.115 YUGABDHAM: POUSHAM-PHALGUNAM 5112JANUARY-MARCH 2011

PUBLISHED BY BHARATHEEYA VICHARA KENDRAM RESEARCH CENTRE(Recognized Research Centre of the MDS University, Ajmeer, Rajasthan)

ISSN 0975-377X

EDITORIAL BOARD

Editor in ChiefP. Parameswaran

EditorDr. K. Jayaprasad

MembersDr. V. Nithyanantha BhatDr. K.N. Madhusudanan PillaiDr. A.M. UnnikrishnanK.C. Sudhir Babu

Advisory BoardDr. V.N. Rajasekharan PillaiDr. K.I. VasuS. GurumurthyDr. A. Sukumaran NairT.R. Somasekharan

Printer and PublisherDr. K. Madhavan Kutty

OfficeSamskrithi Bhavan, GPO Lane, StatueThiruvananthapuram 695 001Kerala, India.Phone: 0471-2461567 Fax: 0471-2572575Email: [email protected]

Typeset: Prameela RajasekharanPrinted at : SB Press, Thiruvananthapuram.

CONTENTS

EDITORIAL 3

LAND ACQUISITION AND DEVELOPMENT-INDUCED DISPLACEMENT: A CASE STUDY FROM KERALARaju Narayana Swami IAS 5

ROLE OF THE TEACHERDr. V. Nithyanantha Bhat 23

SCIENCE OF ECOLOGY IS SPIRITUALP. Kesavan Nair 28

CULTURAL AND CONSTITUTIONALFOUNDATIONS OF HUMAN RIGHTS IN INDIADr. K. Jayaprasad & Dr. R. Samala 32

HERMENEUTICS AND RESEARCHReinhart Philip 45

VISIONWOMEN IN HINDUTVA: REVISITING “HINDUTVA” ANDPOSITIONING WOMEN IN ITNirmala Sitaraman 53

DOCUMENTTHE KASHMIR ISSUE: A HISTORIC SPEECH 66

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E D I TO R I A L

TO RTO RTO RTO RTO ROOT OUT CORRUPTION, THE NAOOT OUT CORRUPTION, THE NAOOT OUT CORRUPTION, THE NAOOT OUT CORRUPTION, THE NAOOT OUT CORRUPTION, THE NATION NEEDSTION NEEDSTION NEEDSTION NEEDSTION NEEDSPERSONS WITH INTEGRITY AND HONESTYPERSONS WITH INTEGRITY AND HONESTYPERSONS WITH INTEGRITY AND HONESTYPERSONS WITH INTEGRITY AND HONESTYPERSONS WITH INTEGRITY AND HONESTY

The second UPA Government under Dr. Manmohan Singh created a history ofscandals and large scale corruption. But the Prime Minister and the UPAChairperson Sonia Gandhi stand as independent spectators, pretendinginnocence. Keeping such a silence by the Prime Minister is a calculated move,but it is definitely a mockery on democratic values and the concept of collectiveresponsibility. The 2G spectrum, Common Wealth Games, Adrash flat scandalsand corruption charges against Chief Minister of Delhi and Maharashtra wereinitially rejected by the Government as well as the Congress leadership. TheCongress termed all these scandals as politically motivated movements and henceopposition demand for a Joint Parliamentary Committee to investigate theseallegations was primarily rejected. Meanwhile the appointment of CentralVigilance Commission (CVC) was cancelled by the Supreme Court and it becamea severe blow to the Government. CVC was appointed with the special interestof the Congress leadership, rejecting the dissent note by opposition leaderSushama Swaraj, who was one among the three member Selection Committeeof CVC.

The 2G Spectrum scandal has been termed as the mother of all corruptions.Since the loss was estimated as Rs. 1,76,000 by the Comptroller and Audit General.Initially Prime Minister and his colleagues justified the Minister A. Raja. TheDMK and the Chief Minister of Tamil Nadu M. Karunanidhi, totally endorsed A.Raja’s dealings. Senior Minister Kapil Sibal unleashed strong criticism againstCAG, Vinod Rai, describing his calculation of loss in 2G Spectrum allocation asutter erronerous. According to Sibal, who is also a legal luminary, the Governmenthad not lost any penny on account of the Spectrum allocation. But these claimshad no legal support and when the judiciary came into action. A Raja, SureshKalmadi and Maharashtra Chief Minister Asok Chavan were compelled to stepdown. The allegations against Delhi Chief Minister and the Urban DevelopmentMinistry are not being probed as seriously as they should be. It is a matter ofworry that the Congress party and its major alliance partner DMK stood withthese corrupt persons. Again, Kapil Sibal, who replaced A. Raja of the DMK as

4 PRAGATI Quarterly Research Journal January-March 2011

Minister of Communication and Information Technology came to the forefrontin protecting A. Raja. But within three weeks, the CBI visually rejected KapilSibal’s argument by arresting A. Raja in the 2G Spectrum case.

Prime Minister Manmohan Singh’s silence on corruption and scandals needsfurther discussion. Congress leadership by removing Kalmadi from the post ofChief organiser of Common Wealth Games, and Asok Chavan from ChiefMinistership of Maharashtra, wanted to escape from these allegations by termingthese as individual mistakes. This claim of the party cannot be acceptable. Dr.Man Mohan Singh, as a Finance Minister has a history of being a silent spectatorduring the Narasimha Rao Ministry (1991-96), which was famous for its corruptionsand scandals and more than twenty of his ministerial colleagues were arrested orjailed for serious corruption charges including JMM bribery case, share scandal,cement scandal, etc. So far Dr. Manmohan Singh uttered no words against allthese scandals. Now, the Congress leadership has been compelled to accept theprobe by JPC, because of the judicial interference, joint opposition’s demandalong with the emergency public opinion against Government’s attitude towardscorruption.

Anna Hazare’s movement against corruption received large scale public supportas in 1973-75, when Lok Nayak Jaya Prakash Narayan initiated movement againstIndira Gandhi’s misrule. Though Indira Gandhi declared internal emergency in1975, the Congress lost power in the 1977 elections. Bofoss scandal led to thefall of Rajiv Gandhi’s rule in 1989. Again the Congress lost in 1996 due to scandalsand corruptions during Narasimha Rao rule. Similarly Manmohan Singh Ministryis awaiting such a public discard and wrath in the next elections. Anna Hazare’scrusade against corruption and the Government’s decision to concede thedemand of Lok Pal Bill shows the strength of democracy. But it should beremembered that, Lok Pal will provide only remedy to people on complaints ofmaladministration. Only a vigilant civil society, alert media, and an active judiciarycan stop corruption in public life. Also, persons with integrity and honesty shouldbe encouraged to be in politics and public life of the country.

Dr. K. JayaprasadEditor

[email protected]

5PRAGATI Quarterly Research Journal January-March 2011

LAND ALAND ALAND ALAND ALAND ACQUISITION AND DEVELCQUISITION AND DEVELCQUISITION AND DEVELCQUISITION AND DEVELCQUISITION AND DEVELOPMENT-OPMENT-OPMENT-OPMENT-OPMENT-IIIIINDUCED DISPLANDUCED DISPLANDUCED DISPLANDUCED DISPLANDUCED DISPLACEMENT:CEMENT:CEMENT:CEMENT:CEMENT:

A CA CA CA CA CASE STUDASE STUDASE STUDASE STUDASE STUDY FRY FRY FRY FRY FROM KERALAOM KERALAOM KERALAOM KERALAOM KERALA

Raju Narayana Swami IAS

AbstractIn the modern world defining development has been a gridlock, which requires familiarity

with the ambiguities and paradoxes attached to the notion of development. Development-induced displacement has come to reside with globalisation adding to land acquisition. Alsothe number of displaced (DP) or project affected persons (PAP) i.e. those deprived of livelihoodwithout physical relocation is growing. Most DP/PAPs belong to the subaltern classes.Development-induced displacement has existed from the ancient times but became a majorproblem with colonialism and got intensified with post-independence planned development.This paper is an effort to understand thedilemma of development-induceddisplacement, the question ofrehabilitation, resettlement, andcompensation in Moolampilly inErnakulam district, Kerala. The paperenvisages an insight to the development-induced displacement concentratingspecifically on the physical forms ofdevelopment, i.e. Moolampilly projectwhich required land expropriation and callfor displacement by verdict. The researcher attempts to view the development context fromthe position of poor people who actually bear the cost of development and also touchahead its legal and social ramifications. Introduction

Mass displacement has emerged as an unfailing companion of thedevelopment. With impoverishment, social disruption, and loss of access to landand resources staring the displaced people in the face, rehabilitation has beenheld out as a measure in mitigation. But the number of displaced (DP) or projectaffected persons (PAP) i.e. those deprived of livelihood without physical relocationis growing. Many studies have pointed to the impoverishment and marginalisationof the DP/PAPs. Development as a theory and an approach has numerous

In the modern world definingdevelopment has been a gridlock,

which requires familiarity with theambiguities and paradoxes attached

to the notion of development.Development-induced displacement

has come to reside with globalisationadding to land acquisition.


The objective of development isto create an enablingenvironment for people to enjoylong, healthy and creative lives

dialogues in the Indian context. As a theory, it imparts certain fundamental workingprinciples and conceptual clarifications. On the basis of such theoreticaldevelopments, thinkings, the development approach is mainly constructed anddeveloped. The concept of development has been defined as follows:

1. The basic purpose of development is to enlarge people’s choices. In principlethese choices can be infinite and can change over time. People often valueachievements that do not show up at all or not immediately, in income or growthfigures: greater access to knowledge, better nutrition and health services, moresecure livelihoods, security against crimes and physical violence satisfying leisurehours, political and cultural freedoms and sense of participation in communityactivities. The objective of development is to create an enabling environmentfor people to enjoy long, healthy and creative lives ( Human Development Report2010).

2. For Amartya Sen, Development is aprocess of expanding the real freedomsthat people enjoy. This developmentrequires the removal of major sources ofunfreedom: poverty as well as tyranny,poor economic opportunities as well assystematic social deprivation, neglect ofpublic facilities as well as intolerance or

over activity or repressive states(Amartya, Sen,1999).The concept of welfare-state has been progressively destabilized and

discredited in the rouse of the ideological resist between the state and marketand the shifts in economic policy entailed by the development of globalization.Secularism has increasingly been under risk as communal ideology and politicalforces have come to benefit from consumerism in society and the polity. And,finally the concept of development has come to be unfalteringly questioned bythe supporter of sustainable development strategies as well as by movementsquestioning the foundation of projects which cause the large-scale displacementof marginalized people and threaten their livelihood security. The model ofdevelopment adopted by the Indian state after independence is economicallyinequitable, environmentally unsustainable, and politically less democratic in itsdenial of the rights of equal citizenship. Thus the detractors of the projects are

LAND ACQUISITION AND DEVELOPMENT.... Raju Narayana Swami


made to appear as anti-national, seditious and even akin to terrorists, while thedisplaced are projected as those who have to make sacrifices for the publicgood(Niraja Gopal Jayal, 2001).

Colonial regime and displacementDuring the colonial regime, all biodiversity, forest and land without individual

titles belonged to the state. The state defined the public purpose1 and deprivedthe individuals their land. They opened coal mines in Jharkand, tea gardens inAssam and Kerala(Wayanad),, coffee plantations in Karnataka etc. The PermanentSettlement 1793 and the Land Acquisition Act 1894 (LAQ)2 were the legal changesintroduced to make land acquisition cheap and easy for the state. This deprivedlakhs of people especially poor farmers and adivasis3 of their livelihood.

The post-independence periodLand Acquisition Legislation in

force today is a remnant of thecolonial era when the desires oflandowners could be mistreated.Government of India continued thepractice of acquiring land against theowners’ wishes for apparentlypublic purpose. Post-independenceperiod economic developmentbased on large projects and bigindustries entailed extensive displacement. The Land Acquisition Act of 1894,introduced by the British government, still continue with some amendments in1967, 1984 and 1999 and this Act facilitates the governments to acquire thepeople’s land, by compulsion for both the public and private purposes. In mostof the cases, the government officials have been paying the compensation toousters after prolonged time, whereas they acquire the lands with one notificationand with in no time. But Land Acquisition Act did not say any thing on the typeor nature of compensation payable to oustees and time period for payment ofcompensation (Ram Babu Mallavarapu, 2006). Development oriented projectsbrought about irrevocable changes in land use and in the lives of millions of itsdependants. The number of DP/PAPs has thus risen enormously.


The Land Acquisition Act of 1894,introduced by the British government,still continue with some amendments

in 1967, 1984 and 1999 and this Actfacilitates the governments to acquire

the people’s land, by compulsion forboth the public and private purposes.l


Table 1:Number of DP/PAPs of Some States Where Studies Have Been Done*

State/Year 1951-1995 1947-2000 1947-04 65-95 Total

Type Andhra Jharkhand Kerala Orissa Assam Bengal Gujarat Goa

Water 1865471 232968 133846 800000 448812 1723990 2378553 18680 7602320

Industry 539877 87896 222814 158069 57732 403980 140924 3110 1614402

Mines 100541 402882 78 300000 41200 418061 4128 4740 1271630

Power 87387 NA 2556 NA 7400 146300 11344 0 254987

Defence 33512 264353 1800 NA 50420 119009 2471 1255 472820

Environmt 135754 509918 14888 107840 265409 784952 26201 300 1845262

Transport 46671 0 151623 NA 168805 1164200 1356076 20190 2907565

Refugees NA NA 0 NA 283500 500000 646 Nil 784146

Farms NA NA 6161 NA 113889 110000 7142 1745 238937

Hum Res. NA NA 14649 NA 90970 220000 16343 8500 350462

Health NA NA NA NA 23292 84000 NA 1850 109142

Admin NA NA NA NA 322906 150000 7441 3220 483567

Welfare 37560 0 2472 NA 25253 720000 20470 NA 805755

Tourism 0 0 343 0 0 0 26464 640 27447

Urban 103310 0 1003 NA 1241 400000 85213 1750 592517

Others 265537 50000 0 100000 18045 0 15453 840 449875

Total 3215620 1548017 552233 1465909 1918874 6944492 4098869 66820 19810834

*Since the understanding of displacement has grown during the 15 years of the studies,Orissa has very few categories. They are more in later years.Source: Walter Fernandes, Development-Induced Displacement: The Class and GenderPerspectivePaper presented at the International Conference on The Emerging Woman in the IndianEconomy. Christ College, Bangalore, November 26-27, 2007.

However, no official database exists on the total and type of DP/PAPs. In itsabsence reliable database was taken by studying development-induceddisplacement and deprivation in several States. In Orissa, Kerala and Jharkhandonly 60% of the projects 1951-1995 were studied and in AP around 80%. Whentheir figures are updated to 2004, the total of DP/PAPs in Jharkhand and Orissawould be 3 million each, 5 million in AP, 1 million in Kerala, 100,000 in Goa, 2



million in Assam and 7.5 million in West Bengal or a total of 27 million. Oncehigh displacement States like Chhattisgarh and MP are studied one will probablycome to an All-India figure of 60 million DP/PAPs 1947-2004 from 25 million haincluding 7 million ha of forests and 6 million ha of other CPRs (Fernandes (2007)(Table 1).

Rehabilitation and Resettlement PolicyMost of the Pre-1980 projects in India did not have a clear cut resettlement

plan. Resettlement was taken on a case-to-case basis and only a few of the projectsoffered resettlement in the form of house sites and infrastructure to the displaced.The National Rehabilitation and Resettlement Policy of 2007 notified on 31October 2007 defines “land acquisition” or ”acquisition of land” as ”acquisitionof land under the Land Acquisition Act, 1894 (1 of 1894), as amended from timeto time, or any other law of the Union or a State for the time being in force.”This upholds the sovereign power of the State to apply the concept of “eminentdomain” to forcibly acquire anyprivate property in any part of thecountry in the name of ”publicpurpose”. The 2007 Policy deletesthe emergency provisions underSection 17 of the Land AcquisitionAct of 1894, “used rarely” andshould be applied only afterconsidering “full justification” of theproposed project (Clause 6.23 of the2006 Draft Policy). Clause 7.18 ofthe 2007 Policy implies that land can be acquired in case of emergency underSection 17 of the Land Acquisition Act, 1894 or similar provision of any otherAct of the Union or a State for the time being in force by keeping the affectedfamilies in “transit and temporary accommodation, pending rehabilitation andresettlement scheme or plan”. The affected persons are denied the rights to take any kind of informeddecision regarding the usage of their lands with regard to development projects.The call for “the active participation of affected persons” (Clause 1.2) in theprocess of resettlement and rehabilitation is not reflected in the processes ofdevelopment of the project. Only in the case of acquisition of lands in theScheduled Areas (under Schedule V and Schedule VI to the Constitution of India)does the 2007 Policy provide that the concerned Gram Sabha/ Panchayats/ Village


Most of the Pre-1980 projects in Indiadid not have a clear cut resettlement

plan. Resettlement was taken on acase-to-case basis and only a few ofthe projects offered resettlement in

the form of house sites andinfrastructure to the displaced.


Councils shall be “consulted” (Clause 7.21.2). However it is important to notethat “consultation” in no sense denotes “consent”. The affected persons do nothave the right to say “no” at the time of determination of the project site(ACHRWeekly Review, 2007). The 2007 Policy fails to define who conducts the SIA or EIA. It only states that“the appropriate Government shall ensure that a Social Impact Assessment (SIA)study is carried out in the proposed affected areas in such manner as may beprescribed” (Clause 4.1). This lack of clarity opens the possibility for concernsover the independence and or capacity of those designated to carry out SIA andEIA studies. The 2007 Policy provides for the constitution of an “independentmulti-disciplinary expert group” to examine the SIA report. Members arenominated by the appropriate Government. There is also no provision forconsultation with the affected families during the final preparation of the SIA andEIA reports so that their views are reflected in the report to be examined by theindependent expert group(ibid.).

After the declaration of an areaas “affected area”, theAdministrator for Rehabilitationand Resettlement undertakes abaseline survey and census foridentification of the persons andfamilies likely to be affected by theproposed project. Although theAdministrator is required to publisha draft of the details of the findings

to invite comment and objections from the affected persons, there is no provisionfor the compulsory inclusion of any affected persons or their representatives inthe survey.Wherever there is large-scale displacement, the 2007 Policy providesthat the appropriate Government may appoint an Administrator for Rehabilitationand Resettlement (hereafter called “Administrator”), who is an officer not belowthe rank of District Collector, to oversee the resettlement and rehabilitation plan.But the Administrator can delegate his/her powers and duties to any officer notbelow the rank of Tehsildar or equivalent (Clause 5.6). A Tehsildar is the lowestranking officer in the State administration. That the Administrator can delegatehis/her power to a Tehsildar shows that there is no seriousness to properlyrehabilitate the affected families(ibid.). In one hand, the Administrator is vested with the power of “overall controland superintendence of the formulation, execution and monitoring of the


The 2007 Policy fails to define whoconducts the SIA or EIA. It only statesthat “the appropriate Governmentshall ensure that a Social ImpactAssessment (SIA) study is carried outin the proposed affected areas in suchmanner as may be prescribed”


rehabilitation and resettlement plan” (Clause 5.4). But on the other hand, theAdministrator can only exercise his powers and functions “subject to thesuperintendence, directions and control of the appropriate Government andCommissioner for Rehabilitation and Resettlement” (Clause 5.3) and “subject toany general or special order of the appropriate Government” (Clause 5.5).TheCommissioner for Rehabilitation and Resettlement is appointed by the StateGovernment and therefore, cannot be considered independent. The first andthe foremost objective of the 2007 Policy is to “minimise displacement and topromote, as far as possible, non-displacing or least-displacing alternatives.” Butthe 2007 Policy allows further displacement in the name of resettlement andrehabilitation of the project affected families. Under Clause 6.9, “The appropriateGovernment shall, by notification, declare any area (or areas) as a resettlementarea (or areas) for rehabilitation and resettlement of the affected families.” Thismay cause further displacement ofnon-project affected persons.Although it has been mentionedt h a t ”the Administrator forRehabilitation and Resettlementshould ensure that such acquisitionof land does not lead to another setof physically displaced families”,displacement of non-projectaffected families is bound to occurunder the provisions of Clause 6.9of the 2007 Policy(ACHR WeeklyReview, 2007). Clause 7.4.1 states that each affected family owning agricultural land in theaffected area and whose entire land has been acquired or lost, agricultural landor cultivable wasteland “may be allotted” only “if Government land is availablein the resettlement area.” In other cases, the 2007 Policy only makes weakguarantees such as “may be allotted”, “may be provided”, “may be offered”,etc. Clause 7.4.2 provides that: “In case a family cannot be given land in thecommand area of the project or the family opts not to take land there, such afamily may be given monetary compensation on replacement cost basis for theirlands lost, for purchase of suitable land elsewhere.” Under Clause 7.14, theaffected families could be coerced to accept money in lieu of land. It providesthat “In case of a project involving land acquisition on behalf of a requiringbody, the affected families who have not been provided agricultural land or


ThThe first and the foremost objectiveof the 2007 Policy is to “minimise

displacement and to promote, as faras possible, non-displacing or least-

displacing alternatives.” But the 2007Policy allows further displacement in

the name of resettlement andrehabilitation of the project affected

families.


employment shall be entitled to a rehabilitation grant equivalent to seven hundredfifty days minimum agricultural wages or such other higher amount as may beprescribed by the appropriate Government.” There is little guarantee foremployment for the displaced persons in the projects. Clause 7.13.1 states thatin case of a project involving land acquisition on behalf of a requiring body, atleast one person per nuclear family should get preference in getting employmentin the project but this is subject to “the availability of vacancies and suitabilityof the affected person for the employment.”

Moreover, rehabilitation and resettlement for affected families displaced bylinear acquisitions in projects relating to railway lines, highways, transmissionlines, laying of pipelines, etc is absolutely inadequate. According to Clause 7.19,the victims of linear acquisitions would be provided only ex-gratia payment ofsuch amount as the appropriate Government may decide but not less than Rs20,000. However, the benefits of rehabilitation and resettlement under the 2007Policy will be provided to any land-owner if he/she becomes “landless or is

reduced to the status of a ‘small’ or‘marginal’ farmer” as a result of landacquisition. The Policy provides forthe establishment of theResettlement and RehabilitationCommittee at the project level tomonitor and review the progressof implementation of resettlementand rehabilitation schemes. TheCommittee is not an independent

body as the State government appoints the members and prescribes the “procedureregulating the business [….], its meetings and other matters connected thereto”(Clause 8.1.3). The State Government also prescribes the composition, powers,functions and other matters relating to the functioning of the Rehabilitation andResettlement Committee at the District level which is headed by the DistrictCollector/ District Commissioner of the district (Clause 8.2.1). Hence, there is noguarantee for the inclusion of the affected persons or their representatives at theDistrict level Committee (ACHR Weekly Review, 2007). Unless the state addresses the issues raised by the misuse of the LandAcquisition Act of 1894, the Act will continue to be a cause of conflict. Indianeeds development but not at the cost of mushrooming clash. The responsibilityof the state is to give an atmosphere where development can thrive but allows allstakeholders with equal opportunities to obtain rewards. The duty of the state is


Moreover, rehabilitation andresettlement for affected familiesdisplaced by linear acquisitions inprojects relating to railway lines,highways, transmission lines, laying ofpipelines, etc is absolutelyinadequate.ks. T


not to pile the odds in favour of the powerful, force land acquisition and todisempower the weak and most vulnerable. It is in this context that we areanalysing the case of Moolampilly, a small island in Kerala.

Case Study: MoolampillyMoolampilly is an island, six km from Cochin the booming city of Kerala.

Around 600 families are staying in this island. The people of this island includepeasants, agricultural labourers and fisherfolks. The island is with Pokkali ricefields, coconut grooves, maze of waterways, etc. The villagers use fishing rods,kattamarams, boats and Cheena vala(Chinese nets). Many of the families arepoor depending on agriculture for their livelihood.4 They also go to city for workingas labourers in shops. The island has a primary school. The children for accessingupper primary education move to Cochin city. There is a ferry service from theisland to the city every half an hour.There are no upper primary, highersecondary schools or colleges for thevillagers in the island. Thetransportation facility is very poorand people have no access to car,autorikshaw or bus in the island. Mostof the residents are Christians.

National Highway No.47-C linksthe Vallarpadam InternationalContainer Transhipment Terminal(ICTT) of the Cochin port to twonational highways. The land oftwenty two families was taken for theconstruction of ICTT from Moolampilly island. Out of this twelve families werecompelled to part with their land for the Vallarpadam Project, who were evictedfrom their houses. But these evicted families alleged that they were evictedwithout proper rehabilitation facilities5.

Promise of Government1. All the evicted families will be provided with land

• Those who lost less than 5 cents of land will be allotted with 5 cents ofland

• Those who lost more than 5 cents of land will be allotted with 6 cents ofland.

2. An educated member from each family will be given employment3. No taxes on cash compensation


The land of twenty two families wastaken for the construction of ICTT

from Moolampilly island. Out of thistwelve families were compelled to

part with their land for theVallarpadam Project, who were

evicted from their houses. But theseevicted families alleged that they were

evicted without proper rehabilitationfacilities5.


But interviews with the evicted families clearly show that they have beencheated up by the government. The government later disagreed to provideemployment to the families. The land allotted to them is “kol bhoomi.6” This landwas also not provided with basic facilities like road, drinking water and electricity.Compensation given to the families amounted from Rs.5000/- (for paddy fields)and Rs. 30,000/- for one cent of land. But the real cost of the land in these areasis Rs. 2,00000 for a cent. Out of the twenty two families fifteen families hadpaddy fields. They were of the complaint that the money they got as compensationwas insufficient for rehabilitation.

When this remains the reality of the people who agreed to part with theirland, we can now proceed to the case of those families who disagreed to movefrom their houses without giving proper compensation. When the authorities

(including Suseela, specialtahasildar land acquisition,National Highway Authority ofIndia was represented by itsProject Director Sri. Gajapathi Raoand the said team was supportedby a force of police personnel leadby Circle Inspector (CI) of Police,North Paravur Police Station andthat the entire team includingRevenue and Police officials)planned to evict ten other familiesfrom their houses on February 6th

Tuesday 2008. Ten houses were demolished by the bull dozer, squads of labourers(labourers from Bihar) and a large posse of policemen sent by the state. Thewhole purpose of the operation is to take over the properties of all families in thelocality. Families refusing to leave locked themselves in their houses. Womenand children wailed and men fumed in anger and agony. No time was given tothe families to remove their house hold articles and by about 3 p.m. the demolitionteam took over the 14 houses, threatened the family of one Johnson who hadnot given any consent or did not receive any compensation earlier. The authoritieshad not given the people any written agreement on rehabilitation. The evictionwithout proper rehabilitation was a violation of the norms. All the families stoodon their demand that:-

“We should be evicted only after proper rehabilitation procedures”


But interviews with the evictedfamilies clearly show that they havebeen cheated up by the government.The government later disagreed toprovide employment to the families.The land allotted to them is “kolbhoomi.6” This land was also notprovided with basic facilities like road,drinking water and electricity.s. T


Jasmine who lost her house and 2.5 cents of her land described the incidentas a nightmare which she never wanted to remember in her life. Herhousehold utensils were destroyed by the police. They even took her cookedfood (which she had prepared for her two sons studying in 10th and 9th

standard) was thrown away by the police. Her children’s books were alsodestroyed by the police.

On 6.2.2008 the eviction team accompanied by the team of police wentto the house of P.J. Celestine who is the Convener of Peoples StruggleCommittee. The parish priest and the Member of the Panchayat held severaldiscussions with the officials and their request to postpone the eviction fora few days was rejected. The police officers used brutal force to disbursethe people and destroyed part of the house of P.J. Celestine Master and theparish priest was seriously manhandled. The two sons of Celestine Masterwere beaten up by police. Antony Xavier, son of Celestine was admitted inErnakulam General Hospital for medical treatment and a senior citizenwas also admitted in hospital who suffered a heart attack on seeing thehigh handedness of the two revenue officials and police.Celestine requestedthe two revenue officers to show the order for demolishing the houses.But they did not show any records and they ordered the police force toremove them by force.

The house of Thettayil Subhadra who belongs to Scheduled Caste wasalso targeted. Her son Dileep was later surrounded who was threatened tosign the consent papers saying that he will lose compensation if he refusesto sign. Later the thump impression of Subhadra was obtained on theconcerned papers while she was unconscious and the eviction operationproceeded at a rapid phase by giving no time to remove the house holdarticles and their valuables were lost. The eviction team confiscated all themovable properties including the books of children.

The children from these evicted families had to face a great tragedy. Theyfound their houses demolished, food thrown away, their parents frightened withfear and their books destroyed by the police. The state had not given them theirrehabilitation package but rehabilitation has been promised. Fr. Martin Kuttikkattof St. Augustine’s church tried to interfere in the issue and pleaded to the authority



to stop the eviction proceedings and to give the families two or more days formaking alternative arrangements. But the authority refused to hear it and behavedbrutally. The authorities were in a hurry for a long stretch of land cutting acrossMoolampilly and five other nearby islands to be handed over to the NationalHighway Authority of India (NHAI) for building the 18-km NH 47-C for the ICTTproject7. In a very brutal manner houses of 10 families at Moolampilly88 ofKadamakkudy Grama Panchayat were demolished under the leadership ofRamadevi, Deputy Collector and Suseela Jacob, Special Tahsildar, Land Acquisitionwith the help of large police force on 5.2.2008 at 9 a.m. without prior intimationto them. In view of the above facts, we can conclude that there were violationsof human rights by both revenue and police officials on account of which theresidents including ladies and children suffered.

The said eviction process was carried out by violating all the directions of theCourt and the Government have not givenany rehabilitation facilities to the evictees.Celestine and eight others of MoolampillyIsland filed a Writ Petition in WP(C). No.No. 4728/2008 before the High Court ofKerala which directed the petitioners tofile consent to DLPC before the LandAcquisition Officer on or before 13.2.2008with a further direction to the Land

Acquisition Officer that if they do not submit their consent for DLPC before thesaid date, the compensation amount due to them is to be deposited in the revenuedeposit. The provisions of national Rehabilitation and Resettlement Scheme wasnot formulated and no package scheme was published apart from the statementof the District Collector in news papers. The High Court of Kerala, relyingupon the Judgment of the Supreme Court in N.D.Jayal Vs. Union of India (2004(9)SCC 362), held that “rebuild livelihood by ensuring necessary amenities of lifeand rehabilitation of oustees under massive development projects is a logicalcorollary of article 21 and that the Government and the requiring authoritieshave the obligation to provide for rehabilitation of the oustees”. (Kerala StateHuman Rights Commission, 2009).

Interference of High Court in the issueThe High Court referred to National Rehabilitation and Resettlement Policy

2003 and the National Rehabilitation and Resettlement Policy 2007 published in


The said eviction process wascarried out by violating all thedirections of the Court and theGovernment have not given anyrehabilitation facilities to theevictees.. T


the Gazatte of India and stated that the main objects of the National RehabilitationResettlement Policy 2007 is to ensure adequate rehabilitation package providinga better standard of living to the persons who are compulsorily displaced onaccount of the exercise of powers of eminent domain for acquisition of theirproperties for providing public facilities or infrastructure. The High Court quotedparagraph 1.1 and 1.2 and also referred to paragraph 1.3. After referring to variousparagraphs of the National Rehabilitation and Resettlement Policy 2007 like thedefinition of expression “affected family”, “Project”, etc; also dealt with paragraph6.9 and 6.10 in Chapter VI of the National Rehabilitation and resettlement Policy2007 dealing with Rehabilitation and Resettlement Plan and also referred toparagraph 6.19 which deals with the proper implementation of the rehabilitationand resettlement scheme or plan as well as paragraph 6.22 which deals withpayment of compensation and adequate progress in resettlement of affectedfamilies. The Court also referred toparagraph 7.11 in Chapter VII whichprovides that each family which isdisplaced shall get one time financialassistance for shifting the family,building materials, belongings andcattle. Similarly, paragraph 7.18 inNational Rehabilitation andResettlement Policy 2007 was alsoreferred to. The High Court alsoreferred to clause (XVII) of Exbt. R2(a), which is as follows:

“It should be ensured that all the Project Affected People are compensatedand rehabilitated as per the R & R plan approved by the State Governmentof Kerala” &“that the Government orders R2 (b) and R2 (c)have been issued in view ofthe Government’s obligation under clause (XVII) of R2 (a) to provide R&Rfacilities to the evictees in this acquisition.” &“that it cannot accept the argument of the counsel for the petitioners toconfer rehabilitation & resettlement benefits as per P2 or any benefit inexcess of what is provided under Exbt. P1. (But held that the Governmenthas on obligation under clause XVII of R2 (a) to provide R & R facilities inview of the Government order R2 (c).”

The respondents in the writ petitions were also directed to ensure that thelands which are allotted to the petitioners in the writ petitions irrespective of the


Any understanding on landacquisition should start with an

inquiry on who are the stakeholdersin the development and what are

their interests. First set ofstakeholders are the land losers, the

owners of the acquired land.


villages where from they were dispossessed, are made fit for putting up A-classconstructions if necessary by reclaiming the lands upto the standards ofconsolidation necessary for putting up double storied buildings. The High Courtfurther directed that in case if there is delay on the part of the respondents inobeying these directions issued by the Court the respondents will be liable topay the evictees rent for the alternate accommodation at the current rate of Rs.5,000/- per month till such time as these directions are obeyed by therespondents. The High Court also held that the order of the High Court will notstand in the way of the State of Kerala conferring better rehabilitation and otherbenefits from the State (Kerala State Human Rights Commission, 2009).

ConclusionIt is necessary for the Government to nominate an officer not below the rank

of a Secretary to Governmentto conduct an enquiry withregard to the above incident forthe purpose of fixing theresponsibility of the officersinvolved in violating the humanrights. Adequate compensationto those who were affected bysuch violation of human rightsby the revenue and policeofficials have to beimplemented strictly. Thecompensation amount will befixed after taking into account

the nature of damages suffered by each family. The amount of compensationpaid to the victims will be deducted from the officials who are found guilty ofhaving violated the human rights.

Any understanding on land acquisition should start with an inquiry on whoare the stakeholders in the development and what are their interests. First set ofstakeholders are the land losers, the owners of the acquired land. If they find itimpossible to prevent acquisition, then they try to get compensation correspondingto the replacement value of the land. The second set of stakeholders is therequiring bodies whose interest is to get the required land in modest time andwith least possible price tag. The third stakeholder is the state, involved inpreventing any law and order problem from cropping up in the wake of the


There is need for the democratization ofthe acquisition process. There should beinvolvement of people who are affected,and also of specialists, trained to lessenthe communal, monetary, emotional andenvironmental impacts of acquisition.From the Moolampilly experience it isclear that the colonial model with itsanti-people character is not successfullycompleted. T


ensuing disturbance in status quo. The interest of the three stakeholders is mutuallyconflicting. But in the context of Moolampilly we have found that one stakeholderis supporting another one violating the human rights while the third one remainsin an embarrassment condition. As each clause has opposite effects on the differentinterests it is very difficult to legislate to everyone’s satisfaction on the existingmodel. This helps us to bring to a close that any substitute to the present modelshould exhibit two distinctiveness:- it should not be unilinear and decision-making should be broad-based. The preferred substitute has to see that the processhas not impoverished the land losers.

It is therefore necessary to reorganize the condition about people who arenot willing to concede to compulsory acquisition. It is possible for the state to useits monopoly over physical power to bulldoze a few, but what will happen tothose, inspirations from the residents of Moolampilly who determined not toleave their property. There is need for the democratization of the acquisitionprocess. There should be involvement of people who are affected, and also ofspecialists, trained to lessen the communal, monetary, emotional andenvironmental impacts of acquisition. From the Moolampilly experience it isclear that the colonial model with its anti-people character is not successfullycompleted.

ReferencesAsif, Mohammed (1999), Land Acquisiotion Act Need for an Alternative Paradigm,

Economic and Political Weekly, XXXIV(25).Caspary, Georg, (2007), “The Impacts of Development-Induced Displacement

on Human Security; a Study of Dam Finance,” Human Security Journal, Vol.4,p.77.

Common Order (HRMP 759/09,640/09,657/09,894/09/1246/09, Kerala StateHuman Rights Commission, Thiruvananthapuram, 4th August 2009.

Dhagamwar, Vasudha (2006), Role and Image of Law in India: The TribalExperience, Sage Publications, New Delhi.

Fernandes Walter (1998), Land Acquisition (Amendment) Bill, 1998 Rights ofProject-Affected People Ignored, Economic and Political Weekly,XXXIII(42&43).

Fernandes, Walter, “Development-Induced Displacement: The Class and GenderPerspective,” Paper presented at the International Conference on TheEmerging Woman in the Indian Economy. Christ College, Bangalore,November 26-27, 2007.



Human Development Report2010, UNDP, hdr.undp.orgIndia’s Failed National Rehabilitation and Resettlement Policy(2007), ACHR

Weekly Review, www.achrweb.org, Accessed on 18th September 2010.Jayal, Niraja Gopal, (2001), “The State and Democracy in India or What Happened

to Welfare Secularism and Development” in Niraja Gopal Jayal (ed),Democracy in India, Oxford, New Delhi, p.212.

Mallavarapu, Ram Babu (2006), “Development, Displacement and Rehabilitation:An Action Anthropological Study on Kovvada Reservoir in West GodavariAgency of Andhra Pradesh, India,” International Journal of Human and SocialSciences, 1(1), pp.35-37.

Murickan, Jose, et.al.(2003), Development-Induced Displacement: Case of Kerala,Rawat Publications, Jaipur.

Sen, Amartya, (1999), Development as Freedom, Oxford, New York, pp.35-38.Tiwari,Geetam, “Social dimension of transport planning,” Transportation

Research and Injury Prevention Programme, Indian Institute of Technology,New Delhi.

(Endnotes)1 The distinguishing feature of these laws is the establishment of state monopoly

over land and other community assets and natural resources. In Australia, theprinciple on which this legal system is based is called terra nullius (nobody’sland). White colonization of indigenous land in Australia, in the America andSouthern Africa was based on the principle that the land without an individualtitle belongs to nobody as such can be occupied by anyone. In 1993, theAustralian judiciary declared it unconstitutional. But it continues to be the basisof land legislation in India, under its American expression of eminent domain.Its first facet is that land not having an individual patta is state property. Thesecond is that the state alone has the right to decide what is a “public purpose”.But, the public purpose has not been defined till today. See also Jose Murickan,et.al.(2003), Development-Induced Displacement: Case of Kerala, RawatPublications, Jaipur, p.30.

2 This Act gave all powers to British government to exercise reputed domain anddid not leave any rights with the people to oppose land acquiring.

3 The Santhal uprising, known in history as Santhal Hul began on 28th June1855, with 10,000 Santhals assembling at Bhagnadih in the Damin-i-koh. Theattempt failed but the enraged Santhals went on a rampage. Under the company



rule, the question of common rights was never raised. The Santhal tenants werebeing dispossessed in mass, and were ending up as bonded labour. They targetedpolicemen, money lenders for fierce attack, “…for a whole fortnight the Santhalscarried fire and sword throughout the western district.” See also VasudhaDhagamwar(2006), Role and Image of Law in India: The Tribal Experience, SagePublications, New Delhi, p.156.

4 Many cities in the Indian subcontinent, sub-Saharan Africa and some of thepoorer cities of Latin America are characterized by rapid population growth, aneconomy heavily dependent on the informal sector, widespread poverty andinformal housing areas, basic problems of environment and public health, anddifficult issues of governance. These regions are characterized by the dominanceof large cities, which experience such extremes of wealth and poverty that theycan be characterized as having dual or multiple economies. One economy servesthe needs of the affluent and features modern technology, formal markets andoutward appearance of developed countries. The other serves disadvantagedgroups and is marked by traditional technologies, informal markets and moderateto severe levels of economic and political deprivation. See also Geetam Tiwari,Social dimension of transport planning. Transportation Research and InjuryPrevention Programme, Indian Institute of Technology, New Delhi, pp.2-8.

5 Development-induced displacement may impact human security severely.Institutions financing the development projects that give rise to development-induced displacement have a considerable hand in lessening the potential humansecurity impacts of their business. Doing so requires action at various stages ofthe project cycle, including in the preparatory phase (e.g. by evaluating variousproject alternatives for their relative human security impact); during the buildingand operation of the project (through appropriate mitigation and monitoring ofhuman security impacts as they arise) and ex-post, through evaluation of thelonger-term human security and the effectiveness of the mitigation measures.But in general, steps have been made on paper, with many institutional policiesnow recognizing these human security impacts and proscribing adequateresponses; however action at the project level is still lagging behind. See alsoGeorg, Caspary (2007), “The Impacts of Development-Induced Displacementon Human Security; a Study of Dam Finance, Human Security Journal,Vol.4,p.77.

6 Land formed by reclaiming lake; unfit for building houses.

7 ICTT project of Rs. 3,000-crore was built by DP World on BOT (build, operateand transfer).Prime Minsiter Manmohan Singh had laid the foundation for theproject in February 2005.



8 The ten affected families at Moolampilly, on account of the illegal eviction carriedout by the district officials, filed H,R,M.P No. 894/2008.

They complained that:-• the revenue and police officials demolished their houses and evicted them without

any prior intimation• without giving any written assurance about their rehabilitation package.• alleged that most of them suffered brutal torture from the police officials.• the authorities took away their household articles, tools and even the books of

the children from their houses.• they said that they are not against the development• they are ready to surrender their land and house• their demand is for a clear rehabilitation package.



RRRRROLE OF THE TEAOLE OF THE TEAOLE OF THE TEAOLE OF THE TEAOLE OF THE TEACHERCHERCHERCHERCHER

Dr. V. Nithyanantha Bhat.*

A good teacher is like a candle –it consumes itself to light the way for others.

The role of Guru (teacher) is of supreme importance in India. For everythingwe want a Guru. Books are only outlines. The Guru handed down to disciplesliving secrets in every art, science and religion. The acharya (teacher) of theVedic age was responsible not only for imparting knowledge, but also in mouldingthe character and personality of the pupils. The acharya was an affectionatefather, an effective teacher, and a person of high moral and spiritual qualities.He taught with his heart and soul. According to Sri Aurobindo, a teacher possessesthree instruments – instruction, example, and influence. The good teacher willseek to awaken much more than toinstruct; he will aim at the growthof the faculties and the experiencesby a natural process and freeexpansion. He will not impose hisopinions on the passive acceptanceof the receptive mind; . . . He willknow that the example is morepowerful than instruction. Actually,the example is not that of theoutward acts but of the innermotivation of life and the innerstates and inner activities. Finally, he will also acknowledge that influence is moreimportant than example. For influence proceeds from the power of contact ofthe teacher with his pupil, from the nearness of his soul to the soul of another,infusing into the pupil, even though in silence, all that which the teacher himselfis or possesses.1

In his discourse on “The Ideal Teacher”, Sri Sathya Sai Baba tells teachersthat they should not forget that “personal example is the best method of teaching.

* Hon. Director, Sukrtindra Oriental Research Institute, Kochi – 682 032.

The acharya (teacher) of the Vedic agewas responsible not only for imparting

knowledge, but also in moulding thecharacter and personality of the

pupils. The acharya was anaffectionate father, an effective

teacher, and a person of high moraland spiritual qualities. He taught with

his heart and soul.


ROLE OF THE TEACHER Dr. V. Nithyanantha Bhat

If we don’t show by example what we teach, of what use is our teaching andwhat impact it will make on the children’s mind?”2 As the eminent educationistKireet Joshi puts it, “if teachers are to ensure integral development of theirstudents, they themselves have to be trained to attain higher and higher degreesof integration of their own personalities.”3

Rabindranath Tagore believed that the teacher’s own life, his own searchfor truth should be such that encourages the student to respect truth and nature.Teaching lessons in the class and giving lectures on ideals and principles is notreal education. Education can be successfully imparted by understandingchildhood and giving oneself totally in love and union with it. The best educationa child can get is in the atmosphere of love, trust and joy. Tagore gave a mantrato teachers – “Don’t try to preach your principles to children, instead give yourselfcompletely in love.”4 In his discourse on “The Teacher and His Task,” Sri SathyaSai Baba says that teachers have to cultivate in their own hearts the spirit ofsacrifice, the virtues of charity and the awareness of divinity. Then only do they

become entitled to cultivate thesein the hearts of their children.5

A teacher functions as afacilitator of learning . SwamiVivekananda observes that “no onecan teach anybody.” According tohim the teacher spoils everything bythinking that he is teaching because“within man is all knowledge, andit requires only an awakening, and

that much is the work of a teacher. We have to do only so much for the boys thatthey may learn to apply their own intellect to the proper use of their hands, legs,ears, eyes, etc.”6 According to Swamiji what a man learns is really what hediscovers by taking the cover off his own soul, which is a mine of infiniteknowledge. To illustrate this idea Swamiji cites the example of Sir Isaac Newton’sdiscovery of ‘gravitation’, and explains that the knowledge was in Newton’s ownmind and he found it out. “All Knowledge the world has ever received comesfrom the mind . . . External world is only the suggestion, occasion, which sets youto study your own mind. The falling of an apple gave the suggestion to Newton,and he studied his own mind.”7

Here we remember Swami Vivekananda’s oft-quoted saying “Education isthe manifestation of perfection already in man.” The child educates itself. Hence,the only duty of the teacher is to remove the obstructions from the way of a

Rabindranath Tagore believed thatthe teacher’s own life, his own searchfor truth should be such thatencourages the student to respecttruth and nature. Teaching lessons inthe class and giving lectures on idealsand principles is not real education.



student’s learning process. This idea has been expressed by Sri Aurobindo too.According to him “the first principle of true teaching is that nothing can be taught.The teacher is not an instructor or task-master, he is a helper and a guide. Hisbusiness is to suggest and not to impose. He does not actually train the pupil’smind, he only shows him how to perfect his instruments of knowledge and helpsand encourages him in the process. He does not impart knowledge to him, heshows him how to acquire knowledge for himself.”8 Sri Aurobindo remarks thatthe chief aim of education should be to help the growing soul to draw out that initself which is best and make it perfect for a noble use. There is a well-knownSanskrit saying which reminds teachers that a student learns one quarter fromthe acharya (teacher), one quarter from his own intelligence, one quarter fromhis peers and books, and one quarter through experience. As SwamiTattwajnanananda says, “A teacher should treat the student as a gardener treats aplant – only giving the necessary nutrients needed for the manifestation of itspotential energy.”9 The contemporary heads of high level educational agenciesin India have now realized that theshift in focus in education calls forredefining the role of the teacherfrom ‘giver’ or ‘instructor’ to‘facilitator’. As an educationistremarked, a teacher who isattempting to teach without inspiringthe pupil with a desire to learn, ishammering on a cold iron.

According to Dr. S.Radhakrishnan, a teacher “must bea committed man, committed to faith in the future of man, in the future ofhumanity, in the future of the country and the world.” The profession of a teacher“should not be reduced to a trade; it is a calling, a vocation, a mission.” Teachers,according to Dr. Radhakrishnan, must impart to the students “zest for newexperience, love for adventure in knowledge.” Love of the pupils is thereforethe first essential quality of a teacher. Teachers must try to understand their pupils– their needs, their interests, their abilities, their wishes, their attitudes and theirproblems.10

In the 21st century, especially in the context of an emerging globalised society,great responsibilities are on teachers whose duty is to mould the character andmind of the new generation. Teachers in the contemporary society need to bethorough professionals fully equipped with high academic standards, pedagogical

There is a well-known Sanskrit sayingwhich reminds teachers that a student

learns one quarter from the acharya(teacher), one quarter from his own

intelligence, one quarter from hispeers and books, and one quarter

through experience.


and practical skills and ethical and moral values. The educational policy of everynation emphasizes that the quality of education can be achieved only whenteachers are professionally satisfied, motivated, committed and are willing toperform for the benefit of the learners, the community and the society.

Professionalism for a global society demands teachers to be innovative intheir attitude, flexible in their approach and inquisitive and reflective in theirmind – always refreshing themselves with the day-to-day increase of knowledgein their subject area. Rabindranath Tagore remarks that a teacher can never trulyteach unless he is still learning himself. A lamp can never light another lampunless it continues to burn its own flame. Tagore adds that the teacher who hascome to the end of his subject, who has no living traffic with his knowledge, butmerely repeats his lessons to his students, can only load their minds; he cannotquicken them. At a time when knowledge is expanding fast, they can hardlyafford to remain static. In this world of science and technology, teachers should

endeavour to equip the studentwith every kind of scientific andtechnical training, but they shoulddo it without sacrificing thepermanent values. MahatmaGandhi once remarked: “If teachersimpart all the knowledge in theworld to their students but inculcate

not truth and purity among them, they will have betrayed them and instead ofraising them, set them on the downward road to perdition. Knowledge withoutcharacter is a power for evil only, as seen in the instances of so many talentedthieves and ‘gentlemen rascals’ in the world.”11 The UNESCO Report (1998)declares that teachers have crucial roles to play in preparing young people notonly to face the future with confidence but to build it with purpose andresponsibility. Teachers should remember that theirs is not a profession but amission, a mission to make enlightened adults out of the innocent, young childrenentrusted to their care.

To conclude, the future of a learning society will be bright only when theteachers are intellectually and morally well-equipped and are dedicated to thewelfare of the society. And the teacher, however qualified he or she may be, willbe useful to the society only if he or she loves the vocation. The words of HenryVan Dyke, eminent American writer, which express the significance of teachersand teaching in the society are relevant here — “Ah there you have the worstpaid and the best rewarded of vocations. Do not enter it unless you love it. For


According to Dr. S. Radhakrishnan, ateacher “must be a committed man,committed to faith in the future ofman, in the future of humanity, in thefuture of the country and the world.”l


the vast majority of men and women it has no promise of wealth and fame, butthey to whom it is dear for its own sake are among the nobility of mankind. I singthe praise of the unknown teacher, king of himself and leader of the mankind.”12

Sathya Sai Baba remarks about the service of the teachers to the country: “Yoursis the most noble service to the country. You have to dedicate yourself, heart andsoul, in this work, hard though it may be. It will be most rewarding ultimately andwill do the greatest good to the country.”13

Referencs1. Kireet Joshi, Educational Philosophy of Sri Aurobindo,” Philosophy and Yoga

of Sri Aurobindo and Other Essays (New Delhi: The Mother’s Institute ofResearch & Mira Aditi, Mysore, 2003) p.141.

2. Sathya Sai Education in Human Values (Prasanthi Nilayam: Sri Sathya SaiBooks and Publications Trust, 2005) p. 121.

3. A National Agenda for Education (Delhi : The Mother’s Institute of Research,2000) p. 16).

4. Rabindranath Tagore: Philosophy of Education and Painting, ed. Devi Prasad(New Delhi: National Book Trust, 2007) p. 36).

5. Sathya Sai Foundation in human Values, p.50.6. “Man-making Education,” A New Approach to Education (Pondicherry: Sri

Aurobindo Society, 2002) p. 11).7. “Man-making Education,” A New Approach to Education, p.9.8. “Basic Principles of Education,” A New Approach to Education, p.2.9. “Value-Based Education,” Prabuddha Bharata Vol.100, May 1995, p.598.10. qtd. in Shivendra. K. Verma, “Radhakrisnan’s Philosophy of Education,” The

University News, Vol. 28, No. 19, p.3.11. Young India, 21-2-’29,p. 58, qtd. in “To Students,” The Selected Works of

Mahatma Gandhi Vol. VI The Voice of Truth, (Ahmedabad: NavajivanPublishing House,1995) p. 529).

12. qtd. in Niranjan Singh, “The Role of Teacher in a School” (http://navodaya.nic.in/Role%20of%20Teacher.htm.

13. “The Ideal Teacher,” Education in Human Values, p.123.



Now environmental concerns havebecome of paramount importance. Weare faced with a whole series of globalproblems which are harming thebiosphere and human life in alarmingways that may soon becomeirreversible.s. T

SCIENCE OF ECOLSCIENCE OF ECOLSCIENCE OF ECOLSCIENCE OF ECOLSCIENCE OF ECOLOGY ISOGY ISOGY ISOGY ISOGY ISSPIRITUALSPIRITUALSPIRITUALSPIRITUALSPIRITUAL

P. Kesavan Nair*

Now environmental concerns have become of paramount importance. We arefaced with a whole series of global problems which are harming the biosphereand human life in alarming ways that may soon become irreversible. Populationexplosion is going on without any check. Another crucial problem that we facetoay is limited resources and unlimited wants. Only one viable solution to theseproblems is sustainable society based on spirituality without which our humanrace will perish. Sustainability has become a key concept in the ecological

movement today.The word ecology originated

from the Greek word ‘OIKOS’(household). That means the studyof the Earth Household. Moreprecisely, it is the study of therelationship that interlinks allmembers of the Earth Household.The term was coined in 1866 byGerman bilogist Earnest Haeckel,who defined it as “the science of

relation between the organism and the surrounding outer world.” In 1909 theword ‘Umwelf’ (environment) was used for the first time by the Baltic biologistand ecological pioneer Jakob Uexkull.

The new concepts in modern physics have brought about a profound changein our world view from the mechanistic world view of Descartes and Newton toa holistic, ecological view. The dramatic changes of thinking that happened inphysics at the beginning of the last century have been widely discussed byscientists and philosophers for more than seventy years. Physicists encounteredwholeness in atomic phenomena. They have seen interconnectedness andinterdependence in the cosmos. For them cosmos is a cosmic web. It is wellestablished in quantum mechanics that it is the whole that determines the

* Writer, Social Activist.


SCIENCE OF ECOLOGY IS SPIRITUAL P. Kesavan Nair

behaviour of the part, whereas in classical mechanics the properties and behaviourof the parts determine those of the whole. That led to paradigm shift in scienceand philosophy. Biologist encountered irreducible wholeness in organism,psychologist in perception, philosophers in the unity of all things, ecologists intheir studies of animals and plant saw life as ‘web of life’. The web of life, anancient idea which has been used by poets and philosphers and mystics,throughout the ages to convey their sense of the interwovenness andinterdependence of all phenomena. Modern ecologists have accepted thisconcept as the basis of ecological sciences. It is a network concept of livingsystem. The new paradigm allows no split between man and nature. This newparadigm is fully consistent with the Vedic ecological views of India. In Vedasand Upanishads man and nature are not separate.

The new paradigm may be called a holistic world view, seeing the world asan integrated whole rather than a dissociated collection of parts. It may also becalled an ecological view. In sciencebasic tension is between the partsand the whole. The emphasis on theparts has been called mechanistic,reductionist or atomistic; theemphasis on the whole holistic,organismic, or ecological. Deepecological awareness recognised thefundamental interdependence of allphenomena and the fact that asindividuals and societies, we are allembedded in the cyclical process of nature.

Deep ecology is now gaining prominence in the grassroot level movementsin every country. The philosophical school, deep ecology, was founded byNorwegian philosopher Arne Naess. He was an admirer of Indian mysticism andspirituality. He differentiated ‘Shallow ecology’ and ‘Deep ecology’. The distinctionis now widely accepted as a very useful term for referring to a major divisionwithin contemporary environmental thought. Shallow ecology is anthropocentricor human centered. It views human as above or outside of nature, as the sourceof all value, and ascribes only instrumental, or ‘use’ value to nature. Deep ecologydoes not separate humans - or anything else- from natural environment. It doesnot see the world as a collection of siolated objects but as a network of phenomenathat are fundamentally interconnected and interdependant. Deep ecologyrecognizes the intrinsic value of all living beings and views humans as just one

The sThe new paradigm may becalled a holistic world view, seeing the

world as an integrated whole ratherthan a dissociated collection of parts.

It may also be called an ecologicalview. In science basic tension is

between the parts and the whole.


particular strand in the web of life.Ultimately deep ecological awareness is spiritual awarenss. When the concept

of the human spirit is understood as the mode of consciousness in which individualfeels a sense of belonging, of connectedness, to the cosmos as a whole, it becomesclear that ecological awareness is spiritual in its deepest essence. It is therefore,not surprising that the emerging new vision of reality based on deep ecologicalawareness is consistent with ‘Perennial philosophy’ of spiritual tradition, whetherit is of christian mystics, that of Budhists, that of Sufis or that of Vedanta. Vedicseers and sages taught that BRAHMAN is the utimate reality and cosmos and allthings in it are its manifestations. They clearly said that all fixed forms – things,events, people or ideas – are nothing but MAYA. Out of ignorance (AVIDYA) wedivide the perceived world into separate objects that we see as firm andpermanent, but which are really transient and ever changing. Modern cognitive

science has also arrived at exactly thesame position. In VEDANTAphilosophy there is no split betweenspirit (ATMAN) and matter. That tellsus spirit is the finest aspect of matterand matter is the grossest aspect ofspirit. In Bhagavad Gita Sri Krishnasaid:There is nothing at all otherThan I am. Oh Great ArjunaAll existence is on Me strungLike a cluster of genms on a string7.7

The belief that spirit and matter, nature and man are separate has alienatedus from God and nature and from our fellow beings and thus has diminished us.To regain our full humanity we have to regain our experience of connectednesswith entire web of life. This is the spiritual ground of deep ecology. English poetWilliam Blake sang:To see a world in a grain of sandAnd a heaven in a wild flowerHold infinity in the palm of your handAnd eternity in an hour

Ilya Prigogine, scientist, nobel laureate and co-author of the book ‘Orderout Chaos’ reflects: ‘Today the world we see outside and the world we see withinare converging. This convergence of two world is perhaps one of the important


The belief that spirit and matter,nature and man are separate hasalienated us from God and natureand from our fellow beings and thushas diminished us. To regain our fullhumanity we have to regain ourexperience of connectedness withentire web of life. This is thespiritual ground of deep ecology.


cultural events of our age! Ethical values are crucial to deep ecology. Old paradigmis leased on anthropocentric (human centred), but the deep ecology is groundedin ecocentric (earth centred) values. It is a world view that acknowledges theinherent value of non-human life. All living beings are members of ecologicalcommunities bound together in a network of interdependecies. When this deepecological perception becomes part of our daily awareness a radically new systemof ethics emerges. To put deep ecology into practice we should have the senseof belonging to God and nature. Ecological awareness without spirituality is barren.

References1. Fritjof Capra, The Web of Life, Falamingo, London 1997.2. Ilya Prigogine, Order out of Chaos, Flemingo London, 1985.3. Swami Ranganathananda, Message of Upanishads, Ramakrishna Mission

Institute, Kolkata.



The concept of Human Rights is as oldas human history and as broad associal life. Almost all civilizations andphilosophical traditions in the worldnourished the principle of equality,equal justice and dignity of theindividual.. T

CULTURAL AND CONSTITUTIONALCULTURAL AND CONSTITUTIONALCULTURAL AND CONSTITUTIONALCULTURAL AND CONSTITUTIONALCULTURAL AND CONSTITUTIONALFOUNDFOUNDFOUNDFOUNDFOUNDAAAAATIONS OF HUMAN RIGHTSTIONS OF HUMAN RIGHTSTIONS OF HUMAN RIGHTSTIONS OF HUMAN RIGHTSTIONS OF HUMAN RIGHTS

IIIIIN INDIAN INDIAN INDIAN INDIAN INDIA

Dr. K. Jayaprasad*Dr. R. Samala**

The concept of Human Rights is as old as human history and as broad as sociallife. Almost all civilizations and philosophical traditions in the world nourishedthe principle of equality, equal justice and dignity of the individual. But thelegal version of Human Rights is a modern phenomenon. The concept gainedimportance in the Post World War II era. Human Rights are the rights whichevery human being is entitled to enjoy by virtue of being a member of the

human family. All human rightsderive from the dignity andworth inherent in the humanperson. The human person is thecentral subject of human rightsand fundamental freedoms.Whatever adds to the dignifiedand free existence of humanbeing should be regarded ashuman rights. Human beings areborn equal in dignity and rights.

These are moral claims which are inalienable and inherent in all humanindividuals by virtue of their humanity alone.(1) These claims are articulatedand formulated as human rights. The term human rights denotes all thoserights, which are inherent in our nature and without which we cannot live ashuman beings. These are essential conditions for the development ofindividual personality. The rights, which are natural and inherent for the lifeand happiness of every individual, are called human rights.

* Associate Professor, Post Graduate and Research Dept. of Political Science, S.N. College,Kollam.

** Associate Professor, Post Graduate Dept. of Political Science, NSS Hindu College,Changanassery-686102.


Evolution of Human Rights in the Western WorldThe modern version of human rights was originated in the Western World.

But the real content of these rights is neither modern nor Western. Every cultureand civilization possesses such a human concern on dignity and equal justice.The legal transformation of human rights took place in the West, and its valuesystem evolved through ages. The values of dignity and equality of all membersof human race can be found in every culture, religion or philosophical tradition.But they were not referred to as human rights. Human rights are closely relatedwith the social environment and the relationship that exists, at a given time,between man and institutions, on which human social existence depends.

Human rights as an idea is a product of a long process of evolution. It is anidea that has taken different forms in different ages, which includes changes incontent and social function. During ancient ages, in the West, human rightsreceived an explicit stamp in the works of Plato, Aristotle, Cicero, etc. Platomade a systematic attempt toprotect the citizens in his grandscheme of justice and rights ofindividuals in the contemporaryGreek Society. Cicero (106-43 BC)provided the philosophicalfoundations for the later theories ofnatural law. St.Thomas Aquinas andother religious scholars based theirreligious arguments on thefundamental value of human dignity and universality of natural law.

The comprehensive thinking about human rights as a concept began in thewritings of Social Contract tradition. Thoams Hobbes, John Locke, and Rousseaumade determined efforts to define rights, especially the concept of natural rights.They stood for the protection of individual rights from the abuse of the state. Thesocial contractualists rejected the Divine Origin theory of State. To them State isa man-made institution and the ruler represents the people. Hobbes made a‘Leviathan’ with vast powers, only to ensure the safety of individuals from theanarchy and lawlessness prevailed in the state of nature. John Locke projectedthe individual with certain innate rights. He empowered the individual withthree fundamental and inalienable natural rights – the right to life, liberty andproperty. Lockean State was crated only to protect the individual rights. To himthe authority of the State is limited by the rights of the citizens. John Locke’sideas formed the basic foundation for the subsequent thinking on human rights.(2)

CULTURAL AND CONSTITUTIONAL FOUNDATIONS OFHUMAN RIGHTS IN INDIA Dr. K. Jayaprasad & Dr. R. Samala

The modern version of human rightswas originated in the Western World.But the real content of these rights is

neither modern nor Western. Everyculture and civilization possesses

such a human concern on dignity andequal justice.


The notable contribution on human rights came from Jean Jaques Rousseau.His State stood on the General Will of the people. To check arbitrary ruleMontesquieu developed the theory of separation of powers. Voltaire spoke onfreedom of expression as pillars of human rights. German philosopher ImmanualKant, re-defined rights and laid the foundation for the modern concept of humanrights. He believed in the oneness of human race. Hegel, T.H.Green andBosanquet elaborated the concept of rights and defined the role of the State.Thomas Panie, in his famous work “The Rights of Man”, underlined the basicrights of man. Jermy Benthem defined rights with an utilitarian outlook. J.S. Millelaborated the concept of liberty and equality of men and women. Karl Marxrejected the traditional, liberal definitions of rights. He also opposed the theoryof individual rights. Marx made a class approach on the theory of rights.

Among the contemporary thinking on human rights, John Rawls’ famouswork ‘A Theory of Justice’ needs special attention. To Rawls, justice is the foremost

virtue of social institutions andtherefore is important forunderstanding human rights. Hesaid that rights and duties innatefrom the basic institutions of thesociety that work on the principleof justice.(3)

In short, the concept of humanrights was introduced anddeveloped by thinkers fromvarious cultural and religious and

political traditions. An important contribution to the promotion of this idea wasmade by statesmen and lawyers and the written norms establishing protection ofthe rights of individuals were gradually adopted by National Constitutions andInternational Covenants.

Human Rights: from Vision to ActionModern historians credit the origin of human rights in the concept of Magna

Carta (AD-1215) in U.K. But its contents had neither the universality of applicationnor direct relevance to common man’s basic freedoms. In England Magna Cartawas followed by Petition or Rights (1628) and the Bill of Rights (1689). Duringthe 18th century the idea of natural rights developed into legal rights. Theserights were defined and they became the part of written constitutions. TheAmerican Declaration of Independence in 1776, asserted human rights and the


Among the contemporary thinking onhuman rights, John Rawls’ famouswork ‘A Theory of Justice’ needsspecial attention. To Rawls, justice isthe foremost virtue of socialinstitutions and therefore is importantfor understanding human rights. T


American Constitution embodied a Bill of Rights in 1791. The French Revolutiongave birth to the declaration of Rights of Man and Citizens in 1789.(4) During the19th century this principle was adopted by a number of Independent States.Social and economic rights also began to be recognized. Despite the recognitionaccorded to human rights by the national constitutions, sometimes these rightswere curtailed or limited by the State and other informal social agencies. Thoughthese rights attained the status of legal rights, the violations of these rights becamea major problem. As a result, International efforts were started to interpret andprotect the basic human rights.

The first International Treaty concerning human rights were linked with theacceptance of freedom of religion and abolition of slavery. Treaty of West Phalia(1648) accepted freedom of religion. The Congress of Vienna in 1815, and manyother International Treaties in the 19th century condemned slavery. GenevaConventions of 1864 and 1906, andthe Hague Conventions of 1899 and1907 defined laws of War.(5) Thecreation of the InternationalCommittee of the Red Cross (ICRC)in 1864 contributed greatly to thesedevelopments.

Though there was no mentionof Human Rights under theCovenant of League of Nations(1920),(6) the League tried to undertake the protection of human rights. Meanwhilethe standards determining the conditions of labour were elaborated by the ILOcreated in 1919.In 1930’s, the totalitarian regimes and later the World War IIbrought about massive abuse of human rights and dignity and attempts to eliminatepeople on the basis of race, religion and nationality. Thus International instrumentswere needed to codify and protect human rights, because respect for them wasone of the essential conditions for World peace and progress.

The Charter of UNO in its preamble declared faith in Human Rights. As aresult Commission on Human Rights, was established in 1945, under Economicand Social Council of UNO. The Commission drafted the Bill of Human Rightsand the UN General Assembly adopted it as Universal Declaration of HumanRight (UDHR) on 10th December 1948. Later this was followed by variousCovenants and International Conventions and institutional structures. The UDHRserved both as an inspiration and a means for the millions of people undercolonial rule to achieve self-determination in 1950s and 1960s. Many countries


The first International Treatyconcerning human rights were linked

with the acceptance of freedom ofreligion and abolition of slavery.

Treaty of West Phalia (1648) acceptedfreedom of religion.


including India incorporated the provisions of UDHR in their respectiveConstitutions. Promotion and protection of Human Rights became an obligationof the member countries of the UNO.

Thus, in the Western World, human rights started with philosophical traditions,elaborated by liberal thinkers and the legal support was made by the respectiveconstitutions. With the adoption of Universal Declaration of Human Rights in1948, it got world wide acceptance and validity.

Indian Culture and Human RightsThe concept of human rights is not entirely Western in origin. It is a

crystallization of values that are the common heritage of mankind. The languageof human rights is a product of the European Enlightenment. But the conceptsof human rights are as old as Indian Culture and its Philosophical Tradition. HumanRights were earlier recognized by the society as natural rights. It was included

in the value system of the society.Indian culture and civilization wasbased on certain spiritual andethical values. In India it isrecognized as Dharma. Dharmarecognizes right as well as duties.Dharma is not a religious term.The term ‘Dharma’ etymologicallymeans that which upholds,supports and nourishes the society.

It maintains stability of the social order and promotes the well-being and progressof mankind.

In the West, legal system evolved through institutional structures of the Stateand Administration. It was State centric and the state has a major role to play. Intraditional India it was individual oriented and ‘society centric’ in which theindividual stood with important responsibilities as with the rulers. Dharma placesthe individual with obligations and duties. According to Dharma every right hasa corresponding obligation. Hence to ensure an ideal society each individualshould be elevated to a higher plane of Dharma, thus Indian tradition possesseda different outlook. It had its own strength and weakness.

The Vedas, Upanishads, Itihasas, Gita, Purana, etc contain the basic principlesof Dharma. It establishes certain universal values and fundamental equality of allliving creatures. Dharma practically dominated in other aspects of Indian lifeincluding economic prosperity (Artha) and pleasure of sensuous activities (Kama).


The language of human rights is aproduct of the EuropeanEnlightenment. But the concepts ofhuman rights are as old as IndianCulture and its PhilosophicalTradition.orks. T


The principle of Dharma shows that human rights are valuable and eternal.(7)

The Atharva Veda declares that just as no spoke of a wheel is superior to other,no individual can claim to be or regarded as superior to others. Equality of allhuman beings and the duty of each individual to strive for the happiness ofevery other individual, and the equal right to food, water and other naturalresources are found incorporated in these declarations. These are identifiedand recognized in Indian civilization from time immemorial as the basicconditions for peaceful and progressive life. These are the values included inhuman rights and subsequently incorporated in the Universal Declaration ofHuman Rights and in various Fundamental Rights contained in part III of theConstitution of India.

Though the term Human Rights originated in the 20th century, in India thespirit of Human Rights prevailed as old as the history of human civilization in thesub-continent. The moral values of Dharma (righteousness) artha (wealth) Kama(desire) and Moksha (salvation) weredesigned to create harmonioussocial order by striking a balancebetween inner and outer as well asspiritual and material aspects of lifehad greater jurisprudential valuethan the positive law. These aspectsof moral values and humanitariantraditions, were implied in theVedas and Upanishads.

Upanishad tradition provides various hymns related to human unity andmutual respect. It says “Let everyone be happy, let everyone be free from allevils, let nobody suffer from grief.” The principle of ‘Vasudheva Kudumbakam’i.e. “all are of one human family” is a message for global family or global village.

The ancient Indian Constitutional and legal system established a duty basedsociety. It assigns not only the duty of the individual to the society but also theduty of the rulers towards both individuals and society. The concept of absolutemonarchy had always been rejected. Supremacy of Dharma and not the kingwas the accepted norm. Indian history shows that it never created greatconquerors or absolute rulers. The society never nourished authoritarian rulersor Kings. In Ramayana there was an elaborate discussion of welfare state andthe duties of the rulers. In Bhishma Parva of Mahabarata also contains a discussionon Dharma and narrates the role of an ideal ruler.

The four types of principles Viz, Dharma, Artha, Kama and Moksha constituted


The Vedas, Upanishads, Itihasas,Gita, Purana, etc contain the basic

principles of Dharma. It establishescertain universal values and

fundamental equality of all livingcreatures.


the ancient cultural heritage of India. These principles ensure and promote acluster of human rights like Right to Happiness, Right to Equality, Right to Religion,Right to Protection, Right to Education, Right to Social Security, Right to HumaneTreatment and Right to justice. All these rights are duty based and the societycannot guarantee such rights without reciprocal duties.

The supremacy of Dharma had been elaborated as “Viduranithi” in“Udyogaparva’ of Mahabarata, which ensures welfare of all living creatures.Kautilya in his famous book “Arthashastra’ had pleaded the king to protect therights and dignity of subjects. “Manusmrithi” offers an ideal legal system basedon Dharma. There are many other scriptures which narrate Dharma and anideal State. The ‘Shruthis’, the ‘Smrithis’, the ‘Puranas’ and customs were theprincipal sources of law. It was revealed that society in Vedic period was wellstructured, highly organized and committed to human rights. But gradually the

Vedic social order declined. At thesame time the spirit of Dharmasurvived and still the societynourished some of thesefundamental values.

The Buddhist social order alsowas based on the principles ofDharma. Buddha rejected castesystem and proclaimed the equalityof man. Jainism also followed atradition of equality of mankind. Itacknowledged the existence of

rights not only of the downtrodden human beings but also of plants and animals.A discussion on human rights tradition of India, needs to give special attention

to Emperor Asoka’s rule. He made a significant contribution in building a peacefuland prosperous society. He rejected war and equated war not with triumph andglory but with misery and human sufferings. Asoka’s Kalinga Edict II inscribes “Allmen are my children, and just I desire for my children that they may enjoy everykind of prosperity and happiness within this world and in the next, so also as Idesire the same for all men.”(8) Unfortunately with the decline of Maurya Empirethese values also underwent downfall.

Indian value system was again glorified during Gupta period. It was an ageof glory and greatness in every branch of national life. The Chinese travellerHieuen Tsang had recorded the glorious period of Chandragupta. There was noforced labour, crimes were rare, and the King personally supervised the whole


A discussion on human rightstradition of India, needs to give specialattention to Emperor Asoka’s rule. Hemade a significant contribution inbuilding a peaceful and prosperoussociety. He rejected war and equatedwar not with triumph and glory butwith misery and human sufferings. oT


administration. Harsha Vardhana was the last Emperor of Hindu India. He devotedhis whole life to promote the welf of his people. After him the whole India wasdisintegrated into small States and the traditional value system also declined.With the dawn of 10th century, India fell under foreign Muslim rulers and laterbecame a colony of British Empire. The nation lost its culture, ethos and thephilosophy of human rights. Though the people cherished these noble values,the administration failed to nourish the greatness of the culture.

Decline of Values under Foreign RuleIndia experienced a new social order under the Muslim rule. India was

conquered and was ruled for seven centuries by the Central and West AsianMuslims. Autocratic, theocratic and irresponsible rulers rejected the rule of law,morality, justice, tolerance andsocial harmony. The Hindu societywas disintegrated and the castesystem degenerated intountouchability. The entire socialfabric was destroyed. There was noauthority to impart the value systemin the society. Since Hinduismoffered an unorganized religionand social structure, under thehostile and anti Hinduadministration, the society lost itsvalue system like brotherhood and harmony. Later each caste groups nourishedtheir values, but the system of untouchability blocked the social unity. For aroundten centuries the Hindu tradition was attacked. It was attacked by forcedconversion, religious intolerance, religious taxes, destruction of temples, etc.The centres of learning were attacked and destroyed. The famous universitieslike Nalanda and Thakshashila were burnt and closed. During the middle agesonly, under emperor Akbar, a policy of tolerance and non-discriminations towardsHindus was followed. Akbar’s policy of tolerance was reversed under Aurangazeb.With the entry of the British colonial rule the Muslim power lost its dominance.

18th century India witnessed a highly divided social order. Generally thesociety was divided under Hindus and Muslims. But the Hindu India was dividedunder caste and regional differences. The British entered the scene with thepolicy of divide and rule. As a result, the society was further disintegrated. TheEuropean Colony rule was not confined to political subjugation alone, it


The secIndia experienced a new socialorder under the Muslim rule. India

was conquered and was ruled forseven centuries by the Central and

West Asian Muslims. Autocratic,theocratic and irresponsible rulers

rejected the rule of law, morality,justice, tolerance and social harmony.


encroached into the culture of the people. The whole social system, Indianvalue system, traditional beliefs, knowledge, educational system, legal order,method of punishment, administrative hierarchy, economics and commerce,etc. were destroyed. Interestingly, they also strengthened the caste system andcaste divisions and widened the Hindu-Muslim cleavage.

Protection of Human Rights and values during Middle AgesThough India was subjugated by the West and Central Asian Muslim forces

and British colonial powers for ten centuries, Indian wisdom survived with certainlimitations. Hindu social order was disturbed on the one hand by the caste order,on the other, by large scale forced conversion to Islam and later to Christianreligions. Though the Hindus lost support of the rulers, the Great Saints, andMovements cherished Indian value system. The Bhakthi movement nourished

the great Indian values and thesociety received their leadershipand guidance. Sikh religionemerged as a challenge to theWest Asian religious attack. Duringthe middle ages, traditional Indiasurvived the onslaught of theforeign aggression not physicallybut culturally. The Alvar Saints,Ramanuja, Namdev, Tukaram,Ramananda, Basaveswara, GuruNanak, Jaydev, Chaitanya,

Thulasidas, Kabir, Ravidas and many other great Saints protected the Hinduwisdom and world view.(9)

Development of Human Rights in Modern IndiaThe British colonial rule inaugurated a new social and political order. After

the Battle of Plazy in 1757, India came under the rule of British East IndiaCompany. In 1858, India came under direct rule of the British Crown. Thus, for190 years, British ruled the country rejecting all human rights. Indian agriculture,handicraft and household industries were destroyed. For their industrial purpose,they encouraged cash crops like cotton and indigo. As a result, for the first time,India experienced food shortage and famine. They encouraged communaldivision and in socio-cultural spheres all rights of the Indians were violated.

Indian resistance was defeated under the British might in 1857. But gradually,


Hindu social order was disturbed onthe one hand by the caste order, onthe other, by large scale forcedconversion to Islam and later toChristian religions. Though theHindus lost support of the rulers, theGreat Saints, and Movementscherished Indian value system.orks. T


the Indian consciousness emerged against the colonial rule and became a massiveFreedom Movement. The resistance against the British rule manifested in theform of demand for fundamental freedom and civil and political rights for thepeople. With the dawn of the 19th century social Reform Movements started toassert the socio-economic rights. Great Movements and Saints and leadersemerged in the scene to assert the Indian knowledge system, values and justice.The English Education system was aimed to destroy the native culture. But indirectlyit also helped the social renaissance initiated by great Saints and Reformers.With the formation of the Indian National Congress in 1885, the political aspirationsof the subjects got new dimensions.

The Constitution of India Bill of 1895, prepared by the Indian NationalCongress, also known as ‘Home Rule Document’ demanded the basic HumanRights like freedom of expression, equality before law, right to property etc. In1918, the Indian National Congressdemanded for the ‘Declaration ofthe Rights of the People’ of India asthat of British citizens. It includedequality before law, protection inrespect of liberty, life, property,freedom of speech, press and rightto associations. The Delhi session ofIndian National Congress in 1918,included the right to selfdetermination as one of the basicrights.

In 1925, the Indian NationalCongress finalized the draft of Mr. Annie Beasant’s Commonwealth of India Bill,embodying a Declaration of Rights. It contained a list of seven fundamental rights.The Madras Session of Indian National Congress in 1927, demanded theincorporation of declaration of Fundamental Rights in any future constitutionalframework. The Session appointed a committee under the chairmanship of MotilalNehru. Motilal Nehru Report declared that the first concern of Indians was tosecure Fundamental Rights that have been denied to them. But Simon Commissionin its Report (1930) rejected these demands.

Another landmark in the recognition of Fundamental Rights was the KarachiSession of Indian National Congress in 1931. It declared that political freedommust include the real economic freedom. The demand for declaration offundamental rights in Constitutional document was again emphasized by the


Indian resistance was defeated underthe British might in 1857. But

gradually, the Indian consciousnessemerged against the colonial rule and

became a massive FreedomMovement. The resistance against theBritish rule manifested in the form of

demand for fundamental freedomand civil and political rights for the

people.


Indian leaders at the Round Table conferences, before the proclamation ofGovernment of India Act of 1935. But the Act failed to include a list ofFundamental Rights.

The decade of the 1940s generally was marked by a resurgence of interestin human right. The denial of liberties under German, Italian and Russiantotalitarianism resulted in adopting Human Rights through the Atlantic Charter,U.N. Charter the U.N. Human Rights Commission and finally the Universaldeclaration of Human Rights.

Meanwhile, the All Parties’ Conference of 1945, appointed a committeeunder Tej Bahadur Sapru to report on fundamental rights. The British CabinetMission in 1946, recognized the need for a written guarantee of FundamentalRights in the Constitution. The Fundamental Rights Committee of the ConstituentAssembly accepted the Draft prepared by B.N. Ran, K.T. Shah, K.M. Munshi,

B.R. Ambedkar and Harman Singhand it has been incorporated as PartIII of the Indian Constitution, whichwas adopted by the ConstituentAssembly on 26th November 1949.

The inauguration of the IndianConstitution on 26th January 1950is a watershed in the history ofdevelopment of Human Right inIndia. The preamble of theConstitution, Directive Principlesof State Policy and FundamentalDuties together provide the basicHuman Rights for the people of

India. Civil and political rights have been incorporated as Fundamental Rights,while economic and social rights have been incorporated as Directive Principlesof State Policy.

The enforcement of human rights in India got a new dimension with theadoption of Human Rights Act in 1993. The Act defined Human Rights as therights relating to liberty, equality and dignity of the individual guaranteed by theConstitution of India and the International Covenants. To guarantee the humanrights, many institutional structures have been created by the Indian constitutionalsystem. The Supreme Court is the guardian of the Fundamental Rights.Constitutional remedy is guaranteed to the citizens, in case of violations offundamental rights as per Act 32. The Human Rights Commission, The Minority


The decade of the 1940s generally wasmarked by a resurgence of interest inhuman right. The denial of libertiesunder German, Italian and Russiantotalitarianism resulted in adoptingHuman Rights through the AtlanticCharter, U.N. Charter the U.N. HumanRights Commission and finally theUniversal declaration of HumanRights. ks. T


Commission, The Women’s Commission, The Backward Class Commission, TheMinority Education Commission, etc. are there to look after the Human Rightsguaranteed by the constitution.

ConclusionAfter a long period of foreign rule India attained freedom in 1947. From

colonial masters India inherited a highly illiterate, poverty stricken society andwith extremely backward economy. The foreign rulers not only looted oureconomy, but destroyed our cultural values and the traditional wisdom. Throughdivide and rule policy they encouraged religious division and fundamentalism.As a result, along with independence, the country was divided. Even though aMuslim majority nation – Pakistan was created, majority of Muslims remained insecular India. Indian cultural tradition has the strength of religious pluralism andtolerance which blocked thecolonial design. Many Westernexperts, including Winston Churchillpredicted the disintegration of Indiaimmediately after the self rule. Butrejecting all Western predictions,India emerged as the largestDemocracy and became the fourthlargest and fast growing economy inthe world within six decades. Thecolonial legacy contributed to manysocial, economic, political andreligious problems. But among the developing nations only India remained as asuccessful Democracy without any hindrance. Indian society proved its maturityin nourishing the fundamental freedom and human rights. It should beremembered that, unlike other Commonwealth countries of Asia, Africa, CentralAmerica or Asia-Pacific, India never experienced military rule or dictatorship.Though India accepted British Parliamentary model, it inherited the democraticculture, and pluralism from her tradition and cultural values. Indian democracyand secularism survive not because of the constitution alone, but the attitude ofthe society, which inherit the great legacy of human freedom, co-existence, andmost of all the world view– Dharma.

Foot Notes1) Leah Levin Human Rights UNESCO – National Book Trust, New Delhi 2002- p-3.


ThAlong with independence, thecountry was divided. Even though a

Muslim majority nation – Pakistan wascreated, majority of Muslims

remained in secular India. Indiancultural tradition has the strength of

religious pluralism and tolerancewhich blocked the colonial design.


2) Jerome J. Shestack – The Philosophical Foundations of Human Rights in JamuszSymonides (ed), Human Rights UNESCO – Rawat Publications, Jaipur- 2004, p-37.

3) Rawls John, “The Theory of Justice”, Cambridge, Harward University Press , 1971-pp 11-17.

4) Jamusz Syonides (ed) Human Rights UNESCO – Rawat Publications, Jaipur- 2004,p.3.

5) Ibid – p.96) Ibid – p.67) N.K. Padhi – Protection of Human Rights and National Human Rights Commission,

Gyan Publishing House, New Delhi- 2007, pp – 80-81.8) Ibid. pp – 84-85.9) Ibid – pp – 88-89.

References1) Arvind Sharma. Hinduism and Human Rights, A conceptual Approach, Oxford University

press, New Delhi – 2006.2) Pathak. A.K. Human Rights, Silver Line Publications, 2005.3) Sastry T.S.N (ed) India and Human Right Reflections, Concept publications,New Delhi

– 2005.4) Yogesh.K. Tyagi. Human Rights in India – An Overview, Sage publications, New Delhi,

1992.5) U. Chandra . Human Rights, Allahabad Law Agency, 2004.6) Rajiv Malhotra and Aravindan Neelakandan – Breaking India Amaryllis, New Delhi,

2011.7) H.S. Sinha – Communism and Gita – Concept Publishing Co, New Delhi, 1979.8) Dattapant Thengadi – Third Way – Sahitya Sindhu Prakasan, Bangalore 1998.9) Transcending conflicts – Indian and Eastern Way, Kirit Joshi (ed) – Global Foundation

for Civlizational Harmony, New Delhi, 2008.



HERMENEUTICS AND RESEARCHHERMENEUTICS AND RESEARCHHERMENEUTICS AND RESEARCHHERMENEUTICS AND RESEARCHHERMENEUTICS AND RESEARCH

Reinhart Philip*

AbstractHermeneutics is the study of interpretation of a text. It provides guidelines for scholars

as they engage in the task of interpreting the text. Hermeneutics came into modern usage inthe context of biblical studies and from there it migrated into many areas of scholarship.Hermeneutics is a research method and this method can be used in more deductive researcheswherein the ‘text’ is being much relied upon. Skilled hermeneutical inquiry has the potentialto uncover meaning and intentions that are hidden in the text. Thus it is possible to comeup with an explicit awareness of meaning and assumptions that the authors themselveswould have been unable to articulate. The present paper explains hermeneutics, goes throughits tradition and ends up with the use of hermeneutics as a research method.

Hermeneutics revolvesaround the meaning of writtentexts. So one may say thathermeneutics is the study ofinterpretation of a text. As a theoryof interpretation, the hermeneutictradition stretches all the way backto ancient Greek philosophy. Theterm hermeneutics came intomodern usage in the seventeenthcentury in the context of biblicalstudies. Hermeneutics was, and isthe study of biblical interpretation. It provides guidelines for scholars as theyengage in the task of interpreting scripture. Behind all exegetical1 activities wecan see a complexus of theories, principles, rules and methods. These complexuscame to be known as hermeneutics.

From exegetical activities, hermeneutics has migrated into many areas ofscholarship. Hermeneutics has been brought to bear not only on texts but alsoon unwritten sources – human practices, human events, human situations, etc.In other words, while traditional hermeneutics, which includes Biblicalhermeneutics refers to the study of the interpretation of written texts, especially

* M.Phil Politics & International Studies, DPIS, SOSS & IS, Pondicherry Central University,Puducherry. E-mail: [email protected]

Hermeneutics is the study ofinterpretation of a text. It provides

guidelines for scholars as they engagein the task of interpreting the text.

Hermeneutics came into modernusage in the context of biblical studiesand from there it migrated into many

areas of scholarship.


texts in the areas of literature, religion and law. Contemporary or modernhermeneutics encompasses not only issues involving the written text, buteverything in the interpretative process. This includes verbal and nonverbal formsof communication as well as prior aspects that affect communication, such aspre-suppositions, pre-understandings, the meaning and philosophy of language,and semiotics. Hermeneutics has its application in archaeology, architecture,international relations, sociology, psychology, law, and religion and theology.

The term hermeneutics is a Latinized version of the Greek hermeneuein.Etymologically “hermeneutics” derives from the Greek word hermeneuein, whichmeans “to interpret” or “to understand”. Underpinning this meaning in ancientGreek usage are the notions of “saying”, “explaining” and “translating”. In folketymology there is an obvious link between hermeneuein and the mythologicalGreek deity Hermes2, whose role is that of messenger of the Gods. Hermes, thefleet-footed divine messenger is the bearer of knowledge and understandings.His task was to explain to humans, the decisions of the Gods.

The history of hermeneutics asa disciplined approach tointerpretation can be traced back tothe ancient Greeks studyingliterature and to biblical exegesis inthe Judeo-Christian tradition. As theGreeks took texts to be wholes, theyexpected that grammar and stylewould be consistent in any particulartext. On this basis they proceeded

to codify principles of grammar and style to identify the logic found in particularauthors and schools. These principles and emphases that the Greeks used tocorrect, confirm and authenticate various passages and even whole texts constitutetheir hermeneutics.

Another tradition stemmed from the Jewish hermeneutical practices.Rabbinic Judaism had different procedures for dealing with narrative texts andlegal texts, in interpreting its sacred scripts. While haggadah sought to draw morallessons from narratives halakhah was the way in which legal texts were read. Anumber of hermeneutical devices were employed for these. The Christiansinherited the Jewish way of interpreting. However in the second century thereoccurred a significant development combining the approach derived from Judaismand the one found in Greek practice. This enabled the interpreter to look at thespiritual sense in the text together with the literal sense it bears.

Etymologically “hermeneutics” derivesfrom the Greek word hermeneuein,which means “to interpret” or “tounderstand”. Underpinning thismeaning in ancient Greek usage arethe notions of “saying”, “explaining”and “translating”.

HERMENEUTICS AND RESEARCH Reinhart Philip


A more specific and a rather essential arena within hermeneutics which istaken as the edifice of the hermeneutical discipline is the arena of biblicalhermeneutics. Biblical hermeneutics is the study of the principles of interpretationconcerning the books of the Bible. The early period of biblical hermeneuticsinvolved an interpretation through a fourfold mode that emphasised the distinctionbetween the letter and spirit of the text. The fourfold interpretation assumed theform of the literal sense (sensus historicus), the study of scripture denoting whatthe text states or reports directly. The second one is the allegorical sense (sensusallegoricus) which explains the text with regard to the doctrinal content of churchdogma, so that each literal element has a symbolic meaning. The moral applicationof the text to the individual reader or hearer is the third sense (sensus tropologicusor sensus moralis) and the fourth (sensus anagogicus) draws out of the text theimplicit allusions it contains to secret metaphysical and eschatological knowledge.For example, the word Jerusalem literally referred to the city itself; allegorically,it refers to the church of Christ; morally, it indicates the human soul; andeschatologically it points to theheavenly Jerusalem. Prior to theProtestant Reformation in the1500s, biblical interpretation wasoften dominated by the allegoricalmethod. Under this school ofinterpretation, it was the churchthat determines the correctmeaning of a passage for all thefour levels.

Hermeneutics in the MiddleAges witnessed the proliferation ofnon-literal interpretations of the Bible. Christian commentators started readingOld Testament narratives simultaneously as prefigurations of analogous and NewTestament episodes as symbolic lessons about Church institutions and currentteachings, and as personally applicable allegories of the Spirit. In each case, themeanings were constrained by imputing a particular intention to the Bible, suchas teaching morality. These interpretive bases were posited by the religioustraditions rather than by a preliminary reading of the text.

Biblical hermeneutics did not die off in the age of modernity or rationality;rather it assumed a different colour – a colour of Protestant Reformation whichbrought about a renewed vigour and interest in the interpretation of the Bible.This marked a step away from the interpretative tradition developed during the

A more specific and a rather essentialarena within hermeneutics which is

taken as the edifice of thehermeneutical discipline is the arena

of biblical hermeneutics. Biblicalhermeneutics is the study of the

principles of interpretation concerningthe books of the Bible.



Middle Ages towards the text itself. The Enlightenment brought in the ambienceof treating Scriptural texts as secular Classical texts. Scripture thus was interpretedas responses to historical or social forces. Martin Luther argued that the churchshouldn’t determine what the Scriptures mean; the Scriptures should governwhat the churches teach. He rejected the allegorical method of interpretingScripture and argued that a proper understanding of what a passage teachescomes from a literal interpretation. This means that the reader must consider thehistorical context and the grammatical structure of each passage, and strive tomaintain contextual consistency.

Hermeneutics as the general interpretation of texts can be traced to Aristotle’swork De Interpretatione. It is one of the earliest philosophical works in theWestern tradition to deal with the relationship between language and logic in acomprehensive, explicit, and formal way. Scholars studied or interpreted text in

terms of its coherence, grammaticalsymmetry outlook and so on. If notfound such, the text would beimproved by rectifying the founderrors. As it moved into themedieval age hermeneuticsacquired further modes ofinterpreting a text technically andotherwise. This change in themeaning of hermeneutics whichencompassed how a text is to beinterpreted often comes out in the

four fold classification found in Rabbinic writing which were – Peshat (simpleinterpretation), Remez (allusion), Derash (interpretive) Sod (secret/mystical). Asthe discipline was ushered into the new age of modernity that came along withthe Renaissance and the Enlightenment, it widened its scope further so as toinclude within its fold a historical and most significantly a critical methodologyfor analyzing a text. Hermeneutics emerged with a humanist face in the fifteenthcentury Europe. Leading thinkers like Lorenzo Valla came out with totally differentinterpretation of texts such as in the case of the “Donation of Constantine”3,with evidence found from within the texts themselves.

In the history of modern hermeneutics Dilthey is of central importance.In the early years of the nineteenth century, Friedrich Ast and FriedrichSchleiermacher extended hermeneutics beyond the realm of biblical exegesis.Schleiermacher can be seen as the founder of modern hermeneutics. He strove

Hermeneutics as the generalinterpretation of texts can be tracedto Aristotle’s work De Interpretatione.It is one of the earliest philosophicalworks in the Western tradition to dealwith the relationship betweenlanguage and logic in acomprehensive, explicit, and formalway..



to develop a general hermeneutics that would illuminate all human understandingand not just offer principles and rules for interpreting particular texts.Schleiermacher’s hermeneutics focuses on the significance of the interpreterunderstanding the text before trying to interpret it. Therefore to Schleiermacher,hermeneutics was a two stage process which involved the interpreter acquiringa thorough understanding of the text. The interpretation of the texts constitutesthe second stage.

For Schleiermacher, reading a text is very much like listening to some speak.Speakers use words to express their thoughts and listeners are able to understandbecause they share the language that a speaker employs. They know the words,phrases and sentences that they are hearing. On this basis they are able to putthemselves in the place of the speaker and recognize what the speaker isintending to convey. Schleiermacher extends this to the interpretation of texts.We can see a twofold dimension that Schleiermacher posits in all hermeneutics.Hermeneutics is at oncegrammatical and psychological.Attention to the grammaticalaspect situates the text within itsliterary context. On the morepsychological side, thehermeneuticist is able to divineand elucidate not only theintentions of the author but eventhe author’s assumptions.

Dilthey broadened hermeneutics and acknowledged that the author’shistorical and social context is the prime source of understanding. The humancontext is an objectification or externalisation – an expression. To Dilthey, gaininghermeneutical understanding of these objectifications, externalisations orexpressions involves a hermeneutical circle44

The hermeneutic circle describes the process of understanding a texthermeneutically. It refers to the idea that one’s understanding of the text as awhole is established by reference to the individual parts and one’s understandingof each individual part by reference to the whole. Neither the whole text norany individual part can be understood without reference to one another, andhence, it is a circle.

That is, the interpreter moves from the text to the historical and socialcircumstances of the author and back again. In this process the interpreterreconstructs the world in which the text came to be and situates the text with in

Dilthey broadened hermeneutics andacknowledged that the author’s

historical and social context is theprime source of understanding. The

human context is an objectification orexternalisation – an expression..



the world created. In doing so Dilthey hasn’t abandoned his quest for objectiveknowledge. He believes that objectivity and validity can be increasingly achievedas more comes to be learned about the author and the author’s world.

Understanding the texts carries utmost importance. This is because the textunder consideration is an act of communication and any act of communicationunder normal circumstances would require a two way dialogue wherein thespeaker wanting to communicate sanguine things would want to be understoodin that manner. If it is not done, it would not serve the purpose of having openeda dialogue or having started a conversation. Similarly, if an author opens up adialogue in the form of a written text and fails to put across his points somethingthat he intended to put across through his text, then the entire effort put in, inthe form of having started the dialogue by writing down the text would beconsidered as futile.

Martin Heidegger’s Sein undZeit (1927) completely transformedthe discipline of hermeneutics. Hegave hermeneutics a newmeaning. To him hermeneutics isnot a body of principles or rules forinterpreting texts. Nor is it aboutproviding a methodological basisfor the human sciences. As far asHeidegger is concerned,hermeneutics is ontology; it isabout the most fundamental

conditions of man’s being in the world.Gadamer developed hermeneutics, drawing development of the

hermeneutics of his teacher Heidegger, in his own fashion. For Gadamerhermeneutical understanding is historical understanding. To him one could reachtrue understanding only by understanding oneself through one’s own experiences.Experience according to Gadamer is not fixed but changing and always indicatingnew perspectives. Given all this, the most important task was to unfold theconstitution of human understanding of individual comprehension. To Gadamer,understanding oneself would only be rendered complete through anunderstanding of one’s own experiences and tradition. Therefore anunderstanding of the tradition could lead to a fuller understanding of one’sexperience and finally to an understanding of oneself. Once the self wasunderstood the hermeneutical circle could be completed. Quoting Gadamer,

The hermeneutic circle describes theprocess of understanding a texthermeneutically. It refers to the ideathat one’s understanding of the textas a whole is established by referenceto the individual parts and one’sunderstanding of each individual partby reference to the whole.



“the movement of understanding is constantly from the whole to the part andback to the whole. Our task is to expand the unity of the understood meaningcentrifugally. The harmony of all the details with the whole is the criterion ofcorrect understanding. The failure to achieve this harmony means thatunderstanding has failed.”

Hermeneutics assumes an affinity of some kind between the text and thereader – a commonality that provides a basis for the interpretation that is toemerge. Texts are means of transmitting meaning – experience, beliefs, values –from one person or community to another. Hermeneutics assumes a link betweenthe two that makes the exercise feasible. Hermeneutics obviously grounds themeaning of texts in more than their sheerly semantic significance. Hermeneuticsas the sharing of meaning between communities or persons indicates that it isno mere academic exercise. It has practical purpose too. It is very much a formof inquiry into how texts can and should be applied. Determination of meaningis a matter of practical judgmentand common sense, not justabstract theorising.

Hermeneutics is invoked inmany fields of inquiry relating tothe act of reading. It has a rightfulplace in literary criticism andreading comprehension theory.Hermeneutics is a researchmethod and this method can beused in more deductiveresearches wherein the ‘text’ isbeing much relied upon.Researchers looking to get a handle on people’s perceptions, attitudes and feelingsmay get useful insights if they look to the hermeneutics of the reading theoristsand the literary critics. Similarly in research that echoes with profoundly spiritual,religious, historical or ontological overtones, it is profitable to seek guidance inthe philosophico-historical rendering of hermeneutics. Hermeneutics in researchmeans to engage in textual interpretation. This may include texts ofcommunication, texts of theory construction, texts available in the form of officialgovernment documents, classifieds, newspaper articles, treaties, conventions andso on. Skilled hermeneutical inquiry has the potential to uncover meaning andintentions that are hidden in the text. It is possible to end up with an explicitawareness of meaning and assumptions that the authors themselves would have

Hermeneutics is invoked in manyfields of inquiry relating to the act of

reading. It has a rightful place inliterary criticism and reading

comprehension theory. Hermeneuticsis a research method and this method

can be used in more deductiveresearches wherein the ‘text’ is being

much relied upon.



been unable to articulate. We should keep in mind that every communicationhas a purpose and to identify the purpose more or less successfully remains theforemost aspiration of hermeneutics and if that can be got through, it would bean achievement accruing to the researcher.

Footnotes (Endnotes)1. Exegesis is the actual explanation of a biblical text.2. Hermes is the mediator between the gods themselves, and between the

gods and humanity and the one who leads the souls to the underworld upondeath. He is also considered as the inventor of language and speech. He isalso one having wings on his feet!!

3. Italian humanist Lorenzo Valla proved in 1440 that the “Donation ofConstantine“ was a forgery, through intrinsic evidence from the text itself.

ReferencesClosson, Don (2002): “Hermeneutics, Understanding the Bible,” Probe Ministrieshttp://www.probe.org/hermeneutics/accessed on 15-02-2011.Crolty, Michael (1998): The Foundation of Social Research, Sage Publications,New Delhi.

Laverty, S. M. (2003): “Hermeneutic Phenomenology and Phenomenology: AComparison of Historical and Methodological Considerations,” InternationalJournal of Qualitative Methods, 2 (3).

Michael, Froster N. (2008): “Hermeneutics,” philosophy.chicago.edu, http://philosophy.uchicago.edu/faculty/files/forster/HERM.pdf

Stanford (2005): “Hermeneutics,” Stanford Encyclopedia of Philosophy, http://plato.stanford.edu/ accessed on 01-02-2011.



Vision*

WOMEN IWOMEN IWOMEN IWOMEN IWOMEN IN HN HN HN HN HIIIIINDUTVNDUTVNDUTVNDUTVNDUTVA:A:A:A:A:REVISITIREVISITIREVISITIREVISITIREVISITING “HING “HING “HING “HING “HINDUTVNDUTVNDUTVNDUTVNDUTVA” ANDA” ANDA” ANDA” ANDA” ANDPOSITIONPOSITIONPOSITIONPOSITIONPOSITIONIIIIING WOMEN ING WOMEN ING WOMEN ING WOMEN ING WOMEN IN ITN ITN ITN ITN IT

Nirmala Sitaraman**

Summary: Why do we revisit Hindutva now? Is there a need to redefine it? Dowe need to sharpen its focus? How inclusive/exclusive is it, as it is? Has therebeen an ideal womanhood? Are there aspects of the life of women which remainunaddressed? Where from areasof conflict arise?

PART IDefinitions of Hindutva

We can trace the coining andthe first use of the term to VinayakDamodar Savarkar in 1923. Whilethe term literally means Hindu-ness, Savarkar would includeunder it only he” ... who considersIndia as both his Fatherland andHolyland.” Savarkar developedthe twin idea of Hindutva andHindu Rashtra (The ,Hindu Nation). Further more, for Savarkar “they cannot beHindus as long as the origins and sacred sites of their ‘religions lie in West Asia.”1

For Shri HV Seshadri, “Hindutva (is) the unexceptional source of NationalSynthesis.” He states that through the “ ... consciousness of Hindutva, all castes

* Hindutva in Present Context, Vijay Chauthaiwale (ed.), Bharatheeya Vichar Manch,Ahamadabad, 2010.

** Former News Editor, BBC World Service; Currently she is Member, National Executive,Bharatiya Janata Party; Director Pranava School and Deputy Director, Centre for PublicPolicy Studies, Hyderabad.

Communism supports the principle ofequality only in relation to economicrights ... But the principle of equality

propounded by Hinduism envisages anall round harmonious synthesis. It

holds a basic faith that all thecreatures, not to say only human beingsare the embodiments of one single soul.

.. We visualize an equality in all thefields of life, such as economic, social,

political, cultural etc. ..


and creeds of the Hindu Society can rise as one man and can progress followingthe principle of equality.”2 Aiming at sharpening the definition, he differentiatesthe equality achieved under Communism vis-a-vis that which is achievablethrough Hindutva -” ... Communism supports the principle of equality only inrelation to economic rights ... But the principle of equality propounded byHinduism envisages an all round harmonious synthesis. It holds a basic faith thatall the creatures, not to say only human beings are the embodiments of onesingle soul. .. We visualize an equality in all the fields of life, such as economic,social, political, cultural etc. ... All the members of a family mete out equaltreatment to each other and they also perform different roles ... Hence theHindutva and the RSS primarily lay an emphasis on harmonious order.”3

The harmony referred here is obtained by obliterating the caste and classdifferences. Taking it further we find Maulana Wahiduddin Khan using Hindutvaas a synonym of Indianisation.4 Shri Govindacharya agreeing with most of the

above, highlighted “specialrespect for women”5 as adefining character of Hindutva.The Supreme Court’s positionin defining Hindutva is wellknown “ ... a way of life or astate of mind.”

A convenient synonym‘Hindu Nationalism’ is often

substituted for Hindutva. This narrows the expanse Hindutva covers as severalcivilisational aspects which are germane to the idea of Hindutva are missed out.Nationalism as an idea relating to a geographical area is constricting. “EvenSavarkar, argues Dr Shreerang Godbole, never meant to confine Hinduism to itsconnection with the territorial entity India.”6 When definition is geographical“then it would have no meaning except territorial or tribal patriotism ... thatalone is foreign which is foreign to truth, foreign to Atman;”7 Nationalism onlywhen understood “ ... as a stage of human evolution ... a stage for self-expansionof the human spirit and not for self-aggrandisement.8 can be acceptable withinHindutva.

Being, as it is, an idea emerging from the Western Socio-Political ethos,nationalism is inherited by us as a result of the freedom obtained from BritishRule in 1947. Girilal Jain perceived this situation well. For him, Hinduism is acivilization and its status as a nation is only recent and accidental. India did notbecome a nation in 1947. It has existed at least two millennia before 1947,

WOMEN IN HINDUTVA..... Nirmala Sitaraman

For the purpose of this paper, we take thatdefinition of Hindutva, which is broad,not territorial except on issues of legalityin the context of a modem western modelnation state.T


albeit across, not so contiguous territory. The Sankalpa mantra at the start of anypuja, whose antiquity cannot be traced, is proof enough for the ancients’conception of India as one coherent entity. In the words of a foremost communist,C. Achyuta Menon, “Ours is a single, ancient nation with its roots embedded inHindu Ethos.”9

For the purpose of this paper, we take that definition of Hindutva, which isbroad, not territorial except on issues of legality in the context of a modem westernmodel nation state. Notwithstanding the principle of universality on which ourarguments rest, on civilisational aspects, we face conflict within ourselves andwith others.

Revisiting Hindutva?In the words of Gandhi, “Hinduism is a living organism liable to growth and

decay and subject to laws of nature... A practice which was goodenough in a particular period would,if blindly repeated in another, landpeople into the ‘slough of despond’... Hinduism abhors stagnation.”10

We the people of this land gaveourselves a Constitution which isrichly endowed with the Hindu spiritand ethos. Now, sixty two years afterthe nation set several directivePrinciples - the ideals - for itself toachieve via this ‘secular’Constitution, it is time appropriateto take stock of our achievements.Crucially, we need to identify the areas of conflict and study them.

We have two factors in the demography of the nation - the youth, sizablenumbers of people with non-Indic faith, the influence of the large and growingnumbers of People of Indian Origin (PIo). While issues relating to the State maywell affect the geographical area where our political sovereign may rest, theinfluence of International Law is direct and irrespective of the borders.

“ ... Society develops new system in consonance with the changed conditionsof the various periods of history. Social system is just like the growth anddevelopment of a tree ... old leaves and branches wither away. Similarly in asociety old systems give way to the new systems. Our society is never eager to


“ ... Society develops new system inconsonance with the changed

conditions of the various periods ofhistory. Social system is just like thegrowth and development of a tree ...

old leaves and branches wither away.Similarly in a society old systems give

way to the new systems. Our society isnever eager to retain the old customsand systems. It is impossible to revive

the old systems nor do we claim tomake such endeavor.”


retain the old customs and systems. It is impossible to revive the old systems nordo we claim to make such endeavor.”11

The justification for a meet as this one in Karnavati can be found in the.words of Shri Girilal Jain: “Hinduism provides for self-renewal, even if Hindus assuch have not been able to make effective use of the built-in mechanism forchange for centuries. The concept of Kalabrahma and Kaladharma is central tothe Hindu way of thinking. It accepts explicitly the inevitability of change withthe passage of time.”12

It is an unenviable challenge. The task is unique in several ways. To someextent, for the Rashtriya Swayamsevak Sangh (RSS) and for the BJP, the task isself-propelled.

Post-Independence, the Congress Party has not taken upon itself any majorinitiative to think and articulate its philosophical or ideological moorings. Even asand when it spoke out on any issue, views were articulated as though they are

free standing with no connectionto any other in the segment of thesociety. The Congress slowly andsteadily built around itself acomplacent wall of ‘a party born torule India’. They pretend toemphasise on governance - havingforgotten Gandhian philosophywhich was all theirs to appropriate.

Subsequently, they immersed in Nehruvian Socialism and today, the unbridledConsumerism is their road to 2047- to mark the centenary of the nationhood, asit were.

The Communists, who dominate the public domain on ideological debates,serve their fare meticulously and periodically as churned out from various thinktapks across the ‘red world’. They have subordinated the Indian philosophicaland cultural strengths to their Marxian mill which consistently ‘debunked’ them.

It is the Jan Sangh and subsequently the Bharatiya lanata Party which haveemerged with an alternative Socio-Political construct. Periodically, the views theyexpressed on Hindutva have differed from that of the RSS or vice versa, givingample fodder for their critics who revealed in highlighting the differences.There is a need to pro-actively discuss debate and articulate this alternative thatis on offer.

PART II


Post-Independence, the CongressParty has not taken upon itself anymajor initiative to think and articulateits philosophical or ideologicalmoorings.


Women in HindutvaIn principle, every creation has a male and a female aspect as represented

in the ‘ardhanari’ concept. Needless here to highlight this elevates the idea ofman and women to more than equal status. They co-exist as inseparable halvesin everything and everywhere. The grandeur of the thought cannot be missedout as much as underlining the scientific basis of this idea. In practice, howeverthis was best achieved perhaps only during the Vedic Age. “The status of womenin vedic society was probably somewhat more equal with that of men and theirrelations more relaxed...”13 “Women seers and their experiences are recordedin the Rg Veda as many as worth analyzing.

In the later days of the Bhagavat Gita, Shri Krishna declared ‘chatur varnammaya shristam’. One’s place in this varna system was determined by one’s qualitiesand work or guna karma. Where in this scheme, just at the onset of the age ofKali, was the woman? In the Bhagavad Gita “ striyo vaisyas tathJ sudrah” andeven later in the Srimad Bhagavatam “stri, sudra dvabhandunam.” Women, sudrasand dvija bandhus are consideredbelonging to the same category.Then one’s social standing wasdetermined by one’s qualificationsand not by birth alone.

The Vedic fine standard ofequality was only lately realized bythe Western feminists in theirSecond Stage of ‘struggle’. Ideally,the Hindu women didn’t have to ‘struggle’ because she was ‘worship worthy.’Look at the seven great woman, we were told.

Swami Ranganathananda14 dwells deep into this elevated ideal vis-a-vis thewestern feminism. This noble idea has been reinforced over the generations bylesser scholars as much as lay citizens too. While the collective consciousnesshas so absorbed this thought, the reality is far from this. This noble position ismost often countered by women writers. In contemporary literature, we find’authors of different ideological persuasion graphically describing the dilemmaand suffering of the Devi (the girl) in our households. An appropriate case is ashort story ‘Girls’ of Mrinal Pande15 The dilemma is not just of the innocent girlwho wishes to have her choice, but also of the older women who in the interestof peace and harmony of the household would prefer the girl to accept being aDevi, albeit with all the kaliyuga shortcomings. Women in India “ ... always try tojuggle with the modem and the traditional in their lives and chart a course without


The Communists, who dominate thepublic domain on ideological debates,

serve their fare meticulously andperiodically as churned out from

various think tapks across the ‘redworld’.


violent turbulence ... “16 Sudhir Kakar while analyzing the Indian mind furthersays, “most of the time they are made in the interest of the solidarity and welfareof the family and individual rebellion is rare.” 17

The Hindu orthodoxy does not separately speak for women. Can you bebetter than being “pujaniya?”- One is most often asked ignoring the dailydilemmas and repeated ordeals. From the sublime to the profane, instances arenumerous in each of our daily lives. I quote here a few views I have heard:

“ ... That’s why you women shouldn’t be allowed to drive (vehicles)”.“ ... why, we’ll (the parents) give you all what you earn from your job. Why

do you want to trouble yourself? And again your husband earns very well.”“ ... this is how we were treated by our mother-in-law. So what’s the big fuss

about?”On 26 July 1926, Shri Aurobindo was asked “ ... while woman has often

been the source of inspiration toman she has not produced anygreat creative work.” The Saintanswered: “Because she was notgiven any opportunity by socialbondages. Whenever women havebeen given opportunity they haveshown their capacity ... we haveto wait a few generations in orderto see them at work.”18

A few generations havecertainly passed and comments like

those cited above are still being heard. They are heard loud and clear. They areheard at homes, shops, work places and even in temples. Yes, even in templeswhere a thousand beautiful names are used to praise Her and seek Her blessings.Swami Vivekananda had remarked, “ ... Brother, I shall show how to worship theliving Durga and then only shall I be worthy of my name.”19

Vivekananda was quite vociferous in demanding a better treatment of ourwomen. He compared the ‘pure, independent, self relying and kind hearted’American women who are the life and soul of (her) country with her Indiancounterpart .• Recalling Manu’s oft quoted line that Gods are pleased wherewomen are held in esteem, Vivekananda mourns, “ We are horrible sinners,and our degradation is due to our calling women ‘despicable worms’, ‘gatewayto hell’ and so forth ... “20

The period of Vivekananda’s anguish was the “Hindu society of the Victorian


In principle, every creation has a maleand a female aspect as represented inthe ‘ardhanari’ concept. Needless hereto highlight this elevates the idea ofman and women to more than equalstatus. They co-exist as inseparablehalves in everything andeverywhere.frks. T


age. This is articulated by Shri Aurobindo clearly: “In India the institution ofslavery was practically absent and the woman had at first a freer and more dignifiedposition than in Greece and Rome; but the slave was soon replaced by theproletariat, called in India the Shudra and the increasing tendency to deny thebenefits of the common life and culture to the shudra and the woman broughtdown Indian society to the level of its western congeners.”21

The Middle Ages, rife with plundering invasions, saw women as a necessarycommodity to be protected or be taken away. In the extreme “the medievalascetics hated women and thought they were created by God for the temptationof monks. One may be allowed to think more nobly both of God and of woman.”22

During the Bhakti movement which goes back to the 7th century AD issues relatedto caste and gender inequalities were raised consistently through the wanderingmendicants some of whom were women.

Living in an era of reforms when widow marriages were being encouraged,Shri Aurobindo had a larger canvas in mind when he said: “ .. .I do not carewhether widows marry or remain single; but it is of infinite importance to considerhow woman shall be legally andsocially related to man, as hisinferior, equal or superior; for eventhe relation of superiority is no moreimpossible in the future than in thefar distant past.”23

About the same time as ShriAurobindo, Rabindranth Tagore “sought to recast a mythical image that was fairerto gender justice than the long suffering Sita of the Ramayana could ever be.”24

His Chitrangada of the Mahabharata fame demanded full equality and warnedagainst being neglected.

There were efforts to reform the .society and to emancipate women byeminent people like Raja Rammohun Roy, Ranade, Maharishi Karve, NarayanaGuru, Swami Dayananda Saraswati, LC Vidyasagar, Mahatma Phule,Veeresalingam Pantulu and many others - all men. Several women writers wroteabout their individual struggles, against orthodoxy, calling for access to formaleducation for women. However “ ... the picture of the Indian Society as extremelyrigid, bigoted, divided and characterized by untouchability, suttee and theinhuman treatment of widows, painted by some British administrators andevangelizing missionaries was accepted by Indian reformers early in the 19th

Century ... this picture continues to persist. .. “25 Even till this day examples ofcruelty to women and ill treatment in Hindu households are used generously to


“The status of women in vedic societywas probably somewhat more equalwith that of men and their relations

more relaxed...”.


challenge the socio-religious stranglehold on women.Post Independence, with the formation of a “secular Indian state” vis-a-vis

an Islamic Pakistan, there was a constitutional guarantee of equal rights for women.Sooner, the Hindu Code Bill was amended. “The one fact of which India afterindependence can be rightly proud is the tremendous progress which Hinduwomen have made in all aspects and every walk of life.”26

Lakshmi Holstrom’s27 ’the first wave of women’s movement (which) came toan end with Independence’ and ‘a second wave in the seventies when manywomen helped to found trade unions and co-operatives, to organize slum dwellersand tribal people ... and a rapid growth in women’s education have indeedbrought changes largely to the lives of Hindu women as their personal laws were

amended at the Centre and theStates.

Such reforms when broughtwere induced by reformist orsocialists in Nehruvian or IndiraCongress or even by regionalleaders such as NT Rama Rao.Rarely did the BJS/BJPnotwithstanding their subscriptionto Hindutva work on their ownversions of statutory reforms. IfHindutva speaks of culturaloneness, then it is a wonder whyissues affecting the status ofwomen among Christians and

Muslims are never addressed. Ambedkar observes, “There can thus be no mannerof doubt that the Muslim Society in India is afflicted by the same social evils asafflict the Hindu society. Indeed the Muslims have all the social evils of the Hindusand something more. That something more is the compulsory system of purdahfor Muslim women.”28 Pakistan has shown greater stamina in addressing a fewissues relating to women, such as reservations in the Legislature Muktaran Maistanding up to tribal oppression, Bangladeshi Taslima speaking for women andthe minorities there, etc are absent among Muslim women in India. Not till veryrecently the Law Commission has commented on the issue of triple talaq, as itexists today, going against Muslim women.

Hindutva subscribers have spoken minimum on issues related to women.Much to our dismay, when articulated, sometimes they are jaded and even worse,


Post Independence, with the formationof a “secular Indian state” vis-a-vis anIslamic Pakistan, there was aconstitutional guarantee of equalrights for women. Sooner, the HinduCode Bill was amended. “The one factof which India after independence canbe rightly proud is the tremendousprogress which Hindu women havemade in all aspects and every walk oflife.”erks. T


out of sync with the times. The anti-Women’s Reservation Bill and taken by someorganizations has confused the citizens. !

“ ... (In) modern India ... the idea of a woman working outside the house hasbeen completely accepted at an intellectual level but still creates emotional conflictfor the family.”29 This conflict results in verbal and physical violence againstwomen.

Hindutva rejects the western consumerist development model. It does notagree with the Communists as they focus only economic development. With 62years of Independence and our Constitution in the backdrop, the unfulfilledgoals set in the Directive Principles and genuine equality yet to be attained, it istime to stand- and think.

PART IIIIn Part I and II of this paper, we have traced the position of women in India

over the centuries. Similarly, wehave marked the various dimensionsand nuisances in defining Hindutva.A selection of views which areprogressive and which emergedfrom a wider canvas painted bythose _ eminent thinkers arebrought together for a- coherentanalysis. It must be taken note here,dispassionately, that there were views which were regressive and dogmatic whichare not recorded her. But they existed then over the centuries and exist eventoday. Newer voices get added to them periodically. Views quoted do not belongto people who are identified with any particular school of thought. We have notclaimed their views as being in line with our picture of women. On Hindutvatoo the debate is on-going: if geographical then what about people of non-Indicreligions who for generations have lived here, if civilisational then what aboutPeople of Indian Origin (Pio), whose sacred places are here?

In this exercise of positioning women we find an absence of a coherentbody of thought against which we can measure up any view. The thinkers whosenames are conjured up when talking of Hindutva - Veer Savarkar, Dr Hedgewar,Guru Golwalker, or the subsequent heads of the Sangh (RSS) have not articulatedon women as much as there was a need for it. There are only occasionalreferences to literacy campaigns for women with an emphasis on inculcatingsamskars in them. An entire chapter is dedicated to Motherhood wherein the


Consciousness was Chiti in hisIntegral Humanism for Deendayal

Upadhyaya. He advances a traditionalIndian perspective on nationality

which emerged from a world view thateverything is, interconnected.


virtues of an educated, culturally rooted and brave mother as a vehicle for givingsons - who can protect our motherland are extolled. A reference to SatyakamaJabala, for instance, does not address the question of single parenting, in whichJabala had apparently excelled. It is conceded here that the thoughts of Golwalkarwere focused on vyakti nirman and through that process wished to rouse NationalConsciousness.30

Consciousness was Chiti in his Integral Humanism for Deendayal Upadhyaya.He advances a traditional Indian perspective on nationality which emerged froma world view that everything is, interconnected. This is the core ideologicalfountainhead for the BJP which has a Mahila wing and openly supports the 33%Women’s Reservation Bill. His was an attempt at working for Dharma rajya.Understandably, no elaboration on women alone/separately is available.

While applying the generic thoughts of Hindutva writers to socio-economicmatters, commentators have stressed the importance of family and not just

economic well-being. And it isfrom there emerges any secondarycontribution to ideas on women.This offers no comfort because infamily roles are defined. Again,local customs and traditions varye.g., matrilineal inheritance.

Having stressed its importance,the abuse that women face within

the family remains unaddressed. When the Bill on Domestic Violence was beingdebated, (now an Act) anxiety was being expressed on how this Bill when passedmay pose a threat to the family itself was over-emphasized. Why did the womenneed it? Did they need it? were questions not debated. Misuse and exploitationby close relative, violation of physical dignity, denial of basic material and non-material dignity, unfair and unequal application of norms and customs etc areissues which cannot be left unaddressed.

Marriages between man and women of ‘sagotra’ leading to khap Panchayatspassing orders to first excommunicate and then even to kill the couple is surelynot! blessed by Dharmic considerations. How different are these from Pathantribal honour killings approved by the Taliban? -

Outside the family, do we ,envisage a role for the women? Can she even bea writer or a doctor serving the public? Can she be economically productive andindependent? In the present day nuclear family set up where is she, if shecontinues to be unmarried? And many more such need to be debated.


Marriages between man and women of‘sagotra’ leading to khap Panchayatspassing orders to first excommunicateand then even to kill the couple issurely not! blessed by Dharmicconsiderations.


“ ... (India) is a non-individualistic culture where many more people areexperiencing and discovering the pleasures of individuality and are often gettingcarried away by them. Individualism, of course also has its negative side”31 Thereality shows in the television channels with polygraph tests are playing havocwith individual lives. Let us remember there is no pressure on the individuals tosubject themselves to such hara-kiri. How do we respond to this and suchchallenges?

Who should we look up to when issues affecting women need answers incontemporary society? Should we look up to Shri Aurobindo or to a Mutt headwhose views are alike, to those heard in the Middle Ages? Should we not try andbuild that coherent body of thought? This could mean accepting some prevailingand past views and summarily dismissing some others. It is certainly high timewe set the process on motion.

In conclusion, I present with apologies to Tagore an amended Chitrangada:I am Bharati, today’s womanNot a goddess, nor an ordinary woman,Worshipping me and placing me on a pedestal, that is not me, not me,Neglecting me and keeping me behind, that is not me, not meIf you keep me by your side in crisis and in wealthIf you allow me to stand by you in all hardship and strifeYou will come to know me trulyToday I merely make this submission-I am Bharati, today’s woman.

Footnotes1 Konraad Elst: Decolonising the Hindu Mind, p.212 H.V Seshadri: The Way, P.1123 Ibid, p.1134 Maulana Wahiduddin Khan: Indian Muslim, p.195 Govindacharya: Tehelka 27 June, 2009, p.186 S.Godbole in Organiser 23.2.19927 S R Goel: How I became a Hindu? p.458 H. V. Seshadri: Universal Spirit of Hindu Nationalism, p.79 Quoted by H.Y.Seshadri: The Way, p.5010 Mahatma Gandhi: What is Hinduism? p.24-2511 H. V. Seshadri: The Way, p.11412 Shri Girilal Jain: The Hindu Phenomenon: A Unique Phenomenon in Rama



Jois (compiled) Supreme Court Judgment on “Hindhutva”, An ImportantLandmark,

13 A.S Altekar: The Position of Women in Hindu Civilisation14 Swami Ranganathananda: Women in the Modern Age.15 Girls by Mrinal Pande in Lakshmi Holmstrom (Ed) The Inner Courtyard, p.5616 Sudhir Kakar, India Analysed, p.4517 Ibid, p,4518 Sri Aurobindo:”Out of the Ruins of the West. .. India ‘s Rebirth, p.181.19 Vivekananda to Sanyal, letter dated 14 February 1895 from New York, Sri

Vivekananda’s letters, p.21420 Ibid p.8021 Shri Aurobindo: The Ideal of Human Unity, p.34022 Shri Aurobindo: India’s Rebirth, p.1 0223 Ibid, p.9024 Reba Som: Rabindranath Tagore, The Singer and His Song, p.7725 MN Srinivas: Social Change in Modem India, P.17526 Sita Ram Goel quoted in Koenraad Elst: Decolonising the Hindu Mind27 In introduction to Laksl1ll1i Holstrom (Ed) The Inner. Courtyard, p.xi28 Ambedkar quoted in Koenraad Elst: Decolonising the Hindu Mind, p.424·29 Sudhir Kak: India Analysed, p.4430 MS Golwalkar: Bunch of Thoughts, p.3 71, 24331 Sudhir Kakar: India Analaysed, p.44

ReferencesI. Chaturvedi Badrinath, Women of the Mahabharata. (Orient Longman,

Hyderabad, 2008)2. Sudhir Kakar & Ramin Jehanbegloo, India analysed. (Oxford, New Delhi,

2009)3. H V Seshadri, The Way. (Suruchi Prakashan, Delhi, 1991)4. N.S Rajaram, A Hindu View of the World (Voice of India, New Delhi 1998)5. Koenraad EIst, Decolonising the Hindu Mind. Rupa, New De1hi,200 1)6. Chaturvedi Badrinath, Swami Vivekananda (Penguin, New Delhi 2006)7. Osho, A New Vision of Women’s Liberation (Hind pocket Books, New Delhi,

2008)8. Chaturvedi Badrinath, Dharma India and the World Order (St. Andrews Press,

UK, 1993)9. Mahatma Gandhi, What is Hinduism?(NBT, Delhi, 2001)10. M Rama lois, Supreme Court Judgement on Hindutva, an Important



Landmark (Suruchi Prakashan, Delhi, 1996)11. Shri Aurobindo, India’s Rebirth (Institute de Recherche Evolutives, Paris 1997)12. Osho, The Book of Woman, (Penguin, New Delhi 2002)13. M Rama Jois, Guruji and Social Harmony (Shri Guruji Janmashatabdi Samiti,

Karnataka, 2006)14. M.S. Golwalkar, Bunch of Thoughts (Sahitya Sindhu Prakashana, Bangalore,

1996)15. Shashi Bhushan Dasgupta, Evolution of Mother Worship in India,(Advaitha

Ashrama, Kolkatta, 2004)16. Swami Ranganathananda, Women in the Modern Age, (Bharatiya Vidya

Bhavan, Mumbai, 1997)17. Mahatma Gandhi, India on my Dreams (Rajpal, New Delhi, 2008)18. Reba Sam, Rabindranath Tagore (Penguin, Viking, Delhi,2009)19. Malini Bhattacharya, In Radha’s Name, (Tulika Books, New . Delhi, 2008)20. MN Srinivas, Social Change in Modem India (Orient Black Swan, New

Delhi,2009) Lakshmi Holstrom(Ed) The Inner Courtyard, Stories by IndianWome~ (Rupa,New Delhi,2008)


THE KASHTHE KASHTHE KASHTHE KASHTHE KASHMMMMMIR ISSUE: A HIR ISSUE: A HIR ISSUE: A HIR ISSUE: A HIR ISSUE: A HISTORIC SPEECHISTORIC SPEECHISTORIC SPEECHISTORIC SPEECHISTORIC SPEECH

Text of the speech made by Dr. Syama Prasad Mookerjee, M.P. andPresident of the Bharatiya Jana Sangh in Lok Sabha on 7th August 1952

during a debate on the Kashmir Issue.*

I agree with the Prime Minister that the matter of Kashmir is a highly complicatedone and each one of us, whatever may be his point of view, must approach thisproblem from a constructive stand-point. I cannot share the view that we arecreating a new heaven and a new earth by accepting the scheme which hasbeen placed before the House on the motion of the Prime Minister. The questioncan be divided into two parts. One relates to the international complications

arising out of Kashmir and theother relates to the arrangementsthat have to be made betweenKashmir and ourselves regardingthe future Constitution of Kashmir.

It has been said that I was aparty when the decision was takento refer the Kashmir issue to theUNO. ..... That is an obvious fact. Ihave no right and I do not wish to

disclose the extraordinary circumstances under which that decision was takenand the great expectations which the Government of India had on that occasion,but it is a matter of common knowledge that we have not got fair treatment fromthe United Nations which we had expected. We did not go to the UNO withregard to the question of accession, because accession then was an establishedfact. We went there for the purpose of getting a quick decision from the UNOregarding the raids which were then taking place by persons behind whom therewas Pakistan Government. The raides merely acted on behalf of somebody else....Some-how, we should withdraw ourselves, so far as consideration of the Kashmir

Source: Pramod Shah (ed): Thoughts on Religious Politics in India- Vol II. Society for NationalAwareness, Kolkata, 2009, pp.108-119.

Document

I agree with the Prime Minister thatthe matter of Kashmir is a highlycomplicated one and each one of us,whatever may be his point of view,must approach this problem from aconstructive stand-point.


THE KASHMIR ISSUE: A HISTORIC SPEECH Document

case is concerned, from the UNO. We can tell them respectfully that we havehad enough of the UNO and let us now consider and try to settle the matterthrough our own efforts. I am not suggesting that India should withdraw from theUNO. The only matter regarding which the dispute still continues is about theone-third territory of Kashmir which is in the occupation of the enemy. ThePrime Minister said today that portion is there. It is a matter for national humiliation.We say that Kashmir is a part of India. It is so. So, a part of India is today in theoccupation of the enemy and we are peace-lovers, no doubt. But peace-loversto what extent?- that we will even allow a portion of our territory to be occupiedby the enemy? Of course that Prime Minister said” thus far and no further. If theraiders enter into any part of Kashmir, he held out a threat of war not in relationto Pakistan and Kashmir, but war on a bigger scale between India and Pakistan.

Is there any possibility of our getting back this territory? We shall not get itthrough the efforts of the United Nations: we shall not get it through peacefulmethods, by negotiations withPakistan. That means we lose it,unless we use force and the PrimeMinister is unwilling to do so. Let usface fact- are we prepared to loseit.

It has been said that there issome provision in the constitution,that we are bound by the pledgeswhich have been given. Pledges?Undoubtedly, so many pledges wehave given. We gave a pledge toHyderabad. Did we not say that there would be a Constituent Assembly forHyderabad? It was followed by another pledge that the future of Hyderabadwould be decided by the Legislative Assembly of Hyderabad. But is not Hyderabadalready a part of the Indian Union? We gave pledges also to those prices whomwe are liquidating in different form today. If we talk of pledges we have givenpledges on many other occasions. We gave pledges to the minorities in EastBengal. That was given after the attainment of independence. The Prime Ministersaid the other day that even if Kashmir had not acceded army could have marchedto Kashmir and protected the distressed and the oppressed. I felt proud. But if Imake a similar statement, or even a similar suggestion for the purpose of savingthe lives and honour of nine million of our fellow brethren and sisters–throughwhose sacrifices to some extent at least freedom has been achieved, I am a

Is there any possibility of our gettingback this territory? We shall not get it

through the efforts of the UnitedNations: we shall not get it throughpeaceful methods, by negotiations

with Pakistan. That means we lose it,unless we use force and the Prime

Minister is unwilling to do so.


communalist, I am a reactionary, I am a war-monger!What was the set-up we accepted when the British withdrew from India?

There was the Indian India divided into India and Pakistan and there was, if Imay call it, the Princely India. Every one of those five hundred rulers got theoreticalindependence and they need have acceded to India only with relation to threesubjects. So far as the rest was concerned it was purely voluntary. That was thepattern which we accepted from the British Government. So far as the 498 Stateswere concerned, they came to India, acceded to India on the 14th August 1947in relation to three subjects only, but still it was accession, full accession. Lateron, they all came in relation to all these subjects and were gradually absorbed inthe Constitution of India that we have passed. Supposing some sort of fulfilmentof the pledge that we are thinking of so literally in relation to Kashmir, wasdemanded by these States, would we have agreed to give that? We would not

have because that would havedestroyed India. But there wasdifferent approach to the solutionof those problems.

They were made to feel that inthe interest of India, in theirinterest, in the interest of mutualprogress, they will have to acceptthis Constitution that we arepreparing and the Constitutionmade elaborate provisions fornationally absorbing them into itsfabric. No coercion; nocompulsion. They were made to

feel that they could get what they wanted from this Constitution.May I ask– was not Sheikh Abdullah party to this Constitution? He was a

Member of the Constituent Assembly; but he is asking for special treatment. Didhe not agree to accept this Constitution in relation to the rest of India, including497 States. It is good enough for all of them, why should it not be good enoughfor him in Kashmir?

What is the provision we have made in the Constitution? Article 373- readit and read the speech of Shri. Gopalaswami Ayyangar when he moved theadoption of that extraordinary provision. What was the position then? All theother States had come into the picture. Kashmir could not because of specialreasons. They were: firstly the matter was in the hands of the Security Council;

May I ask– was not Sheikh Abdullahparty to this Constitution? He was aMember of the Constituent Assembly;but he is asking for special treatment.Did he not agree to accept thisConstitution in relation to the rest ofIndia, including 497 States. It is goodenough for all of them, why should itnot be good enough for him inKashmir?ks. T



secondly, there was war; thirdly, a portion of Kashmir territory was in the handsof the enemy and lastly an assurance had been given to Kashmir that ConstituentAssembly would be allowed to be formed and the wishes of the people of Kashmirascertained through a plebiscite. Those were the factors that had yet to be fulfilledand that was why a permanent decision could not be taken. It was temporaryprovision.

He said categorically that he and also the Kashmir Government hoped thatJammu and Kashmir would accede to India just as any other State has done andaccept the provision of the Constitution. It is not a question of compulsion onour part. The Constitution of India does not say that whatever the ConstituentAssembly of Jammu and Kashmir would ask for India would give. That is not theprovision. The provision is agreement, consent.

Certain proposals have been made today. Some of us do not like them.What are we to do? If we talk we are reactionaries we are communalists, we areenemies. If we keep quiet and if acatastrophe comes after a year,then you were a party to it, youkept quiet, therefore, you arestopped from saying anything.

I am most anxious, as anxiousas anybody else that we shouldhave an honourable, peacefulsettlement, with Kashmir.

We must be able to show thatIndian is not only in theory, but also in fact, a country where Hindus, Muslims,Christians and everyone will be able to live without fear and with equality ofrights. That is the Constitution that we have framed and which we propose toapply rigorously and scrupulously. There may be some demands to the contraryhere and there. But do not regard that, whenever an attack is made on certainmatters of policy, some narrow, sectarian, communal motive is prompting us.Rather it is the fear that history may repeat itself. It is the fear what you are goingto do may lead to the ‘Balkanisation’ of India, may lead to the strengthening ofthe hands of those who do not want to see a strong United India, may lead to thestrengthening of those who do not believe that India is a nation but is acombination of separate nationalities. That is the danger.

Now, what is it that Sheikh Abdullah has asked for ? He has asked for certainchanges to be made in the Constitution. Let us proceed coolly, cautiously, withoutany heat or excitement. Let us examine each of them and ask him and ask ourselves

The We must be able to show thatIndian is not only in theory, but also in

fact, a country where Hindus,Muslims, Christians and everyone will

be able to live without fear and withequality of rights.



: if we make an allowance in respect of these matters do we hurt India, do westrengthen Kashmir? That will be my approach. We want to come to an agreementwhich will make it possible for India to retain her unity and Kashmir to retain herseparate existence from Pakistan and be merged with India,

Since when did the trouble start ? Let us look at it dispassionately. SinceSheikh Abdullah’s return from Paris some time ago statements started to be madeby him which disturbed us. Even then we did not speak out. His first statementhe made in an interview which he gave when he was abroad about his vision ofan independent Kashmir. And then when he came he amplified it, then againretracted from it and gave an explanation, and then the speeches which he hasmade during the last few months were of a disturbing character. If he feels thathis safety lies in remaining out of India, well, let him say so; we will be sorry for

it, but may become inevitable. Butif he feels honestly otherwise, as Ihave always hoped and wished,then certainly it is for him also toexplain why he wants thesealterations to be made .

......... Sheikh Abdullah spoke inthe Constituent Assembly ofKashmir, about three or fourmonths ago, words which have notbeen withdrawn, but words whichcreated a good deal of misgivingsin the minds of all Indiansirrespective of parry affiliations. Ido not know whether the PrimeMinister saw this : “We are a

hundred per cent sovereign body. No country can put spokes in the wheel of ourprogress, Neither the Indian Parliament nor any other Parliament outside theState has any jurisdiction over our State.”It is an ominous statement

Let Sheikh Abdullah declare that he accepts the Sovereignty of this Parliament.There cannot be two Sovereign Parliaments in India. You talk of Kashmir being apart of India, and Sheikh Abdullah talks of a Sovereign Parliament for Kashmir. Itis inconsistent. It is contradictory. This Parliament does not mean a few of us herewho are opposing this. This Parliament includes a majority of people who will notbe swayed by any small considerations. And why should he be afraid of accepting

The flag has a significance. It will notdo for the Prime Minister to say that itis a matter of sentiment. It wasannounced in the papers three daysago that the Indian flag will fly only ontwo ceremonial occasions andotherwise the State flag alone will flythere. If you feel that the unity andintegrity of India are not affected andit will not lead to fissiparoustendencies being generated, accept itand do it for all.T



the Sovereignty of this Parliament of Free India?Secondly, it is not a matter of changing the provisions of the Constitution by

the President’s order. Let us look at some of the changes which are being soughtfor. We are supporters of the Maharaja! That is what is said against us. I havenever met the Maharaja. I do not know him personally. We are not supporters ofthis Maharaja, or of any Maharaja as such. But the Maharaja is there not by hisown free will. The Parliament of India, the Constitution has made him what heis, namely, the constitutional head of Jammu and Kashmir. And what is the irony?At present Sheikh Abdullah’s Government is responsible to this Maharajaaccording to the Constitution, responsible to one who is being described as awretched fellow who has to be turned out lock, stock and barrel. The Maharajais there as a constitutional head. If you feel that this should be taken out, changeyour Constitution. Say that therewill be no hereditary Rajpramukhs.It is matter worthy ofconsideration. Let us consider it.But see the way in which it hasbeen put: a Hindu Maharaja isbeing removed. That is one of thewar cries in Pakistan. But whofinished the royal powers of HinduMaharajas? Not Sheikh Abdullah,but the Constitution of Free India.We did it. We said that no rulerwould have any extraordinarypowers, that he will be just headof the government which may betechnically responsible to him but later on responsible to an elected legislature.But now great credit is being taken that a unique performance is being done inKashmir. In every speech of his he gave it: the Maharaja, the Dogra raj beingfinished. What is the use of saying it?

What about the elected Governor? ..... There was very special reason whyin order to retain the unity of India and contact between the Centre and all theStates the Governor should be nominated by the President. You just ignore thesebasic points because Sheikh Abdullah says: ‘I want an elected head now.’ Whycan you not tell him and others what you have done in the Constitution, thatoriginally we provided for an elected Governor but after a good deal of thoughtwe did away with that? Even then I say if today in your wisdom you feel that an

He wanted to call himself the PrimeMinister. That is how he first started.

Some of us did not like it. We knowone Prime Minister of India including

Kashmir, that is the Prime Ministerwho is sitting here. How can you have

two Prime Ministers, one PrimeMinister in Delhi and another PrimeMinister in Srinagar who will not call

himself the Chief Minister, but aPrime Minister.



elected head is a necessity and it will help you, consider it. Bring it up as aspecific proposal. Let us discuss the pros and cons of it. But suddenly my friendMe. Hiren Mukherjee says : People are clamouring for an elected head. Peopleare clamouring for an elected head everywhere. Are you going to have electedheads everywhere? In fact, as things are happening we may abolish Governorsaltogether. Governorships are often reserved for various classes of persons-disappointed, defeated, rejected, unwanted Ministers and so forth. We need nothave this class at all. Or, if you want to have them, have them. I am not particularlyinterested. But this is a change for which no justification is given.

And then the flag. The flag has a significance. It will not do for the PrimeMinister to say that it is a matter of sentiment. It was announced in the papersthree days ago that the Indian flag will fly only on two ceremonial occasions andotherwise the State flag alone will fly there. If you feel that the unity and integrityof India are not affected and it will not lead to fissiparous tendencies being

generated, accept it and do it forall. But why do it as a matter ofsurrender to Sheikh Abdullah’sdemand?

He wanted to call himself thePrime Minister. That is how he firststarted. Some of us did not like it.We know one Prime Minister ofIndia including Kashmir, that is thePrime Minister who is sitting here.How can you have two PrimeMinisters, one Prime Minister inDelhi and another Prime Minister

in Srinagar who will not call himself the Chief Minister, but a Prime Minister.Look at the citizenship rights and fundamental rights. What is it that we are

doing? Has the House considered it? Has the House discussed the pros and consof the recommendations which have been made? You are changing withoutgiving much thought to the provisions of the Constitution regarding citizenship. Itwas said that rich people are rushing to Kashmir and purchasing property. As thePrime Minister mentioned in his statement, in article 19(5) there is a provision.We discussed this article threadbare when we framed the Constitution. We havesaid that any State legislature may pass a law, imposing reasonable restrictionsregarding acquisition of property or movement from one part to another in thepublic interest or in the interest of Scheduled Castes and Scheduled Tribes. If

Look at the citizenship rights andfundamental rights. What is it that weare doing? Has the House consideredit? Has the House discussed the prosand cons of the recommendationswhich have been made? You arechanging without giving much thoughtto the provisions of the Constitutionregarding citizenship.



Sheikh Abdullah feels that in Kashmir some special restriction should be done,the clause is there. I would like to ask the Prime Minister categorically abom this.He has not mentioned it. He has skipped over it. Is it intended that the restrictionswhich the Kashmir Assembly will impose will be in accordance with this exceptionor is it proposed to give it something more? There are four classes of citizens. Ihave got the details, but I have not the time to go through them. But those weredone in the time of the much cursed Maharaja. Are they to be maintained or arethey going to abolish the four different categories of citizenship? I am remindedof a story which was written by Lord Curzon in a book. A distinguished noblemanfrom England went to the court of Shah of Persia 50 or 60 years ago accompaniedby his wife. Both of them were presented and the Shah was a bit inattentive andthe secretary asked : ‘What should be the honour done to the lady?’ There wererhee different categories of Order of Chastity and the award was made ‘Order ofChastity-” class three’. That is how the order came out and then it was realised,that something had been done which was of a staggering character, and of courseamends were made after thedamage was done. Four classes ofcitizenship in Jammu and Kashmir-what for? They should be abolished.There should be only one class ofcitizenship. Would Indians take allyour property. It was not suggestedthat Indians should go and purchaseproperty as they liked. Supposing some Indian comes and purchases some property,you may have legislative measures. We have accepted it. What is the fear? Wehave a Kashmiri Prime Minister of India. We have a Kashmiri Home Minister ofIndia. We are happy in India. We do not mind it. We welcomed them. What isthe fear? Is it feared that Indians will go and invade Kashmir and one of them willbecome the Chief Minister of Jammu and Kashmir?

There is another thing to which Prime Minister has not referred. I was reallyamazed to find how a special provision could be made. As you know two lakhs ofpeople have gone away to Pakistan. There is a provision that a special law will beincorporated to get these people back to Kashmir. War is still going on. On theone hand Fundamental Rights regarding civil liberty are proposed to be mademore strict, and on the other, you are going to throw open the door and allowPakistanis to go to Kashmir; for this there is to be a special law and there is aspecial agreement. Why this anxiety on the part of Sheikh Abdullah to make aspecial provision for getting back those who ran away to Pakistan and who are

There is another thing to which PrimeMinister has not referred. I was really

amazed to find how a specialprovision could be made.



not prepared to come. Is there any point in it ? How will it affect security? ....Those who have been killed cannot go back. Those who are alive can comeback tomorrow if they honestly believe in India and if they really want to live inJammu. They must be tested. Let them come back. No special provision is neededfor it. So far as Jammu is concerned, as you know, it was a most tragic state. It wasdone by both sides. There were Muslims who were bitter and there were Hinduswho were bitter. That was a dark period when many parts of India were like that,but today, what is the position? You have allowed how many thousands. I forgotthe number. They have come away from Jammu and Kashmir and are a burdenon India. Why should not there be a special provision here in the agreementthat promptly they will be taken back to Jammu and Kashmir? There are severalthousands of them who have come.

Why are they not going back? I do not know how many pandits have comeaway from Kashmir. They also must go back to Kashmir. So far as the other portionis concerned, that also is a serious matter. From the one-third portion of Jammu

and Kashmir which is now underPakistani occupation, nearly, onelakh of Hindus and Sikhs havecome and taken shelter, within theKashmir territory. What willhappen to them ? They will haveto be taken care of. You arethinking of those who have

become Pakistanis for the time being. You will reconvert them and reconfer onthem the status of Kashmiri citizens but those unfortunate beings who todayhave taken shelter, how will they be given accommodation? Is there land enoughfor them? These are matters which had not received any attention.

As regards the emergency provision, it is an amazing stand. If there is anemergency on account of internal disturbance, the President of India will nothave the last say. Why this fear of the President of India? Can you contemplate amore gratuitous insult to the President of India? Here the Kashmir Governmentmust conform to the Constitution. Why should they request if there is an internaldisturbance which is the creation of their own misdeeds?

Why should they request you if, for instance they are in league with othersfrom the other side. China or Russia, through our other friends? Why shouldthey come and request you for your interference? I would expect the PrimeMinister to tell whether the other emergency provisions apply or not. As youknow, there are two other very important emergency provisions in the

Why are they not going back? I do notknow how many pandits have comeaway from Kashmir. They also must goback to Kashmir.. T



Constitution. Article 354 relates to application of provisions relating to distributionof revenues while a Proclamation of Emergency is in operation and the otherarticle is 356 relating to provisions in case .of failure of Constitution machineryin States. Has Sheikh Abdullah accepted the application of article 356 or has heaccepted the more important provision contained in article 360 provisions as tofinancial emergency? Has he accepted that provision? The Prime Minister doesnot make any reference to it. The Supreme Court’s jurisdiction also has not yetbeen accepted.

I shall conclude, by making this constructive suggestion. These commentswhich I made, naturally I had to make without commenting in detail on thereactions of Sheikh Abdullah. He wrote to me and said that he would like tomeet me when he was in Delhi last time. I was not here on that day. So I couldnot meet him, I sent him a friendly reply. Perhaps I would meet him some time.It is not a question of his meeting me or my meeting him. I submit that we mustproceed according to certainstandards. First of all there is noquestion of the President by virtueof his power to make orders alteringthe provisions of the Constitution inmaterial respects.

Proceed in accordance with aconstitutional manner, not just playwith the constitution. It is a sacreddocument, and it is a document onwhich much labour and much thought were bestowed. If you feel some changesare necessary in order to take into consideration the new set-up that is slowlydeveloping in India, whether in Kashmir or other parts of India, by all means letthe people of the country have a chance to express their opinion.

Lastly a charge was levelled that some of us have advocated separateconsideration of Jammu and Ladakh. I would assure you and the House that I donot want that Jammu and Kashmir should be partitioned. I know the horrors ofpartition. I know the results which may ensure if partition comes. But theresponsibility for preventing partition will rest on those who are today the mastersof Jammu and Kashmir and are not prepared to adopt the Constitution of India.What is the crime if today the people of Jammu claim that they should be treatedseparately? In the sense that they should be allowed to join fully with India–markit, it is not a question of running away from India–if they say that they would liketo accept in to the Constitution of free India, is there any crime that they’ then

The seconProceed in accordance witha constitutional manner, not just play

with the constitution. It is a sacreddocument, and it is a document on

which much labour and much thoughtwere bestowed.



commit? I am not suggesting that you partition Jammu and Kashmir. I am notsuggesting that you send Kashmir or Kashmir valley out of India. And it is not forme or for us sitting in this House to decide this matter. As the Prime Ministerpointed out very rightly, it is the people of that territory who will have to decide.Now suppose the people of Jammu and Ladakh feel that either it should be fullaccession in relation to the whole of Jammu and Kashmir, or if that is notacceptable to Sheikh Abdullah, then at least these two Provinces, the two separateentities could be justified historically or otherwise, that they should be allowedto join with India. Let Kashmir continue in any way that it likes, even with moreautonomy, with less possibility of interference by India; that is possibility whichwe cannot rule out. I hope that this question will be considered in its full possibleimplications.

My friend from Kashmir, Maulana Masucdi said Jammu is a province whichin 1941 had a Muslim majority. He said that, but did not complete the story.

Undoubtedly it was a Muslimmajority Province in 1941, but itbecame a Muslim majorityincluding those districts which havenow fallen into the Pakistani-occupied area. So, if you excludethose areas....

I am not going to surrenderthem. I am vety glad he has put thequestion. The Prime Minister says

that that area will not be re-occupied, but it is a different question. You are notgoing to re-occupy it and it is not possible. In any case those people have workedagainst Jammu and Kashmir, they have become, as has been repeatedly said,more friendly to Pakistan than to India.

If you take the 1951 census figures-the figures have not been published, butit is on the basis of the territory that is under our occupation-75 per cent of thepopulation of Jammu will be Hindus. But I am nor proceeding on the basis ofHindus and Muslims. Let me make it clear. I am proceeding on the basis of thewill of the people to come to India either in whole or in pan. If these two ProvincesLadakh and Jammu say that they will come to India with all these subjects, makeit possible for them to do so.

The same right which you are claiming for Kashmir may also be demandedby the people of Jammu and Ladakh. Let us proceed in a friendly spirit. SheikhAbdullah himself said about a month ago that he will have no objection if the

Lastly a charge was levelled that someof us have advocated separateconsideration of Jammu and Ladakh. Iwould assure you and the House that Ido not want that Jammu and Kashmirshould be partitioned.



people of Jammu and Ladakh really felt that they would go to India. I am notsaying that you have it done immediately or you proceed in that way, but let itbe possible for the people residing in those areas to make up their minds whichway it will be good to proceed, and it will also be consistent with the sameprinciples of self-determination which constitute the basic claims of SheikhAbdullah, supported by the Prime Minister.



]p\¿hm-b\ \evIp∂ t\c-dn-hp-IƒG.-_n. cLp-\m-Y≥ \mb¿*

\me©p ]Xn-‰m-≠p-Iƒ°p-ap≥]v \ΩpsS kmln-X-y-Øn¬ ]I-S-amb \qX-\-]-h-

W-X-Iƒ Hcp ]ÿm-\-sa∂ \ne-bn¬ hf¿∂p-h-cp-∂-Xn\p \mw km£-yw-h-ln-°p-I-

bp-≠m-bn. t\mh-enepw IY-bnepw Ihn-X-bnepw Df-hmb Cu mhp-I-X-z-]-cn-Wmaw Gsd

N¿®-sN-ø-s∏- p-I-gn-™-Xm-Wv. ]m›m-X-y-Po-hn-Xm-h-ÿ-Isf ap≥Im-e-ß-sf-°mƒ ASp-

Øp-\n∂p ]cn-N-b-s∏´p XpS-ßn-b-tXm-sS-bmWv ]c-º-cm-KX[mc-W-Iƒs°-Xn-cmb

at\m- mhw \ΩpsS Fgp-Øp-Im-cn¬ hf¿∂p-h-∂-Xv. \ne-hn-ep-≠m-bn-cp-∂-Xn¬\n∂p

hy-X-y-kvX-amb Hcp kmaq-ln-I- -km-º-Øn-I-Iaw \ne-hn¬h-∂-XmWv Cu am‰-Øn\p

Imc-Ww. ]pXnb kml-N-c-ysØ ]m›m-X-y-tem-IsØ Aim¥n \nd™ bph-X-e-ap-

d-bpsS hnl-z-e-X-Iƒ°p kam-\-am-bn-°≠ ]pØ-s\-gp-Øp-Im¿ IS-sa-SpØ sshtZ-

in-Im-i-b-ß-fpsS ]n≥_-e-Øn¬ Akm-

[m-c-Whpw A]-cn-Nn-X-hp-amb A\p- -h-ß-

fm-hn-jvI-cn®p XpS-ßn. CØ-c-Øn¬ cq]w-

sIm≠ \h-`m-hpI-X-zsØ \mw B[p-\n-

I-km-ln-X-y-sa∂p hnti-jn-∏n-®p. Zpcq-l-

Xbpw Zp¿t⁄-b-Xbpw Zm¿i-\n-I-X-tbm-

Sp≈ AXn-cp-hn´ B`n-ap-J-y-hp-am-bn-cp∂p

B[p-\n-I-X-bpsS kmI-e-ym-h-ÿ-bn¬

Fgp-X-s∏´ kmln-X-y-Øns‚ apJ-ap-Z. CØcw cN-\-Isf AX-y-¥m-[p-\n-I-km-ln-

Xy-sa∂v Bt£-]-k-z-c-Øn¬ hnfn-®p-t]m-∂p-sh∂pw \ap-°-dn-bmw.

B[p-\n-I-X-bpsS c≠mw-L-´sØ ]nev°m-eØv DØ-cm-[p-\n-I-X-sb-∂mWp

hnti-jn-∏n-®-Xv. ]t£, BtKm-fo-I-c-W-Øn-s‚bpw DZm-co-I-c-W-Øn-s‚bpw e-am-

bp-≠mb ]pXnb Pohn-X-I-a-Øns‚ Bhn-jvImcw km[-y-am-°p∂ cN-\-Isf DØ-

cm-[p-\n-I-X-bn-sem-Xp-°m-\m-bn-√. B[p-\n-I-Xsb \ho-\-X-sb∂pw DØ-cm-[p-\n-I-km-

ln-X-ysØ B[p-\n-tIm-Ø-c-km-ln-X-y-sa∂pw ]cn-jvI-cn-®p-sIm≠v \ho-\-X-sb-Øp-

S¿∂p-h∂ ]h-W-X-Iƒ Dƒs°m-≈n-°p-∂-Xn-\p≈ ia-ap-≠m-bn. \ho-\-Xm-]-ÿm-

\-Øns‚ t]mcm-bva-I-fm-bn-cp∂ Zpcq-l-Xbpw Zp¿t⁄-b-Xbpw Aan-X-amb Zm¿i-\n-

Im- n-ap-J-yhpw Hgn-hm-t°-≠-Xmbn h∂p-Iq-Sn. AtXm-sSm∏w In‚¿Km¿ -\n¬Øp-Sßn

t_m¿UnMv kvIqƒ ]n∂n´v ]I¬ho-Sn-s‚bpw hr≤-k-Z-\-Øn-s‚bpw A\p-`-h-]m-T-

ß-fn-eqsS samss_¬ tam¿®-dn-bn-e-h-km-\n-°p∂ as‰mcp Pohn-X-I-asØ kmln-

* F≥.-F≥.-B¿.-F. 88, tIZm-c-Ku-cn, IpS-∏-\-°p∂v ]n.-H., Xncp-h-\-¥-]pcw 695 043

hmb\m\p-`hw

BtKm-fo-I-c-W-Øn-s‚bpw

DZm-co-I-c-W-Øn-s‚bpw e-am-bp-

≠mb ]pXnb Pohn-X-I-a-Øns‚

Bhn-jvImcw km[-y-am-°p∂

cN-\-Isf DØ-cm-[p-\n-I-X-bn-sem-Xp-

°m-\m-bn-√.


Xy-Øn¬ Dƒs°m-t≈-≠n-h-cp-Ibpw sNbvXp. Cu Pohn-X-Iaw Bhn-jvI-cn-°m≥

ian-®-h-cn¬ ]ecpw mjm-h-g-°hpw A -ym-k-_-ehpw B¿÷n-®-h-cm-bn-cp-∂n-√. Ipdp-

°p-h-gn-I-fn-eqsS kmln-Xyw kr„n-°p-I-bm-bn-cp∂p Ah¿. Btcm-K-y-I-c-amb kwhm-

Z-ß-fn-eqsS hmb-\m-\p- hw ]¶p-h-bv°p-∂-Xn-\p≈ Ah-kcw \„-am-°p-I-bmWv Ah¿

sNbvX-Xv. CXns‚ ]›m-Ø-e-Øn¬ ae-bm-f-t\m-h-enepw IY-bnepw Ihn-X-bnepw

]X-y-£-s∏´ ]pXp-a-I-sf-°p-dn®v km¿∞-I-amb Hcp ]p\-c-t\-z-jWw \S-Øp-I-bmWv

"thcp-I-fnse Poh-Xmfw' F∂ IrXn-bn-eqsS tUm. F.-Fw. DÆn-°r-jvW≥.

Ign™ Ac-\q-‰m-≠n-\p-≈n¬ ae-bm-f-km-ln-X-y-Øn-\p-≠mb hf¿®-sbbpw KXn-

am-‰-ß-sfbpw ]cn-tim-[n-°p-I-bmWv "ae-bm-f-km-ln-Xyw tIc-f-∏n-d-°p-tijw' F∂

D]-\-ym-k-Øn¬. kwÿm\ ]p\x-kw-L-S-\-sb-Øp-S¿∂v GI-tI-cfw ]nd-hn-sb-Sp-sØ-

¶nepw KqV-cm-„o-b-e-£-y-tØmsS ]h¿Øn®Xns‚ e-ambn tIc-f-Øn\p kz-X-z-

t_m[w \„-s∏-s´∂p [z-\n-∏n-®p-sIm-≠mWv KŸ-Im-c≥ hnj-bsØ kao-]n-°p-∂-

Xv. A[o-i-h¿KsØ XpS-®p-am‰n A≤-zm-\-h¿K-Øn\v B[n-]-X-y-ap≈ \h-tem-Iw kr„n-

°m≥ \S-Ønb ia-Øn¬ P∑n-Ø-a-h-km-\n-∏n-°m≥ Ign-s™-¶nepw tXm -ap-S-a-I-fp-

tS-Xmb ]pXn-sbmcp kº-∂-h¿Kw DS-se-Sp-°p-I-bm-Wp-≠m-b-Xv. Cu ]›m-Ø-e-Øn¬

kmln-X-y-tem-IØv Zri-y-amb ]pØ≥]-h-W-

X-Iƒ hni-I-e\w sNøp-I-bmWv teJ-I≥.

kmln-X-y-Ønse ]pXp-a-I-sf-°p-dn-®p≈

At\-z-j-Ww ]pXnb IrXn-I-fn-sem-Xp-°n-\n¿Ø-

W-sa∂ hnNmcw tUm. DÆn-°r-jvW-\n-√.

]p\¿hm-b-\-bn-eqsS ]gb IrXn-I-fnse ]pXp-

a-Iƒ Is≠-Øm-\m-hp-sa∂v At±lw hni-z-kn-

°p-∂p. Cu hni-zm-k-Øns‚ km£-y-amWv kn.-

hn.-bpsS "t]am-arXw', H.-hn. hnP-bs‚ "Kpcp-

km-Kcw', h’-e-bpsS "s\√v' XpS-ßnb t\mh-

ep-I-fpsS ]p\¿hm-b-\-bn-eqsS ]¶p-h-bv°p∂ A\p- q-Xn-X-ew. t\mh-en¬ amX-a-√,

IY-bnepw Ihn-X-bnepw Cu \bw km≤-y-am-Ip-sa∂v At±lw Imń-Ø-cp∂p.

s]m≥Ip∂w h¿°n-bpsS IcpØpw Ihn-X-bpsS I¿Ω-Im-WvU-Øn¬ Aø-∏-∏-Wn-

°¿ \S-Øp∂ AXn¿Øn-ew-L-\-ßfpw DÆn-°r-jvW≥ ]p\-c-t\-z-jn-°p-∂Xv CXns‚

`mK-am-bn- m-Wv.

Ncn-X-Øn-s‚ ]n≥_-e-tØmsS kn.-hn. cma≥]n≈ cNn® aq∂v BJ-ym-bn-I-

Isf Hgn-®p-\n¿Øn kmam-\-y-hm-b-\-°m-cpsS Bk-zm-Z-\-£-a-Xsb Xr]vXn-s∏-Sp-ØmsX

\ne-sIm-≈p∂ "t]am-arX'sa∂ t\mh-ens\ B[m-c-am°n At±-l-Øns‚ kz-X-zhpw

cN-\m-h-y-‡n-Xzpw hne-bn-cp-Øp-I-bmWv "t]am-arX-w: kn.-hn.-bpsS cm„o-b-t\m-h¬'

F∂ teJ-\-Øn¬. kn.-hn.-bpsS Bflmwiw IqSp-X¬ ]Xn- -en-∏n-°p-∂Xv Ncn-Xm-

J-ym-bn-I-I-sf∂p \Ωƒ hnti-jn-∏n-°p∂ t\mh-ep-I-fn-e-s√∂pw adn®v cm„ob kmaq-

ln-I-t\m-h-emb "t]am-arX'Ønem-sW∂pw KŸ-Im-c≥ ÿm]n-°p-∂p.

ae-bm-f-t\m-h¬]ÿm-\-Øn\v Aÿn-hm-c-an´ t\mh¬Xn-X-b-Øns‚ cN-

ae-bm-f-t\m-h-enepw IY-bnepw

Ihn-X-bnepw ]X-y-£-s∏´

]pXp-a-I-sf-°p-dn®v km¿∞-I-amb

Hcp ]p\-c-t\-z-jWw \S-Øp-I-

bmWv "thcp-I-fnse Poh-Xmfw'

F∂ IrXn-bn-eqsS

tUm. F.-Fw. DÆn-°r-jvW≥..

]p\¿hm-b\ \evIp∂ t\c-dn-hp-Iƒ G.-_n. cLp-\m-Y≥ \mb¿


\bv°p apt∂m-Sn-bmbn kn.-hn. \S-Ønb Ncn-X-]-T-\-ßƒ t]mse-bp≈ ]mcw-`-]-

h¿Ø-\-ß-fpsS e-am-bn- m-bn-cp-∂n√ "t]am-arX'Øns‚ ]nd-hn. ka-Im-enI cm„ob

kmaq-ln-I-]-iv\-ß-tfm-Sp≈ ]Xn-I-c-W-sa∂ \ne-bv°mWv CXp hn`m-h\w

sNbvXXpw km£m-XvI-cn-°-s∏-´-Xpw. ]Xn-Iqekml-N-c-y-ßsf \n›-b-Zm¿V-y-

tØmsS t\cn´ A\p- -h-km-£-y-ß-fpsS shfn-®-Ønepw \ne-hn-en-cp∂ kmaq-ln-I-Po-

hn-X-Øns‚ ]›m-Ø-e-Ønepw Hcp IpSpw-_-I-Ybv°p ]p\-cm-hn-jvImcw \evIp-I-bm-

bn-cp∂p kn.-hn. D÷-z-e-amb ]ucp-j-sØbpw al-\o-b-amb kvXoX-z-sØbpw Bcm-

[n-°p-∂-Xm-bn-cp∂p kn.-hn.-bpsS hy-‡n-X-zw. Ncn-X-sØbpw Ime-sØbpw AXn-i-bn-

®p-\n¬°p∂ ]pcp-j-I-Ym-]m-X-ß-sfbpw kr„n® kn.-hn. mh-\m-km-am-P-y-Øn¬\n∂p

tIh-e-bm-Ym¿∞-y-Øns‚ Xe-Øn-te-°n-d-ßn-\n-∂p-sIm≠p Poh≥ \evInb IYm-

]m-X-ß-sfs°m≠mWv Cu IrXn cNn-®n-cn-°p-∂-Xv. BI-kvan-I-amb Hcp sshIm-cn-

I-]-Xn-I-c-W-am-bn-cp∂p AXv. tacn tImd-en-bpsS "sh≥sU‰' F∂ t\mh¬ hmbn-

°m-\n-S-bm-b-Xm-WtX CØ-c-samcp ]Xn-I-c-W-Øn\p kn.-hn.sb ]tIm-]n-∏n-®-Xv.

kvXobm-bn-cp-∂n- p-IqSn kvXoIƒ°v Bt£-]-I-c-am-bn-tØm-∂p∂ hn[-Øn-em-bn-cp∂p

tacn tImd-en-bpsS t\mh¬. kvXoX-

zsØ If-¶-s∏-Sp-Øp∂ coXn-bn¬ Hcp

kvXobn¬\n-∂p-X-s∂-bp-≠mb \o°w

AwKo-I-cn-°m≥ kn.-hn.-°m-bn-√. Zp„-X-

bpsS ]m]-`mcw apgp-h≥ ]pcp-j-\n-

emWp IpSn-sIm-≈p-∂-sX-∂m-bn-cp∂p

kn.-hn.-bpsS ]£w. Cßs\ t\m°p-

tºmƒ ae-bm-f -Ønse BZ-ysØ

kvXo]-£-c-N-\-bpsS I¿Øm-sh∂

_lp-a-Xn-°¿l-\m-Ip-∂Xp kn.-hn.-bm-

sW-∂w-Ko-I-cn-°m≥ DÆn-°r-jvW\p aSn-

bn-√.

Xm≥ Bcm-[n-®n-cp∂ kvXoh-y-‡n-X-z-Øn\p Xnf-°w-Iq-´m≥ ]pcp-j-k-z-`m-h-

Ønse Zp„-X-Iƒ°p kz-c-`mcw \evIp-I-bt√ kn.-hn. sNbvX-sX∂p kwibw

tXm∂mw. F∂m¬ Cß-s\-sbmcp ktµlw DÆn-°r-jvWs\ Ae- p-∂-Xm-bn-tØm-

∂p-∂n-√. "A]-am-\n-X-amb Ncn-X-Øn-s‚bpw A]-I¿j-Øn-s‚bpw Hgn-bm-_m-[-Ifpw

kl-P-hm-k-\-Ifpw' t]dp∂ CXnse aWn-I-WvTs‚ ]ucp-j-Zu-„yw shfn-s∏-Sm≥

AXm-h-i-y-am-sW∂v At±-l-Øn\p tXm∂n-bn-cn-°mw. Agn-a-Xn-bp-sSbpw \oXn-bp-sSbpw

\navt\m-∂-X-h-gn-I-fn-eqsS tXcp-cpƒ]m-bn®p ckn-°p-∂-h-\mWp aWn-I-WvT≥. ssewKn-

Im-k-‡nbpw A[m¿Ωn-I-amb tZml-]-hr-Øn-Ifpw Iq´p-tN-cp∂ A[-a-P-∑-am-W-bm-

fp-tS-Xv. AΩn-Wn-°p- n-sb∂ sUkvUn-tam-W-bpsS Nmcn-X-sØ-∏‰n Ah-cpsS A`n-

Pm-X-\mb `¿Øm-hn¬ kwi-b-Øns‚ hnØp-]mIn Iqc-ambn hnt\m-Zn-°p∂ Hcp

Cbm-tKm. am\-yhpw BZ-c-Wo-b-hp-amb HutZ-ym-Kn-I-]-Zhn ssIb-S-°n-h-®n-cn-°p∂ Cu

\oN-I-Ym-]m-X-Øns‚ ]mc-º-c-yhpw P\n-X-I-c-l-k-yhpw Is≠-Øm-\p≈ iaw kn.-

hn. \S-Øn-bn- p-≠v. ¿Ør-]-cn-X-y-‡-bmb Zp¿hr-Ø-bpsS Pmc-kw-k¿K-Øn¬ P\n-

Ncn-X-sØbpw Ime-sØbpw

AXn-i-bn-®p-\n¬°p∂

]pcp-j-I-Ym-]m-X-ß-sfbpw kr„n®

kn.-hn. mh-\m-km-am-P-y-Øn¬\n∂p

tIh-e-bm-Ym¿∞-y-Øns‚ Xe-Øn-te-°n-

d-ßn-\n-∂p-sIm≠p Poh≥ \evInb

IYm-]m-X-ß-sfs°m≠mWv Cu

IrXn cNn-®n-cn-°p-∂-Xv.



®-h-s\∂ ]mc-º-c-y-tZm-jhpw AΩ-bpsS Zmkn-∏Wn kΩm-\n-°p∂ A]-I¿jhpw

Abmsf th -bm-Sn-s°m-≠n-cn-°p-∂p. Cu \yq-\-cm-in-Isf \n¿ho-c-y-am-°p∂ adp-a-cp-

∂mWv ]Whpw ]Z-hn-bpw. Ah t\Sn Db-c-ßƒ Iog-S-°n-s°m≠v Iogm-f-cn¬ tZml-

_p-≤n-bpsS \J-ap-\-I-fm-gvØn-°-fn-°p∂ Zp„-i-‡n-s°-Xnsc kn.-hn. \S-Øp∂ BI-

a-W-ambn "t]am-arX'sØ teJ-I≥ ImWp-∂p. Cßs\ t\m°p-tºmƒ "t]am-arXw'

hmb-\-bn¬\n∂v Hgn-®p-\n¿tØ≠ t\mh-e-s√∂pw ]p\¿hm-b-\bpw ]pXp-k-ao-]-\hpw

Bh-i-y-s∏-Sp∂ IrXn-bm-sW∂pw teJ-I≥ Xo¿®-s∏-Sp-Øp-∂p. Xs∂ kv]¿in-°p∂

GXp hnj-b-tØmSpw Inbm-fl-I-ambn ]Xn-I-cn-°m≥ kn.-hn. cma≥]n-≈-bv°p-≠m-

bn-cp∂ kl-P-hm-k-\-bv°p-Zm-l-c-W-ambn "t]am-arX'Øns‚ cN-\sb Db¿Øn-°m-

´p-I-bmWv tUm. DÆn-°r-jvW≥.

BZn-hmknP\-X-bpsS A\p- -h-temIw BZ-y-ambn ae-bm-f-t\m-h-en¬ Bhn-jvI-

cn® Fgp-Øp-Im-cn-sb∂ \ne-bv°mWv ]n. h’-e-bpsS t\mh-ep-I-fn¬ DÆn-°r-jvW≥

]pXpa Is≠-Øp-∂-Xv. CXn-\-t±lw Xnc-s™-SpØXv Ah-cpsS "s\√v' F∂ BZ-y-

t\m-h-em-Wv. \ho-\-Xm-]-ÿm-\-Øns‚ ]`m-h-Im-e-ØmWv Fgp-Xn-Øp-S-ßp-∂-sX-

¶nepw h’e AXns‚ kzm-[o-\Xm-h-e-b-Øn\p ]pd-Øp-\n-∂p-sIm-≠mWv cN\ \n¿h-

ln-®-Xv. \ho-\-X-bpsS Dt]mXv]-∂-amb kvXohmZ-Øns‚ Hgp-°n-s\mØp \o¥m\pw

Ah¿ XmXv]-cyw Imń-bn-√. Ah¿°p hnjbw

Xncp-s\-√n-bn¬ NqjWw sNø-s∏-Sp∂ aÆpw

s]Æp-am-bn-cp-∂p. _“-Kn-cn°pw _mh-en-°p-

an-S-bn¬ ho¿∏p-ap-ń-°-gn-bp∂ ASn-bm-f-cpsS

Pohn-X-amWv Cu IrXn-bpsS `qan-I. h¿K-

t_m[w hf¿∂n- n-√m-Ø-, kz¥w i‡n-sb-s¥-

∂-dn-bmØ ASnbm-f¿ A[o-i-h¿K-Øns‚

B⁄m-i-‡n°p ap∂n¬ sacp-°-ap≈

hf¿Øp-ar-K-ßƒ amX-am-bn-cp∂ Hcp Ime-L-

-amWv h’e NnXo-I-cn-°p-∂-Xv. ASn-bm-Øn-

Iƒ tNmc-Øn-f-∏p≈ taem-f-cpsS hoc-y-sam-gn-°m-\p≈ ]mX-ß-fmbn IW-°m-°-s∏-

ń-cp∂ Hcp Imew. A\p-k-cn-°-s∏-tS≠ \nb-a-amWv Cu hy-h-ÿnXn F∂p hni-z-kn-

°mt\ BZn-hm-kn-Iƒ°m-Ip-am-bn-cp-∂p-≈q. CXn-t\mSv Fßs\ ]Xn-I-cn-°-sa-∂-XmWv

h’esb Ae- nb ]iv\w. AXn-\p≈ DØ-c-amWv "s\√v' F∂ t\mh¬. Xncp-s\-

√n-°p-∂p-I-fnse a\p-j-y-Po-hn-I-fpsS \n -lm-bm-h-ÿ-bn¬ ]cn-X-]n-°p∂ Hcp \mK-

cn-I-I-Ym-]m-X-Øn-eqsS h’e CXn-\p-Øcw Is≠-Øp-∂p. FXn¿∏p-Isf AXn-Po-

hn-®p-sIm-≠p-Xs∂ ASn-bm-f-cn¬ Ah-Im-i-t_m[w P\n-∏n-°m-\p≈ ia-amWv Cu

IYm-]mXw \S-Øp-∂-Xv. kvXohn-tam-N-\-Øns‚ apZm-hm-Iyw G‰p-]-d™p \S-°m≥

hy-KX Im´p-∂n-s√-¶nepw Ah-cpsS kmaq-ln-Im-h-ÿ-I-sf-°p-dn®v t_m[-h-Xn-bmWp

h’-e. kvXoI-tfm-Sp≈ Ah-K-W-\-I-sfbpw Ah¿ t\cn-Sp∂ A]-am-\-sØbpw adn-

I-S-°m≥ Ahsc ]m]vX-cm-°p-∂-Xn¬ h’e kzo-I-cn-®n-cn-°p∂ \ne-]m-Sp-Iƒ ]cym-

]vX-am-Ip-∂p-≠v.

kvt\l-Øn-s‚bpw ]W-b-Øn-s‚bpw Bghpw ]c∏pw Is≠-Øp-Ibpw CuSpw

h¿K-t_m[w hf¿∂n- n-√m-Ø-,

kz¥w i‡n-sb-s¥-∂-dn-bmØ

ASnbm-f¿ A[o-i-h¿K-Øns‚

B⁄m-i-‡n°p ap∂n¬ sacp-

°-ap≈ hf¿Øp-ar-K-ßƒ amX-am-

bn-cp∂ Hcp Ime-L- -amWv

h’e NnXo-I-cn-°p-∂-Xv..



Dd∏pw ]cn-tim-[n-°p-Ibpw sNøp∂ Hcp Nn¥-Is‚ cN\ F∂p hnti-jn-∏n-®p-

sIm≠pw Bh¿Øn-®p≈ hmb\ Bh-i-y-s∏-Sp∂ IrXn-sb∂p Xo¿∏p-I-ev]n-®p-

sIm≠pw H.-hn. hnP-bs‚ "Kpcp-km-Kc'sØ kao-]n-°p∂p "Kpcp-km-K-c-Ønse ⁄m\-

km-∂n-[-y-ßƒ' F∂ teJ-\w. D]-\n-j-ZvKmw-ò-cyw Bh-ln-°p∂ t\mh-se-∂mWv

Cu IrXn-sb kw_-‘n®v DÆn-°r-jvWs‚ hne-bn-cp-Ø¬. sI´p-]n-W-™p-In-S-°p∂

a\p-j-y-_-‘-ß-sf-°p-dn®v Kuc-h-]q¿hw Nn¥n-°p∂ Hcp t\mh-en-Ãns\ Cu IrXn-

bn-eqsS ImWm≥ ian-°p-I-bmWv At±-lw. euIn-I-Xbpw Bflo-b-Xbpw XΩn-ep≈

kwL¿jw H.-hn. hnP-bs‚ IrXn-I-fnse ]_-e-km-∂n-[-y-ambn KŸ-Im-c\v A\p- -

h-s∏-Sp-∂p-≠v. hnP-bs‚ BZ-y-Im-e-c-N-\-I-fn¬ euIn-IX Gdn-\n-s∂-¶n¬ ]nev°m-

eØv AXns\ adn-I-S∂v Bflo-b-X-tbm-S-Sp-Øp-t]m-Im-\p≈ at\m- m-h-amWp ImWp-

∂-Xv. hnP-bs‚ Bflo-b-X-sb-°p-dn®p kwhm-Z-ßƒ Gsd \S-∂n- p-≠v. At±-l-Øns‚

Bflo-bXbpsS ⁄m\-ap-Z-Iƒ DÆn-°r-jvW≥ tXSp-∂Xv "Kpcp-km-Kc'Ønem-Wv.

Fw. apIp-µs‚ hy-X-y-kvX-amb t\mh-emWv Fkv.-sI. s]ms‰-°m- ns\ IYm-

]m-X-am°n cNn® "]hmkw'. t\mh-enÃp Xs∂ IYm-]m-X-ambn hcp-∂p-sh∂ ]tXy-

I-Xbpw Cu IrXn-°p-≠v. Cu t\mh-en-s\-°p-dn-®p≈ Ah-tem-I-\-amWv "]hm-kw:

ae-bm-fn-k-z-X-z-Øns‚ hos≠-Sp∏v' F∂

teJ-\w. k©m-cn-bmb s]ms‰-°m-ń-

eqsS cmP-ym-Xn¿Øn IS∂v A\-y-tZ-

iØp ]m¿∏p-d-∏n® ae-bm-fn-I-fmb

]hm-kn-I-fpsS IY khn-ti-j-amb

hn[-Øn¬ Ah-X-cn-∏n-°p∂ apIp-µ≥

hnc-l-th-Z-\-bn¬ thIp∂ Bbn-c-°-W-

°n\p ]hm-kn-I-fpsS Pohn-X-Øns‚

Hcp ]cn-t—Zw Imń-Ø-cp-s∂∂v teJ-

I≥ ka¿∞n-°p-∂p. hntZ-i-∏-W-Øn-eqsS tIc-f-Øns‚ kmº-Øn-I-cw-K-Øp-≠mb

am‰-ß-fn-te°p kz-¥-amb \ne-bn¬ Hsc-Øn-t\m´w \S-Øp-Ibpw sNøp-∂p-≠v teJ-

I≥. tkXp-hns‚ "AS-bm-f-ßƒ' F∂ t\mh-ens\ ap≥\n¿Øn-bp≈ hnNm-c-ß-fmWv

"B[p-\n-I-Po-hn-X-Øns‚ AS-bm-fßƒ' F∂ teJ-\w. Xd-hm- p-a-ln-abpw Iq´p-Ip-

Spw_ ta¬hn-em-k-hp-sams° \„-amb Hcp Ime- -Øn¬ ]pcp-j-s\-t∏mse kvXo°pw

tkz-—m-\p-kmcw PohnXw \bn-°m\pw \nb-¥n-°m\pw Ign-bp-∂p-≠v. Cu ]pXnb

IpSpw-_-h-y-h-ÿbpw AhnsS Dcp-Øn-cn-bp∂ Pohn-X-]-iv\-ßfpw hy-‡-y-\p- -h-ß-fp-

amWv "AS-bmf'Ønse apJ-y-]-ta-bw. t\mh-en¬ Ah-X-cn-∏n-°-s∏-Sp∂ kvXo]p-cp-

j-_-‘-Ønse k¶o¿W-X-Iƒ ]eXpw hni-I-e\w sNøp-∂-Xn¬ teJ-I≥ Im´p∂

Ignhv A`n-\-µ-\-a¿ln-°p-∂p.

IYm-km-ln-Xyw DÆn-°r-jvW\v Gsd C„-s∏´ kmln-X-y-cq-]-am-Wv. \ho-\-I-

Ym-km-ln-X-y-sØ-°p-dn®p ]d-bp-tºmƒ kztX anX- m-jn-bmb At±lw Aev]-sam∂p

hmNm-e-\m-Im-dp-≠v. "ae-bmf sNdp-IY C∂v' F∂ teJ\w Cu tXm∂-ens\ km[q-

I-cn-°p-∂p. AXn-l-k-z-sa-¶nepw ae-bm-f-I-Ym-km-ln-X-y-Øns‚ ]mcw`w apX¬ \ho-

t\m-Øc IYm-km-ln-X-yw-hsc Htcm´]Z-£nWw \S-Øp-∂p≠v At±-lw. s]m≥Ip∂w

hnP-bs‚ BZ-y-Im-e-c-N-\-I-fn¬ euIn-

IX Gdn-\n-s∂-¶n¬ ]nev°m-eØv

AXns\ adn-I-S∂v Bflo-b-X-tbm-S-Sp-

Øp-t]m-Im-\p≈ at\m- m-h-amWp

ImWp-∂-Xv. hnP-bs‚ Bflo-b-X-sb-

°p-dn®p kwhm-Z-ßƒ Gsd \S-∂n- p-≠v.



h¿°n-bpsS BJ-ym-\-Øns‚ IcpØv Ip-d™ hm°p-I-fn¬ A\p- -hn-∏n® DÆn-°r-

jvW≥ kn.-hn. iocm-as‚ IY-Iƒ hnkvX-cn® N¿®bv°p hnj-b-am-°n-bn-cn-°p-∂p.

A\p- -h-ß-fpsS Hcp _nµp-hn¬\n∂p bmX-bm-cw- n-°p-Ibpw hfsc Zqcw bmX-sNbvXv

XpS-ßn-bn-S-Øp-Xs∂ aS-ßn-sb-Øp-Ibpw sNøp-∂-h-cmWv kn.-hn. iocm-as‚ IYm-]m-

X-ß-fn¬ ]e-cpw. "Ccn-°-∏nWvUw' "NnZw-_cw' "hma≥' "£pc-k-y-[mc' XpSßnb ]i-

kvX-ß-fmb IY-Iƒ hni-I-e\w sNbvXv iocm-a≥ Fßs\ Hcp thdn´ IYm-Im-c-\m-

bn-Øo¿∂n-cn-°p-∂p-sh∂p ImWn-°p∂ Cu teJ\w \ΩpsS i≤-]n-Sn-®p-]-‰p-∂p.

Ah-km-\sØ \mep teJ-\-ßƒ Ihn-X-sb-°p-dn-®m-Wv. Ch-bn¬ "]pXp-I-

hnX Fgp-Xp-∂Xv' F∂ teJ\w \ho-t\m-Ø-c-I-hn-X-tbmSp hn]-Xn-]-Øn-bp-≈-h-sc-

t∏mepw AXn-em-I¿jn-°m≥ ]c-ym-]vX-am-Wv. Ihn-X-bnse mhp-I-X-z-]-cn-Wm-a-ßƒ

\ho-\-X, \ho-t\m-Ø-cX F∂o t]cp-I-fn¬ hnfn-°-s∏-´-tijw ]pXp-I-hnX F∂

hnti-j-W-Øn¬ FØn-\n-ev°p-∂-Xns\ AwKo-I-cn-®p-sIm≠v Imh-y-am¿§-Øns‚

ss\c-¥-cyw Nq≠n-°m- p-I-bmWv Cu teJ-\-Øn¬. \ho-\-I-hnX CS-Xp-]-£-]-X-y-

b-im-kvX-Øn-te°p Nms™-¶nepw ]pXp-I-hn-X-bpsS k©m-c-]Yw hy-X-y-kvX-am-sW-

∂mWp teJ-Is‚ \nK-a-\w. kvXoPo-hn-X-Øns‚ A\p- -h-ssh-hn-[-yhpw kvXob-\p-

-h-Øns‚ Xoh-Xbpw Bhn-jvI-cn-°p-∂-Xn¬

]pXp-I-hnX Gsd apt∂m- p-t]m-bn-cn-°p-s∂∂v

DZm-l-c-W-k-lnXw ÿm]n-°p-∂p≠v teJ-

I≥. "\Nn-tI-X- v: kX-ym-t\-z-jn-bpsS ap‡n-

h-N v' F∂ teJ\w IhnX Fßs\ Bk-z-

Zn-°-W-sa∂p Imń-Ø-cp∂ Hcp ]mT-am-Wv.

ioIp-am-c≥ Xºn-bp-sSbpw Iev]‰ \mcm-b-W-

s‚bpw Ihn-X-Iƒ A]-K-Yn®v \ho-\-I-hn-X-

bpsS kz-`m-h-h-y-X-ymkw Imń-Ø-cp-I-bmWv

"C∂sØ Ihn-X-bpsS c≠p apJ-ßƒ' F∂

teJ-\w. Ign™ \q‰m-≠ns‚ DØ-cm¿≤-Øn¬ Xg-®p-h-f¿∂ \ho-\-Xm-]-ÿm-\-

Øns‚ \nb-¥m-hmbncp∂ Aø∏]-Wn-°¿ A°mew I≠ G‰hpw henb Ihn-

sb∂p hnti-jn-∏n-°p-∂p, "Ah-[q-Xs‚ AXn¿Øn-ew-L-\-ßƒ: Aø-∏-]-Wn-°-cpsS

I¿Ω-ImWvUw' F∂ teJ\w. hym-h-lm-cn-I-tem-I-Øn¬ Inbm-fl-I-ambn _‘-

s∏- p-\n-ev°p-tºmgpw A\p- -h-ß-fn¬\n∂v AI-∂p-\n-ev°p∂ Aø-∏-]-Wn-°-cpsS at\m-

\ne i≤n-°p∂ DÆn-°r-jvW≥ kz-c-L-S-\-bnepw mh-X-e-Ønepw At±-l-Øns‚

Ihn-X-Iƒ kmtlm-Z-c-y-an-√mØ ]nd-hn-I-fm-sW∂p ]d-bp-tºmƒ kq£va-Zr-°mb Hcp

\ncq-]-I-s\-bmWp \mw ImWp-∂-Xv.

DÆn-°r-jvWs‚ \ncq-]-W-Øns‚ Hcp khn-ti-jX AXn¬ \nd-™p-\n-ev°p∂

B¿P-h-am-Wv. ]mNo\kmln-X-y-sØ-°p-dn-®m-bmepw \ho-\-km-ln-X-y-sØ-°p-dn-®m-

bmepw B cN-\-Iƒ kX-y-k-‘-amb hne-bn-cp-Ø-ep-I-fm-bn-cn-°p-sa-∂-Xn¬ kwibw

th≠m.

(th-cp-I-fnse Poh-Xm-fw, tUm. F.-Fw. DÆn-°r-jvW≥, Id‚ v _pIvkv, tIm´bw,

2010, hne 70 cq])

Ah-km-\sØ \mep teJ-\-ßƒ

Ihn-X-sb-°p-dn-®m-Wv. Ch-bn¬

"]pXp-I-hnX Fgp-Xp-∂Xv' F∂

teJ\w \ho-t\m-Ø-c-I-hn-X-

tbmSp hn]-Xn-]-Øn-bp-≈-h-sc-

t∏mepw AXn-em-I¿jn-°m≥

]c-ym-]vX-am-Wv.



B¿jZo-]vXn-bpsS [\-y-X-bn¬\n∂v

A£-c-\-£-X-ß-fpsS Xnf-°hpw

shfn-®hpw Bhm-ln® Ihn F∂

\ne-bn-emWv io. hnjvWp\mcm-b-W≥

\ºq-Xn-cn-bpsS tijvTX

AwKo-I-cn-°-s∏-Sp-∂-Xv.

bm tZhn k¿∆`qtXjp Imh-y-cq-t]W kwÿnXxkptajv IrjvW≥ F≥.-F-kv.*

B¿jZo-]vXn-bpsS [\-y-X-bn¬\n∂v A£-c-\-£-X-ß-fpsS Xnf-°hpw shfn-®hpw

Bhm-ln® Ihn F∂ \ne-bn-emWv io. hnjvWp\mcm-b-W≥ \ºq-Xn-cn-bpsS tijvTX

AwKo-I-cn-°-s∏-Sp-∂-Xv. kmwkvIm-cn-I- -]m-c-ºtcym¿÷w Nmcp-hm-b-e-X-bmbn \Ωn-

te°p ]S¿Øn At±-l-Øns‚ Ihn-X. Pohn-X-Øns‚ Bg-ß-fn¬\n-∂p-sIm≠v

At±lw Bk-zm-Z\m\p- -h-Øns‚ sXfna Imń-Ø-cp-∂p. Ihn-X-bpsS kz¿§w-K-bn¬

Cd-ßn-\n∂v Pohn-X-Øns‚ ASn-sbm-gp-°ns\ ]Io¿Øn® Ihn F∂ \ne-bnepw

At±lw ]Tn-°-s∏-tS-≠-Xp-≠v. AØ-c-Øn¬ hfsc it≤-b-ß-fmb Ccp-]-Øn-bmdp

Ihn-X-Iƒ Dƒs°m-≈p∂ Imh-y-k-am-lm-c-amWv "Nmcp-eX'.

"H∂mw-Np-hSn'¬ XpSßn "iwI-cs‚ k]vXXn'bn¬ Ah-km-\n-°p∂ it≤-b-

I-hn-X-I-fpsS ktΩ-f-\w-sIm≠v kam-lmcw [\yX-m-]q¿Æ-am-bn-cn-°p-∂p. io hnjvWp-

\m-cm-b-W≥ \ºq-Xn-cn-bpsS Ihn-X-I-

fn¬ B¿j-kw -kvIrXn Hcp

A¥¿[m-c-bmbn h¿Øn-°p-∂p.

"H∂mw NphSv' F∂ BZ-y-I-hnX Fw.-

]n. t]mfns‚ Hm¿Ω-Iƒ°p ap≥]n¬

A¿∏n-°p∂ Hcp A£-c-am-e-y-am-Wv.

A[-ym-]-I\pw Fgp-Øp-Im-c\pw

shdpw "]pgp' A√ F∂pw Ime-L-´-

Øns‚ ZuXyw Gs‰-SpØp ]q¿Øn-bm-°p-hm-\p≈ ]⁄m-ti-jn-bp-≈-h-\mWv F∂p

Ihn ]kvXm-hn-°p-∂p. sXΩm-Sn-°pgnaÆn¬\n∂v sXfn™ BIm-i-Øns‚ s\‰n-

Ø-S-Øn¬ Xnf-ßp∂ \£-X-Øn-e-I-ambn Db¿∂p-sX-fn™ F√p-d-∏p≈ \ncq-]-

I≥ Fw.-]n. t]mfns\ h¿≤n® Dƒ∏p-f-I-tØm-sS-bmWv Ihn ChnsS kvacn-°p-∂-Xv.

""Hs°bpw adn-t®m-Xm≥

I¬∏n-t°, \o apt∂m´p

h® Im¬ hen-°m-bvhm≥

s] -]m-S-dn-bp-t∂≥''˛ F∂ hcn-Iƒ IqSn hmbn-°p-tºmƒ A\p-hm-N-I≥ Adn-

bmsX Fw.-]n. t]mƒ F∂ D÷-z-e-h-y-‡n-X-zsØ ZWvU-\-a-kvImcw sNøp-∂p.

]WvUn-X-cXv\w sI.-]n. \mcm-b-W-∏n-jm-cSn F∂ "jmcSn amÃsd' Hm¿Øp-

sIm≠p cNn® "hc-cpNn', Imh-y-KpWw sIm≠v Gsd anI-®-Xm-Wv. sNdnb Ihn-X-bm-

sW-¶n¬°qSn A¿∞-k-ºp-„-X-sIm≠pw B¿Z-X-sIm≠pw Gsd lrZ-y-am-Wv. IWn-

* \n¿Ωem`h≥, N°m-Ø-e, Xe-b¬, Bdm-epw-aqSv ]n.H ., Xncp-h-\-¥-]pcw 695 123.

Bk-zm-Z\w


sh-≈-cn-°-bn¬ Kpcp- ‡n ]km-ZmflI-am-Ip-∂Xv "hc-cpNn'bn¬ \mw Z¿in-°p-∂p.

hy-‡n-I-fpsS t]cp-Iƒ kq£va-X-tbm-sSbpw eb-tØm-sSbpw Imh-y-L-S-\bv°v tIS-

h-cmsX k∂n-th-in-∏n-°p-∂-Xn¬ Ihn-°p≈ ]mK-- ev yw AZ-zn-Xo-b-am-Wv.

""kpµ-cw kpIp-amcw

Ch¿ sNm√p∂q aqIw

Rßtfm shdpw aW¬˛

° -Iƒ, Hgp-°p-Øm¬

Ggp tImWp-I-fp-c˛

™nßs\ apgp-h-Sn˛

hmb-sX-ßsS ]pWyw'' F≥.]n. kpIp-am-c≥, B¿.sI. kpµcw F∂o [nj-

Wm-im-en-Isf Ihn-X-bn¬ Dƒt®¿Øn-cn-°p-∂Xv AXo-h-lr-Z-y-am-bn- m-Wv. Ihn-X-bn¬

Icw-N-en-∏n-°p-tºmƒ A\p-hm-N-I-cpsS D≈n-emWv sh≈m-c-¶-√p-Iƒ XS-bp-∂-Xv. Cu

kam-lm-c-Ønse G‰hpw Nmcp-X-bm¿∂Xpw lrZ-b-kv]¿in-bp-amb Ihn-X-bmWv "Nmcp-

eX'. Iem-im-e-bnse Xnc-°p-I-fn¬\n∂v AI∂v ]Sn-∏p-c-hm-Xn¬ Xpd-∂p-t\m-°p-tºmƒ

lrZ-y-K‘w hnS¿Øn X∂n¬ ]q\n-em-hmbn \nd™ ]mNo-\-kw-kvIr-Xn-bpsS kpK-

‘-kp-a-ßƒ H∂pw-Xs∂ ImWp-hm≥

km[n-°p-∂n-√. \K-c-Øns‚ Zw„-bn¬

PohnXw sImcp-Øp-In-S-°p∂p F∂

kXyw Ihn Xncn-®-dn-bn-°p-∂p.

""Nmtc Xg-®p-X-fn¿°p∂p hm°ns‚

Nmcp-eX ]qØp hmk\ hoip∂p

It≠≥˛ AXn≥th¿]Sew Cfm-

Xew

sN≠p-Iƒ aqSp-an-SfwNn√ hn≠-

ew!'' hm°ns‚ Nmcp-eX ]qØv hmk-\n-°p-tºmƒ Ihn kwkvIm-c-Øns‚ thcp-]-

S-ehpw BIm-i-Øns‚ AIw-s]m-cp-fn-te°v ]qØ A¿∞-[-\-y-Xbpw Ihn ChnsS

IrX-l-kvX-X-tbmsS Bte-J\w sNbvXn-cn-°p-∂p.

Ncn-X-ap-lq¿Ø-ß-fpsS Zo]-°m-gvN-bmWv "Xºp-cm-s\m-cm-fp-≠m-bn-cp∂p' F∂

Ihn-X-bn¬ tXP p ]I-cp-∂-Xv.

\nb-a-ßƒ°pw \nbm-a-I-\mb alm-flmhv io\m-cm-b-W-Kp-cp-tZ-h-s\bpw ca-

W-a-l¿jn F∂ ⁄m\-k-z-cq-]-s\bpw "Cf-bpsS ]pW-yamw Ejn-h-cy'\mb Km‘n-

Pn-sbbpw kX-y-Øn≥ alm-t£Xw Xpd-∂n´ £mX-Zo-]vX-amb Nncn-sb-°p-dn®pw ]d-

™p-sIm≠v as‰ßpw ImWmØ Bk-zm-Z-\u-’p-Iyw kr„n-°m≥ Ihn°p km[n-

®p. "ac-W-ap-Z-Iƒ' F∂ Ihn-X-bn-em-Is´ sRń-°p-Ibpw s]m≈n-°p-Ibpw sNøp∂

bp≤-Øn-s‚bpw ]oUm-\p-`-h-ß-fp-sSbpw arXn-sØ-ø-ß-fp-sSbpw CS-ap-dn-bmØ

]hmlamWv ImWp-∂-Xv.

""FØp∂p ]ns∂bpw BIm-i-am¿t§W

apZ-h-®p≈ arXn-bpsS s]ń-Iƒ

bm tZhn k¿∆ qtXjp Imh-y-cq-t]W kwÿn-X: kptajv IrjvW≥ F≥.-F-kv.

Ihn-X-bn¬ Icw-N-en-∏n-°p-tºmƒ

A\p-hm-N-I-cpsS D≈n-emWv sh≈m-c-

¶-√p-Iƒ XS-bp-∂-Xv. Cu kam-lm-c-

Ønse G‰hpw Nmcp-X-bm¿∂Xpw

lrZ-b-kv]¿in-bp-amb Ihn-X-bmWv

"Nmcp-eX'.


sNt©m-c-th-W-an-\n-bp-sa-∂m-c-W˛

NWvUn-sIm-Sp-Ø-b-bv°p∂ Ipdn-∏p-Iƒ''. Cu Ipdn-∏p-Iƒ ImWp-tºmƒ acn-

®-h-cpsS _‘p-P-\-ßƒ lrZbw ]nf¿∂-e-dn-°-c-bp∂ i_vZw Ihn-bp-sSbpw A\p-

hm-N-I-s‚bpw sNhn-I-fn¬ iqe-ap-\-t]mse Xpf-™n-d-ßp-∂p. \ΩpsS Pohn-Øns‚-

\n-e-\n-ev]n\pw kcp-£n-X-X-z-Øn\pw bmsXmcp km[-y-Xbpw C√mØ £pZ-Im-e-L- -

Øn-emWv lX- m-K-y-cmb \mw Pohn-°p-∂Xv F∂pw CXn-s\mcp Adp-Xn-h-cp-tØ-≠-

Xns‚ Bh-i-y-IX Bk-∂-am-bn-cn-°p∂p F∂pw Ihn Hm¿Ω-s∏-Sp-Øp-∂p.

""Bf-dn-bn-°msX t]mc-Sn-°p-∂-h¿

\msf Pbn-°m≥ kzbw HSp-ßp-∂-h¿''˛ Bbn-Øo-cp-I-bmWv \mtam-tcm-cp-Øcpw

F∂ Ihn-bpsS Z¿i\w A£-cw-]Xn icn-bm-Wv. Hf-∏-a-Æ-bpsS Imh-y-_nw-_-ßfpw

]Z-ssi-en-Ifpw hy-‡n-N-cn-X-kq-N-\-Ifpw tIm¿Øv Ihn, Hf-∏-a-Æbv°v A¿∏n-°p∂

Hcp A£-c-\-£-X-am-e-y-amWv "samgn-ap-g°w'. Cu Ihn-X-bn-eqsS Hf-∏-a-Æ-°-hn-X-

bpsS iotIm-hn-en-\p-≈n¬\n∂v A\p-hm-N-I¿ ihn® a¥-[-z-\nbpw ]km-Z-io-X-fn-

abpw "samgn-ap-g°'ØneqsS ]p\c-\p-`-h-th-Z-y-am-Ip∂p F∂-XmWv it≤-b-amb

hkvXpX.

""BcmWp \mSp-hm-tg-≠p?

tNmZyw Np‰pw apg-ßth

Hf-∏-aÆ sNm√p∂q

NmØ≥ thWw `cn-°p-hm≥''˛

F∂p Ihn ]d-bp-tºmƒ Hf-∏-a-Æ-

bpsS ]ptcm-K-a-\-ho-£-Whpw ASn-

ÿm-\ -h¿§-tØm-Sp≈ B`n -ap -

JyhpamWv sXfn-bp-∂-Xv. htc-W-y-

h¿§-°m-cpsS hmgvN-°m-e-Øn¬\n∂v

ASn-ÿm-\-h¿§-°m-cs‚ Ah-Im-i-t_m-[hpw ka-c-ho-c-yhpw Pz-en-°p∂ ]pØ≥kw-

kvIr-Xn-bpsS DW¿®-bv°mbn bXv\n-°-W-sa∂v DZvtLm-jn® Hf-∏-a-Æ-bpsS Imh-y-

lr-Zbw A\m-h-cWw sNøp-∂-Xn-eqsS hnjvWp\mcm-b-W≥ \ºq-Xn-cnbpw e£-y-am-

°p-∂Xv Gg-I-fpsS Fgp-t∂‰w Xs∂. Hu]\n-j-tZm-‡n-I-fp-sSbpw thZ-km-c-ß-fp-

sSbpw e£-Zo-]-Øm¬ ]Im-in-X-am-bn-cn-°p∂ samgn-ap-g-°-Øn-s\m-Sp-hn¬ Xm≥ Ime-

]-f-b-Øn¬ Hen-®p-t]mIpw F∂ ZpxJ-sØbpw ]c-a-\n¿h-y-Xn-bpsS eb-kp-J-ambn

]cn-W-an-∏n-°m\pw ]cn-K-Wn-°m\pw Ign-b-W-sa∂v Ihn \sΩ D]-tZ-in-°p-∂p.

`c-W-¢n-„-X-sbbpw cm„-Øns‚ k¶o¿Æ-X-sbbpw H∏w kwkvIm-c-im-Z-z-e-

X-sbbpw ]cm-a¿in-°p∂ "Ncn-X-Øns‚ hgn' F∂ IhnX hmb-\-°m-cs‚ IÆnepw

Ic-fnepw In\m-hnepw DS-°n-°n-S-°pw. AXn\p ImcWw Xmsg-∏-d-bp∂ hcn-I-fm-Wv.

""H‰-aq-en-I-fm-Ip∂q

tcmK-sØ-°mƒ bm-\Iw

Aen-hm¿∂p≈ ipiqj

Xs∂ t\mhn-s∂m-cu-j[w''˛ CX-b-[nIw Nnt¥m-±o-]-Ihpw A]-K-Y-\m-fl-


`c-W-¢n-„-X-sbbpw cm„-Øns‚

k¶o¿Æ-X-sbbpw H∏w kwkvIm-c-

im-Z-z-e-X-sbbpw ]cm-a¿in-°p∂

"Ncn-X-Øns‚ hgn' F∂ IhnX

hmb-\-°m-cs‚ IÆnepw Ic-fnepw

In\m-hnepw DS-°n-°n-S-°pw.


Ihpamb hcn-Iƒ Cu Ihn-X-bn¬ as‰-ßp-an-√. tcmK-sØ-°mƒ bm-\Iw Huj-[-

amWv F∂ Is≠-Ø¬ hk-¥-Im-esØ kpK-‘-hm-bp-hn¬ hkq-cn-tcm-KmWp ]Xp-

ßp∂p F∂ kXyw Xncn-®-dn™ sshtem-∏n-≈nsb A\p-kva-cn-∏n-°p-∂p. Aen-

hm¿∂p≈ ipiq-j-sb-°-hn™v as‰mcp Huj-[hpw thZ-\n-°p-∂-h¿°mbn \evIm-

\n√ F∂pw AXp-X-s∂-bmWv G‰hpw i‡n-bp≈ Huj[w F∂pw Ihn ]d-bp-∂p.

ae-bm-f-Im-h-y-tem-IØv Xo¿®-bmbpw ambm-ap-Z -Nm¿Ønb Hcp Ihn-X-bmWv

"NmIp∂ IS¬'. I°m-Sn-s‚bpw Xnt°m-Sn-b-s‚bpw kar-Xn-kp-K‘w Ihn-bn¬ taS-

cm-hnse ]m¬\n-em-ap-√-bmbn Du¿∂n-d-ßnb kz¿§m-\p- q-Xn-bpsS ]mc-a-y-Øn-emWv A\p-

hm-N-I\v ]kvXpX IhnX e -y-am-b-Xv.

""N -s‰gpw skmd-]-d-®n-en-eqsS ZpxJw

sR -‰p-ho-gvØnb alm-\-S! hnØn-d-°m≥,

H´√ ap¥nb IXn¿°pe sImøp-hm,-s\˛

Ω´ßp I≠p kabw X]-km-\p-Iq-ew''˛ F∂ hcn-I-fn-eqsS hmb-\-°m-cpsS

lrZvt£-X-ß-fnte°v Acn-®n-d-ßn-sb-Øp∂ Bi-b-]-Imiw \ΩpsS \b-\-ßƒ°v

H‰-hm-b-\-bn¬Øs∂ t_m[-y-am-Ipw. Hcp Ime-L- -Øn¬ kulr-Z-ßƒ FX A¿∞-

k-ºp-„-ßƒ Bbn-cp∂p F∂p a\- n-em-°m≥ "NpI∂ IS¬' hfsc D]-I-cn-°pw.

"]cm-hn-Zy'bn¬ hnth-Im-\-µs‚ B≤-ym-

fln-I-ssN-X-\-y-[m-c-bmWv Ihn A\p-hm-

N-I\v Imń-Ø-cp-∂-Xv. Ejn-ssN-X-\-y-ap≈

Hcp Ihn°p amXta CØ-c-Øn¬ Hcp

cN\ \S-Øm≥ km[n-°q. Cu kam-lm-

c-Ønse ][m-\-sa∂p ]d-tb-≠p∂

as‰mcp Ihn-X-bmWv "h\-tcm-Z\w'.

ImSns‚ IcƒØp-Sn∏p a\- n-em-Im-Øn-

S-tØmfw Imew \ap°v \ΩpsS Bfl-k-Øsb Xncn-®-dn-bm-\m-In√ F∂p Ihn BW-

bn´p ]d-bp-∂p.

""Ncm-N-c-t]-a-ap-dbv°p hmgvhn≥

BZ¿i-am-Is´ h\-ßƒ ho≠pw;

hnj-s®-fn-®m-en-e-a¿∂p-t]mb

ZqN-I-aq-cm≥ hgn-sb-¥p-th-sd!''˛ Cu Nn¥-bpsS PmP-z-e-yX \mw I≠n-s√∂p

\Sn-°-cp-Xv. hnjw I\-Øp-sIm-≠n-cn-°p∂ Cu temI-Øn\v Ncm-N-c-t]-a-Øns‚ a[p-

c-a¿Ωcw ]I-cm≥ h\-ßƒ°p amXta km[-y-amIq F∂v Dd-∏n-®p-]-d-bp∂ Ihn-bn-

eqsS \mw B¿j-Zo-]vXn-bp≈ Hcp Zm¿i-\n-I-s\-bmWv Xncn-®-dn-bp-∂-Xv. Bt£-]-

lm-k-y-Ihn F∂ \ne-bn-e√ io hnjvWp\mcm-b-W≥ \ºq-Xncn Adn-b-s∏-Sp-∂-Xv.

F¶nepw Ime-Øns‚ "Icn-ºqX'ßƒ°p-t\sc Iqc-ºp-I-fmbn Nodn-sb-Øp∂ sNdp-

I-hn-X-bmWv "sh≈w: aq∂p-a¥w'. IpSn-sh≈w apS-°n-\n¬°p∂ Ip¥n-∏p-g-b-W-s°-

ń-s\bpw ]nXr-In-bbv°p Pe-an-√m-Ø-Xn-\m¬ acn-°p-hm≥ `b-°p∂ ]me-°m-S≥

]nXm-°-∑m-scbpw Peta Bh-i-y-an-√t√m I≈p-]-X™v ]X-s™m-gp-Ip∂ Cu


Aen-hm¿∂p≈ ipiq-j-sb-°-hn™v

as‰mcp Huj-[hpw thZ-\n-°p-∂-

h¿°mbn \evIm-\n√ F∂pw AXp-X-

s∂-bmWv G‰hpw i‡n-bp≈

Huj[w F∂pw Ihn ]d-bp-∂p.


temIØv F∂p ]d-bp∂ B[p-\n-I-am-\-h-s\bpw AS-bm-f-s∏-Sp-Øp∂ Ihn-bn¬ Hcp

IdpØ Nncn Hfn-™p-In-S-°p-∂p. "A¥¿hm-ln\n'bneq-sS-bp≈ bmX-bm-Is´ A\p-

hm-N-I\v s]m≈n-°p∂ bmYm¿∞-y-ßfmWv Imń-s°m-Sp-°p-∂-Xv. \tXm-∂-X-bpsS

s\Spw-tXm-Wn-bn¬ temI-a-\- m-£n-bpsS kv\nKv≤-cq-]-amb Ihn-X-sbbpw Ib‰nØpg-

bp∂ Ihn-bpsS ssIsbm-Xp°w \ap°v CXn¬ ImWm-hp-∂-Xm-Wv. io\m-cm-b-W

Kpcp-tZ-hs‚ Bflo-b-Zo-]vXnbpw ]ptcm-K-a-\-Nn-¥m-ssh- -hhpw Ah-X-cn-∏n-°p∂ Ihn-

X-bmWv "alm-]Yw'. CXn¬ sh -ambv Ip∂n-d-ßp∂ Kpcp-tZ-h-s\-°p-dn®p Ihn ]d-bp-

∂p.

""I√pw ap≈pw saXn°p∂

Nph-Sm-bv, \m´p-]m-X-bn¬

sh -ambv Ip∂n-d-ßp∂p

\mcm-bWalm-Kpcp'' ChnsS "alm-Kpcp' F∂ hnti-j-W-Øn\p Xs∂ Ihn

]e A¿∞-X-e-ßƒ Z¿in-°p∂p F∂p ImWmw. ap°p-‰n-s®-Snbpw \£-X-ßfpw

Hs° aqfp-∂Xv ""hmgWw hmgWw kpJw'' F∂p-X-s∂-bm-Wv.

""\m\m-h¿§-a-Xm-Nm-c˛

\qem-am-e-IƒNm-ep-Iƒ

Hgp-In-t®¿s∂mtc Xo¿∞˛

amIp-t∂m-c-cp-hn-∏pdw-'' ˛ s\øm-

‰n≥Icbn¬ P\n® Cu teJ-I≥

A`n-am-\-tØm-sS-bmWv Cu hcn-Iƒ

hmbn®v AXneqsS tX\q-‰p-∂-Xv. Acp-

hn-∏p-d-Øns‚ Bflo-b-[-\-y-X-bn¬

Ccp-∂p-sIm≠v Kpcp temIsØ

ImWp-∂p. PmXn-a-X-ß-fpsS \qem-am-e-Iƒ Agn™v kz¿§hpw GIo- -hn-°p∂ CS-

ambn Acp-hn-∏pdw sXfn-™p-\n¬°p∂p F∂p Ihn ]d-bp-∂p.

"hoń¬ Hcne' hmbn-®-t∏mƒ Ihn-tbmSv sXs√mcp Akq-b-bmWv tXm∂n-b-Xv.

alm-Ihn Pn.-bpsS ]cn-N-c-Whpw kvt\lhpw Bthmfw A\p- -hn-°p-hm≥ CS-h-∂-

bm-fm-Wt√m \ºq-Xncnkm¿. B A\p-`qXnbpsS ]mc-a-y-Øn¬\n-∂mWv ]kvXpX

IhnX ]nd-∂-Xv. Cu IhnX hmbn-®p-I-gn-™-t∏mƒ alm-Ihn Pn.-bpsS hoń¬ Ihn-

tbm-sSm-∏w Ccp-∂p-≠-Xns‚ Hcp kpJw a\- n¬ \nd™p F∂p ]Xp-°-∏-d-tb-≠-

t√m. Cu.hn.-Pn.-bpsS A¥yw F∂ Ihn-Xbpw kulr-Z-Øn¬ DuXn-°m-®n-b-Xm-Wv.

"tXmgm! \o shSn-™pt]mw

PohnXw Ncn-Xm¿∞w

Dugn-X≥ D∏pw

\ocn≥ \\hpw

\n∂m¬ [\yw'' ˛ F∂p-]-d™v IhnX Ah-km-\n-∏n-°p-tºmƒ IhnbpsS

I¨tIm-Wn¬ Dudn-\n-ev°p∂ IÆp-\o¿Øp≈n \mw ImWp-∂p. "s]m¶me'bnem-

Is´ B‰p-Im-e-Ω-bpsS A\p-K-l-h¿j-Øn-\mbn At]-£n-°p-Ibpw hcpw-sIm-√hpw


"hoń¬ Hcne' hmbn-®-t∏mƒ Ihn-tbmSv

sXs√mcp Akq-b-bmWv tXm∂n-b-Xv.

alm-Ihn Pn.-bpsS ]cn-N-c-Whpw

kvt\lhpw Bthmfw A\p- -hn-°p-hm≥

CS-h-∂-bm-fm-Wt√m \ºq-Xncnkm¿.


hcp∂ s]m¶m-e-bn¬ Xß-fpsS Bfl-\n¿hr-Xnbpw ]q¿∆-kp-Ir-Xhpw AS-ßn-bn-cn-

°p∂p F∂pw Ihn ]d-bp-∂p. Km‘n-Pn-bpsS hnl-z-e-X-bmbn \Ωn-te°p ]d-∂n-d-

ßp∂ Ihn-X-bmWv "cmP-L- nse KZvKZw'. \ho-\- -c-W-Øns‚ IpSn-e-X-¥-ß-fn¬s∏´p

]nS-bp∂ a\p-j-y-sc-°≠v cm„-]n-Xm-hns‚ lrZbw t\mhp-∂Xv Ihn-X-bpsS Pme-I-

°-Æn-eqsS \Ωƒ I≠-dn-bp-∂p. "B\p-jw-KnIw' F∂ A¥-y- m-K-Øn¬ Nne kulr-

Z-ßƒ°pw Kpcp-°ƒ°p-ambn Xøm-dm°nb awK-fm-iw-k-IfmWv. Ah taS-°-Wn-s°m∂

t]mse hmb-\-bpsS ho´p-ap-‰Øv ]qØp-\n¬°p-∂p.

A£-c-t£-X-Ønse K¿ -Kr-l-Øn-\p-≈n¬ A¿∞-k-z-cq-]n-bmb hnK-l-Øn\p

Np‰pw sXfn-™p-\n¬°p∂ A\p-`-h-kn-‡-amb ]Im-i-Zo-]-ß-fmWv io hnjvWp-

\m-cm-b-W≥ \ºq-Xn-cn-bpsS Ihn-X-Iƒ F∂v "Nmcp-eX' H∂p-IqSn hy-‡n-am-°n-Ø-

cp∂p F∂-XmWv A\n-tj-[-y-bm-Ym¿∞-yw.



\mS-I-Nn-¥-IƒBephm kpZ¿i-\≥ *

Hcp hkvXp-hn-t\mSv a\ v c≠p-hn-[-Øn¬ s]cp-am-dp∂p- A`n-ap-J-amtbm A\- n-ap-

J-am-tbm! a\- w-_-‘sØ, B`n-ap-J-ysØ "cXn'sb∂p kw⁄m-I-cWw sNøp-

∂p. "hncXn'btX CX-cw.

"`mh'ßfn¬ "cXn' "timIw' "D’mlw' "hnkvabw' F∂nh lrZ-bm- n-ap-J-y-Øns‚

KW-\-bn-emWv hcpI. ]Zm¿∞-Øn-te-°-Sp-°p∂p a\ v Chn-sS. At\-ym-\-y-kw-_-

‘-Øm-em-Wt√m cXn P\n-°p-I. C„-hn-j-b-kwKw Xs∂ CXv.

timI-P-\-I-amb Hcp kml-N-c-y-Øn¬ a\- v B¿Z-am-Ip-∂Xp Xs∂ hkvXp-hn-

t\m-Sp-≠m-Ip∂ B`n-ap-J-yØm-em-Wv. ]cs‚ Zm\-˛-]-cm-I-amZn kvacn-°p-tºm-gm-Wv

D’m-l- mhw ]nd-°p-I. XXv]-c-amb a\ v Chn-sS-°m-Wmw.

hnkva-b-Øn-ep-≈-Xv Cu a\- w-_-‘-am-sW∂pw ImWmw. AXn-\m-em-Wt√m

hnkva-bm-kv]-Z-amb hkvXp-hn¬ a\- ¿∏n-°p-∂-Xv.

F∂m¬, "lmkw' "tIm[w' "`bw'

"PpKp]vk' F∂p≈ ÿmbn-Iƒ A\m- n-ap-J-

y-Øns‚ ]Z¿i-\-im-e-I-fmbn \nev°p-∂p.

"lkn-°pI'sb∂Xv kmØ-zn-I-X-a-amb PpKp-

]vk-bm-Wv. cmP-kn-I-amb PpKp-]vksb

"tIm[w' F∂p-hn-fn-°p-∂p. Xtam-a-b-Xzw

]q≠ "lmkw' Xs∂ PpKp-]vkn-X-sa-∂-Xv.

"`mh'hpw "ck'hpw

"ÿmbn- mh'amWv "ck'ambn ]cn-W-an-°p-∂Xv. tNX- n¬ ]cq-V-X-a-ambn Dd-

ßn-°n-S-°p∂ "hnImc'sØbmWv "ÿmbn'sb∂p ]d-bp-∂-Xv. cXn sXm´p \n¿thZw

hsc Ah H≥]-sX-Æ-ap-s≠∂p ImWmw. "\n¿thZw' ]cn-Wm-a-c-a-Wo-b-am-b-√msX

\nev°p-I-bm¬ hnIm-c-am-b√ \n¿hn-Im-co- -hn®p ]pe-cp-∂p.

cX-ym-Zn- m-h-ßƒ irwKm-cm-Zn-c-k-ß-fmbn mhp-I-\n¬ cq]m-¥-cn-X-am-Ip-∂p. Bkz-

Zn-°-s∏-Sp-tºm-gmWv mh-Øn\p ck-]-Zhn e`n-°p-∂-Xv. ]qhn-\p-≈nse shdpw "Zhw'

h≠p-I-fm¬ Bk-z-Zn-X-am-Ip-tºm-gm-Wt√m AXv am≤-zo-c-k-am-IpI. a™tØm ag-

btØm ae-cn-\Iw hogp∂ Pe-I-W-ßƒ h≠p \pI-cp-∂n√ Xm\pw! tX≥ amX-

amWv \pI-cp-∂-Xv.

\n¿thZw ck-am-Im-Ø-Xv, AXv tIh-e-Zhw amX-am-I-bm-e-tX. cX-ym-Zn°v CX-

√t√m \ne-bpw.

\mS-I-Øntem Imh-y-Øntem kam-hn-jvI-cn-°-s∏-Sp∂ ]I-c-W-ßƒ, PohnXw

* Aw_n-Im-`-h≥, tIm´-∏p-dw, Be-ßmSv ]n.-H. hS-°≥]d-hq¿ 683511

cX-ym-Zn-`m-h-ßƒ irwKm-cm-Zn-c-k-

ß-fmbn mhp-I-\n¬ cq]m-¥-cn-X-

am-Ip-∂p. Bk-z-Zn-°-s∏-Sp-tºm-

gmWv mh-Øn\p ck-]-Zhn

e`n-°p-∂-Xv.


Xs∂-sb-¶nepw Ah kam-k-zm-Zn-X-am-Ip-∂p. A£-c-\n-_-≤-amb Hcp Zuc-¥n-I-\n-an-

jw B\-µ-a-b-am-Ip-∂-Xp-t]m-epw kam-k-zmZw \S-°p-I-bm-e-tX.

hgn-bnse ]W-b-k-√m-]-Iu-Xp-Iw Bk-z-Zn-°-s∏-Sm-bvI-bm¬ Z„m-hn\v B\-

µm-\p-`-h-am-b-√msX t]mIp-∂p. Cu k√m-]-cw-Kw, \f-˛-Z-a-b-¥n-am-cn-eq-sStbm at‰m

hcp-tºm-tgm....! Chn-sS-bm-Wv, "Ie'sb∂ kmc-k-z-X-kmcw ]p©n-cn-°p-∂Xv.

Ihn-Xbpw \mS-Ihpw

\mS-Ihpw Ihn-Xbpw XΩn¬ auenI-amb A¥-c-ap-≠v. A¥¿±¿k-\-am-Wv mh-

\m-N-£p¿±¿i\w Imh-y-Øns‚ kam-k-zm-Z-Øn\p th≠p∂ Ic-Ww. \mS-I-Øn¬

]pdw-I-Æn-\m-ep≈ Z¿i\w th≠n-h-cpI-bm¬ hnIm-c-kw-L- -\sØ ]I-So-I-cnt®

aXn-bm-Iq. ]tcm-£-amb `mh-kw-L¿j-amWv Ihn-X-bn-ep-≈-Xv. Ihn-a-\- n¬ B

kwL- \w \S-∂n- p-≠m-Imw. mh-\m-[n-jvTn-X-am-bn-cp-∂p-ht√m AXv. Imh-ym-k-zm-Z-I≥

A¥¿Zr-°n-\m-etX IhnX \pI-cp-I. Hcn-S-Øv, ]X-y-£o-I-c-W-Øm¬ ckm-k-zmZw

kw`-hn-°p-tºmƒ Ihn-X-bn-em-I-s´, A\p-am-\-i-‡n-bm¬ Aßs\ kw`-hn-°p-∂p-

s≠∂p ImWmw.

A\p-ta-b-atX Imh-y-Ønse Dƒs∏m-

cpƒ. A\p-am\wsIm≠p ]Xo-b-am-\-am-Ip∂

"ck'sØ, "hyw-Ky'sØbmWv Hcp mhp-I≥

\pI-cp-∂Xv. Imhyw kr„n-bm-Ip-tºmƒ

\mSIw shdpw DXv]-∂-am-Ip-∂Xv as‰m-∂p-

sIm-≠√ Xm\pw!

Ihn-X-bn¬ \mS-I-ap-s≠∂p hy-‡w.

A¥¿\m-S-IsØ hnIm-c-Nm-]-e-tØmsS

t\cn´p ]d-bp-∂-Xm-Wt√m tIh-e-a-\p-j-ys‚ coXn. Imh-y-sa-∂Xv mh-\m-fl-I-amb

hmMva-b-a-tX. AXn-\m¬ Ihn-Iƒ [z-\-ym-fl-I-am-bn, _nw_-ß-fn-eqsS B¥-cn-I-Xsb

ka¿∞-ambn \nth-Z\w sNøp-∂p.

Imh-y-Øn¬ \mS-I-ap-s≠∂p ]d-™p-h-t√m. \mS-I-cw-KØv \So-\-S-∑mcpw kl-

Im-cn-Ifpw˛ kwhn-[m-b-I≥, Kmb-I≥ CX-ym-Zn˛ n∂-h-y-‡n-I-fm-bn-cn-°p-sa∂p ]d-

tb-≠-Xn-√-. mhp-I-\m-Wv, hn`n-∂-]-Im-tc-W, \m\m-tKm-]-kvXo-I-fnepw Ifn-bm-Sn-\n∂

IrjvW-s\-t∏mse ChnsS s]cp-am-dp-∂-Xpw. mhp-I≥ Xs∂ \mb-I-k-z-cq]w Pn-°p-

∂p; \mbn-Im-k-z-cq-]hpw AXp-t]m-se-X-s∂.

\mS-Im¥w Ihn-Xzw

"A¥'Øn\v \n›-b-sa∂ A¿∞-ap-≠v. Aß-s\-bm-Ip-tºmƒ \mSIw Xs∂-

bmWv Ihn-X-zhpw F∂ Hcm-ibw \njv]m-Zn-∏n-°m-sa∂p hcp-∂p. "Xz-˛-Xev' ]X-y-b-

ßƒ, kam-\m¿∞-I-ß-fm-Wv.

Kpcp˛ "Xz' (Kp-cp-X-zw)

Kpcp "Xev' (Kp-cp-Xm)

Imh-y-sa-∂Xv mh-\m-fl-I-amb

hmMva-b-a-tX. AXn-\m¬ Ihn-Iƒ

[z-\-ym-fl-I-am-bn, _nw_-ß-fn-eqsS

B¥-cn-I-Xsb ka¿∞-ambn

\nth-Z\w sNøp-∂p.

\mS-I-Nn-¥Iƒ Bephm kpZ¿i-\≥


]q¿hn-I-amb kmln-X-y-c-N-\m-Z-

i-I-ß-fn¬, "Imhyhpw \mSI'hpw

amX-am-Wt√m D≠m-bn-cp-∂-Xv.

KZ-y- -]-Z-y-a-b-amb ani-co-Xn-bmb

"Nºp'hn¬ Imh-y-Øn-s‚bpw

\mS-I-Øn-s‚bpw Awi-ßƒ

Ie¿∂n-cn-°p-∂p-≠pXm-\pw....!

"Ihn-Xz'sa∂Xv "IhnX' F∂ A¿∞-Øn-emWv ]tbm-Kn-®n-´p-≈-Xv. F¥p-

sIm≠v "\mS-Im¥w Ihn-X' F∂m-bn√ F∂m-sW-¶n¬....?

A⁄m-X-amb GtXm kKv≤cmhrØ-\n-_-≤-amb ]Z-y-Øns‚ c≠m-asØ "bXn'

Ign-™p-h-cp∂ ]mZ- m-K-amImw CXv! Aß-s\-bmWv "\mS-Im¥w Ihn-Xz'sa∂m-b-Xv.

]q¿hn-I-amb kmln-X-y-c-N-\m-Z-i-I-ß-fn¬, "Imhyhpw \mSI'hpw amX-am-Wt√m

D≠m-bn-cp-∂-Xv. KZ-y- -]-Z-y-a-b-amb ani-co-Xn-bmb "Nºp'hn¬ Imh-y-Øn-s‚bpw \mS-

I-Øn-s‚bpw Awi-ßƒ Ie¿∂n-cn-°p-∂p-≠pXm-\pw....!

Hcp \mS-I-Ir-Xn-sb-Sp-Øm¬, AXn¬ t«mI-\n-_-‘\w [mcm-f-ap-≠-t√m. Imh-y-

Øn-em-Is´ hkvXp-Xm-hn-h-c-W-Øn-\nsS mj-W-ßfpw k∂n„amIp-∂p.

IS-s™-SpØ shÆ tamcn-se-ß-s\tbm \ne-sIm-≈p-∂Xv, kZr-i-am-bn, Imh-y-

Øn¬ \mS-Ihpw \mS-I-Øn¬ Imh-y-hp-ambn klr-Z-b-°-Æs\ ISm-£n-®p-sIm≠v

`mc-Xo-b-]q¿∆- m-cXn h¿Øn-®p.

Chn-sS-bmWv "-\m-S-Im¥w Ihn-Xz'sa∂ IS-tIm¬≤-z\n Db¿∂Xv. "\mS-Im¥w

Ihn-X-z-'Øn\v Hc¿∞w amXw Imh-ym¥w \mS-Iw! AtX.... IhnX \mS-Ihpw \mSIw

Ihn-X-bp-a-tX.

kwL- \w

"AwKn'bmbp≈ cksØ, GXp IYm-

]m-X-amtWm \bn-°p-∂-Xv, AXn-\-\p-

k-cn-®mhpw \mb-I-Xzw Iev]n-t°-≠-

Xv. irwKm-c-c-k- q-bn-jvT-amb mh-]-cn-

k-c-amWv \mSIw Na-bv°p-∂-sX-¶n¬,

\mI-b-\mbn hcpI irwKm-c-hn-K-l-\m-

bn-cn -°pw. lmkm-kv]-Z-sa-¶n¬,

AhnsS \mb-I-\p ckm-\p-cq-]-aq¿Øn-

bm-Ip-sa∂p ]d-tb-≠-Xn√ Xs∂. AZv`p-X-c-k-am-Wv, AwKn-bm-Ip-∂-sX-¶n-tem....

AXns\ \bn-°p∂ ]mX-Øn\p \mb-I-cq]w Iev]n-X-am-bn-cn-°p-∂p. \mbn-I-sb-∂-

Xm-I-s´, AwKn-c-k-\m-b-Is‚ apJ-y-k-l-Nm-cnWn Xs∂.

"im¥w' Bk-zm-Z-y-a-√m-bvI-bm¬, `mhp-I-Nn-Ø-Øn¬ "km[m-c-Wo-I-cWw'

kw`hn®v ck-ambn ]cn-W-an-°p-∂n-√. X∑qew "im¥'aqe-I-amb Hcp ]mXw, ][m-\-

Xx \ne-sIm-≠mepw klr-Z-b-Xzw \n¿hn-Im-c-k-ar-≤n-bn¬ hnim¥n tXSp-∂p.

kwL- -\-Øn-te°p hcmw

\mS-I-Km-X-Øn¬ n∂-]-Ir-Xn-I-fmb mh-ßƒ Ahbv°p ]Xn-\n-[o- -hn-°p∂

IYm-]m-X-]-I-c-W-ß-fn-eqsS, kwL- -\-am-hn-jvI-cn-°p-∂p-thm... ! "C√' F∂-Xm-Wv,

t\cv.

sshIm-cn-I-amb ssh`n-∂-y-am-Wv kwL-j-tl-Xp-sh-∂Xp \ncm-I-cn-°p-∂n-√.

t]£-I-k-aqlw (\m-\m-tem-Iw) D≈n¬t∏-dp∂ Akw-kvIr-X-hn-Im-chpw \mS-I-I-



ev]n-X-amb kwkvIr-X-hn-Im-c-hp-am-Wv ChnsS t\¿°p-∂-Xpw. kwkvI-cn®p kwkvI-

cn®p cq]-s∏-Sp-Øn-b-Xm-Wt√m \mS-Im-¥-cw-Kw˛ cN-\m-X-e-am-Wv XmXv]-c-yw. kwkvI-

cn-°-s∏-Sm-sX-I-≠v, hmk-\m-cq-t]W \ne-sIm-≈p-∂-XmWv t]£-I-\nse hnIm-c-a-

WvU-ew. \mS-Im-¥-cw-K-Øn-sebpw \mS-I-_-ln-cw-K-Øn-sebpw kwkvIr-Xm--kw-kvIr-

X-[m-c-Iƒ ]c-kv]cw apJw-t\m-°p-∂-Xm-Wv bYm¿∞-amb \mS-Io-b-kw-L- -\w.

thZm-¥-_‘w

"PmKXv kz-]v\-kp-jp-]vXn'Iƒ˛ Ah-bv°-∏p-d-ap≈ "aq¿—'bpw "acW'hpw \mSy

(--\m-S-I)-Øn¬\n∂mWv, Cu thZm-¥o-b-k-¶-ev]\w IS-∂p-h-∂-Xpw.

DW¿∂n-cn-°p∂ Hcp am\-k-]-cn-k-c-Øp-\n-∂m-Wt√m Hcp-h≥ \mS-I-im-e-bn-te°p

]th-in-°p-∂-Xv. "hni-zm-flm-sh∂ \ne ChnsS ImWm-Ip-∂p. imem-]-thiw Ign-

™m¬, \mS-Im-fl-I-amb Hcp tXtPm-a-b-_-‘-Øn¬ IS-∂n-cn-°p-I-bm-bn, t]£-I-

a-\- v. hmk-\m-cq-]-ßƒ Hfn™pw sXfn™pw _ln¿K-an-°p-I-bm-bn, C\n. Ah-y-

‡-a-[p-c-am-bp≈ Cu ssXP-km-fl- m-h-sØ, "kz]v\'ØneqsS Ipdn-°p-∂p.

C\n-bm-I-s´, "kpjp]vXn'bpw....! "Dd-ßp-I-sb-∂-Xn-\v, \mS-Im-¥¿[m-c-I-fn¬ ]e(-

f)-bn-°p-I-sb∂p XmXv]-c-y-w. kpjp-]vX-Øn\p ck-a-b-Xzw Iev]n-®p-Im-Wp-∂p. ckw

(P-ew) a\- p-am-btX _‘-s∏-Sp-∂-Xpw.

tIh-e-amb Cµn-b-h-y-h-lmcw ]e-bn-°p-

Ibpw ck-\n-jvT-amb Hcp mh-X-e-Øn-te°p

a\- v D∑p-J-am-Ip-Ibpw sNøp-∂-Xm-Wt√m

Cu kpjp-]vX-y-h-ÿ-bpw.

]©- q-X-ßƒ, PmK-Xm-Z-y-h-ÿ-I-fp-ambn

kw_-≤-am-bn-cn-°p-∂p. "]r∞zn' (Pm-K-Øv),

"tXP v' (k-z-]v\w), "A∏v' (kp-jp-]vXn),

"hmbp' (aq¿—) "BImiw' (a-c-Ww). Ch bYm-

I-aw, "hniz'˛ssX-Pk'˛ "]m⁄- -Xp-cob'

"Xpco-bm-XoX'∑mcmbn h¿Øn-°p-∂p; Bfl-tX-z-\.

ck-a-b-Xzw ]q≠ t]£-I-a-\ v kam-[-y-h-ÿ-bn-te°p ]th-in-°p-∂p. sshj-

bn-I-X-I-fn¬\n-∂p≈ XmXvIm-enI-amb hntam-I-am-Wv ckm-k-zm-Z-Øn¬ kw -hn-°p-

I. ck"aq¿—-bmWv CXv.'

CXns\ AXo-X-am-°n-s°m-≠v, ]q¿∆-cq-]-amb sshj-bn-I-X-z-Øn-te-°v, PmK-Øn-

te°p Xncn-°p-I-bm-bn. a\- ns‚ \n¿hn-j-b-amb [ym-\-Øn¬\n∂p ]r∞z_-‘-

Øn-e-a-cp-∂-tXm-Sp-Iq-Sn, t]£-I≥, \mS-I-im-em-_-‘-\-Øn¬\n∂p kz-X-¥-\m-hp-

Ibpw sNøp-∂p.

]mkw-Kn-I-ambn Hcp Imcyw IqSn˛

"inh's\∂ tZh-X, \mS-y-I-e-bpsS BZ¿i-k-z-cq-]-ambn \nev°p-∂p. "im¥'samgn-

sI-bp≈ F´p-c-k-ß-fpsS k∂n-th-i-am-Wv "AjvS-aq¿Øn'sb∂ Iev]-\-bpw. "alm-

\-S-\m-Wt√m tZh≥˛ "im¥m-flm-hp-am-Wv. "im¥w' ]Z¿i-\-ssl-Xp-I-am-b-√m-sX,


"inh's\∂ tZh-X, \mS-y-I-e-

bpsS BZ¿i-k-z-cq-]-ambn

\nev°p-∂p. "im¥'samgn-sI-bp≈

F´p-c-k-ß-fpsS k∂n-th-i-am-Wv

"AjvS-aq¿Øn'sb∂ Iev]-\-bpw.

"alm-\-S-\m-Wt√m tZh≥˛

"im¥m-flm-hp-am-Wv.


`mh-cq-]-ambn \nev°p-∂p. \mbn-Im- -\m-b-I-k-z-cq-]-amb \mS-I-inev]w "A¿≤-\m-co-i-z-

c-Xz'Øn¬ ImWmw.

B[m-c-K-Ÿ-kqNn

1. ck-ssI-cfn, IrjvW≥\m-b¿, ]qP-∏p-c, tUm. hnXcWw, amcpXn]Im-i≥, Xncp-

h-\-¥-]p-cw.

2. a\p-kvar-Xn, hymJym-\w, tKm]n-\m-Y≥\m-b¿, F≥. s]m^, hnZ-ym-cw`w, ap√-

bv°¬, Be-∏p-g.

3. `mjm- q-j-Ww, cmP-cm-P-h¿Ω, F. B¿, F≥.-_n.-F-kv., tIm -bw.

4. \mS-y-im-kvXw, hymJym-\w, \mcm-b-W-∏n-jm-c-Sn, sI.-]n, tIcf kmln-XyA°m-

Z-an, Xr»q¿.

5. \mS-y-a-WvU-]w, i¶p-Æn-\m-b¿, Fw.-]n, h≈-tØmƒhnZ-ym-]o-Tw, ipI-]p-cw.



FORM IV (SEE RULE 8)

1. Place of Publication : Thiruvananthapuram-1

2. Periodicity : Quarterly

3. Printer’s Name : Dr. K. Madhavankuttya. Whether citizen of India : Yesb. Address : Pragati Quarterly, Samskrithi Bhavan

GPO Lane, Thiruvananthapuram 695 001

4. Publisher : Dr. K. Madhavankuttya. Whether citizen of India : Yesb. Address : Pragati Quarterly, Samskrithi Bhavan


5. Editor : Dr. K. Jayaprasada. Whether citizen of India : Yesb. Address : Pragati Quarterly, Samskrithi Bhavan


6. Name and address of : Bharatheeya Vichara Kendramindividuals who own the Samskrithi Bhavan, GPO Lanenewspaper and partners or Thiruvananthapuram 695 001shareholders holding morethan 1 % of the capital

I Dr. K. Madhavankutty, hereby declare that the particulars given above aretrue to the best of my knowledge and belief.

Thiruvananthapuram Sd/31-03-2011 Dr. K. Madhavankutty


Bharatheeya Institure for AdvancedStudy and Research (BIAR)

INDIRA GANDHI NATIONALOPEN UNIVERSITY (IGNOU)

For Application form and other details contact:

The Course CoordinatorBharatheeya Institute for Advanced Study and Research (BIAR)Samskrithi Bhavan, GPO Lane, Thiruvananthapuram 695 001Phone: 0471-2572575, 9895571328, 9446159796Email: [email protected]: www.vicharakendram.org

Applications are invited for admission toall courses advertised by IGNOU

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STUDENTS WHO HAVE COMPLETED FIRST YEARCOURSE HAVE ALSO THE FREEDOM TO OPTOUR CENTRE TO CONTINUE THEIR STUDY

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Pragathy 115 Jan Mar 2011