Sanskritik Pravavaha Cover Year 6 Issue-2 August 2019 ...

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ISSN 2348-2796

(‡ÊÊäÊ ¬ÁòÊ∑§Ê)

website : www.sanskritikpravah.com

4 - ‚Ê¥S∑Î§ÁÃ∑§ ¬˝flÊ„U ‡ÊÊäÊ ¬ÁòÊ∑§Ê fl·¸-{ •¥∑§-w (•ªSÃ wÆv~) ISSN 2348-2796

Sanskritik Pravah Research Journal

Patron

Sh. Ramprasad : Social Worker & Guardian, Akhil BhartiyaSanskriti Samanvaya Sansthan, Jaipur (Raj.)

Editorial Advisory Board

Dr. Kuldeep Chand Agnihotri : Vice Chancellor

Central University of Himachal Pradesh,Dharamshala (H.P.)

Dr. Bhagwati Prasad Sharma : Vice ChancellorGautam Budh University,

Greater Noida (U.P.)Prof. J. P. Sharma : Vice Chancellor

MLS University, Udaipur (Raj.)

Prof. Bhagirath Singh : Vice Chancellor

Bikaner University, Bikaner (Raj.)

Prof. M. L. Chhipa : Ex Vice Chancellor

A.B. Vajpayee Hindi University, Bhopal (M.P.)

Dr. Alpana Kateja : Professor of Economics,University of Rajasthan, Jaipur (Raj.)

Dr. Shreerang Godbole : Endocrinologist,

Social Worker & Writer, Pune (Maharastra)

Chief Editor

Sh. Ram Swaroop Agrawal : 72/25, Patel Marg, Mansarovar, Jaipur-302020Ex Principal, Govt. Law College, E-mail : [email protected]

Kota & Sriganganagar (Raj.) Mobile : 09414312288

Editor

Dr. Gopal Sharan Gupta : Plot No. 28, Gyanvihar Colony, Model TownCentre for Rajasthan Studies, Jagatpura Road, Malviya Magar, Jaipur-302017University of Rajasthan, Jaipur E-mail : gsgupta1960gmail.com

Mobile : 09460070031

Sanskritik Pravah Research Journal - 5Vol. 6, No. 2 (August 2019) ISSN 2348-2796

Managing Editor

Dr. Jagdish Narayan Vijay : 99, Keteva Nagar, New Sanganer Road,Assistant Registrar Jaipur - 302019

Jagadguru Ramanandacharya E-mail : [email protected] Sanskrit University Mobile : 09414348117Jaipur (Rajasthan)

Editorial Board

Dr. Ashutosh Pant : 17, Nandpuri, Malviya Nagar, Jaipur-302017Chairman, Fluorecent Group of E-mail : [email protected]

Institutions, Sec -26, Near N.R.I Mobile : 09636770535Circle, Pratap Nagar,

Jaipur - 302033

Dr. Sunil Asopa : 61-B, Laxmi Nagar, Jodhpur-324006Associate Professor, E-mail : [email protected]. of Law, Mobile : 09414294406

J.N.V. University,Jodhpur

Dr. Shivani Swarnkar : Qr. No. 1, Opp. Residency School Campus

Assistant Professor, Govt. M.G. College, Udaipur-313001Deptt. of Geography E-mail : [email protected]. Meera Girls College Mobile : 09929096367

Udaipur-313001

Dr. Satish Chand Agrawal : Plot No. 9, Agrasen Nagar, Udaipole,Assistant Professor, Udaipur-313001

Deptt. of Poltical Science E-mail : [email protected]. University, Mobile : 09783055596Udaipur (Raj).

Special AssistanceDr. Sardar Singh Gurjar : Village - Prempura, Post - NeemlaAssistant Professor (Hindi) Tehsil - Rajgarh, Distt. - Alwar (Raj.)-301415

B.S.N. College, E-mail : [email protected], Sanganer, Mobile : 09829702621Jaipur (Raj).


About Contributorsv. «ÊÚ. œ◊¸øãŒ øı’

∞‚ÊÁ‚∞≈U ¬˝Ê»§‚⁄U, ßÁÃ„Ê‚, ªı⁄UË ŒflË ⁄UÊ¡∑§Ëÿ ◊Á„‹Ê ◊„ÊÁfllÊ‹ÿ, •‹fl⁄U (⁄UÊ¡SÕÊŸ)¬˝∑§ÊÁ‡ÊÃ ¬ÈSÃ∑¥§ — ßUÁÃ„UÊ‚ ∑§ Á‚hÊãÃ ∞fl¥ ßUÁÃ„UÊ‚∑§Ê⁄U, ÷Ê⁄UÃËÿ ‚¥S∑Î§ÁÃ ∑§Ë äÊÊ⁄UÊ∞°, ÷Ê⁄UÃËÿ ßUÁÃ„UÊ‚ŒÎÁc≈U, •‹fl⁄U ∑§Ê ‚Ê¥S∑Î§ÁÃ∑§ flÒ÷fl, Social & Economic History of India; ¬˝∑§ÊÁ‡ÊÃ ‡ÊÊäÊ ¬òÊ —÷Ê⁄UÃËÿ ‚¥S∑Î§ÁÃ ∑§Ê Áfl‡fl ‚¥øÊ⁄U ÃÕÊ ÷Ê⁄UÃ-øËŸ ∞ÁÃ„UÊÁ‚∑§ ‚¥’¥äÊÊ¥ ¬⁄U •Ÿ∑§ ‡ÊÊäÊ ¬òÊ

w. «ÊÚ. ¡ÿãÃË‹Ê‹ πá«‹flÊ‹‚„Êÿ∑§ ¬˝Ù»‘§‚⁄U, ßÁÃ„Ê‚, ¡ÿ¬È⁄U (⁄UÊ¡SÕÊŸ)•Ê’Í-Á‚⁄UÊ„UË ∑§ ßUÁÃ„UÊ‚ ¬⁄U ‡ÊÊäÊ ∑§Êÿ¸; •Ÿ∑§ ‡ÊÊäÊ ¬òÊ ¬˝∑§ÊÁ‡ÊÃ, ÷Ê⁄UÃËÿ ßUÁÃ„UÊ‚ ‚¥∑§‹Ÿ ÿÊ¡ŸÊ ◊¥ ∑§Êÿ¸⁄UÃ

x. «UÊÚ. üÊË⁄¥Uª •⁄UÁfl¥Œ ªÊ«U’Ê‹∞¥«UÊ∑˝§ÊßUŸÊ‹ÊÚÁ¡S≈U, ‚Ê◊ÊÁ¡∑§ ∑§Êÿ¸∑§ÃÊ¸ ∞fl¥ ‹π∑§, ¬ÈáÊ (◊„UÊ⁄UÊc≈˛U)«UÊÿÁ’≈UË¡ ¬⁄U Á‹πË ŒÊ ¬ÈSÃ∑§Ê¥ ∑§ ‚„U-‹π∑§, ◊⁄UÊΔUË ◊¥ Á‹πË ¬ÈSÃ∑¥§ — ÷Ê⁄UÃ ∑§Ë äÊÊÁ◊¸∑§¡Ÿ‚Ê¥ÁÅÿ∑§Ë, ßUS‹Ê◊ ∑§Ê •¥Ã⁄U-Œ‡Ê¸Ÿ, ’ÊÒh-◊ÈÁS‹◊Ê¥ ◊¥ ‚◊∑§Ê‹ËŸ ‚¥’¥äÊ; •Ÿ∑§ ‡ÊÊäÊ ¬òÊ ¬˝∑§ÊÁ‡ÊÃ

y. «UÊÚ. SŸ„U‹ÃÊ ‡Ê◊Ê¸Áfl÷ÊªÊäÿˇÊ, ‚ÊÁ„àÿ Áfl÷Êª, ¡ªŒ˜ªÈL§ ⁄UÊ◊ÊŸ¥ŒÊøÊÿ¸ ⁄UÊ¡SÕÊŸ ‚¥S∑Î§Ã Áfl‡flÁfllÊ‹ÿ, ¡ÿ¬È⁄U∑§ß¸U ¬ÈSÃ∑¥§ •ÊÒ⁄U ‡ÊÊäÊ ¬òÊ ¬˝∑§ÊÁ‡ÊÃ

z. «ÊÚ. ‡Êê÷È‹Ê‹ ‚Ê‹flË¬ÙS≈U «ÊÚÄU≈U⁄U‹ »Ò§‹Ù, ⁄UÊ¡ŸËÁÃ ÁflôÊÊŸ Áfl÷Êª, ◊Ù„Ÿ‹Ê‹ ‚ÈπÊÁ«∏ÿÊ Áfl‡flÁfllÊ‹ÿ, ©Œÿ¬È⁄

{. Gajanan Bhaskar MehendaleHistory Scholar, Pune (Maharastra)Served as war correspondent in Indo-Pakistan war of 1979, wrote a book on warexperience, biographer of Chhatrapati Shivaji, written Marathi books on the Firmansof Adil Shah of Bijapur, Tipu Sultan and Shivaji’navy; recipient of Mahatma JyotiraoPhule award, well versed in Urdu, Persian and Portuguese.

|. Indrajeet BhattacharyaResearch Scholar, Centre for Museology & Conservation, University of Rajasthan,Jaipur (Rajasthan), wrote many research articles.

}. Nitin SharmaResearch Scholar, Mohanlal Sukhadia University, Udaipur (Rajasthan)published two research papers.

~. Dr.Ram Karan SharmaEx-Principal and Dean, Faculty of Law, NIMS University, Jaipur (Rajasthan)Served as faculty member in Government Law Colleges of Rajasthan, worked asPrincipal, School of Law and Dean, Faculty of Law & Management in Nims Uni-versity, Jaipur; wrote many research articles.


•ŸÈ∑˝§◊ÁáÊ∑§Ê/ CONTENTS¬ÎcΔU ‚¥ÅÿÊ

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- «UÊÚ. üÊË⁄¥Uª •⁄UÁfl¥Œ ªÊ«U’Ê‹w. Ã’‹ËªË ¡◊ÊÃ mÊ⁄UÊ ◊flÙ¥ ∑‘§ ßS‹Ê◊Ë∑§⁄UáÊ ∑§Ê ¬˝ÿÊ‚ •ı⁄U xy

¬⁄Uê¬⁄UÊ•Ê¥ ∑§ ¬˝ÁÃ ©UŸ∑§Ë ¬˝ÁÃ’hÃÊ- «ÊÚ. œ◊¸øãŒ øı’

x. ‚Ê¥S∑Î§ÁÃ∑§ ◊ÍÀÿ ‚¥⁄UˇÊáÊ ◊¥ •ÊäÊÈÁŸ∑§ ‚¥S∑Î§Ã ∑§ÕÊ ‚ÊÁ„Uàÿ ∑§Ê ÿÊªŒÊŸ- ∞∑§ •äÿÿŸ yv- «UÊÚ. SŸ„U‹ÃÊ ‡Ê◊Ê¸

y. ‚¥Ã øÃÈ⁄U Á‚¥„ ∑§Ê ‚Ê◊ÊÁ¡∑§ ©ÛÊÿŸ •ı⁄U ‚◊⁄U‚ÃÊ ◊¥ ÿÙªŒÊŸ- ◊flÊ«∏ ⁄UÊíÿ ∑‘§ Áfl‡Ê· ‚¥Œ÷¸ ◊¥ y~- «ÊÚ. ‡Êê÷È‹Ê‹ ‚Ê‹flË

z. ¡ŸŸÊÿ∑§ ◊„Ê⁄UÊáÊÊ ¬˝ÃÊ¬ zy- «ÊÚ. ¡ÿãÃË‹Ê‹ πá«U‹flÊ‹

{. Tipu Sultan's Glorification : True or False- A Critical Analysis z~- Gajanan Bhaskar Mehendale

|. Meaning and Definition of the Term ‘Religion’in view of Right to Freedom of Religion guaranteed by Article 25 and26 vis a vis the terms ‘Dharma’ and ‘Hindu Dharma’ as explained

by the Judiciary in India: An analysis. }Æ- Dr.Ram Karan Sharma

}. Secularism in India : Its Cultural Roots vÆz- Nitin Sharma

~. Book Review : Bleeding Bengal (Editor : Manoj Verma) vÆ~- Indrajeet Bhattacharya

vÆ. ¬ÈSÃ∑§ ‚◊ËˇÊÊ — ÷Ê⁄UÃËÿ SflÃ¥òÊÃÊ •Ê¥ŒÊ‹Ÿ •ÊÒ⁄U Á‡ÊˇÊÊU (‡ÊÒÁˇÊ∑§ ◊¥ÕŸ) vvv- ⁄UÊ◊SflM§¬ •ª˝flÊ‹

vv. ‚◊‚Ê◊Áÿ∑§Ë — •ŸÈë¿UŒ x|Æ fl ∑§‡◊Ë⁄U-Á¬¿U‹ •¥∑§Ê¥ ‚ vvxvw. Guidelines for authors vvz

Review & Publication Policy, Ethics Policy vv~Thrust Area (‡ÊÊäÊ ¬òÊ „UÃÈ ◊ÈÅÿ Áfl·ÿ ) vwv


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ªÊ«U’Ê‹ ∑§Ê ‡ÊÊäÊ •Ê‹π ¬˝∑§ÊÁ‡ÊÃ „UÊ ⁄U„UÊ „ÒU– «UÊÚ. ªÊ«U’Ê‹ Ÿ •¬Ÿ •Ê‹π ◊¥ ß¸U‚ÊßUÿÃ ∑§Ê ÁflôÊÊŸ‚ „ÈU•Ê ‚¥ÉÊ·¸ ÃÕÊ ©U‚∑§Ë ¬Á⁄UáÊÁÃ ∑§Ê ÷Ë •äÿÿŸ Á∑§ÿÊ „ÒU– ©Uã„UÊ¥Ÿ •¬Ÿ •äÿÿŸ ◊¥ ¬ÊÿÊ Á∑§ ¡„UÊ°¬˝Ê⁄Uê÷ ◊¥ Ÿfl-ß¸U‚ÊßUÿÊ¥ ∑§Ê ©Uà¬Ë«∏Ÿ ∑§Ê ‚Ê◊ŸÊ ∑§⁄UŸÊ ¬«∏Ê, fl„UË¥ ’ÊŒ ◊¥ ©Uã„UÊ¥Ÿ ÷Ë ªÒ⁄U ß¸U‚ÊßUÿÊ¥ ∑§ ¬˝ÁÃ∑˝Í§⁄UÃÊ ∑§Ê √ÿfl„UÊ⁄U Á∑§ÿÊ–

≈UË¬Í ‚ÈÀÃÊŸ ∑§ ’Ê⁄‘U ◊¥ ßUÁÃ„UÊ‚∑§Ê⁄UÊ¥ ∞fl¥ ⁄UÊ¡ŸÒÁÃ∑§ Œ‹Ê¥ ∑§Ê ’«∏Ê Áfl⁄UÊäÊÊ÷Ê‚Ë ◊Ã ‚Ê◊Ÿ •ÊÿÊ„ÒU– ∞∑§ ¬ˇÊ ¡„UÊ° ≈UË¬Í ∑§Ê SflÃ¥òÊÃÊ ‚ŸÊŸË, ‚ÄÿÍ‹⁄U •ÊÁŒ ’ÃÊ ⁄U„UÊ „ÒU ÃÊ ŒÍ‚⁄UÊ ¬ˇÊ ßU‚‚ ‚„U◊Ã Ÿ„UË¥„ÒU– ¬ÈáÊ ∑§ ª¡ÊŸŸ ÷ÊS∑§⁄U ◊„UŸŒ‹ Ÿ ¬Á⁄UüÊ◊¬Ífl¸∑§ ≈UË¬Í ‚ ‚¥’¥ÁäÊÃ ŒSÃÊfl¡Ê¥ ∑§Ê •äÿÿŸ ∑§⁄U ßU‚‚¥’¥äÊ ◊¥ ¿UÊŸ’ËŸ ∑§Ë „ÒU– ©UŸ∑§Ê •äÿÿŸ ≈UË¬Í ∑§ ◊Á„U◊Ê◊á«UŸ ∑§Ê Ã∑¸§ ∞fl¥ ÃâÿÊ¥ ∑§ •ÊäÊÊ⁄U ¬⁄U•‚àÿ ΔU„U⁄UÊÃÊ „ÒU–

«UÊÚ. ⁄UÊ◊∑§⁄UáÊ ‡Ê◊Ê¸ Ÿ •¬Ÿ ‡ÊÊäÊ •Ê‹π ◊¥ ÷Ê⁄UÃËÿ ‚¥ÁfläÊÊŸ ∑§ •ŸÈë¿UŒ wz ∑§ ‚¥Œ÷¸ ◊¥“Á⁄U‹Ë¡Ÿ” ÃÕÊ “äÊ◊¸” •ÊÒ⁄U “Á„UãŒÍ äÊ◊¸” ¬ŒÊ¥ ∑§Ê •Õ¸ ãÿÊÁÿ∑§ ÁŸáÊ¸ÿÊ¥ ∑§ ◊Êäÿ◊ ‚ ‚◊¤ÊŸ ∑§Ê ¬˝ÿÊ‚Á∑§ÿÊ „ÒU– «UÊÚ. äÊ◊¸øãŒ øÊÒ’ ∑§ •Ê‹π ‚ S¬c≈U „ÒU Á∑§ ÿlÁ¬ ◊flÊ¥ ∑§ ßUS‹Ê◊Ë∑§⁄UáÊ ∑§Ê ¬˝ÿÊ‚ „ÈU•Ê „ÒU¬⁄UãÃÈ ©Uã„UÊ¥Ÿ •¬ŸË ’„ÈUÃ ‚Ë ◊ÊãÿÃÊ•Ê¥ •ÊÒ⁄U ¬˝ÕÊ-¬⁄Uê¬⁄UÊ•Ê¥ ∑§Ê ÿÕÊflÃ˜ ⁄UπÊ „ÒU Á¡Ÿ‚ ßUS‹Ê◊‚„U◊Ã Ÿ„UË¥ „ÒU– ‡Ê· •Ê‹π ÷Ë ¬ΔUŸËÿ „ÒU¥–

¬Á‡ø◊ ’¥ªÊ‹ ◊¥ Á¬¿U‹ ∑È§¿U ‚◊ÿ ‚ Á„¥U‚Ê ∑§Ê ÃÊá«Ufl ŸÎàÿ „UÊ ⁄U„UÊ „ÒU– ßU‚ ¬Á⁄UŒÎ‡ÿ ∑§Ê‚◊¤ÊŸ ∑§Ê ¬˝ÿÊ‚ ÃÕÊ ∞‚Ë vzÆ ÉÊ≈UŸÊ•Ê¥ ∑§ ’Ê⁄‘U ◊¥ •ÊÁäÊ∑§ÊÁ⁄U∑§ Ãâÿ fl Áflfl⁄UáÊ „UÊ‹ „UË ◊¥ ¬˝∑§ÊÁ‡ÊÃ¬ÈSÃ∑§ “Bleeding Bengal” ◊¥ ÁŒÿÊ ªÿÊ „ÒU– ßU‚ ¬ÈSÃ∑§ ∑§Ë ‚◊ËˇÊÊ ¡ÿ¬È⁄U ∑§ ßUãŒ˝¡ËÃ ÷^UÊøÊÿ¸ Ÿ∑§Ë „ÒU– ‡ÊÒÁˇÊ∑§ ◊¥ÕŸ ∑§ •ªSÃ Áfl‡Ê·Ê¥∑§ “÷Ê⁄UÃËÿ SflÃ¥òÊÃÊ •ÊãŒÊ‹Ÿ •ÊÒ⁄U Á‡ÊˇÊÊ” ∑§Ë ‚◊ËˇÊÊ ÷Ë ßU‚•¥∑§ ◊¥ ¬…∏UŸ ∑§Ê Á◊‹ªË–

•Ê‡ÊÊ „ÒU, ¬˝SÃÈÃ •¥∑§ ∑§Ë ‚Ê◊ª˝Ë ¬ÊΔU∑§Ê¥ ∑§Ê Ÿÿ ÃâÿÊ¥ ∞fl¥ ‚¥÷ÊflŸÊ•Ê¥ ‚ ¬Á⁄UÁøÃ ∑§⁄UÊÿªË–•¬ŸË ⁄UÊÿ ∞fl¥ ‚È¤ÊÊflÊ¥ ‚ •flªÃ ∑§⁄UÊÃ ⁄U„¥U–

- ⁄UÊ◊SflM§¬ •ª˝flÊ‹


ß¸U‚ÊßUÿÃ ∑§Ê ¬˝Ê⁄UÁê÷∑§ Áfl∑§Ê‚ ∞fl¥ ÁflSÃÊ⁄U- ‚◊Ê‹ÊøŸÊà◊∑§ •äÿÿŸ

«UÊÚ. üÊË⁄¥Uª •⁄UÁfl¥Œ ªÊ«U’Ê‹∞¥«UÊ∑˝§ÊßUŸÊ‹ÊÚÁ¡S≈U,

‚Ê◊ÊÁ¡∑§ ∑§Êÿ¸∑§ÃÊ¸ ∞fl¥ ‹π∑§¬ÈáÊ (◊„UÊ⁄UÊc≈˛U)

‡ÊÊäÊU ‚Ê⁄UÊ¥‡Êß¸U‚ÊßUÿÊ¥ ∑§ “SÕÊŸËÿ ÿÊ flÒÁ‡fl∑§ ‚◊Í„U” ∑§Ê øø¸ ∑§Ê ŸÊ◊

ÁŒÿÊ ªÿÊ– ß¸U‚Ê ◊‚Ë„U ∑§ ¬˝Õ◊ ’Ê⁄U„U Á‡ÊcÿÊ¥ Ÿ ¬˝Ê⁄Uê÷ ◊¥ ß¸U‚ÊßUÿÃ∑§Ê ¬˝øÊ⁄U-¬˝‚Ê⁄U Á∑§ÿÊ– ß¸U‚Êß¸U ◊¡„U’ ∑§ ‚ÊÃ äÊ◊¸∑Î§àÿÊ¥ ∑§Ê ©UŒ˜ª◊∑Ò§‚ „ÈU•Ê, øø¸ ∑§ ’Ê„U⁄UË ‹ˇÊáÊ ÄÿÊ „Ò¥U, ¬˝Õ◊ ‚„USòÊÊéŒË ◊¥ ß¸U‚ÊßÿÃ∑§Ê ÿÍ⁄UÊ¬ fl •ãÿ Œ‡ÊÊ¥ ◊¥ ÁflSÃÊ⁄U ∑Ò§‚ „ÈU•Ê, ∑§’ ß¸U‚ÊßUÿÃ ∑§⁄UÊ¡ŸËÁÃ ‚ ª„U⁄‘U ‚¥’¥äÊ ’Ÿ ÃÕÊ ßUS‹Ê◊ ‚ ß¸U‚ÊßÿÃ ∑§Ê ‚¥ÉÊ·¸-ßUŸ‚’ ∑§Ë ¬«∏ÃÊ‹ ¬˝SÃÈÃ ‡ÊÊäÊ-•Ê‹π ◊¥ ∑§Ë ªß¸U „ÒU– ¡„UÊ° ¬˝Ê⁄Uê÷ ◊¥Ÿfl ß¸U‚ÊßUÿÊ¥ ∑§Ê ©Uà¬Ë«∏Ÿ ∑§Ê ‚Ê◊ŸÊ ∑§⁄UŸÊ ¬«∏Ê fl„UË¥ ’ÊŒ ◊¥ ©Uã„UÊ¥Ÿ÷Ë ªÒ⁄U ß¸U‚ÊßUÿÊ¥ ∑§ ¬˝ÁÃ ∑˝Í§⁄UÃÊ ∑§Ê √ÿfl„UÊ⁄U Á∑§ÿÊ– ß¸‚ÊßÿÃ Ÿ ◊ÈÁQ§∑§Ê ◊Êª¸ •Ê‚ÊŸ ∑§⁄U ÁŒÿÊ– ◊ÈÁQ§ ¬ÊŸ ∑‘§ Á‹∞ •ë¿ ∑§◊ÙZ ∑§Ë•Êfl‡ÿ∑§ÃÊ ∑§Ù øø¸ Ÿ „≈UÊ ÁŒÿÊ– ß¸‚Ê ∑§Ù ◊ÈÁQ§ŒÊÃÊ ∑‘§ M§¬ ◊¥◊ÊŸŸÊ, ’¬ÁÃS◊Ê ‹ŸÊ, ¬ÊŒÁ⁄UÿÙ¥ ∑§Ë „Ê° ◊¥ „Ê° Á◊‹ÊŸÊ ◊ÈÁQ§ ∑‘§ ‚ÊœŸ’Ÿ ª∞°– ôÊÊŸ-ÁflôÊÊŸ ‚ ß¸U‚ÊßUÿÃ ∑§ ‚¥ÉÊ·¸ ∑§ ∑§Ê⁄UáÊ •Êÿ “•¥äÊ∑§Ê⁄U-ÿÈª” ∑§Ê ⁄‘UπÊ¥Á∑§Ã ∑§⁄UÃ „ÈU∞ •Ê‹π ◊¥ Áfl·ÿ ∑§ ÁflÁ÷ÛÊ ¬„U‹È•Ê¥ ¬⁄UÃâÿÊà◊∑§ Áflfl⁄UáÊ ¬˝SÃÈÃ Á∑§ÿÊ ªÿÊ „ÒU–

‚¥∑‘§ÃÊˇÊ⁄U —øø, ßU‚Ê ∑§ ¬Á⁄UÃ (•¬ÊÚS≈U‹), äÊ◊∑Î§àÿ, ¬Á⁄UÃÊ¥ ∑§Ê ©UûÊ⁄UÊÁäÊ∑§Ê⁄U,

¬Ã⁄U‚, ¬ÊÒ‹‚, ‚◊Ê≈U ∑§ÊÚãS≈Uá≈UËŸ, ªÒ⁄U-ßU‚ÊßUÿÊ¥ ‚ ‚¥ÉÊ·, •¥äÊ∑§Ê⁄U ÿÈª–

øø¸ ∑§Ê ©UŒ˜ª◊ÿÍŸÊŸË ‡ÊéŒ “ßU∑§‹ËÁ ÊÿÊ” ‚ øø¸ ‡ÊéŒ ∑§Ë ©Uà¬ÁûÊ ◊ÊŸË

¡ÊÃË „ÒU– ßU∑§‹ËÁ ÊÿÊ ∑§Ê ‡ÊÊÁéŒ∑§ •Õ „UÊÃÊ „ÒU- ŸÊªÁ⁄U∑§Ê¥ ∑§Ë ⁄UÊ¡ŸËÁÃ∑§‚÷Ê– “ßU∑§‹ËÁ ÊÿÊ” ‡ÊéŒ ∑§Ê „UË •¬÷¥‡Ê „ÒU- “∑§‹ËÁ‚ÿÊ”– “Ä‹ËÁ‚ÿÊ”‡ÊéŒ øø ∑§Ê ¬ÿÊÿflÊøË ◊ÊŸÊ ¡ÊÃÊ „ÒU– øø¸, ßU∑§‹ËÁ ÊÿÊ ÿÊ ◊¥«U‹Ë


‡ÊéŒ “‹ÊªÊ¥ ∑§Ê ß¥UÁªÃ ∑§⁄UÃ „Ò¥U”– ’ÊßUÁ’‹ ◊¥ “øø¸” ‡ÊéŒ ÃËŸ •ÕÊZ ◊¥ •ÊÃÊ „ÒU -

¬˝Õ◊, øø¸ ÿÊÁŸ “◊‚Ë„U ∑§Ê ‡Ê⁄UË⁄U”– ßU‚ •Õ¸ ◊¥ øø¸ ‚ ÃÊà¬ÿ¸ „ÒU- SÕÊŸËÿ ◊¥«U‹Ë ÿÊ Áfl‡flÊ‚⁄UπŸ flÊ‹Ê SÕÊŸËÿ ªÈ≈U–∑§

ÁmUÃËÿ, øø¸ ÿÊÁŸ Áfl‡flÊ‚ ∑§⁄UŸ flÊ‹ ¡ËÁflÃ √ÿÁÄÃÿÊ¥ ∑§Ë ◊¥«U‹Ë–π

ÃÎÃËÿ, øø¸ •ÕÊ¸Ã˜ ‚÷Ë ÿÈªÊ¥ ◊¥ ß¸U‚Ê ◊‚Ë„U ¬⁄U Áfl‡flÊ‚ ∑§⁄UŸ flÊ‹ ‹ÊªÊ¥ ∑§Ê flÒÁ‡fl∑§ ªÈ≈U–ª

ß¸U‚ÊßÿÃ ∑§Ë ◊Í‹ ◊ÊãÿÃÊ „ÒU Á∑§ øø¸ ∑§ ‚ŒSÿÊ¥ ∑§Ê, •ÕÊ¸Ã˜ ß¸U‚Ê ¬⁄U Áfl‡flÊ‚ ∑§⁄UŸ flÊ‹Ê¥ ∑§Ê¬⁄US¬⁄U ¡ÒÁfl∑§ ‚¥’¥äÊ „ÒU ÃÕÊ ß¸U‚Ê Sflÿ¥ ©UŸ∑§Ê ¬˝◊Èπ „ÒU– ’ÊŒ ◊¥ “øø¸” ‡ÊéŒ Áª⁄U¡ÊÉÊ⁄U ∑§ Á‹∞ ÷Ë¬˝ÿÈÄÃ „UÊŸ ‹ªÊ– ßU‚ •Ê‹π ◊¥ ¡’ Ã∑§ •ãÿÕÊ ÁŸÁŒ¸c≈U Ÿ„UË¥ Á∑§ÿÊ ¡ÊÃÊ, øø¸ ¬⁄U ÁfløÊ⁄U ©U‚∑§ ◊Í‹•Õ¸ ◊¥ „UË Á∑§ÿÊ ªÿÊ „ÒU–

ß¸U‚Ê ∑§ ¬˝Õ◊ ’Ê⁄U„U Á‡Êcÿøø¸ ∑§ ©UŒ˜ª◊ ∑§ ’Ê⁄‘U ◊¥ ¬Ê⁄¥U¬Á⁄U∑§ ß¸U‚Êß¸U ∑§ÕŸ ’ÊßUÁ’‹ ∑§ “¬Á⁄UÃÊ¥ ∑§ ∑§Ê◊” ◊¥ •ÊÿÊ „ÒU– ÿ„UÊ°

ÿ„U ©UÀ‹π ∑§⁄UŸÊ ©UÁøÃ „UÊªÊ Á∑§ ß¸U‚Ê ∑§ ¬˝Õ◊ ’Ê⁄U„U Á‡ÊcÿÊ¥ ∑§Ê •¬ÊÚS≈U‹ (apostles) ∑§„UÊ ¡ÊÃÊ„ÒU– “•¬ÊÚS≈U‹” ÿÊÁŸ fl Á‡Êcÿ Á¡ã„UÊ¥Ÿ ß¸U‚Ê ∑§ ©U¬Œ‡Ê fl äÊÊÁ◊¸∑§ ÁfløÊ⁄UÊ¥ ∑§Ê ‹ÊªÊ¥ Ã∑§ ‚fl¸¬˝Õ◊¬„È°UøÊÿÊ– Á„UãŒË ◊¥ •¬ÊÚS≈U‹ ∑§Ê ¬˝Á⁄UÃ ∑§„U ‚∑§Ã „Ò¥U– ß¸U‚Ê ∑§ ∑§ÁÕÃ ‚‡Ê⁄UË⁄U ¬ÈŸL§àÕÊŸ ∑‘§ Œ‚ ÁŒŸ’ÊŒ ¬¥≈U∑§ÊÚS≈UÉÊ ∑§Ê ÿ„ÍŒË ¬fl¸ ÕÊ– ‡Ê◊ıŸ ¬Ã⁄U‚ (¬Ë≈U⁄U), ÿÍ„ÛÊÊ (¡ÊÚŸ), ÿÊ∑§Í’ (¡ê‚), •Ê¥ÁŒ˝ÿÊ‚(•°«Í), Á»§Á‹å¬È‚ (Á»§Á‹¬), ÕÙ◊Ê (ÕÊÚ◊‚), ’⁄UÃÈ‹◊Ò (’ÊÕÙ¸‹ÙêÿÍ), ◊ûÊË (◊ÚâÿÍ), „‹»§ß¸ ∑§Ê’≈UÊ ÿÊ∑§Í’ (¡ê‚ ’Ê⁄U •ÁÀ»§ÿ‚), ¡Ù‡ÊË‹Ê ‡Ê◊ıŸ (‚Êÿ◊Ÿ Œ ¤Ê‹≈U) •ı⁄U ÿÊ∑§Í’ ∑§Ê ’≈UÊ ÿ„ÍŒÊ(¡È«Ê‚ ’Ê⁄U ¡ê‚) ÿ ß¸‚Ê ∑‘§ ÇÿÊ⁄U„ ÁŸDÊflÊŸ ¬Á⁄UÃ ÿM§‚‹◊ ∑‘§ ∞∑§ ∑§◊⁄U ◊¥ ÷ÿ÷ËÃ •ı⁄U Áfl◊Í…∏•flSÕÊ ◊¥ ’ÒΔ Õ– Ã÷Ë ¬ÁflòÊ •Êà◊Êæ§ ‚ fl ‚’ ÷⁄U ª∞, Á¡‚∑‘§ »§‹SflM§¬ fl •‹ª-•‹ª÷Ê·Ê•Ù¥ ◊¥ ’Ù‹Ÿ ‹ª– ‚ÈŒÍ⁄U ¬Ífl¸, ©ûÊ⁄U •»˝§Ë∑§Ê •ı⁄U Áfl‡fl ∑‘§ Á÷ÛÊ ¬˝Œ‡ÊÙ¥ ‚ ÿ„ÍŒË ÿM§‚‹◊ ◊¥ß∑§_Ê „È∞ Õ– „⁄U∑§ ∑§Ù •¬ŸË „Ë ◊ÊÃÎ÷Ê·Ê ◊¥ ß¸‚Ê ∑§Ê ‚¥Œ‡Ê ‚ÈŸÊß¸ Œ ⁄U„Ê ÕÊ– ß‚‚ ¬˝÷ÊÁflÃ „Ù∑§⁄Ufl„Ê° ©¬ÁSÕÃ ‹ª÷ª ÃËŸ „¡Ê⁄U ‹ÙªÙ¥ Ÿ ’¬ÁÃS◊Ê Á‹ÿÊ– ß¸‚Ê ∑‘§ ¬ÈŸL§àÕÊŸ ∑‘§ „◊ ‚ÊˇÊË „Ò ∞‚Ê’ÃÊ∑§⁄U ÃÕÊ ß¸‚Ê ∑‘§ ŸÊ◊ ¬⁄U ø◊à∑§Ê⁄U ÁŒπÊ∑§⁄U ¬Á⁄UÃÙ¥ Ÿ •Ÿ∑§ ‹ÙªÙ¥ ∑§Ù ß¸‚Êß¸ ’ŸÊÿÊ–x

∑§. ’ÊßUÁ’‹, v ∑È§Á⁄¥UÁÕÿÊ¥ v.w, w ∑È§Á⁄¥UÁÕÿÊ¥ v.v, ª‹ÊÁÃÿÊ¥ v,v-xwπ. ’ÊßUÁ’‹, v ∑È§Á⁄¥UÁÕÿÊ¥ vz.~, ª‹ÊÁÃÿÊ¥ v.xwª. ’ÊßUÁ’‹, ◊ûÊË v{.v}, ßUÁ»§Á‚ÿÊ¥ z.wx-w|ÉÊ. ‡ÊÊÁéŒ∑§ •Õ¸ -¬øÊ‚flÊ°, ¬Ê‚Ùfl⁄U ∑‘§ ¬øÊ‚ ÁŒŸ ’ÊŒ •ÊŸflÊ‹Ê ¬fl¸æ§. ß¸U‚Êß¸U ◊ÊãÿÃÊ ∑§ •ŸÈ‚Ê⁄U ‚fl¸‡ÊÁÄÃ◊ÊŸ ß¸U‡fl⁄U òÊÿÊà◊∑§ (Trinity) „ÒU ¡Ê •¬Ÿ •Ê¬∑§Ê ÃËŸ M§¬Ê¥ ◊¥ ¬˝∑§≈U ∑§⁄UÃÊ

„ÒU - ¬⁄U◊ Á¬ÃÊ ¬⁄U◊‡fl⁄U, ¬ÈòÊ (ß¸U‚Ê ◊‚Ë„U) •ÊÒ⁄U ¬ÁflòÊ •Êà◊Ê (Holy Ghost/ Holy Spirit) 1 fl„U ¬ÁflòÊ •Êà◊Ê¬⁄U◊Á¬ÃÊ •ÊÒ⁄U ©UŸ∑§ ¬ÈòÊ ‚ Á÷ÛÊ „Ò, ¡’Á∑§ fl„U ¬⁄U◊Á¬ÃÊ ÿÊ ¬⁄U◊Á¬ÃÊ •ÊÒ⁄U ©UŸ∑§ ¬ÈòÊ ‚ ©Uà¬ÛÊ „ÒU–w


œ◊¸∑Î§àÿÙ¥ ∑§Ê ©e◊ß¸‚Ê ∑§Ê ¬ÈŸL§àÕÊŸ ßÃflÊ⁄U ∑§Ù „È•Ê ÕÊ– Ÿfl-ß¸‚Êß¸ ‹Ùª ßÃflÊ⁄U ∑§Ù ‚éÃ (ÁflüÊÊ◊) ∑§Ê ÁŒŸ

◊ÊŸŸ ‹ª– ©‚ ÁŒŸ fl ¬˝ÊÕ¸ŸÊ ∑§⁄UÃ •ı⁄U œãÿflÊŒ ôÊÊ¬Ÿ (ÿÍπÒÁ⁄US≈U, ÕÒ¥ÄU‚ÁªÁfl¥ª) ∑§Ê œ◊¸∑Î§àÿ∑§⁄UÃ– ’ÊŒ ◊¥ ¬˝ø‹Ÿ ◊¥ •Ê∞ ‚ÊÃ œ◊¸∑Î§àÿÙ¥ (‚Ú∑˝§◊á≈U˜‚)∑§ ◊¥ ‚ ¬„‹Ê œ◊¸∑Î§àÿ ß‚ ¬˝∑§Ê⁄USÕÊÁ¬Ã „È•Ê– ß‚ œ◊¸∑Î§àÿ ◊¥ ⁄UÙ≈UË •ı⁄U ◊ÁŒ⁄UÊ ∑§Ê ‚flŸ Á∑§ÿÊ ¡ÊÃÊ, Á¡‚∑§Ê ©g‡ÿ ß¸‚Ê ◊‚Ë„ ∑‘§‡Ê⁄UË⁄U ∑§Ê •¥ª ’Ÿ ¡ÊŸÊ ÕÊ– ß‚ œ◊¸∑Î§àÿ ∑§Ê •ÊœÊ⁄U ’ÊßUÁ’‹ ∑§ v ∑§ÈÁ⁄U¥ÁÕÿÙ¥ vv.wx-wz ◊¥ Á◊‹ÃÊ„Ò– ÿlÁ¬ ß‚ ∑Î§àÿ ∑§Ê Ÿ∞ ÁflœÊŸ ◊¥ fláÊ¸Ÿ •ÊÃÊ „Ò, ©‚∑§Ê “ÿÍπÒÁ⁄US≈U” ÿ„ ŸÊ◊ Ÿ∞ ÁflœÊŸ ◊¥ ∑§„Ë¥Ÿ„Ë¥ „ÒU– ∑Ò§ÕÙÁ‹∑§, ∞¥ÁÇ‹∑§Ÿ, ¬˝ÁS’≈UÁ⁄UÿŸ, ‹ÈÕ⁄UŸ, ¬ÍflË¸ÿ •ÊÚÕÙ¸«ÊÚÄU‚ ß¸‚Êß¸ ‚¥¬˝ŒÊÿ ß‚ •Ê¡ ÷Ë“ÿÍπÒÁ⁄US≈U” ∑§„Ã „Ò¥– •ãÿ ¬˝Ù≈US≈U¥≈U ‚¥¬˝ŒÊÿ ß‚ “∑§êÿÈÁŸÿŸ” (∞ÄUÿ) ∑§„Ã „Ò¥– ß¸‚Ê ∑§Ê ’Á‹ŒÊŸ¬È⁄UÊŸ ÁflœÊŸ ◊¥ ©À‹ÁπÃ „ÊÁ’‹ (∞’‹), •’˝Ê„◊ •ı⁄U ◊À∑§Ë‚Œ∑§ (◊À∑§ËÁ Ê«∑§) ∑‘§ ’Á‹ŒÊŸÙ¥∑§Ë ¬ÍÁÃ¸ ∑‘§ M§¬ ◊¥ ◊ÊŸÊ ¡ÊŸ ‹ªÊ–

ß¸‚Ê Ÿ •¬Ÿ ¬Á⁄UÃÙ¥ ∑§Ù ‹ÙªÙ¥ ∑§Ê ¬Ê¬-ˇÊÊ‹Ÿ ∑§⁄UŸ ∑§Ê •Áœ∑§Ê⁄U ÁŒÿÊ ÕÊ π– Ÿfl-ß¸‚ÊßÿÙ¥ ∑§Ê¬Ê¬-ˇÊÊ‹Ÿ ∑§⁄UŸ ∑‘§ Á‹∞ ¬Ã⁄U‚ •ı⁄U ÿÍ„ÛÊÊ ‚Ê◊Á⁄UÿÊª ª∞ Õ– SÕÊŸËÿ ß¸‚Êß¸ ŸÃÊ ⁄UÙªª˝SÃÙ¥ ∑‘§ ¬Ê‚¡Ê∑§⁄U ¬˝ÊÕ¸ŸÊ ∑§⁄UŸ ‹ª ÃÕÊ ©Ÿ∑‘§ ◊ÊÕ ¬⁄U Ã‹ ◊‹Ÿ ‹ª– ◊ÎàÿÈ‡ÊƒÿÊ ¬⁄U ¬«∏ √ÿÁQ§ÿÙ¥ ∑§Ù Ã‹¿ÈflÊŸ ÿÊ ◊‹Ÿ ∑§Ê œ◊¸∑§Îàÿ ß‚ ¬˝∑§Ê⁄U ‚ SÕÊÁ¬Ã „È•Ê–

ß¸‚Ê ∑§Ê ’¬ÁÃS◊Ê ÉÊ ¡ÊÚ«¸Ÿ ŸŒË ◊¥ „È•Ê ÕÊ– √ÿÁQ§ ¬⁄U ¡‹ Á¿«∏∑§∑§⁄U ÿÊ Á‡Ê‡ÊÈ ∑§Ù ¬ÁflòÊ ¡‹◊¥ «È’∑§Ë ‹ªflÊ∑§⁄U ©‚ ß¸‚ÊßÿÙ¥ ∑‘§ œ◊¸-‚◊Ê¡ ∑‘§ ‚ŒSÿ ∑‘§ M§¬ ◊¥ ¬˝Áflc≈U ∑§⁄UŸ ∑§Ê œ◊¸∑Î§àÿ¬˝Ê⁄Uê÷ ◊¥ „Ë ‡ÊÈM§ „È•Ê– ß¸U‚ÊßUÿÊ¥ ∑§Ê Áfl‡flÊ‚ „ÒU Á∑§ ß‚ œ◊¸∑Î§àÿ ‚ “◊ÊòÊ ‡Ê⁄UË⁄U ∑§Ë ª¥ŒªË Ÿ„UË¥ œÈ‹ÃË,’ÁÀ∑§ ‚Ê»§ ¡◊Ë⁄U ¬ÊŸ ∑§Ë ß¸‡fl⁄U ‚ ªÈ¡ÊÁ⁄U‡Ê „ÙÃË „Ò” æ§– ß‚ œ◊¸∑Î§àÿ ‚ ÁŒ‹ ¬⁄U ◊È°„⁄U ‹ªÃË „Ò,•Ã— fl„ ¡ËflŸ ◊¥ ∞∑§ „Ë ’Ê⁄U Á∑§ÿÊ ¡ÊÃÊ „Ò– ’¬ÁÃS◊Ê ÿ„ ß¸‚Êß¸ ¡ËflŸ ∑§Ê •ÊœÊ⁄U ÃÕÊ ◊ÈÁQ§ ∑‘§Á‹∞ •Êfl‡ÿ∑§ ◊ÊŸÊ ¡ÊÃÊ „Ò– ß¸‚ÊßÿÃ ∑‘§ Á‹∞ •¬ŸÊ πÍŸ ŒŸ flÊ‹ ∑§Ù ’¬ÁÃS◊Ê ∑‘§ Á’ŸÊ ◊ÈÁQ§Á◊‹ ¡ÊÃË „Ò ∞‚Ê ∑Ò§ÕÙÁ‹∑§ øø¸ ∑§Ê ∑§„ŸÊ „ÒU–

ß¸‡fl⁄UËÿ ¬˝⁄UáÊÊ ∑§Ê ŒÊflÊ¬Á⁄UÃÙ¥ ∑‘§ ∑Î§àÿ ¬ÁflòÊ •Êà◊Ê ∑‘§ ◊Êª¸Œ‡Ê¸Ÿ ‚ „È∞ ÿ„ ß¸‚Êß¸ ◊ÊãÿÃÊ „Ò– ’ÈÁh ÿÊ ôÊÊŸ ∑§Ë ’ÊÃ¥

∑§. Œπ¥ ’ÊßUÁ’‹, ßÁ»§Á‚ÿÙ¥ v.~, x.~, ∑§È‹ÈÁS‚ÿÙ¥ v.w|π. ’ÊßUÁ’‹, ÿÍ„ÛÊÊ wÆ.wxª. ‚◊ÊÁ⁄UÿÊ, ‡ÊÙ◊⁄UÙŸ, ¬˝ÊøËŸ ©ûÊ⁄U ßdÊ∞‹Ë ⁄UÊíÿ ∑§Ë ⁄UÊ¡œÊŸË, ß’˝ÊŸË ‡ÊÊÁéŒ∑§ •Õ¸ - ¬„⁄U ∑§Ë ◊ËŸÊ⁄U, flÊÚø≈UÊÚfl⁄ÉÊ§. ’ÊßUÁ’‹, ÿÍŸÊŸË ’Êå≈UÊ¡Ë◊ - ‡ÊÊÁéŒ∑§ •Õ¸ «È’ÊŸÊæ§. ’ÊßUÁ’‹, v ¬Ã⁄U‚ x.wv


’ÃÊŸÊ, ø¥ªÊ (⁄UÙª◊ÈQ§) ∑§⁄UŸÊ, ø◊à∑§Ê⁄U ∑§⁄UŸÊ, ÷ÁflcÿflÊáÊË ∑§⁄UŸÊ, •Êà◊Ê•Ù¥ ∑§Ù ¬„øÊŸŸÊ ÃÕÊÁ÷ÛÊ ’ÙÁ‹ÿÙ¥ ◊¥ ’Ù‹ŸÊ ÿÊ ©Ÿ∑§Ù ‚◊¤ÊŸÊ ÿ ‚Ê⁄U ¬ÁflòÊ •Êà◊Ê ∑‘§ ©¬„Ê⁄U ◊ÊŸ ¡ÊŸ ‹ª– Ÿfl¡ÊÃ øø¸ßŸ •ÊÁà◊∑§ ©¬„Ê⁄UÙ¥ (∑§ÚÁ⁄Uí◊)∑§ ‚ ÿÈQ§ (∑§ÚÁ⁄Uí◊ÚÁ≈U∑§) ◊ÊŸÊ ¡ÊŸ ‹ªÊ– •ÕÊ¸Ã, ß¸E⁄UËÿ ¬⁄UáÊÊ ‚¬˝Á⁄UÃ √ÿÁQ§ÿÙ¥ ∑‘§ ◊Êª¸Œ‡Ê¸Ÿ ‚ Ÿfl¡ÊÃ øø¸ ∑§Ê ◊Êª¸ ¬˝‡ÊSÃ „È•Ê ∞‚Ë ß¸‚Êß¸ œÊ⁄UáÊÊ „Ò– ¬ÁflòÊ •Êà◊ÊmÊ⁄UÊ Ÿfl¡ÊÃ øø¸ ∑§Ù ÁŒ∞ ª∞ •ÊÁà◊∑§ ©¬„Ê⁄U flÃ¸◊ÊŸ øø¸ ∑§Ù ©¬‹éœ „Ò¥ ÿÊ Ÿ„Ë¥ ß‚ ¬⁄U ÁflflÊŒ „Ò–‹ÈÕ⁄UŸ, ◊ÕÊÚÁ«S≈U, ◊Ù⁄UÁflÿŸ ÃÕÊ ¬¥≈U∑§ÊÚS≈U‹ ‚¥¬˝ŒÊÿÙ¥ ∑‘§ •ŸÈ‚Ê⁄U ÿ •ÊÁà◊∑§ ©¬„Ê⁄U •Ê¡ ÷Ë©¬‹éœ „Ò¥–

¬ÁflòÊ ‡ÊÊSòÊ ∑§Ê ‚Ê⁄U (∑§Á⁄UÇ◊Ê)π ‚È⁄UÁˇÊÃ ⁄UπŸÊ Ÿfl¡ÊÃ øø¸ ∑§Ù •Êfl‡ÿ∑§ ◊Ê‹Í◊ „È•Ê–¬ÁflòÊ •Êà◊Ê ∑‘§ ◊Êª¸Œ‡Ê¸Ÿ ∑§Ù Ÿ∑§Ê⁄UŸÊ ¬Ê¬ ‚◊¤ÊÊ ªÿÊ– Á∑§‚Ë ÁflflÊŒÊS¬Œ ’ÊÃ ¬⁄U ¬Ã⁄U‚ ∑‘§ ŸÃÎàfl◊¥ ¬Á⁄UÃÙ¥ ◊¥ ÁflfløŸÊ „È•Ê ∑§⁄UÃË ÕË– ÿ„ ŸÃÎàfl Sflÿ¥ ß¸‚Ê Ÿ ¬Ã⁄U‚ ∑§Ù ÁŒÿÊ ÕÊ– ß¸‚Ê Ÿ •¬Ÿ ¡ËflŸ∑§Ê‹ ◊¥ ¬Ã⁄U‚ ‚ ∑§„Ê ÕÊ, “◊Ò¥ ÃÈ◊‚ ∑§„ÃÊ „Í°, ÃÍ ¬Ã⁄U‚ (ÿÍŸÊŸË ‡ÊÊÁéŒ∑§ •Õ¸ - ¬àÕ⁄U ÿÊ ¬àÕ⁄U ∑§Ê≈UÈ∑§«∏Ê) „Ò, •ı⁄U ø^ÊŸ ¬⁄U ◊Ò¥ •¬ŸË ◊¥«‹Ë (øø¸) π«∏Ë ∑§M°§ªÊ •ı⁄U ∑§’˝ ∑‘§ Œ⁄UflÊ¡ ©‚ ¬⁄U „ÊflË Ÿ„Ù ‚∑¥§ª– ◊Ò¥ ÃÈ¤Ê Sflª¸ ∑‘§ ⁄UÊ¡ ∑§Ë øÊÁ’ÿÊ° ŒÍ°ªÊ– ª

•¬äÊ◊¸U ÃÕÊ ¬Á⁄UÃÊ¥ ∑§Ê ©UûÊ⁄UÊÁäÊ∑§Ê⁄UŒÍ‚⁄UË ‚ŒË ◊¥ ¬ÁflòÊ ‡ÊÊSòÊ ‚ Áfl‚¥ªÃ Á‡ÊˇÊÊ•Ù¥ ∑§Ù •¬äÊ◊¸ (heresy - äÊ◊¸ ÁflL§h)ÉÊ ◊ÊŸÊ ¡ÊŸ

‹ªÊ– ªÒ⁄U-ß¸‚ÊßÿÙ¥ ∑§Ù “•¬äÊ◊Ë¸ Ÿ„Ë¥ ∑§„Ê ¡ÊÃÊ ÕÊ, ÿ„ äÿÊŸ ŒŸ ÿÙÇÿ „Ò– flÒ∑§ÁÀ¬∑§ ÁfløÊ⁄U⁄UπŸflÊ‹ ß¸‚ÊßÿÙ¥ ∑§Ù ÿ„ ‚ê’ÊäÊŸ ÁŒÿÊ ¡ÊÃÊ ÕÊ– ŒÙ ’Ê⁄U ‚◊¤ÊÊ-’È¤ÊÊ∑§⁄U øÃÊflŸË ŒŸ ∑‘§ ’ÊŒ ∞‚•¬äÊ◊¸ √ÿÁQ§ ‚ ‚¥ªÁÃ ⁄UπŸÊ ’¥Œ ∑§⁄UŸ ∑§Ê •ÊŒ‡Ê ÁŒÿÊ ªÿÊæ§– ß¸‚ÊßÿÃ ∑‘§ ÁflL§h ßŸ Áfl‚¥ªÃÁ‡ÊˇÊÊ•Ù¥ ∑‘§ ¬˝⁄U∑§ ÿ„ÍŒË „Ò¥ ∞‚Ê flÁ⁄UcΔU ß¸‚ÊßÿÊ¥ ∑§Ê ◊ÊŸŸÊ ÕÊ– ‚Ÿ˜ v}Æ ∑‘§ •Ê‚¬Ê‚ “∑§ÊÚã≈˛Ê ∞⁄UÁ‚‚”(•¬äÊ◊¸ ∑‘§ ÁflL§h) ª¥Õ Á‹πŸflÊ‹ Á‹ÿÊÚŸ (flÃ¸◊ÊŸ »˝§Êã‚) ∑‘§ Á’‡Ê¬ ßŸÊÿ‚ Ÿ ß¸‚Êß¸ Á‚hÊ¥Ã‡ÊÊSòÊ‚¥◊Ã (•ÊÚÕÙ¸«ÊÚÄU‚) ∞fl¥ ¬˝ôÊÊŸflÊŒË (ŸÊÚÁS≈U∑§, ÇŸÊÚÁS≈UU∑§) ÁfløÊ⁄U •¬äÊ◊Ë¸ „ÙŸ ∑§Ê ŒÊflÊ Á∑§ÿÊ–y

ß¸‚Êß¸ ¬⁄U¥¬⁄UÊ ∑§Ù •ˇÊÈááÊ ’ÃÊŸ ∑‘§ Á‹∞ ß⁄UŸÊÿ‚ Ÿ “¬Á⁄UÃÙ¥ ∑§Ê ©ûÊ⁄UÊÁœ∑§Ê⁄U” (∞¬ÊÚS≈UÁ‹∑§ ‚ÄU‚‡ÊŸ)Ãûfl ¬˝ÁÃ¬ÊÁŒÃ Á∑§ÿÊ– Á∑§‚Ë œ◊¸¬˝Œ‡Ê ∑‘§ Á’‡Ê¬ (œ◊Ê¸äÿˇÊ) ∑§Ù ©‚∑§Ê •Áœ∑§Ê⁄U ©‚∑‘§ ¬Ífl¸flÁÃ¸ÿÙ¥‚ ¬˝ÊåÃ „Ò, Á¡Ÿ∑§Ë oÎ¥π‹Ê ¬Á⁄UÃÙ¥ Ã∑§ ¬Ë¿ ¡ÊÃË „Ò, ÿ„ ß‚ Ãûfl ∑§Ê flÃ¸◊ÊŸ •Õ¸ „Ò– ©ûÊ⁄UÊÁœ∑§Ê⁄U ∑‘§Ãûfl ∑‘§ •ŸÈ‚Ê⁄U, ¬ÁflòÊ •Êà◊Ê ∑§Ê ©¬„Ê⁄U Á’‡Ê¬Ù¥ ∑§Ù ¬˝ÊåÃ „Ò ∞‚Ë ÉÊÙ·áÊÊ ÁmÃËÿ flÁ≈U∑§Ÿ ◊„Ê‚÷Ê Ÿ∑§. ∑§ÚÁ⁄Uí◊, ÿÍŸÊŸË ∑§ÊÁ⁄Uí◊ - ‡ÊÊÁéŒ∑§ •Õ¸ πÈ‡ÊË ‚ ÁŒÿÊ ªÿÊ ©¬„Ê⁄π. ∑§Á⁄UÇ◊Ê - ÿÍŸÊŸË ‡ÊÊÁéŒ∑§ •Õ¸ ‚Ëπª. ’ÊßUÁ’‹, ◊ûÊË v{.v}ÉÊ. „⁄U‚Ë, ÿÍŸÊŸË ∞⁄UÁ‚‚ -‡ÊÊÁéŒ∑§ •Õ¸ Áfl∑§À¬æ§. ’ÊßUÁ’‹, ÃËÃÈ‚ x.vÆ


∑§Ë–z Á÷ÛÊ ß¸‚Êß¸ ‚¥¬˝ŒÊÿ •‹ª-•‹ª ¬Á⁄UÃÙ¥ ∑‘§ ©ûÊ⁄UÊÁœ∑§Ê⁄U ∑§Ê ŒÊflÊ ∑§⁄UÃ „Ò¥U– ∑È§¿ ‚¥¬˝ŒÊÿ •ı⁄U©Ÿ∑‘§ ¬Á⁄UÃ •Êª ÁŒ∞ •ŸÈ‚Ê⁄U „Ò¥ - ⁄UÙ◊Ÿ ∑Ò§ÕÙÁ‹∑§ øø¸ (‡Ê◊ıŸ ¬Ã⁄U‚); ß¸S≈UŸ¸ •ÊÚÕÙ¸«ÊÚÄU‚ øø¸(•Ê¥ÁŒ˝ÿÊ‚, ¡Ù ‡Ê◊ıŸ ¬Ã⁄U‚ ∑§Ê ÷Êß¸ ÕÊ); Á‚⁄UÙ-◊‹Ê’Ê⁄U ∑Ò§ÕÙÁ‹∑§ øø¸, Á‚⁄UÙ-◊Ê‹¥∑§Ê⁄UÊ ∑Ò§ÕÙÁ‹∑§øø¸, ¡Ò∑§Ù’Êß≈U ‚ËÁ⁄UÿŸ Á∫pŸ øø¸, ◊Ê‹¥∑§Ê⁄UÊ ‚ËÁ⁄UÿŸ •ÊÚÕÙ¸«ÊÚÄU‚ øø¸ (øÊ⁄UÙ¥ ∑§Ê ¬Á⁄UÃ ÕÙ◊Ê),øø¸ •ÊÚ»§ ¡Ë¡‚ πÊßS≈U •ÊÚ»§ ‹Ú≈U⁄U-« ‚¥≈U˜‚ •ÕÊ¸Ã ◊ÊÚ◊¸Ÿ (¬Ã⁄U‚, ÿÊ∑Í§’ •ı⁄U ÿÍ„ÛÊÊ)– ¡ÊÚŸ∑§ÚÁÀflŸ •ı⁄U ◊ÊÁ≈U¸Ÿ ‹ÈÕ⁄U ßŸ ¬˝Ù≈US≈U¥≈U •Ê¥ŒÙ‹Ÿ ∑‘§ •ª˝ªáÿ ŸÃÊ•Ù¥ Ÿ “¬Á⁄UÃÙ¥ ∑§Ê ©ûÊ⁄UÊÁœ∑§Ê⁄U” Ãûfl∑§Ù Ÿ∑§Ê⁄UÊ ÕÊ– øø¸ ∑‘§ ¬ŒÊÁœ∑§ÊÁ⁄UÿÙ¥ ∑§Ê øÿŸ ¬ÁflòÊ •Êà◊Ê ∑§Ë ¬⁄UáÊÊ ‚ „ÙÃÊ „Ò, ÿ„U ’ÊÃ ßU‚ Ãûfl◊¥ ÁŸÁ„UÃ „ÒU–

ÿ„ÍUÁŒÿÊ¥ ◊¥ ¬˝øÊ⁄U ÃÕÊ ≈U∑§⁄UÊfl¬˝Ê⁄U¥÷ ◊¥ Ÿfl¡ÊÃ ß¸‚ÊßÿÃ ∑§Ê ‚¥Œ‡Ê ÿ„ÍÁŒÿÙ¥ ∑§ Á‹∞ ÕÊ– ¬˝Ê⁄U¥Á÷∑§ ß¸‚Êß¸ ÿ„ÍŒË ©¬Ê‚ŸÊ-ÉÊ⁄UÙ¥

◊¥ ¡Ê∑§⁄U ß¸‚ÊßÿÃ ∑§Ê ªÈáÊªÊŸ ∑§⁄UÃ– ¬˝Ê⁄UÁê÷∑§ ß¸U‚Êß¸U ŒÊflÊ ∑§⁄UÃ Õ Á∑§ ß¸‚ÊßÿÃ ¡ÍŒÊß¸S◊ (ÿ„ÍUÁŒÿÊ¥∑§Ê ◊¡„U’) ∑§Ù Ÿ∑§Ê⁄UÃÊ Ÿ„Ë¥, ’ÁÀ∑§ ¬Á⁄U¬ÍáÊ¸ ∑§⁄UÃÊ „Ò, ß¸‚Ê ∑§Ê •Êª◊Ÿ ¬˝ÊøËŸ ÿ„ÍŒË ŸÁ’ÿÙ¥ ∑§Ë÷ÁflcÿflÊáÊË ∑‘§ •ŸÈ‚Ê⁄U „È•Ê, ÿ„ÍÁŒÿÙ¥ ∑‘§ œ◊¸ª¥Õ ©Ÿ‚ •Áœ∑§ ß¸‚Êß¸ ¡ÊŸÃ „Ò¥– ŒÙŸÙ¥ ◊¥ ‚¥ÉÊ·¸ „ÙŸÊ•¬Á⁄U„Êÿ¸ ÕÊ– ÁSÃ»§ŸÈ‚ (S≈UË»§Ÿ) ŸÊ◊∑§ ∞∑§ Ÿfl-◊ÃÊãÃÁ⁄UÃ ß¸‚Êß¸ ∑§Ê»§Ë ©ª˝ ‡ÊéŒÙ¥ ◊¥ ÿ„ÍÁŒÿÙ¥ ∑§ËÁŸ¥ŒÊ ∑§⁄UÃÊ– fl„U ¬Õ⁄UÊfl (◊Ê⁄UŸ ∑§ Á‹∞ ¬àÕ⁄U »¥§∑§ŸÊ) ∑‘§ mÊ⁄UÊ ‚Ÿ˜ xy ◊¥ ◊Ê⁄UÊ ªÿÊ∑§– ß¸‚ÊßÿÃ ∑‘§Á‹∞ ◊ÎàÿÈ ∑§Ù ª‹ ‹ªÊŸ flÊ‹ ¬˝Õ◊ ‡Ê„ËŒ ÁSÃ»§ŸÈ‚ ∑§Ù ’ÊŒ ◊¥ “‚¥Ã” ÉÊÙÁ·Ã Á∑§ÿÊ ªÿÊ– ÁSÃ»§ŸÈ‚∑§Ë ‡Ê„ÊŒÃ ∑‘§ ’ÊŒ ß¸‚Êß¸ ÁÃÃ⁄U-Á’Ã⁄U „Ù ª∞– ’⁄UŸÊ’Ê‚ •ı⁄U ‡ÊÊ™§‹ ∑‘§ ŸÃÎàfl ◊¥ ∑È§¿ ß¸‚Êß¸•¥ÃÊÁ∑§ÿÊπ ¬„È°ø– fl„Ë¥ ¬⁄U ß¸‚Êß¸ ¬„‹Ë ’Ê⁄U “◊‚Ë„Ë” (Á∫pŸ) ∑§„‹Ê∞–ª

‡ÊÊ™§‹ ∑§Ê ¬ÊÒ‹‚ ’ŸŸÊ¬Õ⁄UÊfl ∑§⁄UŸ flÊ‹Ë ÷Ë«∏ ◊¥ ‡ÊÊ™§‹ ŸÊ◊ ∑§Ê »§⁄UË‚ËÉÊ ÿ„ÍŒË ÕÊ ¡Ù Ã⁄U‚È‚æ§ ◊¥ SÕÊÁ¬Ã ⁄UÙ◊ ⁄UÊíÿ

∑§Ê ŸÊªÁ⁄U∑§ ÕÊ– ∞∑§ ÁŒŸ ŒÁ◊‡∑§ ∑‘§ ⁄UÊSÃ ¬⁄U ø‹Ã ‚◊ÿ ©‚ •øÊŸ∑§ ß¸‚Ê ∑§Ë •Ê∑§Ê‡ÊflÊáÊË ‚ÈŸÊß¸ŒË– Á¡‚ ß¸‚ÊßÿÃ ‚ ‡ÊÊ™§‹ ÉÊÎáÊÊ ∑§⁄UÃÊ ÕÊ, fl„ ©‚Ë ∑§Ê „Ù ªÿÊ– •¬Ÿ ŸÊ◊ ∑‘§ ⁄UÙ◊Ë •¬÷¥‡Ê“¬ı‹‚” (¬ÊÚ‹) ∑§Ê ©U‚Ÿ •¬ŸÊ Á‹ÿÊ– ªÒ⁄U-ÿ„ÍÁŒÿÙ¥, Áfl‡Ê·∑§⁄U ⁄UÙ◊-flÊÁ‚ÿÊ¥ ∑§Ê ‚„¡ÃÊ ‚◊ÃÊ¥Ã⁄UáÊ ∑§⁄UŸ ∑‘§ Á‹∞ ©‚Ÿ •¬ŸÊ ŸÊ◊ ’Œ‹Ê ∞‚Ë ◊ÊãÿÃÊ „Ò– ß¸‚Ê ∑‘§ ’Ê⁄U„ ¬Á⁄UÃÙ¥ ◊¥ ¬ı‹‚ Ÿ„Ë¥ ÕÊ∑§. ’ÊßUÁ’‹, ¬˝Á⁄UÃÙ¥ ∑‘§ ∑§Ê◊ |.zy- }.xπ. ∞Áá≈U•ÊÚ∑§, flÃ¸◊ÊŸ •¥ÃÊÄUÿÊ, ÃÈ∑§¸SÃÊŸª§. ’ÊßUÁ’‹, ¬˝Á⁄UÃÙ¥ ∑‘§ ∑§Ê◊, vv.wzÉÊ. »§⁄UË‚Ë •ÕÊ¸Ã˜ ¬„U‹Ë ‚ŒË ◊¥ ÿ„ÍUŒË äÊ◊¸ ∑§Ê ∞∑§ äÊÊÁ◊¸∑§ ªÈ≈U ¡Ê ÿÍŸÊŸË ‚¥S∑Î§ÁÃ •ÊÒ⁄U ∑§ß¸U ◊Ê◊‹Ê¥ ◊¥ ß¸U‚Ê ∑§Ê Áfl⁄UÊäÊ

∑§⁄UÃ Õ–æ§. ≈UÊ‚¸‚, flÃ◊Ê¸Ÿ ¬ÍflË¸ ÃÈ∑§¸SÃÊŸ ◊¥


‹Á∑§Ÿ ß‚ ◊ÃÊ¥Ã⁄UáÊ ‚ fl„ ¬Á⁄UÃ „Ù ªÿÊ– ß¸‚ÊßÿÃ ∑‘§ ßÁÃ„Ê‚ ◊¥ •Ê¡ ß¸‚Ê ∑‘§ ’ÊŒ ©‚Ë ∑§Ê ∑˝§◊•ÊÃÊ „Ò– ∑§Ùß¸ √ÿÁQ§ ◊ÃÊ¥Ã⁄UáÊ ‚ ∑Ò§‚ ¬ÍáÊ¸ÃÿÊ ’Œ‹ ‚∑§ÃÊ „Ò ß‚∑§Ê ¬ı‹‚ ‚flÙ¸à∑Î§c≈U ©ŒÊ„⁄UáÊ „Ò–‚Ÿ˜ y ‚ ‚Ÿ˜ {w ÿÊ {y Ã∑§ ©‚∑§Ê ¡ËflŸ∑§Ê‹ ◊ÊŸÊ ¡ÊÃÊ „Ò–

ÁSòÊÿÊ¥ ∑§Ê „UËŸ Œ¡Ê¸Ÿfl ◊ÃÊãÃÁ⁄UÃ ¬ÊÒ‹‚ Ÿ ŒÊflÊ Á∑§ÿÊ Á∑§ “¬⁄U◊‡fl⁄U ∑§Ë ßë¿Ê ÕË Á∑§ fl„ ◊⁄U ¡Á⁄U∞ •¬Ÿ ’≈U ∑§Ù

¬˝∑§≈U ∑§⁄‘¥U •ı⁄U ◊Ò¥ ªÒ⁄U-ÿ„ÍÁŒÿÙ¥ ∑§Ù ©‚∑‘§ ’≈U ∑§Ë πÈ‡Êπ’⁄UË ‚ÈŸÊ™§°; ◊Ò¥Ÿ Á∑§‚Ë ß¥‚ÊŸ ‚ ‚‹Ê„-◊‡Êfl⁄UÊ Ÿ„Ë¥ Á∑§ÿÊ”∑§– “¬Á⁄UÃÙ¥ ∑‘§ ∑§Ê◊” ∑§Ê •ÊœÊ ‚ •Áœ∑§ ÷Êª ©‚∑‘§ ¡ËflŸ •ı⁄U ∑§Êÿ¸ ‚ √ÿÊåÃ„Ò– Ÿ∞ ÁflœÊŸ ∑‘§ w| ª¥ÕÙ¥ ◊¥ ‚ vy ª¥ÕÙ¥ ∑§Ë ⁄UøŸÊ ©‚Ÿ ∑§Ë ∞‚Ë ¬Ê⁄U¥¬Á⁄U∑§ ◊ÊãÿÃÊ „Ò– ß¸‚ÊßÿÃ ∑‘§Á‚hÊ¥Ã, ©¬Ê‚ŸÊ ÁflÁœ, øÊ⁄UÊªÊ„Ê¥ ∑§Ë Œπ÷Ê‹ (¬ÒS≈UÙ⁄U‹ Œπ÷Ê‹, øø¸ ∑§Ù ◊Êª¸Œ‡Ê¸Ÿ) •ÊÁŒ◊Í‹÷ÍÃ ’ÊÃ¥ ©‚Ë ∑‘§ ¬òÊÙ¥ ¬⁄U Á≈U∑§Ë „Ò¥– ∑§◊¸ ‚ Ÿ„Ë¥ ’ÁÀ∑§ ß¸‚Ê ¬⁄U Áfl‡flÊ‚ ⁄UπŸ ‚ ◊ÈÁQ§Á◊‹ÃË „Ò ÿ„ Á‚hÊ¥Ã ©‚Ë ∑§Ê „Ò π •¬Ÿ •Ÿ∑§ ¬òÊÙ¥ ◊¥ ¬ı‹‚ Ÿ ¬ÈL§·Ù¥ ∑§Ë ÃÈ‹ŸÊ ◊¥ ÁSòÊÿÙ¥ ∑‘§„ËŸ Œ¡¸ ¬⁄U ’‹ ÁŒÿÊ– ß¸‚ÊßÿÃ ∑‘§ ßÁÃ„Ê‚ ◊¥ ÁSòÊÿÙ¥ ∑§Ù ¡Ù •àÿ¥Ã „ËŸ Œ¡Ê¸ ÁŒÿÊ ªÿÊ, ©‚∑§Ê◊Í‹ ßŸ ¬òÊÙ¥ ◊¥ ’ÃÊÿÊ ¡ÊÃÊ „Ò– ß‚ ‚¥’¥œ ◊¥ ¬ı‹‚ ∑‘§ ÁfløÊ⁄U ∞‚ „Ò¥ — “„⁄U ¬ÈL§· ∑§Ê Á‚⁄U ◊‚Ë„„Ò •ı⁄U SòÊË ∑§Ê Á‚⁄U ¬ÈL§· „Ò...” ª, “¬ÈL§· ¬⁄U◊‡fl⁄U ∑§Ë ¿Á’ •ı⁄U ©‚∑§Ë ◊Á„◊Ê „Ò– ‹Á∑§Ÿ SòÊË¬ÈL§· ∑§Ë ◊Á„◊Ê „Ò” ÉÊU, “◊¥«Á‹ÿÙ¥ ◊¥ ÁSòÊÿÊ° øÈ¬ ⁄U„¥, ÄUÿÙ¥Á∑§ ©ã„¥ ’Ù‹Ÿ ∑§Ë ß¡Ê¡Ã Ÿ„Ë¥, ’ÁÀ∑§fl •œËŸ ⁄U„¥... ∞∑§ SòÊË ∑‘§ Á‹∞ ◊¥«Á‹ÿÙ¥ ∑‘§ ‚Ê◊Ÿ ’Ù‹ŸÊ •¬◊ÊŸ ∑§Ë ’ÊÃ „Ò” æ§, “¬ÁàŸÿÊ°•¬Ÿ-•¬Ÿ ¬ÁÃÿÙ¥ ∑‘§ ∞‚ •œËŸ ⁄U„¥ ¡Ò‚ ¬˝÷È ∑‘§”ø, “∞∑§ SòÊË ¬Í⁄UË •œËŸÃÊ ÁŒπÊÃ „È∞ ‡ÊÊ¥Ã ⁄U„∑§⁄U‚Ëπ– ◊Ò¥ SòÊË ∑§Ù Á‚πÊŸ ÿÊ ¬ÈL§· ¬⁄U •Áœ∑§Ê⁄U ø‹ÊŸ ∑§Ë ß¡Ê¡Ã Ÿ„Ë¥ ŒÃÊ, ß‚∑‘§ ’¡Êÿ ©‚ ‡ÊÊ¥Ã⁄U„ŸÊ øÊÁ„∞” ¿U •ÊÁŒ– ¬ı‹‚ Ÿ •ãÿ ¬˝∑§Ê⁄U ∑§Ë Áfl·◊ÃÊ ∑§Ë ’ÊÃ ÷Ë ∑§„UË, ¡Ò‚ “„ ŒÊ‚Ù¥, ¡Ù ŒÈÁŸÿÊ◊¥ ÃÈê„Ê⁄U ◊ÊÁ‹∑§ „Ò¥, ©Ÿ‚ «⁄UÃ •ı⁄U Õ⁄UÕ⁄UÊÃ „È∞ ÁŒ‹ ∑§Ë ‚ËœÊß¸ ∑‘§ ‚ÊÕ ©Ÿ∑§Ë •ÊôÊÊ ◊ÊŸÙ, ¡Ò‚ ÃÈ◊◊‚Ë„ ∑§Ë ∑§⁄UÃ „Ù”–¡

∑§. ’ÊßUÁ’‹, ª‹ÊÁÃÿÙ¥ v.vv-v{π. ’ÊßUÁ’‹, ⁄UÙÁ◊ÿÙ¥ x.w}, vv.{, ßÁ»§Á‚ÿÙ¥ w.}-~ª. ’ÊßUÁ’‹, v ∑È§Á⁄UÁÕÿÙ¥ vv.xÉÊU. ’ÊßUÁ’‹, v ∑È§Á⁄UÁÕÿÙ¥ vv.|æ§. ’ÊßUÁ’‹, v ∑È§Á⁄U¥ÁÕÿÙ¥ vy.xyø. ’ÊßUÁ’‹, ßÁ»§Á‚ÿÙ¥ z.ww¿U. ’ÊßUÁ’‹, v ÁÃ◊ÈÁÕÿÈ‚ w.vv,vw¡. ’ÊßUÁ’‹, ßÁ»§Á‚ÿÙ¥ {.z


¬ÊÒ‹‚ mUÊ⁄UÊ ß¸U‚ÊßUÿÃ ∑§Ê ¬˝‚Ê⁄Uß¸‚ÊßÿÃ ∑‘§ ¬˝‚Ê⁄U ∑‘§ Á‹∞ ¬ı‹‚ Ÿ ÃËŸ ‹¥’ ¬˝flÊ‚ Á∑§∞ Á¡Ÿ∑§Ê fláÊ¸Ÿ ¬Á⁄UÃÙ¥ ∑‘§ ∑§Ê◊ ◊¥

•ÊÃÊ „Ò– •¥ÃÊÁ∑§ÿÊ, ‚Êÿ¬˝‚, ŒÁˇÊáÊ ∞Á‡ÊÿÊ ◊ÊßŸ⁄U (•ŸÊÃÙÁ‹ÿÊ), Á»§⁄U •¥ÃÊÁ∑§ÿÊ ÿ„ ¬„‹Ê ¬˝flÊ‚ÕÊ– ¬Ê»È§‚ (‚Êÿ¬˝‚) ◊¥ ©‚∑§Ë ‚Ëπ ∑§Ù øÈŸıÃË ŒŸflÊ‹ ’Ê⁄UÿË‡ÊÈ (ß‹Ë◊Ê‚ ¡ÊŒÍª⁄U) ŸÊ◊∑§ ÿ„ÍŒË∑§Ë ¬ı‹‚ Ÿ “‡ÊÒÃÊŸ ∑§Ë •ı‹ÊŒ, ¡Ê‹‚Ê¡Ë •ı⁄U ◊Ä∑§Ê⁄UË ‚ ÷⁄UÊ „È•Ê, Ÿ∑§Ë ∑§Ê ŒÈ‡◊Ÿ” ∑§„U∑§⁄U÷à‚¸ŸÊ ∑§Ë •ı⁄U ©‚ •°œÊ Á∑§ÿÊ ÿ„ ¬…∏Ÿ ∑§Ù Á◊‹ÃÊ „Ò ∑§– •¥ÃÊÁ∑§ÿÊ ◊¥ ©‚Ÿ ¡á≈UÊß‹ (◊Í‹ •Õ¸“ªÒ⁄U-ÿ„ÍŒË”, flÃ¸◊ÊŸ •Õ¸ ÁflÁ‡Êc≈U øø¸ ∑§Ê ¡Ù ‚ŒSÿ Ÿ„Ë¥) ‹ÙªÙ¥ ◊¥ ß¸‚ÊßÿÃ ∑§Ê ¬˝‚Ê⁄U Á∑§ÿÊ–ß¸‚ÊßÿÃ ◊¥ ¬˝fl‡Ê ŒŸ ∑‘§ Á‹∞ ¡á≈UÊß‹ ¬ÈL§·Ù¥ ∑§Ê πÃŸÊ •Êfl‡ÿ∑§ „Ò ÿÊ Ÿ„Ë¥ ß‚ ª„Ÿ ¬˝‡Ÿ ¬⁄UÿM§‚‹◊ ∑§Ë ¬Á⁄U·Œ (‚Ÿ˜ zÆ-zv) ◊¥ ’„‚ „Èß¸– ß‚ ÁflÁœ ∑§Ë •Êfl‡ÿ∑§ÃÊ Ÿ„Ë¥ ÿ„ ÁŸáÊ¸ÿ „È•Ê–‚’ πÊl ß¸E⁄U Ÿ ’ŸÊÿÊ „È•Ê „ÙŸ ∑‘§ ∑§Ê⁄UáÊ ∑§Ùß¸ ÷Ë πÊl •‡ÊÈh Ÿ„Ë¥ ÿ„ ÷Ë ÁŸÁ‡øÃ „È•Ê–

¬ı‹‚ ∑§Ê ŒÍ‚⁄UÊ ¬˝flÊ‚ ÿM§‚‹◊ ‚ ‡ÊÈM§ „Ù∑§⁄U ÷Í◊äÿ ‚Êª⁄U ∑‘§ •Ê‚¬Ê‚ ∑‘§ ¬˝Œ‡ÊÙ¥ ◊¥ „È•Ê–∑§ÊÚÁ⁄UÕ (ÿÍŸÊŸ) ◊¥ «…∏ ‚Ê‹ Á’ÃÊŸ ∑‘§ ’ÊŒ ©‚Ÿ •¬ŸÊ ÃË‚⁄UÊ ¬˝flÊ‚ ¬˝Ê⁄U¥÷ Á∑§ÿÊ– ß‚ ¬˝flÊ‚ ◊¥ª‹ÊÁÃÿÊ (ª‹Á‡ÊÿÊ, flÃ¸◊ÊŸ ◊¥ ◊äÿ •ŸÊÃÙÁ‹ÿÊ, ÃÈ∑¸§SÃÊŸ), ßÁ»§‚È‚ (∞Á»§‚‚, flÃ¸◊ÊŸ ß¡Á◊⁄U¬˝Ê¥Ã, ÃÈ∑§¸SÃÊŸ; ÿ„Ê° ©‚Ÿ Ã¥’Í ’ŸÊŸ ∑§Ê ∑§Ê◊ Á∑§ÿÊ), Á»§Á‹å¬Ë (flÃ¸◊ÊŸ ◊Á∑§ŒÈÁŸÿÊ ÿÊ ◊ÚÁ‚«ÙÁŸÿÊ¬˝Ê¥Ã, ÿÍŸÊŸ) •ÊÁŒ ‡Ê„⁄UÙ¥ ∑§Ù ÷¥≈U Œ∑§⁄U fl„ ÿM§‚‹◊ ‹ı≈UÊ– ß¸‚ÊßÿÃ ∑§Ê ¬˝‚Ê⁄U ©‚Ÿ S¬Ÿ Ã∑§ Á∑§ÿÊ∞‚Ê ◊ÊŸÊ ¡ÊÃÊ „Ò– ©‚∑§Ù ‡Ê„ÊŒÃ Á◊‹Ë ∞‚Ê ß¸‚ÊßÿÙ¥ ∑§Ê ŒÊflÊ „Ò– ⁄UÙ◊ ‡Ê„⁄U ∑§Ë ŒËflÊ⁄UÙ¥ ∑‘§ ’Ê„⁄U©‚∑§Ë ∑§ÁÕÃ ∑§’˝ ∑‘§ SÕÊŸ ¬⁄U ‚◊˝Ê≈U ∑§ÊÚãS≈Uá≈UËŸ Ÿ øıÕË ‚ŒË ◊¥ ¬„‹Ê Áª⁄U¡ÊÉÊ⁄U ’ŸflÊÿÊ– ©‚SÕÊŸ ¬⁄U •Ê¡ ÷√ÿ ’Ê‚Ë‹Ë∑§ (’Á‚Á‹∑§Ê) π«∏Ê „Ò–

øø¸ ∑§ ¬ŒÊÁäÊ∑§ÊÁ⁄UÿÊ¥ ∑§Ê ÁŸäÊÊ¸⁄UáÊ¬ı‹‚ Ÿ øø¸ ∑‘§ ¬ŒÊÁœ∑§ÊÁ⁄UÿÙ¥ ∑§Ê •Áœ∑§Ê⁄U ÁŸÁpÃ Á∑§ÿÊ– ¬ı‹‚ Ÿ ¬Á⁄UÃ, Ÿ’Ë, ß¥¡Ë‹flÊŒË

(ß’ÚŸ¡Á‹S≈U, ß¸‚ÊßÿÃ ∑§Ê ¬˝øÊ⁄U∑§), ¬ÊŒ⁄UË (¬ÊS≈U⁄U), Á‡ÊˇÊ∑§ ¡Ò‚ •Ÿ∑§ ‹ÙªÙ¥ ∑§Ê ÁŸäÊÊ¸Á⁄UÃ Á∑§ÿÊ,Á¡ã„¥ øø¸ ◊¥ Áfl‡Ê·ÊÁœ∑§Ê⁄U ÕÊ– ’ÊßUÁ’‹ ∑§ ÃË◊ÈÁÕÿÈ‚ x.v-| ◊¥ ¬ı‹‚ Ÿ Á’‡Ê¬ π ∑§Ë ÿÙÇÿÃÊ•Ù¥∑§Ê Áflfl⁄UáÊ Á∑§ÿÊ „Ò– ßŸ Á’‡Ê¬Ù¥ ∑§Ë ÁŸÿÈÁQ§ ∞fl¥ ¬˝ÁÃcΔUÊ¬ŸÊ ¬Á⁄UÃÙ¥ mÊ⁄UÊ „ÙÃË ÕË– Á’‡Ê¬Ù¥ ∑‘§ ÁflflÊ„∑§⁄UŸ ¬⁄U ¬ı‹‚ Ÿ ¬˝ÁÃ’¥œ ‹ªÊÿÊ– ¬ı‹‚ Sflÿ¥ •ÁflflÊÁ„Ã ÕÊ, ‹Á∑§Ÿ ¬Ã⁄U‚ •ı⁄U •ãÿ ∑§ß¸ ¬Á⁄UÃÁflflÊÁ„Ã Õ–

¬˝Ê⁄U¥Á÷∑§ ß¸‚Êß¸, ¡ÍŒÊß¸ (ÿ„ÍUŒË) ¬È⁄UÙÁ„ÃÙ¥ ∑§Ù ◊ÊŸÃ Õ– ß¸‚ÊßÿÃ ∑§Ê ¡ÍŒÊß¸S◊ (ÿ„ÍUŒË ◊Ã) ‚

∑§. ’ÊßUÁ’‹, ¬Á⁄UÃÙ¥ ∑‘§ ∑§Ê◊ vw.{-vvπ. ◊Í‹ ÿÍŸÊŸË ‡ÊéŒ “∞Á¬S∑§Ù¬ÊÚ‚”, Á¡‚∑§Ê •Õ¸ “ÁŸª⁄UÊŸ” „Ò


•¥Ã⁄U ¡Ò‚-¡Ò‚ S¬c≈U „È•Ê, •‹ª ß¸‚Êß¸ ¬È⁄UÙÁ„ÃÙ¥ ∑§Ë •Êfl‡ÿ∑§ÃÊ ¬˝ÃËÃ „ÙŸ ‹ªË– ÿÍŸÊŸË ’Ù‹ŸflÊ‹ÿ„ÍÁŒÿÙ¥ ◊¥ “¬ÁS’≈U⁄UÊÚÿ” (flÁ⁄UcΔU) ŸÊ◊∑§ ¬Œ ÕÊ– ‡ÊÈM§ ◊¥, Á’‡Ê¬ „Ë ÿÍπÒÁ⁄US≈U œ◊¸∑Î§àÿ ◊¥ •äÿˇÊ ∑§Ë÷ÍÁ◊∑§Ê ÁŸ÷ÊÿÊ ∑§⁄UÃÊ ÕÊ– ‹Á∑§Ÿ ¡Ò‚-¡Ò‚ ß¸‚ÊßÿÙ¥ ∑§Ë ‚¥ÅÿÊ ’…∏Ë, flÒ‚-flÒ‚ ÿ„ ÷ÍÁ◊∑§Ê ÁŸ÷ÊŸ ∑‘§Á‹∞ Á’‡Ê¬ ¬È⁄UÙÁ„ÃÙ¥ (¬˝ËS≈U, ¬ÁS’≈U⁄U) ∑§Ë ÁŸÿÈÁQ§ ∑§⁄UŸ ‹ª– ß¸‚ÊßÿÙ¥ ∑§Ë ‚¥ÅÿÊ ¡Ò‚ ’…∏Ÿ ‹ªË,πÊŸ ∑‘§ ’°≈UflÊ⁄U ◊¥ ÿÍŸÊŸË ’Ù‹Ÿ flÊ‹Ë ÿ„ÍŒË ÁflœflÊ•Ù¥ ∑§Ë ©¬ ÊÊ ∑§Ë ¡ÊŸ ‹ªË– ÿÍŸÊŸË ’Ù‹Ÿ flÊ‹ÿ„ÍŒË ß’˝ÊŸË ’Ù‹Ÿ flÊ‹ ÿ„ÍÁŒÿÙ¥ ∑‘§ Áfl⁄UÙœ ◊¥ ∑È§«∏∑È§«∏ÊŸ ‹ª– Ã’ ¬Á⁄UÃÙ¥ ∑§Ù ß¸‡fl⁄U fløŸ Á‚πÊŸ∑§Ê ∑§Ê◊ ¿Ù«∏∑§⁄U, πÊŸÊ ¬⁄UÙ‚Ÿ ∑§Ê ∑§Ê◊ ∑§⁄UŸÊ ¬«∏Ê– ß‚Á‹∞ ¬Á⁄UÃÙ¥ Ÿ ‚ÊÃ ‚„Êÿ∑§ ‚fl∑§ •ÕÊ¸Ã˜«UË∑§Ÿ∑§ ÁŸÿÈQ§ Á∑§∞ – ßŸ∑§Ê Œ¡Ê¸ “¬˝ËS≈U” ∑‘§ ŸËø ÕÊ– ™§¬⁄UÙÑÁπÃ ¬˝Õ◊ ß¸‚Êß¸ ‡Ê„ËŒ ÁSÃ»§ŸÈ‚ ∑§Ù¬˝Õ◊ «Ë∑§Ÿ ’ŸÊÿÊ ªÿÊ–

øø¸ ∑‘§ øÊ⁄U ’Ê„⁄UË ‹ˇÊáÊøø¸ ∑‘§ øÊ⁄U ’Ê„⁄UË ‹ˇÊáÊ ÿÍ° ’ÃÊ∞° ¡ÊŸ ‹ª–{

v) øø¸ ∑Ò§ÕÙÁ‹∑§ •ÕÊ¸Ã˜ Áfl‡fl¡ŸËŸ „Ò– ÿ„ ‡ÊéŒ ŒÙ •ÕÙ¥ ◊¥ ¬˝ÿÈQ§ „Ò - ∞∑§, øø¸ SÕÊŸËÿ‚◊ÈŒÊÿÙ¥ ∑‘§ ¬⁄U „Ò– ŒÍ‚⁄UÊ, ©‚∑§Ê ‚¥Œ‡Ê ‚fl¸S¬‡ÊË¸ „Ò– øø¸ ÿÈªÿÈªÊ¥Ã⁄U Ã∑§ ‚’ ◊ŸÈcÿÙ¥ ∑‘§ Á‹ÿπÈ‹Ê „Ò– œ◊¸‡ÊÊSòÊ •ı⁄U ¬⁄U¥¬⁄UÊ ŒÙŸÙ¥ øø¸ ∑‘§ ‚¥Œ‡Ê ∑‘§ •ÊœÊ⁄U „Ò¥– ß¸‡fl⁄UËÿ ‚àÿ ∑‘§fl‹œ◊¸‡ÊÊSòÊ ◊¥ „Ë Ÿ„UË¥ Á◊‹ÃÊ, ¬⁄U¥¬⁄UÊ ÷Ë ©‚ ÁŸÁ‡øÃ ∑§⁄UÃË „Ò– ¬˝ÊÕ¸ŸÊ ∑§⁄UŸ ∑§Ë ⁄UËÁÃ (Á‹≈U¡Ë¸)¬˝‡ŸÙûÊ⁄UË ∑‘§ SflM§¬ ◊¥ Á‚hÊ¥ÃÙ¥ ∑§Ê ÁŸM§¬áÊ (∑§ÚÁ≈U∑§ÚÁ≈U∑§‹ Á‹πÊß¸), ß¸‚Êß¸ Áfl‡flÊ‚Ù¥ ∑§Ê•Á÷fløŸ ∑§⁄UŸ ∑§Ë ÁflÁœ (∑˝§Ë«) ßŸ‚ ÿ„ ¬⁄U¥¬⁄UÊ ’ŸË– ©ŒÊ„⁄UáÊ ∑‘§ Ãı⁄U ¬⁄U ◊Á⁄Uÿ◊ ∑‘§SflªÊ¸⁄UÙ„áÊ (∞‚ê¬‡ÊŸ) ∑§Ê ’ÊßUÁ’‹ ◊¥ ∑§„Ë¥ ©À‹π Ÿ„Ë¥, ‹Á∑§Ÿ ÿ„ ∑§À¬ŸÊ ◊Í‹÷ÍÃ ◊ÊŸËªß¸–

w) øø¸ ∞∑§ „Ò– ∞∑§ ‡Ê⁄UË⁄U, ∞∑§ ¬ÁflòÊ ‡ÊÁQ§, ∞∑§ ¬⁄U◊E⁄U,∞∑§ ¬˝÷È, ∞∑§ ÁflEÊ‚, ∞∑§ ’¬ÁÃS◊Ê•ı⁄U ∞∑§ •Ê‡ÊÊ ÿ„ øø¸ ∑§Ë Áfl‡Ê·ÃÊ∞¥ ’ÃÊß¸ ªß¸ π§– ß‚∑‘§ •ÁÃÁ⁄UQ§, øø¸ ∑‘§ ∞∑§ ‚œ◊¸∑Î§àÿ, ∞∑§ ¬Í¡Ê-ÁflÁœ •ı⁄U ∞∑§ „Ë ¬⁄U◊ÊÁœ∑§Ê⁄UË ∑§Ê ‡ÊÊ‚Ÿ ÿ„ ∞ÄUÿ ∑‘§ ‹ˇÊáÊ ’ÃÊ∞ ª∞–

x) øø¸ ¬ÁflòÊ „Ò– ©‚∑‘§ ◊ÊŸflËÿ M§¬ ∑‘§ ¬⁄U ©‚∑‘§ ß¸‚Ê ∑§Ê ‡Ê⁄UË⁄U „ÙŸÊ ©‚∑§Ë ¬ÁflòÊÃÊ ∑§Ê ¬˝◊ÊáÊ◊ÊŸÊ ªÿÊ–

y) øø¸ ∞¬ÙÁS≈UÁ‹∑§ „Ò– ß¸‚Ê ∑‘§ ¬Á⁄UÃÙ¥ ∑§Ê ©ûÊ⁄UÊÁœ∑§Ê⁄U ©‚ ¬˝ÊåÃ „Ò– ß‚Á‹∞ ¬ÁflòÊ •Êà◊Ê ∑§Ê•ˇÊÈááÊ ◊Êª¸Œ‡Ê¸Ÿ ©‚ ¬˝ÊåÃ „Ò–

∑§. ©¬ÿÊ¡∑§, «Ë∑§Ÿ; ◊Í‹ ÿÍŸÊŸË Á«ÿÊ∑§Èã‚ •ÕÊ¸Ã Ÿı∑§⁄U, ’ÊßUÁ’‹ ¬Á⁄UÃÙ¥ ∑‘§ ∑§Ê◊ {.v-vzπ. ’ÊßUÁ’‹, ßÁ»§Á‚ÿÙ¥ y, y-{


‚ÊÃ œ◊¸∑Î§àÿß¸‚Ê Ÿ •¬Ÿ ¡ËflŸ-∑§Ê‹ ◊¥ ‚ÊÃ œ◊¸∑§ÎàÿÙ¥ ∑§Ë ŸË¥fl ⁄UπË ÿ„ ¬Ê⁄U¥¬Á⁄U∑§ œÊ⁄UáÊÊ „ÙŸ ∑‘§ ∑§Ê⁄UáÊ

ßŸ∑§Ë øøÊ¸ ÿ„Ë¥ ¬⁄U ∑§Ë ¡Êÿ– ÿ œ◊¸∑Î§àÿ ß¸‚Ê ∑‘§ ÁŸ‡ÊÊŸ „Ò¥ ÿ„ ¬„øÊŸŸ ÿÊ ÁŸÁ‡øÃ ∑§⁄UŸ ◊¥ ∑§ß¸‚ÁŒÿÊ° ‹ª ªÿË, ∞‚Ë ◊ÊãÿÃÊ „Ò– ßã„¥ ß¸‚Ê ∑§Ë •ŒÎ‡ÿ •ªÙø⁄U ∑§Î¬Ê ∑‘§ ŒÎ‡ÿ-ªÙø⁄U ¬˝ÃË∑§ ◊ÊŸÊ ¡ÊÃÊ„Ò– ÿ ‚ÊÃ œ◊¸∑§Îàÿ ÁŸêŸ ¬˝∑§Ê⁄U „Ò, ßŸ∑§Ê Áflfl⁄UáÊ ∑Ò§ÕÙÁ‹∑§ ‚¥¬˝ŒÊÿ ∑‘§ •ŸÈM§¬ „Ò| (’¬ÁÃS◊Ê,œãÿflÊŒ ôÊÊ¬Ÿ •ı⁄U ⁄UÙªª˝SÃÙ¥ ¬⁄U Ã‹ ◊‹Ÿ ∑‘§ œ◊¸∑Î§àÿÙ¥ ∑§Ê ∑È§¿ Áflfl⁄UáÊ ¬„‹ •Ê øÈ∑§Ê „Ò) -

v. ’¬ÁÃS◊Ê (’ÒÁå≈U¡◊)∑§ - Δ¥« ÿÊ ª⁄U◊ ¬ÊŸË ∑§Ê ©¬ÿÙª ∑§⁄U ¬ÊŒ⁄UË (¬˝ËS≈U) Á∑§‚Ë √ÿÁQ§ ‚“◊Ò¥ ÃÈê„¥ Á¬ÃÊ, ¬ÈòÊ •ı⁄U ¬ÁflòÊ •Êà◊Ê ∑‘§ ŸÊ◊ ¬⁄U ’¬ÁÃS◊Ê Œ ⁄U„Ê „Í°” ÿ„ ∑§„ÃÊ „Ò– ’¬ÁÃS◊Ê∑§Ê •ŸÈª˝„ ¬ÁflòÊ ÁòÊ◊ÍÁÃ¸ mÊ⁄UÊ „ÙÃÊ „Ò, ¬ÊŒ⁄UË ◊ÊòÊ ∞∑§ ◊Êäÿ◊ ‚◊¤ÊÊ ¡ÊÃÊ „Ò– ¬ÊŒ⁄UË ÿÊ «Ë∑§Ÿ„Ë ’¬ÁÃS◊Ê Œ ‚∑§ÃÊ „Ò ∞‚Ê Ÿ„Ë¥, •Êfl‡ÿ∑§ÃÊ „ÙŸ ¬⁄U ∑§Ùß¸ ÷Ë ‚Ê◊Êãÿ SòÊË-¬ÈL§· ’¬ÁÃS◊ÊŒ ‚∑§ÃÊ „Ò ’‡ÊÃ ÁflÁœ ∑§Ê ©g‡ÿ •ı⁄U ¬hÁÃ ‚„Ë „Ù– øıŒ„ fl·¸ ‚ •Áœ∑§ •ÊÿÈ ∑‘§ √ÿÁQ§∑§Ê ’¬ÁÃS◊Ê Á’‡Ê¬ mÊ⁄UÊ „Ë Á∑§ÿÊ ¡ÊŸÊ •Êfl‡ÿ∑§ „Ò– ’¬ÁÃS◊Ê ∑‘§ ‚◊ÿ ∑§◊ ‚ ∑§◊ ∞∑§‚ÊˇÊË •Êfl‡ÿ∑§ „ÙÃÊ „Ò– ’¬ÁÃS◊Ê Á∑§∞ ª∞ √ÿÁQ§ ∑§Ê ŸÊ◊ ’Á#‚◊‹ ¬¥Á¡∑§Ê (⁄UÁ¡S≈U⁄U) ◊¥¬˝Áflc≈U „ÙŸÊ •Êfl‡ÿ∑§ „Ò– ∑Ò§ÕÙÁ‹∑§ ’¬ÁÃS◊Ê ÁflÁœ ◊¥ ªÒ⁄U-∑Ò§ÕÙÁ‹∑§ ß¸‚Êß¸ ÷Êª Ÿ„Ë¥ ‹‚∑§ÃÊ, ∑‘§fl‹ ∑Ò§ÕÙÁ‹∑§ ¬˝ÊÿÙ¡∑§ ∑‘§ ‚ÊÕ ⁄U„∑§⁄U ß‚ ÁflÁœ ∑§Ù Œπ ‚∑§ÃÊ „Ò– ’¬ÁÃS◊ÊÁ◊‹Ÿ ¬⁄U ◊Í‹ ¬Ê¬ (•ÊŒ◊ mÊ⁄UÊ Áfl⁄UÊ‚Ã ◊¥ •ÊÿÊ „È•Ê) •ı⁄U ‚÷Ë ÁflªÃ ¬Ê¬ œÈ‹ ¡ÊÃ „Ò¥–’¬ÁÃS◊Ê ¬ÊŸ ∑‘§ Á‹∞ ∑§Ùß¸ ÷Ë •ÊÿÈ ÿÙÇÿ ◊ÊŸË ¡ÊÃË „Ò– ’¬ÁÃS◊Ê ¬ÊÿÊ „È•Ê √ÿÁQ§ „Ë •ãÿœ◊¸∑§Îàÿ ∑§⁄U ‚∑§ÃÊ „Ò–

w. ¬ÈÁC∑§⁄UáÊ (∑§Ÿ»§⁄U◊‡ÊŸ)π§ - ¬Ífl¸ ∑§Ê‹ ◊¥ ¬ÁflòÊ •Êà◊Ê ∑§Ê ‚¥øÊ⁄UáÊ ¬Á⁄UÃÙ¥ Ÿ Á∑§ÿÊ ÕÊ,flÃ¸◊ÊŸ ∑§Ê‹ ◊¥ Á’‡Ê¬ ¬Á⁄UÃÙ¥ ∑§Ê ©ûÊ⁄UÊÁœ∑§Ê⁄UË „ÙŸ ∑‘§ ∑§Ê⁄UáÊ ß‚ œ◊¸∑§Îàÿ ∑‘§ Á‹∞ Á’‡Ê¬•Êfl‡ÿ∑§ „Ò– ’¬ÁÃS◊Ê ¬Ê∞ √ÿÁQ§ ∑‘§ ◊ÊÕ ¬⁄U ¬ÁflòÊ Ã‹ •ı⁄U ’Ê◊ ◊‹Ÿ ∑‘§ ß‚ ÁflÁœ ∑§Ê©g‡ÿ ß¸‚ÊßÿÃ ∑§Ù ¬ÈŸ— ¬Èc≈U ∑§⁄UŸÊ „Ò– “Á¬ÃÊ, ¬ÈòÊ •ı⁄U ¬ÁflòÊ •Êà◊Ê ∑‘§ ŸÊ◊ ‚ ◊Ò¥ ÃÈê„¥ ∑Í§‚∑‘§ Áøq ‚ ÁøÁqÃ ∑§⁄UÃÊ „Í° ÃÕÊ ◊ÈÁQ§ ∑‘§ Ã‹ ‚ ¬Á⁄U¬Èc≈U ∑§⁄UÃÊ „Í°” ∞‚Ê Á’‡Ê¬ ∑§„ÃÊ „Ò–¬ÈÁc≈U∑§⁄UáÊ ∑‘§ mÊ⁄UÊ ß¸‚Êß¸ √ÿÁQ§ ß¸‚Ê •ı⁄U ©‚∑‘§ ∑Í§‚ ∑§Ë Á’ŸÊ ‚¥∑§Ùø ©Œ˜ÉÊÙ·áÊÊ ∑§⁄UÃÊ „ÒÄUÿÙ¥Á∑§ “„◊ ‚Í‹Ë ¬⁄U ø…∏Ê∞ ª∞ ◊‚Ë„ ∑§Ê ¬˝øÊ⁄U ∑§⁄UÃ „Ò¥– ¡Ù ÿ„ÍÁŒÿÙ¥ ∑‘§ Á‹∞ ΔÙ∑§⁄U ∑§Ëfl¡„ „Ò, ◊ª⁄U ªÒ⁄U-ÿ„ÍÁŒÿÙ¥ ∑‘§ Á‹∞ ◊Íπ¸ÃÊ” ª– ¬ÈÁc≈U∑§⁄UáÊ ∑§⁄UŸ ∑‘§ Á‹∞ ‚◊¤ÊŒÊ⁄UË (∑§◊ ‚

∑§. ’ÊßUÁ’‹ ∑§ ◊ûÊË w}.v~, ◊⁄U∑§È‚ v.~-vv, ÿÍ„ÛÊÊ x.z ¬⁄U ÿ„ œ◊¸∑Î§àÿ •ÊœÊÁ⁄UÃ „Ò–π. ’ÊßUÁ’‹ ∑§ ÿÍ„ÛÊÊ v{.|, ¬˝Á⁄UÃÙ¥ ∑‘§ ∑§Ê◊ v.y-z, w.v-y, w.x}, }.vy-v|, vÆyy-y} ¬⁄U ÿ„ œ◊∑§Îàÿ

•ÊœÊÁ⁄UÃ „Ò–ª. ’ÊßUÁ’‹, v ∑È§Á⁄UÁÕÿÙ¥ v.wx


∑§◊ ‚ÊÃ fl·¸ ∑§Ë •ÊÿÈ) •Êfl‡ÿ∑§ ◊ÊŸË ¡ÊÃË „Ò– ¬ÈÁc≈U∑§⁄UáÊ Á∑§∞ ª∞ √ÿÁQ§ ∑§Ê ŸÊ◊¬ÈÁc≈U∑§⁄UáÊ ¬¥Á¡∑§Ê (⁄UÁ¡S≈U⁄U) ◊¥ ¬˝Áflc≈U „ÙŸÊ •Êfl‡ÿ∑§ „Ò– ¬ÈÁc≈U∑§⁄UáÊ Á∑§ÿ ¡ÊŸ ∑§Ê ©À‹π’Á#‚◊‹ ¬¥Á¡∑§Ê ◊¥, ¡„Ê° ©‚ √ÿÁQ§ ∑‘§ ’¬ÁÃS◊Ê ∑§Ê ¬¥¡Ë∑§⁄UáÊ „Ò, ∑§⁄UŸÊ •Êfl‡ÿ∑§ „Ò–’¬ÁÃS◊Ê ∑§Ë Ã⁄U„, ÿ„ œ◊¸∑Î§àÿ ÷Ë ¡ËflŸ ◊¥ ∞∑§ „Ë ’Ê⁄U Á∑§ÿÊ ¡ÊÃÊ „Ò–

x. œãÿflÊŒ ôÊÊ¬Ÿ (ÿÍπÒÁ⁄US≈U ÿÊ ∑§êÿÈÁŸÿŸ)∑§ - ’« •ı⁄U ŒÊπ-◊ÁŒ⁄UÊ ß‚ œ◊¸∑Î§àÿ ∑§Ë‚Ê◊ª˝Ë „Ò– ŒÊπ-◊ÁŒ⁄UÊ ◊¥ ¬ÊŸË Á◊ÁüÊÃ ∑§⁄UŸÊ •Êfl‡ÿ∑§ „Ò ÄUÿÙ¥Á∑§ ¬ÊŸË “‹Ùª” ÿÊ “⁄UÊc≈˛U” ∑§ÙŒ‡ÊÊ¸ÃÊ „Ò •ı⁄U ŒÊπ-◊ÁŒ⁄UÊ “ß¸‚Ê ∑‘§ ⁄UQ§” ∑§Ù– ßŸ ŒÙŸÙ¥ ∑§Ê Á◊üÊáÊ, ‹ÙªÙ¥ ∑§Ê ß¸‚Ê ∑‘§ ‚ÊÕÁ◊‹Ÿ ∑§Ù Œ‡ÊÊ¸ÃÊ „Ò– ß‚ œ◊¸∑Î§àÿ ◊¥ ’˝« ∑§Ê ß¸‚Ê ∑‘§ ‡Ê⁄UË⁄U ◊¥ M§¬Ê¥ÃÁ⁄UÃ „ÙŸÊ ∑‘§fl‹¬˝ÃË∑§Êà◊∑§ Ÿ„Ë¥ •Á¬ÃÈ ∞∑§ ÷ıÁÃ∑§ ‚àÿ „Ò ∞‚Ë ¬Ê⁄U¥¬Á⁄U∑§ ◊ÊãÿÃÊ „Ò– ß‚ ◊ÊãÿÃÊ ∑§Ù Ãûfl¬Á⁄UflÃ¸Ÿ (≈˛Êã‚ ‚’S≈UÚã‚Ëÿ‡ÊŸ) ∑§„Ê ¡ÊÃÊ „Ò– ß¸‚Ê ∑‘§ ¬˝ÁÃÁŸÁœ ∑‘§ M§¬ ◊¥ ¬ÊŒ⁄UË ÿ„œ◊¸∑Î§àÿ ∑§⁄UflÊÃÊ „Ò– ‚Ê◊ÊãÿÃ— ‚ÊÃ ‚ Ã⁄U„U fl·ÙZ ∑§Ë •ÊÿÈ ◊¥ ÿ„ œ◊¸∑Î§àÿ ¬„‹Ë ’Ê⁄U Á∑§ÿÊ¡ÊÃÊ „Ò–

y. ¬˝ÊÿÁ‡øÃ (∑§Ÿ˜»‘§‡ÊŸ)π - ß¸‚Êß¸ √ÿÁQ§ ∑§Ù ’¬ÁÃS◊Ê •ı⁄U ‚◊¤ÊŒÊ⁄UË ∑§Ë •ÊÿÈ ∑‘§ ’ÊŒÁ∑§ÿ ª∞ ¬Ê¬Ù¥ ∑§Ê ¬‡øÊûÊÊ¬ ∑§⁄U ©‚∑§Ê éÿÙ⁄UÊ ¬ÊŒ⁄UË ∑‘§ ‚◊ˇÊ ¬˝àÿ∑§ fl·¸ ∑§◊ ‚ ∑§◊ ∞∑§’Ê⁄U Œ∑§⁄U ¬˝ÊÿÁ‡øÃ ∑§⁄UŸÊ ¬«∏ÃÊ „Ò– ¬Ê¬ ∑§⁄U∑‘§ √ÿÁQ§ øø¸ ∑§Ù ÉÊÊfl ∑§⁄UÃÊ „Ò, ¬˝ÊÿÁ‡øÃ ∑§⁄U∑‘§©‚∑§Ê ŒÙ’Ê⁄UÊ øø¸ ‚ Á◊‹Ê¬ (⁄UË∑§Áã‚Á‹ÿ‡ÊŸ) „ÙÃÊ „Ò– ∞‚Ë ◊ÊãÿÃÊ „Ò Á∑§ ß¸‡fl⁄U ¬ÊŒ⁄UË ∑‘§◊Êäÿ◊ ‚ ©‚ ˇÊ◊Ê ∑§⁄U ŒÃÊ „Ò–

z. •Á÷·∑§ (•ŸÊÚß¥Á≈U¥ª Œ Á‚¥∑§ •ÕflÊ ∞ÄUS≈˛Ë◊ •°ÄU‡ÊŸ; •°ÄU‡ÊŸ •ÕÊ¸Ã ‹¬ ÿÊ ◊⁄U„◊)ª

- ◊ÎàÿÈ ‡ÊƒÿÊ ¬⁄U ¬«∏ √ÿÁQ§ ∑§Ë •Ê°πÙ¥, ∑§ÊŸÙ¥, ŸÕÈŸÙ¥, •ÙΔÙ¥, „ÊÕÙ¥, ¬Ê°flÙ¥ •ı⁄U ¬ÈL§·Ù¥ ∑§Ë ¡Ê°ÉÊÙ¥◊¥ ¬ÊŒ⁄UË Ã‹ ¿ÈflÊÃÊ „Ò ÿÊ ◊‹ÃÊ „Ò •ı⁄U ß¸‡fl⁄U ‚ ©‚∑‘§ ¬Ê¬Ù¥ ∑§Ù ˇÊ◊Ê ∑§⁄UŸ ∑§Ë ¬˝ÊÕ¸ŸÊ ∑§⁄UÃÊ„Ò–

{. ŒËˇÊÊ (•ÊÚÁ«¸Ÿ‡ÊŸ)ÉÊ§ - ∑§ÁŸcΔU flª¸ ∑‘§ Á∑§‚Ë ¬È⁄UÙÁ„Ã ÿÊ ¬ÊŒ⁄UË ∑§Ù íÿcΔU flª¸ ◊¥ ¬˝fl‡Ê „ÃÈÁ∑§ÿÊ ¡ÊŸ flÊ‹Ê ÿ„ œ◊¸∑Î§àÿ „Ò– ∞Á¬S¬Ù∑‘§≈U (Á’‡Ê¬ ÿÊ œ◊Ê¸äÿˇÊ-flª¸ ‚¥’¥œË), ¬ÁS’≈U⁄U≈U(¬ÊŒ⁄UË ÿÊ flÁ⁄UcΔUflª¸ ‚¥’¥œË) ÃÕÊ «ÿÊ∑§ÙŸ≈U («Ë∑§Ÿ flª¸-‚¥’¥œË) ÿ„ •fl⁄UÊäÊË (ÉÊ≈UÃ)∑˝§◊ÊŸÈ‚Ê⁄U ¬ŒÊÁœ∑§Ê⁄U ∑‘§ ÃËŸ flª¸ „Ò¥– •‹ª-•‹ª ¬ŒÊÁœ∑§Ê⁄U ∑‘§ Á‹∞ •‹ª ‚Ê◊ª˝Ë „ÙÃË „Ò–‚Ê◊ÊãÿÃ— ©‚ ˇÊòÊ ∑‘§ ŒËˇÊÊ¬˝Ê# Á’‡Ê¬ ∑§Ë •äÿˇÊÃÊ ◊¥ Á∑§‚Ë ∑Ò§Õ«˛‹ (’«∏Ê Áª⁄U¡ÊÉÊ⁄U) ◊¥

∑§. ’ÊßUÁ’‹ ∑§ ‹Í∑§Ê ww.v~-wÆ, ÿÍ„UÛÊÊ {.zv, v ∑È§Á⁄UÁÕÿÊ¥ vv.wx-w{ ¬⁄U ÿ„U äÊ◊∑Î§àÿ •ÊäÊÊÁ⁄UÃ „ÒU–π. ’ÊßUÁ’‹ ∑§ ◊⁄U∑È§‚ w.v-vÆ, ÿÍ„ÛÊÊ wÆ. wv-wx, w ∑È§Á⁄U¥ÁÕÿÙ¥ z.v} ¬⁄U ÿ„ œ◊¸∑Î§àÿ •ÊœÊÁ⁄UÃ „Ò–ª. ’ÊßUÁ’‹ ∑§ ◊⁄U∑È§‚ {.|, vw-vx, ∑È§‹ÈÁS‚ÿÙ¥ v.wy, ÿÊ∑Í§’ z.vy-vz ¬⁄U ÿ„ œ◊¸∑Î§àÿ •ÊœÊÁ⁄UÃ „Ò–ÉÊ. ’ÊßUÁ’‹ ∑§ ‹Í∑§Ê ww.v~, ¬Á⁄UÃÙ¥ ∑‘§ ∑§Ê◊ wÆ.w}, v ∑È§Á⁄UÁÕÿÙ¥ vv.wz, v ÃË◊ÈÁÕÿÈ‚ y.vy, v ¬Ã⁄U‚ wy-z •ÊÁŒ ¬⁄U ÿ„

œ◊¸∑Î§àÿ •ÊœÊÁ⁄UÃ „Ò–


’«∏Ë ‚¥ÅÿÊ ◊¥ ©¬ÁSÕÃ üÊhÊ‹È ß¸‚ÊßÿÙ¥ ∑§Ë ‚ÊˇÊË ◊¥ ŒËˇÊÊÁflÁœ Á∑§ÿÊ ¡ÊÃÊ „Ò– ’¬ÁÃS◊Ê ¬˝ÊåÃÁ∑§‚Ë ¬ÈL§· ∑§Ù „Ë ŒËˇÊÊ ¬˝ÊåÃ „Ù ‚∑§ÃË „Ò– «ÿÊ∑§ÙŸ≈U fl ¬ÁS’≈U⁄U≈U ¬Œ ∑‘§ Á‹∞ ¬øË‚ fl·¸∑§Ë •ÊÿÈ ∑§Ê „ÙŸÊ ÃÕÊ øø¸-ÁflÁœ mÊ⁄UÊ •Êfl‡ÿ∑§ ◊ÊŸ ª∞ •ãÿ ªÈáÊ „ÙŸÊ •Êfl‡ÿ∑§ „Ò–œ◊¸àÿÊª ÿÊ ¬Êπá«U ∑§⁄UŸ flÊ‹ •ÕflÊ øø¸ ◊¥ ÷Œ ’…∏ÊŸ flÊ‹ Á∑§‚Ë √ÿÁQ§ ∑§Ù ŒËˇÊÊ Ÿ„Ë¥ ŒË¡ÊÃË– ÁflflÊÁ„Ã ¬ÈL§· ∑§Ù Á’‡Ê¬ ÿÊ ¬ÊŒ⁄UË ¬ŒÙ¥ ∑§Ë ŒËˇÊÊ Ÿ„Ë¥ ŒË ¡ÊÃË– ª÷¸¬ÊÃ ∑§⁄UflÊŸ flÊ‹ÿÊ ©‚◊¥ ‚„ÿÙª ŒŸ flÊ‹ ∑§Ù ÷Ë ŒËˇÊÊ Ÿ„Ë¥ ŒË ¡ÊÃË– ’¬ÁÃS◊Ê •ı⁄U ¬ÈÁc≈U∑§⁄UáÊ ∑§Ë Ã⁄U„, ÿ„œ◊¸∑Î§àÿ ÷Ë ¡ËflŸ ◊¥ ∞∑§ „Ë ’Ê⁄U Á∑§ÿÊ ¡ÊÃÊ „Ò–

|. ÁflflÊ„ ∑§- ß¸‚Ê Ÿ Sflÿ¥ ÁflflÊ„ ∑§Ê ◊„ûfl ©¡Êª⁄U Á∑§ÿÊ (◊ûÊË v~.y-})| ¬ı‹‚ Ÿ ÁflflÊ„∑§Ù ◊„ÊŸ ¬ÁflòÊ ⁄U„Sÿ ’ÃÊÿÊ „Ò– ¬ÁÃ •ı⁄U ¬%Ë ΔË∑§ ©‚Ë ¬˝∑§Ê⁄U ¡È«∏Ã „Ò¥ ¡Ò‚ ß¸‚Ê •ı⁄U ©‚∑§Êøø¸– œ◊¸∑Î§àÿ „ÙŸ ∑‘§ ∑§Ê⁄UáÊ ÁflflÊ„ ∑§Ù SÕÊÿË ◊ÊŸÊ ¡ÊÃÊ „Ò– ÁflflÊ„ ∑‘§ ¬Ífl¸ ¬ÁÃ-¬àŸË ŒÙŸÙ¥∑§Ê ’¬ÁÃS◊Ê •Êfl‡ÿ∑§ „ÙÃÊ „Ò– ¬ÁÃ-¬àŸË ◊¥ ∑§Ùß¸ ∞∑§ „Ë ∑Ò§ÕÙÁ‹∑§ „ÙŸ ¬⁄U ©Ÿ∑‘§ ÁflflÊ„∑§ ‚¥’¥äÊ ◊¥ øø¸-ÁflÁœ ‹ÊªÍ „ÙÃË „Ò– ÁflflÊ„ ∑‘§ ¬Ífl¸ ¬ÈÁc≈U∑§⁄UáÊ •Êfl‡ÿ∑§ ◊ÊŸÊ ¡ÊÃÊ „Ò–ÁflflÊ„ ∑§Ù »§‹ŒÊÿË ∑§⁄UŸ ∑‘§ Á‹∞ œãÿflÊŒ ôÊÊ¬Ÿ ÃÕÊ ¬˝ÊÿÁpÃ •Êfl‡ÿ∑§ ◊ÊŸ ¡ÊÃ „Ò¥–∑Ò§ÕÙÁ‹∑§ üÊhÊ ∑§Ù Ÿ∑§Ê⁄UŸ flÊ‹ √ÿÁQ§ ∑‘§ ÁflflÊ„ ◊¥ ‚„ÿÙª ŒŸÊ flÁ¡¸Ã „Ò– ¬ÁÃ-¬àŸË ◊¥ ‚∑‘§fl‹ ∞∑§ ∑§Ê „Ë ∑Ò§ÕÙÁ‹∑§ ÁflÁœŸÈ‚Ê⁄U ’¬ÁÃS◊Ê „È•Ê „Ù, ‹Á∑§Ÿ ŒÍ‚⁄U ¬ˇÊ ∑§Ê ’¬ÁÃS◊Ê∑Ò§ÕÙÁ‹∑§ ÁflÁœŸÈ‚Ê⁄U Ÿ „È•Ê „Ù, ÃÙ ÿ„ ÁflflÊ„-‚¥’¥œ flÁ¡¸Ã ◊ÊŸÊ ¡ÊÃÊ „Ò– ∞‚ ÁflflÊ„ ∑§Ù‚ê◊ÁÃ ŒŸ ‚ ¬„‹, ∑Ò§ÕÙÁ‹∑§ √ÿÁQ§ ∑§Ù ÿ„ fløŸ ŒŸÊ ¬«∏ÃÊ „Ò Á∑§ fl„ ’ëøÙ¥ ∑§Ù ’¬ÁÃS◊ÊŒ∑§⁄U ∑Ò§ÕÙÁ‹∑§ ◊ÃÊŸÈ‚Ê⁄U ©Ÿ∑§Ê ‹Ê‹Ÿ-¬Ê‹Ÿ ∑§⁄UŸ ∑§Ê ÷⁄U‚∑§ ¬˝ÿàŸ ∑§⁄UªÊ– ¬ÊŒ⁄UË ÿÊøø¸ mUÊ⁄UÊ ÁŸÁŒ¸c≈U •Áœ∑§Ê⁄UË ÁflflÊ„ ∑§Ê ‚¥¬ÊŒŸ ∑§⁄U ‚∑§ÃÊ „Ò–

‚ÊÃ œ◊¸∑Î§àÿ ∑‘§fl‹ ß¸‡fl⁄UËÿ ©¬„Ê⁄U „UË Ÿ„Ë¥, fl⁄UŸ ß¸‡fl⁄U mÊ⁄UÊ SÕÊÁ¬Ã „ÙŸ ∑‘§ ∑§Ê⁄UáÊ ◊ŸÈcÿÙ¥∑§Ë •Êà◊Ê•Ù¥ ¬⁄U ◊È„⁄U ‹ªÊÃ „Ò¥ ∞‚Ë ∑Ò§ÕÙÁ‹∑§ ◊ÊãÿÃÊ „Ò– •Áœ∑§Ê¥‡Ê ¬˝Ù≈US≈U¥≈U ‚¥¬˝ŒÊÿ ∑‘§fl‹’¬ÁÃS◊Ê ÃÕÊ ÿÍπÒÁ⁄US≈U ∑§Ù „Ë œ◊¸∑§Îàÿ ◊ÊŸÃ „Ò¥– ‚÷Ë ß¸‚Êß¸ ‚¥¬˝ŒÊÿ “‚Ú∑˝§◊á≈U˜‚” ÿ„ ‡ÊéŒ ¬˝ÿÙªŸ„Ë¥ ∑§⁄UÃ– •ÊÚÕÙ¸«ÊÚÄU‚ ‚¥¬˝ŒÊÿ ßã„¥ “⁄U„Sÿ” (Á◊S≈˛Ë, ªÒ⁄U-ß¸‚ÊßÿÙ¥ ‚ Á¿¬) ÃÕÊ ◊ÊÚ◊¸Ÿ ßã„¥ “•äÿÊŒ‡Ê”(•ÊÚÁ«¸Ÿã‚) ∑§„Ã „Ò¥– “‚ÊÀfl‡ÊŸ •Ê◊Ë¸” (◊ÈÁQ§ ‚ŸÊ), Äfl∑§‚¸ ¡Ò‚ ‚¥¬˝ŒÊÿ “‚Ú∑˝§◊á≈U˜‚” ∑§Ë•ı¬øÊÁ⁄U∑§ÃÊ∞° Ÿ„Ë¥ ◊ÊŸÃ–

Áª⁄U¡Ê ÉÊ⁄U fl ¬˝ÁÃ◊Ê∞°¬˝Ê⁄U¥Á÷∑§ ß¸‚Êß¸ ©¬Ê‚ŸÊ ∑§⁄UŸ „ÃÈ Á∑§‚Ë ∑‘§ ÉÊ⁄U ß∑§_Ê „ÙÃ Õ– ∑§÷Ë-∑§÷Ê⁄U ∞‚Ê ÉÊ⁄U ©¬Ê‚ŸÊ-

∑‘§¥Œ˝ ’Ÿ ¡ÊÃÊ– flÃ¸◊ÊŸ ‚ËÁ⁄UÿÊ ∑‘§ «˜ÿÍ⁄UÊ-ÿÈ⁄UÙ¬ÊÚ‚ ◊¥ ‚’‚ ¬È⁄UÊŸ ß¸‚Êß¸ ©¬Ê‚ŸÊ-∑¥§Œ˝ ∑‘§ •fl‡Ê· „Ò¥ ¡Ù

∑§. ’ÊßUÁ’‹ ∑§ ◊ûÊË v~.y-}, ßÁ»§Á‚ÿÙ¥ z.wz, xw-xx ¬⁄U ÿ„ œ◊¸∑Î§àÿ •ÊœÊÁ⁄UÃ „Ò–


‚Ÿ˜ wxx ‚ wz{ Ã∑§ ∑‘§ ◊ÊŸ ¡ÊÃ „Ò¥– ßŸ •fl‡Ê·Ù¥ ∑§Ë ŒËflÊ⁄UÙ¥ ¬⁄U ’ÊßUÁ’‹ ‚¥’¥œË ŒÎ‡ÿ „Ò¥– ∑§Ê‹Ê¥Ã⁄U◊¥, ßŸ ©¬Ê‚ŸÊ-∑¥§Œ˝Ù¥ ∑§Ù ¬ÁflòÊ ◊ÊŸÊ ¡ÊŸ ‹ªÊ– “øø¸” ∑§Ê ¬ÿÊ¸ÿflÊøË ÿÍŸÊŸË ‡ÊéŒ “ß∑§‹ËÁ ÊÿÊ” ∑§Ê•Õ¸ “üÊhÊ‹È•Ù¥ ∑§Ê ‚◊Í„” ÃÕÊ “üÊhÊ‹È•Ù¥ ∑§Ê Á◊‹Ÿ-SÕÊŸ” ∞‚Ê ŒÙ„⁄UÊ Á‹ÿÊ ¡ÊŸ ‹ªÊ– ‚Ÿ˜ xÆÆ ◊¥•∑‘§‹ ⁄UÙ◊ ◊¥ øÊ‹Ë‚ øø¸-flÊSÃÈ Õ– ÿ„ÍÁŒÿÙ¥ ∑§Ë Ã⁄U„ •Ÿ∑§ ¬˝Ê⁄U¥Á÷∑§- ß¸‚Êß¸ ¬˝ÁÃ◊Ê•Ù¥ ∑§Ê Áfl⁄UÙœ∑§⁄UÃ Õ– ‹Á∑§Ÿ, •Áœ∑§Ê¥‡Ê ß¸‚ÊßÿÙ¥ Ÿ ¬˝ÁÃ◊Ê•Ù¥ ∑§Ù SflË∑§Ê⁄UÊ– ’ÊßUÁ’‹ ∑§Ë ‚Ëπ ŒŸ ◊¥ ‚„Êÿ∑§ßÃŸÊ „Ë ßŸ∑§Ê ◊„ûfl ‚ËÁ◊Ã Ÿ„Ë¥ ÕÊ, ßã„¥ Sflÿ¥ ©¬Ê‚ŸÊ ∑‘§ ÿÙÇÿ ◊ÊŸÊ ¡ÊŸ ‹ªÊ–}

∑˝§ÊÚ‚ ∑§ ’Œ‹Ã M§¬ß¸‚Ê ∑§Ë ∑§ÁÕÃ ◊ÎàÿÈ ∑§Ë ÃËŸ ‚ÁŒÿÙ¥ ’ÊŒ ∑˝§ÊÚ‚ ∑§Ê Áøq ‚Êfl¸¡ÊÁŸ∑§ M§¬ ‚ ©¬ÿÙª ◊¥ ‹ÊÿÊ

¡ÊŸ ‹ªÊ– ©‚∑‘§ ¬„‹ ∑˝§ÊÚ‚ ∑§Ê ¬˝Œ‡Ê¸Ÿ ∑§⁄UÃ ÃÙ ß¸‚ÊßÿÙ¥ ∑§Ù ©à¬Ë«∏Ÿ ∑§Ê ÷ÿ ÕÊ ÿ„ ß‚∑§Ê ∑§Ê⁄UáÊ’ÃÊÿÊ ¡ÊÃÊ „Ò– ∑È§‚Ëÿ ◊ÎàÿÈŒá« •¬⁄UÊœË √ÿÁQ§ÿÙ¥ ∑§Ù ÁŒÿÊ ¡ÊÃÊ ÕÊ, ß‚Á‹∞ ∑˝§ÊÚ‚ ∑§Ù ¬˝Ê⁄U¥÷ ◊¥∑§‹¥Á∑§Ã Áøq ◊ÊŸÊ ¡ÊÃÊ ÕÊ ÿ„ ÷Ë ß‚∑§Ê ∑§Ê⁄UáÊ „Ù ‚∑§ÃÊ „Ò– ‚Ÿ xvw ◊¥ ⁄UÙ◊ ‚◊˝Ê≈U ¬Œ ∑‘§ ŒÙŒÊflŒÊ⁄U ∑§ÊÚãS≈Uá≈UËŸ •ı⁄U ◊ÚÄU‚¥Á≈Uÿ‚ ◊¥ ‹«∏Êß¸ „ÙŸflÊ‹Ë ÕË– ©‚∑§Ë ∞∑§ ⁄UÊÃ ¬„‹ ∑§ÊÚãS≈Uá≈UËŸ ∑§Ù•Ê∑§Ê‡Ê ◊¥ ∞∑§ ¬˝∑§Ê‡Ê◊ÊŸ Áøq ÁŒπÊß¸ ÁŒÿÊ ∞‚Ë ∑§„ÊŸË ’ÃÊß¸ ¡ÊÃË „Ò– ß¸‚Ê ∑‘§ ÿÍŸÊŸË ŸÊ◊“∑˝§ËSÃÙ‚” (XPIETOE) ∑‘§ X •ı⁄U P ßŸ ¬„‹ ŒÙ •ˇÊ⁄UÙ¥ ‚ ÿ„ Áøq ’ŸÊ ÕÊ– ß‚ Áøq ∑§Ù“‹Ú’⁄U◊ ∑˝§ÊÚ‚” ∑§„Ê ¡ÊÃÊ „Ò– ŒÍ‚⁄U ÁŒŸ, ∑˝§ÊÚ‚ Áøq ∑‘§ Ã‹ ‹«∏Ÿ flÊ‹ ∑§ÊÚãS≈Uá≈UËŸ ∑§Ë ¡ËÃ „Èß¸–©‚∑‘§ ∞∑§ fl·¸ ’ÊŒ •ÕÊ¸Ã˜ ‚Ÿ˜ xvx ◊¥ ’ÊŒ ∑§ÊÚãS≈Uá≈UËŸ ß¸‚Êß¸ ’ŸÊ •ı⁄U ©‚Ÿ ß¸‚ÊßÿÃ ∑§Ù ⁄UÙ◊‚Ê◊˝Êíÿ ∑§Ê •Áœ∑Î§Ã ◊Ã ÉÊÙÁ·Ã Á∑§ÿÊ– ⁄UÙ◊ ‚Ê◊˝Êíÿ ∑§Ë ¬ÃÊ∑§Ê•Ù¥ ¬⁄U Ãà∑§Ê‹ËŸ ⁄UÙ◊ “ªL§«∏” Áøq∑‘§ SÕÊŸ ¬⁄U “∑˝§ÊÚ‚” ∑§Ê Áøq ‹ªÊŸ ∑§Ê •ÊŒ‡Ê „È•Ê–~

øıÕË ‚ŒË ∑‘§ ¬˝Ê⁄U¥÷ Ã∑§ “‹Ú’⁄U◊” ∑˝§ÊÚ‚ ¬˝ø‹Ÿ ◊¥ ÕÊ– ©‚∑§Ê SÕÊŸ “‹ÚÁ≈UŸ” (‹ÊÁÃŸË) ∑˝§ÊÚ‚Ÿ Á‹ÿÊ– ‹ÊÁÃŸË ∑˝§ÊÚ‚ ∑§Ê ©¬ÿÙª ‚÷Ë ß¸‚Êß¸ ‚¥¬˝ŒÊÿ ∑§⁄UÃ „Ò¥– ‡ÊÈM§ ◊¥ ∑˝§ÊÚ‚ ¬⁄U ß¸‚Ê ∑§Ù Ÿ„Ë¥ÁŒπÊÿÊ ¡ÊÃÊ ÕÊ– ß¸‚Ê ∑‘§ ‚ÊÕ ÁŒπÊß¸ ¡ÊŸ flÊ‹ ∑˝§ÊÚ‚ ∑§Ù “∑Í§‚ËÁ»§ÄU‚” ∑§„Ê ¡ÊÃÊ „Ò, Á¡‚∑§Ê©¬ÿÙª ∑‘§fl‹ ∑Ò§ÕÙÁ‹∑§ ∑§⁄UÃ „Ò¥– ∑Í§‚ËÁ»§ÄU‚ ∑§Ê ∑˝§Á◊∑§ Áfl∑§Ê‚ ∑§ß¸ ‡ÊÃ∑§Ù¥ ∑‘§ ∑§Ê‹π¥« ◊¥ „È•Ê–¬„‹ ß¸‚Ê ∑§Ê ∑‘§fl‹ Á‚⁄U (¬Ê°øflË ‚ŒË) •ı⁄U Á»§⁄U ¬Í⁄UÊ ‡Ê⁄UË⁄U (•ÊΔflË¥ ‚ŒË) ÁŒπÊÿÊ ¡ÊŸ ‹ªÊ–Á»§⁄U ø„⁄U ¬⁄U ∑§L§áÊÊ◊ÿ ÷Êfl ∑§Ë ¡ª„ ÄU‹‡Ê ∑§Ê ÷Êfl ÁŒπÊÿÊ ¡ÊŸ ‹ªÊ (Œ‚flË¥ ‚ŒË)– ‡ÊÈM§ ◊¥ ß¸‚Ê∑§Ù ªŒ¸Ÿ ‚ ÉÊÈ≈UŸ Ã∑§ Á’ŸÊ •ÊSÃËŸ ∑§Ê •¥ª⁄UπÊ ¬„Ÿ „È∞ ÁŒπÊÿÊ ¡ÊÃÊ ÕÊ– Á»§⁄U ©‚∑‘§ SÕÊŸ ¬⁄U‹¥ªÙ≈UË •Ê ªÿË (øıŒ„flË¥ ‚ŒË)– ‡ÊÈM§ ◊¥ ∑˝§ÊÚ‚ ¬⁄U ‹≈U∑‘§ „È∞ ß¸‚Ê ∑‘§ ¬Ê°fl ‚Ëœ •ı⁄U ©Ÿ∑‘§ Ã‹ ¬ÊŒ-¬ËΔ „È•Ê ∑§⁄UÃÊ ÕÊ– ©‚∑‘§ ’ÊŒ ©‚ øÊ⁄U ∑§Ë‹Ù¥ ‚ ΔÈ∑§Ê „È•Ê ÁŒπÊß¸ ¡ÊŸ ‹ªÊ– Ã⁄U„flË¥ ‚ŒË ∑‘§ ’ÊŒß¸‚Ê ∑‘§ ¬Ê°fl Áfl¬⁄UËÃ ÁŒ‡ÊÊ ◊¥ •ı⁄U ÃËŸ ∑§Ë‹Ù¥ ‚ ΔÈ∑§Ê „È•Ê flÃ¸◊ÊŸ M§¬ ¬˝ø‹Ÿ ◊¥ •ÊÿÊ– Ã⁄U„flË¥ •ı⁄UøıŒ„flË¥ ‚ÁŒÿÙ¥ ◊¥ ŒÊ…∏Ë, ’Ê„È•Ù¥ ◊¥ ∑§Ë‹ ΔÈ∑‘§ „È∞ •ı⁄U ∑§Ê°≈UÙ¥ ∑§Ê ◊È∑§È≈U ¡Ù«∏Ê ªÿÊ– Á¬‹ÊÃÈ‚ Ÿ ∑˝§ÊÚ‚


¬⁄U ‘lesus Nazarenus Re& ludaeorum’(INRI) •ÕÊ¸Ã˜ “ŸÊ Ê⁄UËŸ ∑§Ê ß¸‚Ê ÿ„ÍÁŒÿÙ¥ ∑§Ê ⁄UÊ¡Ê”•Á÷Á‹ÁπÃ ∑§⁄UŸ ∑§Ê •ÊŒ‡Ê ÁŒÿÊ ÕÊ, ©‚∑‘§ •ŸÈM§¬ ¬„‹ ÿ„ ◊È∑È§≈U ∑§Ê°≈UÙ¥ ∑§Ê Ÿ„Ë¥ ’ÁÀ∑§ ⁄UÊ¡‚Ë„È•Ê ∑§⁄UÃÊ ÕÊ– ∑§÷Ë-∑§÷Ê⁄U ∑‘§fl‹ ¬˝÷Ê-◊¥«‹ „È•Ê ∑§⁄UÃÊ ÕÊ– ÿ •ˇÊ⁄U •Ê¡ ÷Ë ∑§ß¸ ∑Í§‚ËÁ»§ÄU‚Ù¥¬⁄U •Á÷Á‹ÁπÃ „ÙÃ „Ò¥– ß‚∑‘§ •‹ÊflÊ, ∑È§¿ ∑Í§‚ËÁ»§ÄU‚Ù¥ ¬⁄U lesus Hominum Salvatore

(IHS), •ÕÊ¸Ã˜ “ß¸‚Ê ◊ŸÈcÿÙ¥ ∑§Ê ◊ÈÁQ§ŒÊÃÊ” •Á÷Á‹ÁπÃ „ÙÃÊ „Ò–vÆ

‹¥ª⁄U, Ÿı∑§Ê, ÷‹Ê ø⁄UflÊ„Ê, ’Á‹ ∑§Ê ◊◊ŸÊ, ◊¿‹Ë (Á¡‚∑‘§ ÿÍŸÊŸË •ˇÊ⁄UÙ¥ ∑§Ê ‚Ê¥∑‘§ÁÃ∑§ •Õ¸ß¸‚Ê, ß¸‡Ê¬ÈòÊ, ◊ÈÁQ§ŒÊÃÊ „Ò) ∞‚ •ãÿ ß¸‚Êß¸ ÁøqÙ¥ ∑§Ê ÷Ë ©¬ÿÙª ‡ÊÈM§ „È•Ê–

⁄UÊ◊ ‚ ‚¥ÉÊ·¸¬„‹Ë ‚ŒË ◊¥ ¬Á⁄UÃÙ¥ Ÿ ß¸‚ÊßÿÃ ∑§Ê ÁflÁ÷ÛÊ ¬˝Œ‡ÊÙ¥ ◊¥ ¬˝‚Ê⁄U Á∑§ÿÊ ∞‚Ê øø¸ ∑§Ê ŒÊflÊ „Ò, ¡Ò‚

◊„ûÊ⁄U ÿÊ∑Í§’ ÿÊ ¡ê‚ Œ ª≈U⁄U (S¬Ÿ), •Á⁄U◊ÕËÿÊ ∑‘§ ÿÍ‚È$»§§ (Á’˝≈UÒŸ), ’⁄UÃÈ‹◊Ò (¬Á‡Ê¸ÿÊ), ÿ„ÍŒÊÕÁ«ÿ‚ (◊‚Ù¬Ù≈UÁ◊ÿÊ ÿÊ flÃ¸◊ÊŸ ß¸⁄UÊ∑§), ◊⁄U∑§È‚ (Á◊d)– ÷Ê⁄UÃ ◊¥ ß¸‚ÊßÿÃ ∑§Ê ¬˝‚Ê⁄U ∑§⁄UŸ „ÃÈÕÙ◊Ê •ÊÿÊ ÕÊ ÿ„ øø¸ ∑§Ê ŒÊflÊ „Ò–

⁄UÙ◊ ∑§ ‹Ùª ’„ÈŒflflÊŒË Õ– ÿ„ÍÁŒÿÙ¥ ∑‘§ ⁄UËÃË-Á⁄UflÊ¡Ù¥ ∑§Ê fl ‚ê◊ÊŸ ∑§⁄UÃ Õ– ’ÊßUÁ’‹ ∑‘§ß¸‡fl⁄U ¬⁄U ©ã„¥ ∑§Ùß¸ •Ê¬ÁûÊ Ÿ„Ë¥ ÕË– ‹Á∑§Ÿ ’ÊßUÁ’‹ ∑‘§ ß¸E⁄U ∑‘§ ‚ÊÕ-‚ÊÕ ß¸‚Êß¸ •ãÿ ŒflÃÊ•Ù¥ ∑§Ë÷Ë ©¬Ê‚ŸÊ ∑§⁄U¥ ∞‚Ë •¬ ÊÊ fl ∑§⁄UÃ Õ– ∞‚Ê ∑§⁄UŸÊ ß¸‚ÊßÿÙ¥ ∑‘§ Á‹∞ ◊„Ê¬Ê¬ ÕÊ ÄUÿÙ¥Á∑§ ÿ„ ¬„‹•ÊŒ‡Ê ∑§Ê ‚ËœÊ ©À‹¥ÉÊŸ ÕÊ– ŒflÃÊ•Ù¥ ∑§Ë ∑§Î¬Ê ‚ ‹ÙªÙ¥ ∑§Ê ∑§ÀÿÊáÊ „ÙÃÊ „Ò ∞‚Ê ⁄UÊ◊ ∑§ ‹ÊªÊ¥ ∑§ÊÁfl‡flÊ‚ ÕÊ– ß¸‚Êß¸ ©Ÿ∑‘§ ŒflÃÊ•Ù¥ ∑§Ê ‚ê◊ÊŸ ∑§⁄UŸ ‚ ◊ŸÊ ∑§⁄UÃ Õ– ⁄UÙ◊ ‚Ê◊˝Êíÿ ¬⁄U ÿÁŒ ∑§Ùß¸•Ê¬ÁûÊ •Ê ¡ÊÃË, ÃÙ fl„ ß¸‚ÊßÿÙ¥ ∑‘§ „ΔË‹¬Ÿ ∑‘§ ∑§Ê⁄UáÊ •ÊÿË, ∞‚Ë fl„UÊ° ∑§ ‹ÊªÊ¥ ∑§Ë œÊ⁄UáÊÊ ’ŸË–⁄UÙ◊ ‚◊˝Ê≈U ∑§Ù ß¸E⁄U ∑‘§ ¬˝ÁÃÁŸÁœ ∑‘§ M§¬ ◊¥ ŒπÊ ¡ÊÃÊ ÕÊ– ß¸‚Ê ∑§Ù ß¸‡Ê¬ÈòÊ ∑§„∑§⁄U ß¸‚Êß¸ ß‚ œÊ⁄UáÊÊ∑§Ù øÈŸıÃË Œ ⁄U„ Õ– „◊ Sflª¸ ∑‘§ ⁄UÊíÿ ∑‘§ ŸÊªÁ⁄U∑§ „Ò¥, ß¸‚Ê „Ë „◊Ê⁄UÊ ⁄UÊ¡Ê „Ò ÿ„ ß¸‚ÊßÿÙ¥ ∑§Ê ∑§„ŸÊ ⁄UÙ◊‚Ê◊˝Êíÿ ∑‘§ ¬˝ÁÃ ©Ÿ∑§Ë ÁŸcΔUÊ ¬⁄U ‚¥Œ„ ÁŸ◊Ê¸áÊ ∑§⁄U ⁄U„Ê ÕÊ– •¬Ÿ ∑§ÃÎàfl ∑§Ê fláÊ¸Ÿ ∑§⁄UŸ ∑‘§ Á‹∞ ⁄UÙ◊‚◊˝Ê≈U “ß¸flŸª‹ËÿŸ” (‚È‚◊ÊøÊ⁄U) ‡ÊéŒ¬˝ÿÙª ∑§⁄UÃ Õ– •¬Ÿ “ß¥¡Ë‹” ∑‘§ Á‹∞ ß¸‚ÊßÿÙ¥ Ÿ ßU‚ ‡ÊéŒ∑§Ê ¬˝ÿÙª ∑§⁄UŸÊ ‡ÊÈM§ Á∑§ÿÊ– Á∑§‚Ë ⁄UÙ◊-‚◊˝Ê≈U ∑‘§ ∑§ÃÎàfl ∑§Ë ÃÈ‹ŸÊ ◊¥ ß¸‚Ê ∑‘§ ∑§Êÿ¸∑§‹Ê¬ üÊcΔU „Ò¥ÿ„ ÷Êfl ß‚‚ äflÁŸÃ „ÙÃÊ ÕÊ– ⁄UÙ◊ ∑§Ë ‚ŸÊ ◊¥ ∑§Êÿ¸⁄UÃ ‚ÒÁŸ∑§Ù¥ ∑§Ù ‚◊˝Ê≈U ∑§Ù œÍ¬ ø…∏ÊŸ ∑§Ê Á⁄UflÊ¡•ÁŸflÊÿ¸ ÕÊ– ß‚ Á⁄UflÊ¡ ∑§Ù Ÿ∑§Ê⁄UŸ flÊ‹ ¡ÊÚ¡¸, •À’Ÿ ÃÕÊ ◊ÚÁÄU‚◊‚ ŸÊ◊∑§ ß¸‚Êß¸ ‚ÒÁŸ∑§Ù¥ ∑§ÙÃË‚⁄UË ‚ŒË ∑‘§ •¥Ã ◊¥ ◊ÎàÿÈŒ¥« ÁŒÿÊ ªÿÊ– ’ÊŒ ◊¥ øø¸ Ÿ ßã„¥ “‚¥Ã” ÉÊÙÁ·Ã Á∑§ÿÊ–

øø¸ ◊¥ ¬˝fl‡Ê ∑§Ë ¬˝Á∑˝§ÿÊ ◊¥ ªÈ#ÃÊ „È•Ê ∑§⁄UÃË ÕË– ß¸‚Êß¸ •¬Ÿ œ◊¸∑Î§àÿÙ¥ ∑§Ù “⁄U„Sÿ” ∑§„Ã Õ–Ÿfl-ß¸‚ÊßÿÙ¥ ∑§Ë ¡ÊŸ∑§Ê⁄UË ⁄UÙ◊ ∑§ ªÈåÃø⁄U ‡ÊÊ‚∑§Ëÿ •Áœ∑§ÊÁ⁄UÿÙ¥ ∑§Ù Œ¥ª ß‚∑§Ë ß¸‚ÊßÿÙ¥ ∑§Ù•Ê‡Ê¥∑§Ê ÕË– øø¸ ◊¥ ¬˝fl‡Ê ŒŸ ∑‘§ ¬„‹ ©‚ √ÿÁQ§ ∑§Ë Áfl‡fl‚ŸËÿÃÊ ÁŸÁ‡øÃ ∑§Ë ¡ÊÃË ÕË– ß¸‚ÊßÿÙ¥


∑‘§ ∑È§¿ ⁄UËÁÃ-Á⁄UflÊ¡ ⁄UÙ◊flÊÁ‚ÿÙ¥ ∑§Ë ŒÎÁc≈U ◊¥ ‚¥Œ„ÊS¬Œ Õ– ÿÍπÒÁ⁄US≈U ∑§Ê Á⁄UflÊ¡ Ÿ⁄U◊Ê¥‚-÷ˇÊáÊ ∑§Ê¬Á⁄UøÊÿ∑§ ÕÊ– ß¸‚ÊßÿÙ¥ ∑§Ê ¬˝ÊÿÁpûÊ Á⁄UflÊ¡ ŸÒÁÃ∑§ ŒÈ⁄UÊøÊ⁄U ∑§Ù ’…∏ÊflÊ ŒŸflÊ‹Ê „Ò ∞‚Ë •Ê‹ÙøŸÊŒÍ‚⁄UË ‚ŒË ◊¥ Á‹πŸflÊ‹ ‚À‚‚ (◊ÎàÿÈ ‹ª÷ª ‚Ÿ˜ wÆÆ) ŸÊ◊∑§ ¬ªŸ∑§ ‹π∑§ Ÿ ∑§Ë ÕË–vv ⁄UÙ◊‚Ê◊˝Êíÿ •ı⁄U ß¸‚ÊßÿÙ¥ ∑‘§ ’Ëø ‚¥ÉÊ·¸ „ÙŸÊ •≈U‹ ÕÊ–

ß¸U‚ÊßUÿÊ¥ ∑§Ê ©Uà¬Ë«∏Ÿ¬˝Ê⁄U¥Á÷∑§ ß¸‚ÊßÿÙ¥ ∑§Ê ©Uà¬Ë«∏Ÿ ∑§Ê ‚Ê◊ŸÊ ∑§⁄UŸÊ ¬«∏Ê– ÿ„U ©à¬Ë«∏Ÿ ∑§Ê Á‚‹Á‚‹Ê ‚Ÿ˜ {| ◊¥

‚◊˝Ê≈U ŸË⁄UÙ ∑‘§ ∑§Êÿ¸∑§Ê‹ ◊¥ ‡ÊÈM§ „È•Ê– ⁄UÙ◊ ∑§ ŸÊªÁ⁄U∑§ „ÙŸ ∑‘§ ∑§Ê⁄UáÊ ¬ı‹‚ ∑§Ê Á‚⁄U ‚‚ê◊ÊŸ ∑§Ê≈UÁŒÿÊ ªÿÊ– ¬Ã⁄U‚ ∑§Ù ∑˝§ÊÚ‚ ¬⁄U ©À≈UÊ ‹≈U∑§Ê∑§⁄U ◊ıÃ ∑‘§ ÉÊÊ≈U ©ÃÊ⁄UÊ ªÿÊ– ¬àÕ⁄UÊfl (¬àÕ⁄UÊ¥ ‚ ◊Ê⁄UŸÊ),¡Ëfl¥Ã ¡‹ÊŸÊ ÿÊ Œ»§ŸÊŸÊ, •¥ªë¿Œ •ÊÁŒ ÷ÿÊŸ∑§ ¬˝∑§Ê⁄UÙ¥ ‚ ß¸‚ÊßÿÙ¥ ∑§Ê ©à¬Ë«∏Ÿ „È•Ê– ßŸ∑§Ë‡Ê„ÊŒÃ ∑§Ê éÿı⁄UÊ SÕÊŸËÿ øø¸ ‚¥÷‹∑§⁄U ⁄UπÃ Õ– ‡Ê„ËŒÙ¥ ∑‘§ ⁄UQ§⁄U¥Á¡Ã flSòÊ ¬Á⁄U⁄UÁˇÊÃ ∑§⁄U ©ã„¥‚ê◊ÊÁŸÃ ∑§⁄UŸ ∑§Ë ¬˝ÕÊ ‡ÊÈM§ „Ù ªß¸– ‚ê◊ÊÁŸÃ ∑§⁄UŸ ÿÙÇÿ ¬ÁflòÊ •fl‡Ê·Ù¥ ◊¥ ‡Ê„ËŒÙ¥ ∑‘§ •fl‡Ê· ¬˝Õ◊üÊáÊË ∑‘§ ‚◊¤Ê ¡ÊÃ Õ– ß¸‚Ê ∑‘§ ¡ËflŸ ‚ ¡È«∏Ë flSÃÈ ÃÕÊ ‚¥ÃÙ¥ ∑‘§ ‡ÊÊ⁄UËÁ⁄U∑§ •fl‡Ê· ÷Ë ¬˝Õ◊ üÊáÊË ∑‘§◊ÊŸ ¡ÊÃ „Ò¥– ∑Ò§ÕÙÁ‹∑§ ÃÕÊ •ÊÚÕÙ¸«ÊÚÄU‚ ‚ê¬˝ŒÊÿÙ¥ ◊¥ ¬ÁflòÊ •fl‡Ê·Ù¥ ∑§Ê ‚ê◊ÊŸ ∑§⁄UŸ ∑§Ë ¬˝ÕÊ •Ê¡÷Ë ¬˝øÁ‹Ã „Ò–

ß¸‚ÊßÿÃ ∑‘§ Á‹∞ ‡Ê„ËŒ „ÙŸ flÊ‹Ù¥ ∑§Ù “◊Ê≈U¸⁄U” (ÿÍŸÊŸË ‡ÊÊÁéŒ∑§ •Õ¸ ‚ÊˇÊË) ∑§„Ê ¡ÊŸ ‹ªÊ–©ã„¥ ø⁄U◊ •ÊŒ⁄U ÁŒÿÊ ¡ÊÃÊ ÕÊ– ¬Á⁄UáÊÊ◊SflM§¬, ∑§È¿ ß¸‚Êß¸ ‡Ê„ÊŒÃ ∑§Ë ‹Ê‹‚Ê ∑§⁄UŸ ‹ª– Á∑§‚Ë ∑§‡Ê„ÊŒÃ ŒŸ ∑§Ê •Áœ∑§Ê⁄U ∑‘§fl‹ ß¸E⁄U ∑§Ù „Ò ß‚∑§Ê S◊⁄UáÊ øø¸ ∑§Ù ©ã„¥ ’ÃÊŸÊ ¬«∏Ê– ‚÷Ë ⁄UÙ◊ ‚◊˝Ê≈UÿÊ •Áœ∑§Ê⁄UË ©à¬Ë«∏Ÿ ∑§⁄UÃ Õ ∞‚Ê Ÿ„Ë¥– ∞∑§ ’Ê⁄U ¡’ ∑È§¿ ß¸‚Êß¸ ⁄UÙ◊ ∑§ Œá«ÊÁœ∑§Ê⁄UË ∑‘§ ¬Ê‚¡Ê∑§⁄U Œ¥« ∑§Ë ◊Ê°ª ∑§⁄UŸ ‹ª ÃÙ •Êà◊„àÿÊ ∑§⁄UŸ ∑‘§ Á‹∞ ø^ÊŸ •ı⁄U ŸÁŒÿÊ° „Ò¥ ∞‚Ê ©‚Ÿ ©ûÊ⁄U ÁŒÿÊ–Á∑§‚Ë •Áœ∑§ÎÃ ¬ªŸ •ŸÈDÊŸ ∑‘§ ‚◊ÿ ß¸‚ÊßÿÙ¥ Ÿ ∑˝§ÊÚ‚ ∑§Ê Áøq Á∑§ÿÊ– ßU‚‚ ∑˝§ÙÁœÃ „Ù∑§⁄U ‚◊˝Ê≈U«ÊÿÙÄU‹ÚÁ‡ÊÿŸ π Ÿ ‚Ÿ˜ xÆx ◊¥ ß¸‚ÊßÿÙ¥ ∑§Ê ’«∏ ¬Ò◊ÊŸ ¬⁄U ©à¬Ë«∏Ÿ ‡ÊÈM§ Á∑§ÿÊ– ©‚∑‘§ ’Êfl¡ÍŒß¸‚ÊßÿÃ ∑§Ê ÁflSÃÊ⁄U „ÙÃÊ ⁄U„Ê– “‡Ê„ËŒÙ¥ ∑§Ê ⁄UQ§ ß¸‚ÊßÿÙ¥ ∑§Ê ’Ë¡” „Ò, ÿ„ øø¸ ∑§Ë «Ë¥ª ÕË– ‚÷Ëß¸‚Êß¸ ‡Ê„ÊŒÃ ¬ÊŸÊ øÊ„Ã Õ ∞‚Ê Ÿ„Ë¥– ß¸‚Êß¸ ⁄UËÁÃ Á⁄UflÊ¡Ù¥ ∑§Ù Ÿ∑§Ê⁄U ∑§⁄U ÿÊ ¬ÁflòÊ ª¥ÕÙ¥ ∑§Ù ⁄UÙ◊ ∑§•Áœ∑§ÊÁ⁄UÿÙ¥ ∑§Ù ¿ÊŸ’ËŸ ∑‘§ Á‹∞ Œ∑§⁄U ©à¬Ë«∏Ÿ ‚ ¿È≈U∑§Ê⁄UÊ ¬ÊÿÊ ¡Ê ‚∑§ÃÊ ÕÊ– ∑§ß¸ ‚Ê◊Êãÿß¸‚ÊßÿÙ¥ •ı⁄U ¬ÊŒÁ⁄UÿÙ¥ Ÿ ÷Ë ß¸‚ÊßÿÃ ∑§Ù àÿÊª ÁŒÿÊ– Sflÿ¥ ¬Ù¬ ◊Ê‚Á‹Ÿ‚ (‚Ÿ˜ w~{-xÆy) Ÿ‚◊˝Ê≈U «ÊÿÙÄU‹ÚÁ‡ÊÿŸ ∑‘§ ‚ÊÕ ‚◊¤ÊıÃÊ ∑§⁄U ◊ÍÁÃ¸ÿÙ¥ ∑‘§ ‚Ê◊Ÿ œÍ¬ ¡‹ÊÿÊ– ’ÊŒ ◊¥ •¬Ÿ ∑§Îàÿ ∑§Ê

∑§. “¬ªŸ” ‡ÊéŒ ∑§Ê ¬˝ÿÊª ¬„U‹Ë ’Ê⁄U øÊÒÕË ‚ŒË ◊¥ ß¸U‚ÊßUÿÊ¥ Ÿ ⁄UÊ◊Ÿ ‚Ê◊˝Êíÿ ∑§ ’„ÈUŒflflÊŒË ÃÕÊ ¬˝∑Î§ÁÃ∞fl¥ ◊ÍÁÃ¸ ¬Í¡∑§ ◊¡„U’ ∑§ Á‹∞ Á∑§ÿÊ ÕÊ– ÿ„U ’„ÈUÃ ∑È§¿U ‚ŸÊÃŸ Á„UãŒÍ ◊Ã ∑§ ‚ÊŒÎ‡ÿ „ÒU–

π. (‚Ÿ˜ w}y-xÆz)


¬¿ÃÊflÊ „Ù∑§⁄U ©‚Ÿ ‡Ê„ÊŒÃ ∑§Ù SflË∑§Ê⁄U Á∑§ÿÊ– ©à¬Ë«∏Ÿ ∑‘§ ‚◊ÿ ß¸‚ÊßÿÃ ∑§Ê àÿÊª ∑§⁄UŸ flÊ‹Ù¥ ∑‘§¬¿ÃÊfl ∑§Ê SflË∑§Ê⁄U ∑§⁄U ©ã„¥ ŒÈ’Ê⁄UÊ øø¸ ◊¥ ‚Áê◊Á‹Ã Á∑§ÿÊ ¡ÊŸÊ øÊÁ„∞ ÿÊ Ÿ„Ë¥ ß‚ ’ÊÃ ¬⁄U ∑§ÊÕ¡(flÃ¸◊ÊŸ ≈U˜ÿÈÁŸÁ‚ÿÊ) ∑‘§ øø¸ ◊¥ Áfl÷Ê¡Ÿ „È•Ê–

◊ÈÁÄÃ ¬ÊŸ ∑§Ê •Ê‚ÊŸ Ã⁄UË∑§Êß¸‚ÊßÿÃ Ÿ ◊ÈÁQ§ ∑§Ê ◊Êª¸ •Ê‚ÊŸ ∑§⁄U ÁŒÿÊ, ÿ„ ◊ÈÅÿ •Ê∑§·¸áÊ ÕÊ– ◊ÈÁQ§ ¬ÊŸ ∑‘§ Á‹∞ •ë¿

∑§◊ÙZ ∑§Ë •Êfl‡ÿ∑§ÃÊ ∑§Ù øø¸ Ÿ „≈UÊ ÁŒÿÊ– ß¸‚Ê ∑§Ù ◊ÈÁQ§ŒÊÃÊ ∑‘§ M§¬ ◊¥ ◊ÊŸŸÊ, ’¬ÁÃS◊Ê ‹ŸÊ,¬ÊŒÁ⁄UÿÙ¥ ∑§Ë „Ê° ◊¥ „Ê° Á◊‹ÊŸÊ ◊ÈÁQ§ ∑‘§ ‚ÊœŸ ’Ÿ ª∞– ’„ÈŒflflÊŒË ‹ÙªÙ¥ ∑§Ù ß¸‚ÊßÿÃ ∑§Ë •Ù⁄U•Ê∑§Á·¸Ã ∑§⁄UŸ ∑‘§ Á‹∞ ¬˝Ê⁄U¥Á÷∑§ øø¸ Ÿ ◊ÊÃÊ ◊Á⁄Uÿ◊ ÃÕÊ ∑§ß¸ »§Á⁄U‡ÃÙ¥, ‚¥ÃÙ¥ ÃÕÊ ‡Ê„ËŒÙ¥ ∑§Ë ©¬Ê‚ŸÊ∑§Ù ◊ÊãÿÃÊ ŒË– ‚Ÿ˜ xÆÆ Ã∑§ •∑‘§‹ ⁄UÙ◊ ◊¥ ‹ª÷ª øÊ‹Ë‚ øø¸ •ÕÊ¸Ã˜ ß¸‚Êß¸ ‚◊ÈŒÊÿ Õ– ßŸ∑§Ë‚ŒSÿ ‚¥ÅÿÊ ‹ª÷ª øÊ‹Ë‚ „¡Ê⁄U ÕË– ßŸ Ÿfl-ß¸‚ÊßÿÙ¥ ◊¥ ª⁄UË’Ù¥ ÃÕÊ ’Á„c∑Î§ÃÙ¥ ∑‘§ ‚ÊÕ •◊Ë⁄U-©◊⁄UÊfl ÷Ë Õ– ßÃŸÊ „Ë Ÿ„Ë¥, ß¸‚ÊßÿÙ¥ ∑§Ê Áfl⁄UÙœ ∑§⁄UŸ flÊ‹ ‚◊˝Ê≈U «ÊÿÙÄU‹ÚÁ‡ÊÿŸ ∑§Ë ¬àŸË •ı⁄U ’≈UËß¸‚Êß¸ ’Ÿ ª∞–

‚◊˝Ê≈U ∑§ÊÚãS≈Uá≈UËŸ ∑§Ê •ÊüÊÿ‚Ÿ˜ xÆz ◊¥ ‚◊˝Ê≈U «ÊÿÙÄU‹ÚÁ‡ÊÿŸ ÁŸflÎûÊ „È•Ê– ©‚∑‘§ øÊ⁄U ©ûÊ⁄UÊÁäÊ∑§ÊÁ⁄UÿÙ¥ ◊¥ •ÊÃ¥Á⁄U∑§ ‚¥ÉÊ·¸

„È•Ê, Á¡‚◊¥ ∑§ÊÚãS≈Uá≈UÊßŸ ŸÊ◊∑§ ‚ŸÊ¬ÁÃ ¡ËÃ∑§⁄U ‚◊˝Ê≈U ∑§ „È•Ê– ∑§ÊÚãS≈Uá≈UËŸ ’«∏Ê ∑Í§⁄U ÕÊ– ©‚Ÿ•¬Ÿ ’≈U ∑§Ë Áfl· ¬˝ÿÙª ∑§⁄U ÃÕÊ ⁄UÊŸË ∑§Ë ©’Ê‹∑§⁄U „àÿÊ ∑§⁄UflÊß¸ ÕË– ©‚∑§Ë ◊Ê° „‹ŸÊ ß¸‚Êß¸ ÕË–

∑§ÊÚãS≈Uá≈UËŸ Ÿ ’ø¬Ÿ ◊¥ „Ë •¬ŸË ◊Ê° ∑‘§ ©¬Ê‚ŸÊ-◊Ã ∑§Ê SflË∑§Ê⁄U ∑§⁄U Á‹ÿÊ ÕÊ ÿÊ ’ÊŒ ◊¥ ß‚¬⁄U ÁflflÊŒ „Ò– ß¸‚ÊßÿÃ ∑‘§ ¬˝ÁÃ ⁄UÙ◊ ‚Ê◊˝Êíÿ ∑§Ë ÷ÍÁ◊∑§Ê ◊¥ ’Œ‹Êfl •Ê ªÿÊ– ‚Ÿ˜ xvx ◊¥ ß≈U‹Ë ∑‘§Á◊‹ÊŸ ‡Ê„⁄U ◊¥ •äÿÊŒ‡Ê ¡Ê⁄UË Á∑§ÿÊ ªÿÊ– ß‚∑‘§ •ŸÈ‚Ê⁄U ⁄UÙ◊ ‚Ê◊˝Êíÿ ◊¥ ß¸‚ÊßÿÃ ∑‘§ ¬˝ÁÃ ‚Á„cáÊÈÃÊ∑§Ê √ÿfl„Ê⁄U SflË∑§Ê⁄UÊ ªÿÊ– ∑§ÊÚãS≈Uá≈UËŸ Ÿ øø¸ ∑§Ù ÷Ê⁄UË ¬Ò‚Ê ÁŒÿÊ, ’Ê‚Ë‹Ë∑§Ù¥ ∑§Ù ’¥œflÊÿÊ, ß¸‚ÊßÿÙ¥∑§Ù flÁ⁄UD ‡ÊÊ‚∑§Ëÿ ¬ŒÙ¥ ¬⁄U ÁŸÿÈQ§ Á∑§ÿÊ ÃÕÊ ß¸‚ÊßÿÙ¥ ∑§Ë ⁄UÊ¡OUÃ ‚¥¬ÁûÊ ∑§Ù ‹ı≈UÊÿÊ– ‚Ÿ˜ xv~ ◊¥©‚Ÿ ¬ÊŒÁ⁄UÿÙ¥ ∑§Ù ∑§⁄U ÷⁄UŸ ‚ ÃÕÊ ‚ŸÊ ◊¥ ‚flÊ ∑§⁄UŸ ‚ ¿Í≈U ŒË– •¬äÊÁ◊¸ÿÙ¥ ∑‘§ ÉÊ⁄U ¡éÃ ∑§⁄U øø¸ ∑§Ù÷¥≈U ÁŒ∞ ª∞– ¬ªŸ ◊¥ÁŒ⁄UÙ¥ ∑§Ù ’¥Œ ÿÊ äflSÃ Á∑§ÿÊ ªÿÊ–vw

ß¸U‚Êß¸U ÁfløÊ⁄U∑§Ê¥ ◊¥ ◊Ã Á÷ÛÊÃÊÃà∑§Ê‹ËŸ ß¸‚Êß¸ ÁfløÊ⁄U∑§Ù¥ ◊¥ ◊Í‹÷ÍÃ Áfl·ÿÙ¥ ◊¥ ◊ÃÁ÷ÛÊÃÊ ÕË– ŒÍ‚⁄UË ‚ŒË ∑‘§ ¬˝ôÊÊŸflÊŒË

(ŸÊÁSÃU∑§) ß¸‚ÊßÿÙ¥ ∑‘§ •ŸÈ‚Ê⁄U ß¸E⁄UË Ãûfl ∑‘§ ÿ„ÙflÊ (¬ÈL§·flÊøË) ÃÕÊ ‚ÙÁ»§ÿÊ ÿÊ πÙπ◊Ê„

∑§. (∑§Êÿ¸∑§Ê‹ xÆ{-xx|)


(SòÊËflÊøË) ∞‚ ŒÙ M§¬ „Ò¥–vx ‚Ÿ˜ vyy ∑‘§ •Ê‚¬Ê‚ ⁄UÙ◊ ◊¥ ⁄U„ŸflÊ‹ ◊ÊÁ‚¸ÿŸ ŸÊ◊∑§ ß¸‚Êß¸ ÁfløÊ⁄U∑§∑§Ê ∑§„ŸÊ ÕÊ Á∑§ ¬È⁄UÊŸ ÁflœÊŸ ∑§Ê ß¸‡fl⁄U ŒÈc≈U „ÒU ÃÕÊ Ÿ∞ ÁflœÊŸ ∑‘§ ŒÿÊ‹È ß¸E⁄U ‚ Á÷ÛÊ „Ò–vy øø¸ ∑§ÊflÁ⁄UcΔU ¬ÊŒ⁄UË ≈U≈ÈUÁ‹ÿŸ (‹ª÷ª vzz-wxÆ) ∑§Ê ∑§„ŸÊ ÕÊ Á∑§ ß¸‡fl⁄U ∑§Ê ⁄UÊíÿ ¬◊ ¬⁄U Ÿ„Ë¥ •Á¬ÃÈ÷ÿ ¬⁄U •ÊœÊÁ⁄UÃ „Ò, ’ÊßUÁ’‹ ∑§Ê ß¸‡fl⁄U ∑Í§⁄U „Ò, fl„ •¬ŸË ∑Î§¬Ê ◊ÈçUÃ ◊¥ Ÿ„Ë¥ ’⁄U‚ÊÃÊ–vz ⁄UÙ◊ ◊¥©¬Œ‡Ê ∑§⁄UŸflÊ‹ ‚’Á‹ÿ‚ (‹ª÷ª wvz) ∑§Ê ∑§„ŸÊ ÕÊ Á∑§ ß¸‡fl⁄U •÷Êíÿ „Ò, ©‚ Á¬ÃÊ, ¬ÈòÊ •ı⁄U¬ÁflòÊ •Êà◊Ê ßŸ M§¬Ù¥ ◊¥ Áfl÷ÊÁ¡Ã Ÿ„Ë¥ Á∑§ÿÊ ¡Ê ‚∑§ÃÊ–v{ ß¸‚Ê ß¸‡fl⁄U ∑§Ê ¬ÈòÊ „Ò, •Ã— ß¸‡fl⁄U ‚•‹ª, ©‚∑‘§ •œËŸ ∞fl¥ ¬Á⁄UÁ◊Ã „Ò ∞‚Ê ÁfløÊ⁄U •‹ÄU‚ÒÁã«˛ÿÊ (Á◊d) ∑‘§ ¬ÁS’≈U⁄U ∞Á⁄Uÿ‚ (wz{-xx{) Ÿ ⁄UπÊ–v| ‚Êfl¸¡ÁŸ∑§ FÊŸ-ªÎ„ ◊¥ Á∑§‚Ë ∞Á⁄UÿŸ ÁfløÊ⁄U ∑‘§ Á’‡Ê¬ ∑§ ¬˝fl‡Ê ∑§⁄UŸ ¬⁄U •ãÿß¸‚Êß¸ fl„Ê° ‚ „≈U ¡ÊÃ– Á∑§‚Ë •¬äÊ◊Ë¸ ∑‘§ ‚ÊÕ ‚¥¬∑§¸ ∑§Ù fl flÁ¡¸Ã ◊ÊŸÃ Õ–v}

ß¸U‚ÊßUÿÃ •ÊÒ⁄U ⁄UÊ¡ŸËÁÃ ◊¥ ª„U⁄‘U ‚¥’¥äÊÊ¥ ∑§Ë ‡ÊÈM§•ÊÃ¬˝Ê⁄U¥Á÷∑§ ß¸‚Êß¸ íÿcΔUÙ¥ ∑‘§ •Ê¬‚Ë ◊Ã÷Œ ‚È‹¤ÊÊŸ ∑‘§ Á‹∞ ∑§ÊÚãS≈Uá≈UËŸ Ÿ ‚Ÿ˜ xwz ◊¥ ŸÊÿ∑§ËÿÊ

‡Ê„⁄U (flÃ¸◊ÊŸ flÊÿ√ÿ •ŸÊÃÙÁ‹ÿÊ, ÃÈ∑§¸SÃÊŸ) ◊¥ ¬Á⁄U·Œ ’È‹Êß¸, Á¡‚◊¥ xÆÆ Á’‡Ê¬ ©¬ÁSÕÃ Õ–ß¸‚ÊßÿÃ •ı⁄U ⁄UÊ¡ŸËÁÃ ∑§Ê ª„⁄UÊ ‚¥’¥œ ß‚ ¬Á⁄U·Œ ‚ ‡ÊÈM§ „È•Ê– ∞∑§ ’Ê⁄U, Á’‡Ê¬Ù¥ ∑‘§ ¬˝ÁÃÁŸÁœ-◊¥«‹ ‚ ∑§ÊÚãS≈Uá≈UËŸ Ÿ ∑§„Ê, “•Ê¬ Á’‡Ê¬ „Ò¥, Á¡Ÿ∑§Ê •Áœ∑§Ê⁄ UˇÊòÊ øø¸ „Ò; øø¸ ∑‘§ ¬⁄U ’ÊÃÙ¥ ∑§ËŒπ⁄Uπ ∑§⁄UŸflÊ‹Ê ◊Ò¥ ÷Ë Á’‡Ê¬ „Í°, Á¡‚ ß¸‡fl⁄U Ÿ ŒËˇÊÊ ŒË „Ò–”v~ ŸÊÚÁS≈U∑§ ß¸‚ÊßÿÙ¥ ∑§Ë “‚Ë∑§≈U ’È∑§•ÊÚ$»§§ ¡ÊÚŸ (ÿÍ„ÛÊÊ ∑§Ë ªÙ¬ŸËÿ ¬ÈSÃ∑§) ◊¥ ß¸‡fl⁄U ∑§Ê fláÊ¸Ÿ “Á¬ÃÊ, ◊ÊÃÊ •ı⁄U ’Ê‹∑§” ßŸ ÃËŸ M§¬Ù¥◊¥ Á∑§ÿÊ ªÿÊ ÕÊ– ŸÊÿ∑§ËÿÊ ¬Á⁄U·Œ ∑‘§ ’ÊŒ, ß‚ ÁòÊ◊ÍÁÃ¸ ∑‘§ ’Œ‹ “Á¬ÃÊ, ¬ÈòÊ •ı⁄U ¬ÁflòÊ •Êà◊Ê” ß‚ÁòÊ◊ÍÁÃ¸ ∑§Ù ¬˝SÕÊÁ¬Ã Á∑§ÿÊ ªÿÊ– ß¸‚Ê ∑§Ù ß‚ ¬˝∑§Ê⁄U ß¸‡fl⁄U ∑§Ê •¥‡Ê ÉÊÙÁ·Ã Á∑§ÿÊ ªÿÊ– ŸÊÿ∑§ËÿÊ¬Á⁄U·Œ ◊¥ •‹ª ÁfløÊ⁄U ⁄UπŸ flÊ‹ Á’‡Ê¬Ù¥ ∑§Ù ÁŸflÊ¸Á‚Ã Á∑§ÿÊ ªÿÊ–wÆ •Êl ß¸‚Êß¸ ßÁÃ„Ê‚∑§Ê⁄U ‚◊¤Ê¡ÊŸ flÊ‹ ‚Ë¤ÊÁ⁄UÿÊ ∑§ Ÿ ∑§„Ê Á∑§ ⁄UÙ◊ ‚Ê◊˝Êíÿ „Ë ß¸‡fl⁄UË ⁄UÊíÿ „Ò ÃÕÊ ‚◊˝Ê≈U ∑§ÊÚãS≈Uá≈UËŸ ŸÿÊ ⁄UÊ¡ÊŒÊÁflŒ „Ò– ß‚∑‘§ Áfl¬⁄UËÃ, ¬ÙßÁÃ∞ (flÃ¸◊ÊŸ »˝§Êã‚) ∑‘§ Á’‡Ê¬ Á„‹⁄UË ÃÕÊ Á◊‹ÊŸ (flÃ¸◊ÊŸ ß≈U‹Ë)∑‘§ Á’‡Ê¬ ∞ê’˝Ù‚ Ÿ ⁄UÙ◊ ‚Ê◊˝Êíÿ •ı⁄U ©‚‚ SflÃ¥òÊ øø¸ ŒÙŸÙ¥ ∑‘§ ¬˝ÁÃ ÁŸcΔUÊ ¡ÃÊŸ ∑§Ê ¬ˇÊ Á‹ÿÊ–wv

⁄UÊ◊ ’ŸÊ ß¸U‚ÊßUÿÃ ∑§Ê ∑§ãº˝⁄UÙ◊, Á’¤Ê¥Á≈Uÿ◊π (flÃ¸◊ÊŸ ŸÊ◊ ßSÃÊ¥’È‹), •ãÃÊÁ∑§ÿÊª ÃÕÊ •‹ÄU‚¥Á«˛ÿÊ (flÃ¸◊ÊŸ Á◊d) ◊¥

©‚ ‚◊ÿ ’«∏ øø¸ •ÕÊ¸Ã ß¸‚Êß¸ ‚◊ÈŒÊÿ Õ– ©Ÿ øÊ⁄U øø¸ ∑‘§ Á’‡Ê¬Ù¥ ◊¥ ⁄UÙ◊ ∑§Ê Á’‡Ê¬ ‚’‚ ¬˝÷ÊflË

∑§. flÃ¸◊ÊŸ ©UûÊ⁄U ◊äÿ ßU¡⁄UÊßU‹ ∑‘§ Á’‡Ê¬ ÿÈ‚Á’ÿ‚ (◊ÎàÿÈ xx~, ß‚Ë Ÿ ∑§ÊÚãS≈Uá≈UËŸ ∑§Ù ’¬ÁÃS◊Ê ÁŒÿÊ ÃÕÊ ©‚∑§ÊøÁ⁄UòÊ Á‹πÊ

ÅÊ. ∑§ÊÚãS≈Uá≈UËŸ ∑§Ë ◊ÎàÿÈ ∑‘§ ’ÊŒ ŸÊ◊∑§⁄UáÊ ∑§ÊÚS≈U¥Á≈UŸÙ¬‹ª. ∞¥Á≈U•ÊÚ∑§, ‚ËÁ⁄UÿÊ ∑§Ë ‚Ë◊Ê ∑‘§ ¬Ê‚ flÃ¸◊ÊŸ ŒÁˇÊáÊ ÃÈ∑¸§SÃÊŸ ◊¥ ‡Ê„⁄


•ı⁄U œŸflÊŸ ÕÊ– ‚Ÿ˜ xxÆ ◊¥ ∑§ÊÚãS≈Uá≈UËŸ Ÿ ⁄UÙ◊ ∑‘§ ’Œ‹ Á’¤Ê¥Á≈Uÿ◊ ∑§Ù •¬ŸË ⁄UÊ¡œÊŸË ’ŸÊß¸– ⁄UÙ◊∑‘§ Á’‡Ê¬ ∑§Ù ‚◊˝Ê≈U ‚ •‹ª ¬„øÊŸ Á◊‹Ë– “•ÁflŸÊ‡ÊË ‡Ê„⁄” ⁄UÙ◊ ß¸‚ÊßÿÃ ∑§Ê ∑‘§¥Œ˝ ’ŸÊ •ı⁄UflÁ≈U∑§Ÿ ∑§Ë ¬„Ê«∏Ë ¬⁄U ÁSÕÃ ¬Ã⁄U‚ ∑§Ë ‡Ê„ÊŒÃ ∑§Ê SÕÊŸ ⁄UÙ◊ ∑§Ê ∑‘§¥Œ˝ ’ŸÊ– flÁ≈U∑§Ÿ ∑§Ë ∞∑§ ªÈ»§Ê◊¥ ÁSÕÃ Á◊Õ˝ ŒflÃÊ ∑‘§ ∞∑§ ◊¥ÁŒ⁄U ∑‘§ SÕÊŸ ¬⁄U ⁄UÙ◊ ∑‘§ Á’‡Ê¬ Ÿ •¬ŸÊ ¬ËΔ ’ŸÊ Á‹ÿÊ– ◊ÈÅÿ Á◊Õ˝¬È⁄UÙÁ„Ã ∑§Ù “¬Ê≈U⁄U ¬ÊòÊÈ◊” (Á¬ÃÊ•Ù¥ ∑§Ê Á¬ÃÊ) ∑§„Ê ¡ÊÃÊ ÕÊ– ⁄UÙ◊ ∑‘§ Á’‡Ê¬, ¬Ê¬Ê (Á¬ÃÊ) ÿÊ ¬Ù¬ Ÿÿ„ ©¬ÊÁœ •¬Ÿ Á‹∞ ‹ ‹Ë– “‚È¬˝Ë◊ ¬ÊÚã≈UË»§” (¬ÊÚã≈UË»‘§ÄU‚ ◊ÚÁÄU‚◊‚, ‡ÊÊÁéŒ∑§ •Õ¸- üÊcΔUÃ◊¬È‹-ÁŸ◊Ê¸ÃÊ) ÿ„ ◊Í‹Ã— Á◊üÊ ¬˝œÊŸ ¬È⁄UÙÁ„Ã ∑§Ë ©¬ÊÁœ ÷Ë ⁄UÙ◊ ∑‘§ Á’‡Ê¬ Ÿ •¬ŸÊ ‹Ë– Á◊üÊ ‚¥¬˝ŒÊÿ‡ÊÒÃÊŸ-¬Á⁄UÃ ÕÊ, ß‚Á‹∞ ©‚Ÿ ¿‹Êfl ‚ ‚àÿ ©¬Ê‚ŸÊ-◊Ã ∑§Ê ¬„‹ „Ë •ŸÈ∑§⁄UáÊ Á∑§ÿÊ ÕÊ ∞‚ÊS¬c≈UË∑§⁄UáÊ øø¸ íÿcΔUÙ¥ Ÿ ÁŒÿÊ–ww

ªÒ⁄U ß¸U‚ÊßUÿÊ¥ ¬⁄U ∑Í§⁄U •àÿÊøÊ⁄U‚ËÁ⁄UÿŸ ‹π∑§ ¤ÊŸÙ’ ∑‘§ •ŸÈ‚Ê⁄U ÿÈ»§Á≈U‚ ŸŒË ∑§ Á∑§ŸÊ⁄U ¬⁄U ÁSÕÃ ≈U⁄UÊŸ ¬˝Œ‡Ê ◊¥ ÷Ê⁄UÃËÿ

‚◊ÈŒÊÿ ÕÊ– ©ã„Ù¥Ÿ v} •ı⁄U ww »§Ë≈U ∑§Ë ŒÙ ◊ÍÁÃ¸ÿÊ° ’ŸflÊß¸ ÕË¥– ‚Ÿ˜ xÆy ◊¥ ¡’ ‚¥Ã ªª⁄UË (‚Ÿ˜z~Æ-xÆy ∑§Ë •flÁäÊ ◊¥ ÿ„ ¬Ù¬ ÕÊ) ßã„¥ ©¡Ê«∏Ÿ •ÊÿÊ Ã’ fl„Ê° ∑‘§ Á„ãŒÈ•Ù¥ Ÿ ©‚∑§Ê ∑§«∏Ê Áfl⁄UÙœÁ∑§ÿÊ– ‹Á∑§Ÿ ªª⁄UË Ÿ ©ã„¥ ¬⁄UÊSÃ ∑§⁄U ©Ÿ ◊ÍÁÃ¸ÿÙ¥ ∑§Ù Ÿc≈U Á∑§ÿÊ–wx ∞Áfl‹Ê (flÃ¸◊ÊŸ S¬Ÿ) ∑‘§Á’‡Ê¬ Á¬˝Á‚Á‹ÿŸ ∑§Ù ŸÊÚÁS≈U∑§ ÁfløÊ⁄U ⁄UπŸ ∑‘§ •Ê⁄UÙ¬ ◊¥ ¤ÊÊ⁄UÊªÙ¤ÊÊ (S¬Ÿ) ∑§Ë œÊÁ◊¸∑§ ¬Á⁄U·Œ Ÿ◊ÊÿÊflË ÉÊÙÁ·Ã ∑§⁄U ©‚ ‚Ÿ˜ x}Æ ◊¥ ◊ÎàÿÈŒ¥« ÁŒÿÊ–wy ‚Ÿ˜ x}Æ ◊¥ ‚◊˝Ê≈U ÁÕ•Ù«ÙÁ‚ÿ‚ Ÿ ß¸‚ÊßÿÃ∑§Ù ¿Ù«∏ •ãÿ ‚÷Ë ©¬Ê‚ŸÊ-◊ÃÙ¥ ∑§Ù •¬äÊ◊Ë¸ ÉÊÙÁ·Ã Á∑§ÿÊ ÃÕÊ œÊÁ◊¸∑§ Áfl·ÿÙ¥ ¬⁄U øøÊ¸ ∑§⁄UŸ ‚◊ŸÊß¸ ∑§Ë– ¬˝ÊøËŸ ¬ªŸ ©¬Ê‚ŸÊ-¬hÁÃ ¬⁄U ¬˝ÁÃ’¥œ ‹ªÊÿÊ ªÿÊ •ı⁄U ¬ªŸ ◊¥ÁŒ⁄UÙ¥ ∑§Ù ‹Í≈U ∑§⁄U ©Ÿ∑§ÊÁfläfl¥‚ Á∑§ÿÊ ªÿÊ–wz ‚Ÿ˜ x~Æ ◊¥ ¬ÍflË¸ ⁄UÙ◊ ‚Ê◊˝Êíÿ ∑‘§ •¥Ãª¸Ã •‹ÄU‚¥Á«ÿÊ ◊¥ ÁSÕÃ íÿÍÁ¬≈U⁄U ∑§Ë÷√ÿ ◊ÍÁÃ¸ ∑§Ù ‚◊˝Ê≈U ÁÕ•Ù«ÙÁ‚ÿ‚ ∑‘§ •ÊŒ‡ÊÊŸÈ‚Ê⁄U äflSÃ Á∑§ÿÊ ªÿÊ–w{ ‚Ÿ˜ x~v ◊¥ ß¸‚ÊßÿÙ¥ Ÿ•‹ÄU‚¥Á«˛ÿÊ ∑‘§ ◊„Ê-ª¥ÕÊ‹ÿ ∑§Ù, Á¡‚◊¥ | ‹Êπ ‹π ∞fl¥ ¬ÈSÃ∑‘§¥ ÕË¥, ¡‹Ê∑§⁄U ⁄UÊπ ∑§⁄U ÁŒÿÊ–w|

‚Ÿ˜ x~w ◊¥ ‚éÃ ∑‘§ ÁŒŸ •ÕÊ¸Ã ⁄UÁflflÊ⁄U ∑§Ù ‚∑§¸‚ •ı⁄U •ãÿ π‹ π‹Ÿ ¬⁄U ¬˝ÁÃ’¥œ ‹ªÊÿÊ ªÿÊ–w}

‚Ÿ˜ x~} ◊¥ ∑§ÊÕ¡ (flÃ¸◊ÊŸ ≈U˜ÿÍŸËÁ‚ÿÊ) ∑§Ë œÊÁ◊¸∑§ ¬Á⁄U·Œ Ÿ Á’‡Ê¬Ù¥ mÊ⁄UÊ ¬ªŸ ª¥Õ ¬…∏Ÿ ¬⁄U ⁄UÙ∑§‹ªÊ ŒË–w~ •‹ÄU‚¥Á«˛ÿÊ ‡Ê„⁄U ◊¥ „Êÿ¬ÊÁ≈UÿÊ (‹ª÷ª xzÆ-yvy) ŸÊ◊ ∑§Ë ªÁáÊÃôÊ, πªÙ‹-ÁflôÊÊŸË∞fl¥ ŒÊ‡Ê¸ÁŸ∑§ ◊Á„‹Ê ÕË¥– “◊Ò¥ ∑§ıŸ „Í°, ∑§„Ê° „Í°, ◊Ò¥ ÄUÿÊ ¡ÊŸ ‚∑§ÃË „Í°” ∞‚ ª„Ÿ ¬˝‡ŸÙ¥ ¬⁄U fl„ øøÊ¸∑§⁄UÃË ÕË– Á‚Á⁄U‹ ŸÊ◊∑§ •‹ÄU‚¥Á«˛ÿÊ ∑‘§ ¬Á≈˛•Ê∑¸§ (∑È§‹¬ÁÃ) ÃÕÊ øø¸ ∑‘§ ¬˝œÊŸ ŸÃÊ (‚Ÿ˜ v}ww◊¥ ß‚ ‚¥Ã ÉÊÙÁ·Ã Á∑§ÿÊ ªÿÊ) ∑‘§ ŸÃÎàfl ◊¥ ß¸‚Êß¸ ‚ÊœÈ•Ù¥ ∑‘§ ¡◊Êfl«∏ Ÿ „Êÿ¬ÊÁ≈UÿÊ ∑§Ù ŸÇŸ ∑§⁄U©‚∑§Ë «¥«Ù¥ ‚ ¬Ë≈U-¬Ë≈U ∑§⁄U „àÿÊ ∑§Ë– Á»§⁄U ©‚∑‘§ ◊ÎÃ ‡Ê⁄UË⁄U ∑‘§ ≈UÈ∑§«∏ ∑§⁄U, ©‚∑§Ê ◊Ê¥‚ ÁŸ∑§Ê‹∑§⁄U©‚∑‘§ •fl‡Ê·Ù¥ ∑§Ù ¡‹ÊÿÊ ªÿÊ–xÆ “‚«∏∑§Ù¥ ¬⁄U ¡Ê •ı⁄U Á¡Ÿ ¡ª„Ù¥ ◊¥ ’Ê«∏¥ ‹ª „Ò¥, fl„Ê° ¡Ê •ı⁄U


‹ÙªÙ¥ ∑§Ù •ÊŸ ∑‘§ Á‹∞ ◊¡’Í⁄U ∑§⁄U, ÃÊÁ∑§ ◊⁄UÊ ÉÊ⁄U ÷⁄U ¡Ê∞” (‹Í∑§Ê vy.wx) ∑§Ê •ÊœÊ⁄U ‹∑§⁄U•ªS≈UËŸ (•ÊÚªS≈UËŸ, xzy- yxÆ. ‚Ÿ˜ vw~} ◊¥ ß‚ ‚¥Ã ÉÊÙÁ·Ã Á∑§ÿÊ ªÿÊ– ß‚ øø¸ flÁ⁄UcΔU Ÿ“∑§ÊÚÇŸËÃ ß¥òÊÊ⁄U” (©ã„¥ ¬˝fl‡Ê ∑§⁄UŸ ∑§Ù ’Êäÿ ∑§⁄UÙ) ∑§Ê Á‚hÊ¥Ã ⁄UπÊ–xv ‚Ÿ˜ yxz ◊¥ ⁄UÙ◊Ë ‚Ê◊˝Êíÿ ◊¥ÁfläÊÁ◊¸ÿÊ¥ ∑§Ù ◊ÎàÿÈŒ¥« ∑§Ê ¬˝ÊflœÊŸ ÁŸÁ‡øÃ Á∑§ÿÊ ªÿÊ– ß¸‚ÊßÿÃ ∑‘§ •‹ÊflÊ ∑‘§fl‹ ¡ÍŒÊß¸S◊ ∑§Ù•Áœ∑Î§Ã ◊ÊãÿÃÊ ÕË ‹Á∑§Ÿ ß¸‚Êß¸ •ı⁄U ÿ„ÍŒË ∑‘§ •¥ÃÁfl¸flÊ„ ¬⁄U ⁄UÙ∑§ ÕË– ∞‚ •¥ÃÁfl¸flÊ„ √ÿÁ÷øÊ⁄U◊ÊŸ ¡ÊÃ Õ ÃÕÊ ©‚ SòÊË ∑§Ù ◊ÎàÿÈŒ¥« ÁŒÿÊ ¡ÊÃÊ ÕÊ–xw

◊ÊŸflË ¬˝ôÊÊ ∑§Ê Œ◊Ÿ ÃÕÊ •¥äÊ∑§Ê⁄U◊ÿ ÿÈª◊ŸÈcÿ ∑§ ¬Ê‚ SflÃ¥òÊ ’ÈÁh Ÿ„Ë¥ ÃÕÊ Á∑§‚Ë √ÿÁQ§ ¬⁄U ∑§Î¬Ê ’⁄U‚ÊŸÊ ∑‘§fl‹ ß¸‡fl⁄U ∑§Ê •Áœ∑§Ê⁄U

„Ò ÿ„ Á‚hÊ¥Ã •ªS≈UËŸ Ÿ ⁄UπÊ– ¬‹Á¡ÿ‚ ŸÊ◊∑§ •ÊÿÁ⁄U‡Ê ¬ÊŒ⁄UË ∑§Ê ∑§„ŸÊ ÕÊ Á∑§ ◊ŸÈcÿ ∑§Ù SflÃ¥òÊ’ÈÁh „ÙÃË „Ò– ŒÙŸÙ¥ ◊¥ ÁflflÊŒ „È•Ê– •ªS≈UËŸ ∑‘§ ¬ˇÊ ∑§Ù ’‹ ŒŸ ∑‘§ Á‹∞ ©‚∑‘§ Á◊òÊ ÕªSÃ (flÃ¸◊ÊŸ•À¡ËÁ⁄UÿÊ ◊¥ ‡Ê„⁄U) ∑‘§ Á’‡Ê¬ •Á‹¬Ëÿ‚ (‚Ÿ˜ vz}y ∑§Ù ß‚ ‚¥Ã ÉÊÙÁ·Ã Á∑§ÿÊ ªÿÊ) Ÿ ‚Ÿ˜ yv{ ◊¥⁄UÙ◊ Œ⁄U’Ê⁄U ∑§Ù yÆ ©◊Œ ÉÊÙ«∏ Á⁄U‡flÃ ◊¥ ÁŒ∞– øø¸ Ÿ •ªS≈UËŸ ∑§Ù ¬È⁄US∑§ÎÃ ÃÕÊ ¬‹Á¡ÿ‚ ∑§ÙÁŸc∑§ÊÁ‚Ã Á∑§ÿÊ– •ÊŒ◊ ∑§Ê ◊Í‹ ¬Ê¬ flËÿ¸ mÊ⁄UÊ ‚÷Ë ◊ŸÈcÿÙ¥ ◊¥ ¬˝‚ÊÁ⁄UÃ „ÙÃÊ „Ò ÿ„ ∑Ò§ÕÙÁ‹∑§ øø¸∑§Ê ◊Í‹ Á‚hÊ¥Ã ÁŸÁ‡øÃ „È•Ê– ‚¥ÃÁÃ-ÁŸ◊Ê¸áÊ ∑‘§ „ÃÈ ∑§Ù ¿Ù«∏ •ãÿ ‹Ò¥Áª∑§ √ÿfl„Ê⁄U ∑§Ù øø¸ Ÿ ¬Ê¬◊ÊŸÊ– ∞∑§ ‡Ê⁄UË⁄U ‚ „Ù∑§⁄U ŒÍ‚⁄U ‡Ê⁄UË⁄U ◊¥ •Êà◊Ê ¡ÊÃË „Ò ÃÕÊ •¥Ã ◊¥ ©‚∑§Ê ß¸‡fl⁄U ∑‘§ ‚ÊÕ Á◊‹Ÿ „ÙÃÊ„Ò ÿ„ ÁfløÊ⁄U •ÙÁ⁄UªŸ (v}z-wzy) ŸÊ◊∑§ ÿÍŸÊŸË ¬ÊŒ⁄UË Ÿ ⁄UπÊ– •ÙÁ⁄UªŸ ∞∑§ ¬˝Ê◊ÊÁáÊ∑§ ß¸‚Êß¸ ÕÊ‹Á∑§Ÿ ©‚∑‘§ ‚÷Ë ¬˝‡ŸÙ¥ ∑‘§ ©ûÊ⁄U ß¸‚Êß¸ œ◊¸‡ÊÊSòÊ ◊¥ Ÿ Á◊‹Ÿ ‚ ©‚Ÿ ß¸‚Ê-¬Ífl¸ ∑§Ë ÿÍŸÊŸË ¬ÈSÃ∑§Ù¥∑§Ê •ÊœÊ⁄U Á‹ÿÊ– ©‚∑‘§ mÊ⁄UÊ •¬ŸÊ∞ ªÿ ¬ÈŸ¡¸ã◊ ∑‘§ Á‚hÊ¥Ã ¬⁄U ‚Ÿ˜ zzx Ã∑§ ’„‚ ø‹ÃË ⁄U„Ë– ß‚Á‚hÊ¥Ã ‚ ß¸E⁄U ÃÕÊ ß¸‚Ê ∑§Ë ‚¥¬˝÷ÈÃÊ ∑§Ù Δ‚ ¬„È°øÃË „Ò ÿ„ ∑§„∑§⁄U ∑§Ê¥S≈U¥Á≈UŸÙ¬‹ ∑§Ë ÁmÃËÿœÊÁ◊¸∑§ ¬Á⁄U·Œ Ÿ ©‚ •Áœ∑§ÎÃ M§¬ ‚ ‡ÊÊÁ¬Ã ÉÊÙÁ·Ã Á∑§ÿÊ– •Ê¬ øÊ„ Á∑§ÃŸ ÷Ë ¬˝Ê◊ÊÁáÊ∑§ ß¸‚Êß¸ÄUÿÙ¥ Ÿ „Ù¥, •Ê¬ œ◊¸‡ÊÊSòÊ ∑‘§ ’Ê„⁄U ©ûÊ⁄U Ÿ„Ë¥ …Í¥… ‚∑§Ã ÿ„Ë ‚¥Œ‡Ê øø¸ Ÿ ÁŒÿÊ–xx

‚Ÿ˜ yÆÆ ‚ vÆÆÆ Ã∑§ øø¸ Ÿ •¬Ÿ ¬˝÷Êfl ˇÊòÊ ◊¥ ⁄U„Ÿ flÊ‹ ‚◊Ê¡ ¬⁄U ¬Í⁄UÊ ÁŸÿ¥òÊáÊ ¡◊Ê Á‹ÿÊ–¬Á⁄UáÊÊ◊SflM§¬ ÁflôÊÊŸ, ¬˝ılÙÁª∑§Ë, Á‡ÊˇÊÊ, flÒl∑§‡ÊÊSòÊ, ßÁÃ„Ê‚, ∑§‹Ê ÃÕÊ flÊÁáÊíÿ ˇÊòÊÙ¥ ◊¥ •°œ∑§Ê⁄U¿Ê ªÿÊ–xy ÿÍ⁄UÊ¬ ∑‘§ ßÁÃ„Ê‚ ◊¥ ß‚ “•°œ∑§Ê⁄U◊ÿ ÿÈª” ∑§„Ê ¡ÊÃÊ „Ò– ‚Ÿ˜ zyÆ ◊¥ ’Ë¡ÊÁã≈UŸ ‚Ê◊˝Êíÿ◊¥, ¡Ù ¬ÍflË¸ ⁄UÙ◊ ‚Ê◊˝Êíÿ ∑§Ê ÷Êª ÕÊ, å‹ª ∑§Ë “Ÿ ÷ÍÃÙ Ÿ ÷ÁflcÿÁÃ” ◊„Ê◊Ê⁄UË „Èß¸– ©‚◊¥ Œ‚ ∑§⁄UÙ«∏‹Ùª „ÃÊ„Ã „È∞– „¡Ê⁄UÙ¥ ∑§Ë ‚¥ÅÿÊ ◊¥ ‹Ùª •ÊÃ¥Á∑§Ã „Ù∑§⁄U øø¸ ◊¥ •ÊŸ ‹ª– ß¸‡fl⁄U ∑‘§ ∑§Ù¬ ‚ å‹ª∑§Ë ◊„Ê◊Ê⁄UË •ÊÿË „Ò, ¬˝ÊøËŸ ÿÍŸÊŸË ÃÕÊ ⁄UÙ◊ ∑§ flÒl∑§‡ÊÊSòÊ •¬äÊ◊Ë¸ „Ò ∞‚Ê øø¸ Ÿ ÉÊÙÁ·Ã Á∑§ÿÊ–å‹ª ‚ ◊„Ê¬˝’‹ ⁄UÙ◊ ‚Ê◊˝Êíÿ ∑§◊ ÊÙ⁄U „È•Ê ‹Á∑§Ÿ å‹ª ∑‘§ ∑§Ê⁄UáÊ øø¸ ∑§Ê ‚Ê◊âÿ¸ ’…∏ ªÿÊ–flÒl∑§‡ÊÊSòÊ ¬⁄U øø¸ ∑§Ê ÁŸÿ¥òÊáÊ •ÊÿÊ– ∑§ß¸ ’Ë◊ÊÁ⁄UÿÙ¥ ∑‘§ Á‹∞ øø¸ ∑‘§ ¬Ê‚ “⁄UQ§ ’„ÊŸÊ” „UË ∞∑§◊ÊòÊ


©¬Êÿ ÕÊ– ß‚ ©¬Êÿ ‚ ∑§ß¸ ‚ÁŒÿÙ¥ Ã∑§ ‹ÊπÙ¥ ’Ë◊Ê⁄U ‹Ùª „ÃÊ„Ã „È∞– flÒl∑§Ëÿ Á‡ÊˇÊÊ ¬ÊŸ ∑‘§ Á‹∞•Êfl‡ÿ∑§ ‡Êfl-Áflë¿ŒŸ ¬⁄U øø¸ Ÿ ⁄UÙ∑§ ‹ªÊ ŒË–

¬˝ÊøËŸ ÿÍ⁄UÊ¬ ◊¥ Ÿ‹- ‚Ê¡Ë ÃÕÊ Ÿ„⁄UÙ¥ ∑§Ê ¡Ê‹ „È•Ê ∑§⁄UÃÊ ÕÊ– ‡Ê⁄UË⁄U ∑‘§ ¬˝ÁÃ ‹ÙªÙ¥ Ÿ ©ŒÊ‚ËŸ⁄U„ŸÊ øÊÁ„∞ ÿ„ øø¸ ∑§Ê ©¬Œ‡Ê ÕÊ– ß‚Á‹∞ ÉÊ⁄U ∑‘§ •¥Œ⁄U Ÿ‹-‚Ê¡Ë ÃÕÊ ‡ÊıøÊ‹ÿ ’ŸflÊŸ ∑§Ë ¬˝ÕÊ‚◊ÊåÃ „Èß¸– ‡Ê⁄UË⁄U ∑§Ù ª⁄U◊ ⁄UπŸ ∑§Ë ÉÊ⁄UÙ¥ ◊¥ √ÿflSÕÊ ≈UÍ≈U ªß¸– ‡ÊÊ⁄UËÁ⁄U∑§ Sflë¿ÃÊ ∑§Ë ©¬ ÊÊ ∑‘§ ∑§Ê⁄UáÊ’Ë◊ÊÁ⁄UÿÊ° »Ò§‹Ÿ ‹ªË– ¬Á⁄Ufl„Ÿ ÃÕÊ ‚¥øÊ⁄U ∑‘§ ‚ÊœŸ ÷Ë π⁄UÊ’ „È∞– ÿÍ⁄UÊ¬ ◊¥ ⁄UÊSÃÙ¥ ∑§Ë π⁄UÊ’ ÁSÕÁÃ©ÛÊË‚flË¥ ‚ŒË Ã∑§ ø‹Ë– ÁflôÊÊŸ ∑‘§ ˇÊòÊ ◊¥ ∑§Ùß¸ ŸÿÊ ◊Í‹÷ÍÃ •ÊÁflc∑§Ê⁄U Ÿ„Ë¥ „È•Ê– ÿ„ Á‚‹Á‚‹Ê‚Ù‹„flË¥ ‚ŒË Ã∑§ ø‹Ê ¡’ ∑§Ù¬ÁŸ¸∑§‚ Ÿ ÷Í∑‘§¥Œ˝ËÿÃÊ ∑§Ê øø¸ mÊ⁄UÊ ÁŒ∞ ªÿ Á‚hÊ¥Ã ∑‘§ Áfl⁄UÙœ ◊¥‚Íÿ¸ ∑‘§ãŒ˝ËÿÃÊ ∑§Ê Á‚hÊ¥Ã ⁄UπÊ– ‚Íÿ¸ ∑‘§¥Œ˝ËÿÃÊ ∑§Ë πÊ¡U ∑§⁄UŸ flÊ‹ ªÚÁ‹Á‹ÿÙ ∑§Ê øø¸ Ÿ ÁœÄ∑§Ê⁄ÊU,Á¡‚ v~{z ◊¥ øø¸ Ÿ flÊ¬‚ Á‹ÿÊ–

’ÊßUÁ’‹ ◊¥ flÁáÊ¸Ã ßÁÃ„Ê‚ ‚ ◊‹ πÊŸflÊ‹ ¤ÊÍΔ ÿÊ Áfl∑§ÎÃ ßÁÃ„Ê‚ ∑§Ù Á‹πŸ ∑§Ê Á‚‹Á‚‹Ê‡ÊÈM§ „È•Ê– ¬Ù¬ ªª⁄UË ¬˝Õ◊ Ÿ √ÿÊ∑§⁄UáÊ ∑‘§ •äÿÿŸ ∑§Ê ÁŸ·œ Á∑§ÿÊ– ¬ÊŒÁ⁄UÿÙ¥ ∑‘§ •‹ÊflÊ Á∑§‚Ë ∑§ÙÁ‡ÊÁˇÊÃ ∑§⁄UŸÊ ◊Íπ¸ÃÊ •ı⁄U ŒÈc≈UÃÊ „Ò ∞‚Ê ©‚∑§Ê ∑§„ŸÊ ÕÊ– ‚Ê◊Êãÿ ‹ÙªÙ¥ mÊ⁄UÊ ’ÊßUÁ’‹ ¬…∏Ÿ ¬⁄U ©‚Ÿ⁄UÙ∑§ ‹ªÊ ŒË– ∑§Ê¥S≈U¥Á≈UŸÙ¬‹ ∑‘§ •Êø¸Á’‡Ê¬ ¡ÊÚŸ Á∑˝§‚ÊÚS≈U◊ (xy~-yÆ|) Ÿ ’«∏ „·Ù¸À‹Ê‚ ‚ ∑§„Ê,“¬È⁄UÊŸ Œ‡Ê¸ŸÙ¥ ÃÕÊ ¬˝ÊøËŸ ¡ªÃ ∑‘§ ‚ÊÁ„àÿ ∑§Ê „⁄U ‚È⁄UÊª ¬ÎâflË ‚ Á◊≈U ªÿÊ „Ò–”

∑§‹Ê ˇÊòÊ ◊¥ Ÿfl-‚Î¡Ÿ ’¥Œ „Ù ªÿÊ– øø¸ ∑‘§ Á‚hÊ¥ÃÙ¥ ∑‘§ •ŸÈM§¬ ÁøòÊ∑§Ê⁄UË ∑§Ù „Ë ◊ÊãÿÃÊ ÕË–øıŒflË¥ ‚ŒË ◊¥ ÿÍ⁄UÊ¬ ◊¥ ¬ÈŸ¡Ê¸ª⁄UáÊ ∑§Ê‹ ∑‘§ ¬˝Ê⁄U¥÷ Ã∑§ ÿ„ ¬Á⁄UÁSÕÁÃ ø‹Ë– øø¸ Ÿ √ÿÊ¬Ê⁄U ∑§ÙÁŸL§à‚ÊÁ„Ã Á∑§ÿÊ– ‚ÍŒ ŒŸ ¬⁄U ⁄UÙ∑§ ‹ªÊ ŒË– ∑§ß¸ ’Ê⁄U ŒŸŒÊ⁄U ∑‘§ ´§áÊ ∑§Ù øø¸ πÊÁ⁄U¡ ∑§⁄UÃË ÕË–ß‚Á‹∞ ©œÊ⁄U ŒŸ ◊¥ ‹Ùª Á„øÁ∑§øÊÃ Õ–

øø¸ ∑§Ë ’…∏ÃË ‚Êπøø¸ ∑§Ù ‚◊˝Ê≈UÙ¥ ÃÕÊ ‚⁄UŒÊ⁄UÙ¥ ‚ ∑§Ê»§Ë ø¥ŒÊ Á◊‹ÃÊ ÕÊ– •¬ŸË ∞Á„∑§ ‚¥¬ÁûÊ ∑§Ê ‚◊Õ¸Ÿ ∑§⁄UŸ

∑‘§ Á‹∞ ¬Ù¬ “∑§ÊÚãS≈Uá≈UËŸ ∑§Ê ŒÊŸ” ß‚ ¡Ê‹Ë ŒSÃÊfl¡ ∑§Ù ’ÃÊÃ Á¡‚∑‘§ •ŸÈ‚Ê⁄U ∑§ÊÚãS≈Uá≈UËŸ Ÿ•¬ŸË ◊ÎàÿÈ‡ÊÒƒÿÊ ¬⁄U ⁄UÙ◊, ß≈U‹Ë ÃÕÊ ¬Á‡ø◊Ë ˇÊòÊ ∑‘§ ÷Í÷Êª ∑§Ù ¬Ù¬ ∑§Ù „◊‡ÊÊ ∑‘§ Á‹∞ ŒÊŸ Á∑§ÿÊ–∑§ÊÚãS≈Uá≈UËŸ ∑‘§ ŒÊŸ ¬⁄U ‚¥Œ„ ∑§⁄UŸ flÊ‹Ù¥ ∑§Ù øø¸ ‚Êfl¸∑§ÊÁ‹∑§ Ÿ⁄U∑§flÊ‚ ∑§Ë œ◊∑§Ë ŒÃÊ ÕÊ–xz

ÁŸS‚¥ÃÊŸ ‹ÙªÙ¥ ∑§Ë ‚¥¬ÁûÊ øø¸ ∑§Ù ¡ÊÃË ÕË– ¬Á‡ø◊ ÿÍ⁄UÊ¬ ∑§Ë ∞∑§-øıÕÊß¸ ‚ ∞∑§-ÁÃ„Êß¸ ÷ÍÁ◊ øø¸∑‘§ ÁŸÿ¥òÊáÊ ◊¥ ÕË– ¬Ê¬ˇÊÊ‹Ÿ ∑‘§ Á‹∞ ‹Ùª øø¸ ∑§Ù ŒÊŸ ŒÃ– ¬Ê¬ÁŸc∑Î§ÁÃ ∑‘§ Á‹∞ øø¸ ÁøÁ_ÿÊ° ’øÃËÕË– ß‚ “ß¥«‹¡¥‚” (•ŸÈª˝„) ∑§„Ê ¡ÊÃÊ ÕÊ– øø¸ ∑§ß¸ ÷Íπ¥« „ÁÕÿÊ ‹ÃÊ ÕÊ– øø¸ ◊¥ ¬ÊŒ⁄UË „ÙŸÊ‹Ê÷ŒÊÿ∑§ œ¥œÊ „È•Ê– ß‚Á‹∞ øø¸ ∑‘§ ¬ŒÙ¥ ∑§Ë Á’∑˝§Ë ∑§Ë ¡ÊÃË ÕË– ß‚ “‚Ë◊ÊÚŸË” ∑§„Ê ¡ÊÃÊ ÕÊ–∑§◊ ‚ ∑§◊ øÊ‹Ë‚ ¬˝àÿÊ‡ÊË œŸ ‹ªÊ∑§⁄U ¬Ù¬ ’Ÿ ª∞– ¬Ù¬ ’ŸŸ ∑‘§ Á‹∞ „àÿÊ •ı⁄U •¬⁄UÊœ ∑§Ê


‚„Ê⁄UÊ Á‹ÿÊ ¡ÊÃÊ ÕÊ– ß‚Á‹∞ ∑§ß¸ ¬Ù¬ ’„ÈÃ ∑§◊ ‚◊ÿ Ã∑§ •¬Ÿ ¬Œ ¬⁄U ⁄U„ ‚∑‘§– ‚Ÿ˜ }~v-~ÆxßŸ ’Ê⁄U„ fl·ÙZ ◊¥ Œ‚ ¬Ù¬ „Ù ª∞–

•¬ŸË ‚Êπ ’…∏ÊŸ ∑‘§ Á‹∞ øø¸ Ÿ ÁflÁ÷ÛÊ ‡ÊÊ‚∑§Ù¥ ‚ ‚¥Áœ ∑§Ë– ∞‚Ê ∑§⁄UŸÊ ŒÙŸÙ¥ ∑‘§ Á‹∞‹Ê÷ŒÊÿ∑§ ÕÊ– øø¸ mÊ⁄UÊ ‚◊ÁÕ¸Ã ⁄UÊ¡Ê ∑‘§ ¬˝ÁÃ ©‚∑§Ë ¬˝¡Ê ¬Í⁄UË ÁŸcΔUÊ ⁄UπÃË ÕË– ©ŒÊ„⁄UáÊ ∑‘§ Ãı⁄U ¬⁄U,‹ª÷ª øÊ⁄U ‚ı fl·ÙZ (~}|-vxw}) Ã∑§ »˝§Êã‚ ¬⁄U ⁄UÊ¡ ∑§⁄UŸflÊ‹ ∑§¬Á‡ÊÿŸ ⁄UÊ¡ÉÊ⁄UÊŸ ∑§Ù ¬Ù¬ ∑§Ê‚◊Õ¸Ÿ ÁŸáÊÊ¸ÿ∑§ ‚ÊÁ’Ã „È•Ê– ⁄UÊ¡Ê ÷Ë øø¸ ∑‘§ ¬ŒÊÁœ∑§ÊÁ⁄UÿÙ¥ ∑§Ù ‚ÒÁŸ∑§Ë ‚¥’‹ ÃÕÊ ‚ûÊÊ¬Œ ŒÃ–ß‚Á‹∞ Á’‡Ê¬ Á∑§‚Ë ‚Ê◊¥Ã ‚ ∑§◊ Ÿ Õ–

‚Ÿ˜ ||z ◊¥ ¬ÍflË¸ ¡◊¸ŸË ∑§Ù ÁŸÿ¥òÊáÊ ◊¥ ‹ÊŸ ∑‘§ ’ÊŒ »˝§Ê¥‚Ë‚Ë ⁄UÊ¡Ê ‡ÊÊ‹¸◊Ÿ (‡ÊÊÁéŒ∑§ •Õ¸øÊ‹¸˜‚ Œ ª˝≈U, øÊ‹¸˜‚ ◊„ÊŸ) Ÿ fl„Ê° ∑‘§ ‚ÚÄU‚Ÿ ‹ÙªÙ¥ ∑§Ù ß¸‚Êß¸ ’ŸŸ ∑§Ê •ÊŒ‡Ê ÁŒÿÊ– ß¸‚Êß¸ ¬ÊŒÁ⁄UÿÙ¥¬⁄U „◊‹Ê Ÿ ∑§⁄UŸÊ, ‹¥≈U (ß¸S≈U⁄U ⁄UÁflflÊ⁄U ∑§Ù ‚◊Ê# „ÙŸflÊ‹Ê øÊ‹Ë‚ ÁŒŸ ∑§Ê ©¬flÊ‚) ∑§Ê ©¬flÊ‚⁄UπŸÊ, ◊ÎÃ∑§Ù¥ ∑§Ê Œ„Ÿ ∑§⁄UŸ ∑§Ë ’¡Êÿ– Œ»§Ÿ ∑§⁄UŸÊ •ÊÁŒ ’ÊÃ¥ •ÁŸflÊÿ¸ ∑§Ë ªß¸– •¬Ÿ •ÊŒ‡Ê ∑§ÙΔÈ∑§⁄UÊÿÊ ¡Ê ⁄U„Ê „Ò, ÿ„ ¬ÃÊ ø‹Ÿ ¬⁄U ‡ÊÊ‹¸◊ÊŸ Ÿ yzÆÆ ‹ÙªÙ¥ ∑§Ë „àÿÊ ∑§Ë–x{ øø¸ •ı⁄U ⁄UÊíÿ ∑§Ê•mÒÃ Œ‡ÊÊ¸Ÿ ∑‘§ Á‹∞ ‡ÊÊ‹¸◊Ÿ Ÿ ∞∑§ ÷√ÿ ⁄UÊ¡◊„‹ ’°œflÊÿÊ (¬˝Ê⁄U¥÷ |~{, ¬Ù¬ Á‹•Ù ÃÎÃËÿ mÊ⁄UÊ¬˝ÁÃcΔUÊ¬ŸÊ }Æz) Á¡‚∑‘§ ¬Áp◊Ë ¿Ù⁄U ¬⁄U ÁSÕÃ øÒ¬‹ (¿Ù≈UÊ Áª⁄U¡Ê ÉÊ⁄U) ◊¥ ⁄UÊ¡Á‚¥„Ê‚Ÿ ÕÊ •ı⁄U ¬ÍflË¸¿Ù⁄U ◊¥ ß¸‡fl⁄U ∑§Ê Á‚¥„Ê‚Ÿ ÕÊ– ¬Ù¬ Á‹•Ù ÃÎÃËÿ Ÿ ‚Ÿ˜ }ÆÆ ◊¥ ‡ÊÊ‹¸◊Ÿ ∑§Ù “¬ÁflòÊ ⁄UÙ◊ ‚◊˝Ê≈U” ∑‘§ŸÊÃ •Á÷Á·Q§ Á∑§ÿÊ– ‚Ÿ˜ ~{v ◊¥ ’⁄U¥ª⁄U ŸÊ◊∑§ ß≈UÊÁ‹ÿŸ ©◊⁄UÊfl Ÿ ¬Ù¬ ¡ÊÚŸ ’Ê⁄U„fl¥ ∑§Ë ÷ÍÁ◊ „«∏¬‹Ë ÕË– ©‚∑‘§ ÁflL§h ¡◊¸Ÿ ⁄UÊ¡Ê •ÊÚ≈UÙ Ÿ ‚ŸÊ ∑§Ê ŸÃÎàfl Á∑§ÿÊ– ß‚∑‘§ ’Œ‹, ‚Ÿ˜ ~{w ◊¥ ¬Ù¬ ¡ÊÚŸ’Ê⁄U„fl¥ Ÿ •ÊÚ≈UÙ ∑§Ù “¬ÁflòÊ ⁄UÙ◊ ‚◊˝Ê≈U” ∑‘§ ŸÊÃ •Á÷Á·Q§ Á∑§ÿÊ– •ÊÚ≈UÙ ∑‘§ ∑§Êÿ¸∑§Ê‹ ◊¥ Á’‡Ê¬Ù¥ ∑§Ù¬˝ÊŒÁ‡Ê∑§ ⁄UÊ¡∑§È◊Ê⁄UÙ¥ ∑§Ê SÕÊŸ ¬˝Ê# „È•Ê– ‚Ê◊¥ÃÙ¥ ∑‘§ •Ê¬‚Ë ‚¥ÉÊ·¸ ◊¥ Á’‡Ê¬ ∑§÷Ë Sflÿ¥ ÃÙ ∑§÷Ë ÷Ê«∏∑‘§ ‚Í⁄U◊Ê•Ù¥ mÊ⁄UÊ ‡ÊÊÁ◊‹ „ÙÃ Õ–x| ⁄UÊ¡Ê •ÊÚ≈UÙ Ÿ ¬Ù¬ ∑§Ù ÁflSÃÎÃ ÷Í÷Êª ŒÊŸ ÁŒÿÊ ∞‚Ê ¡Ê‹ËŒSÃÊfl¡ øø¸ mÊ⁄UÊ ¬˝‚ÊÁ⁄UÃ Á∑§ÿÊ ªÿÊ–x} ß‚ ¡Ê‹Ë ŒSÃÊfl¡ ∑§Ù •ÊÚ≈UÙ ∑‘§ ¬ÙÃ •ÊÚ≈UÙ ÃÎÃËÿ Ÿ Ÿ∑§Ê⁄UÊ‹Á∑§Ÿ øø¸ •¬Ÿ ¤ÊÍΔ ¬⁄U •«∏Ë ⁄U„Ë–x~ äÿÊŸ ŒŸ ÿÙÇÿ ’ÊÃ „Ò Á∑§ ¬Ù¬ ¡ÊÚŸ ’Ê⁄U„fl¥ Ÿ •¬Ÿ ⁄UÊ¡◊„‹∑§Ù fl‡ÿÊ∑§◊¸ ∑§Ê •aÊ ’ŸÊÿÊ ÕÊ ÃÕÊ fl„ ∑È§•Ê¥⁄UË ‹«∏Á∑§ÿÊ¥ ÃÕÊ ÁflœflÊ•Ù¥ ∑§ÊU ’‹Êà∑§Ê⁄U ∑§⁄UÃÊÕÊ–yÆ

ÿÍ⁄UÊ¬ ∑§Ê ß¸U‚ÊßUÿÃ ◊¥ ¬ÍáÊ¸ ◊ÃÊãÃ⁄UáÊœË⁄U-œË⁄U ¬Í⁄U ÿÍ⁄UÊ¬ ∑§Ê ß¸‚ÊßÿÃ ◊¥ ¬ÍáÊ¸ ◊ÃÊãÃ⁄UáÊ „È•Ê– ◊ÃÊãÃ⁄UáÊ ∑‘§ ’ÊŒ ÷Ë ¬ªŸ ◊ÊãÿÃÊ∞°

¬Í⁄UË Ã⁄U„ ‚ Á◊≈UÊŸÊ ‚¥÷fl Ÿ„Ë¥ ÿ„ ¡ÊŸ∑§Ê⁄U ∑§ß¸ ¬ªŸ üÊhÊ•Ù¥ ÃÕÊ ∑§ÕÊ•Ù¥ ∑§Ù ß¸‚Êß¸ ‚¥ÃÙ¥ ∑‘§ ‚ÊÕ¡Ù«∏Ê ªÿÊ–yv ‚Ÿ˜ {ÆÆ Ã∑§ ß¥Ç‹á« ◊¥ ß¸‚ÊßÿÃ ∑§Ê ∑§Ê»§Ë ¬˝÷Êfl ¬˝SÕÊÁ¬Ã „È•Ê ÕÊ– »˝§Ê¥‚Ë‚Ë ⁄UÊ¡ÊÄU‹ÙÁfl‚ (∑§Êÿ¸∑§Ê‹ y}v-zvv) ß¸‚Êß¸ ’ŸÊ ÃÕÊ •¬ŸË ¬˝¡Ê ∑§Ê ◊ÃÊ¥Ã⁄UáÊ ∑§⁄UflÊÿÊ– ©‚∑§Ù ’¬ÁÃS◊Ê


ŒŸ flÊ‹ ⁄U◊Ë •ÕflÊ ⁄U◊ËíÿÍ‚ (◊ÎàÿÈ ‹ª÷ª zxx) Ÿ ÄU‹ÙÁfl‚ ‚ ∑§„Ê, “Á¡‚∑§Ê ‚ê◊ÊŸ ∑§⁄UÃ Õ ©‚¡‹Ê ŒÙ •ı⁄U Á¡‚ ¡‹ÊÃ Õ ©‚∑§Ê ‚ê◊ÊŸ ∑§⁄UÙ–”yw ◊äÿ ÿÍ⁄UÊ¬ ◊¥ ’Ù„Á◊ÿÊ «˜ÿÍ∑§ flã‚S‹Ê©‚(◊ÎàÿÈ ~w~) ∑‘§ ŸÃÎàfl ◊¥ ß¸‚Êß¸ ’ŸÊ– Œ‚flË¥ ‚ŒË ∑‘§ •¥Ã Ã∑§ ◊ÊÇÿÊ⁄U („¥ª⁄UË), ¬Ù‹Ò¥«, M§‚ ÃÕÊ«ã◊Ê∑§¸ ß¸‚Êß¸ ’Ÿ Õ– ‚Ÿ vÆÆÆ ◊¥ •Êß‚‹Òá« ß¸‚Êß¸ ’ŸÊ– ÿÍ⁄UÊ¬ ∑‘§ Ÿfl-ß¸‚Êß¸ •¬Ÿ ¬Ífl¸ ©¬Ê‚ŸÊ-◊ÃÙ¥ ∑§Ê ŒÈ’Ê⁄UÊ ¬Ê‹Ÿ Ÿ ∑§⁄U¥ ß‚∑§Ê äÿÊŸ øø¸ •ı⁄U ⁄UÊ¡Ê ŒÙŸÙ¥ ⁄UπÃ Õ– ©ŒÊ„⁄UáÊ ∑‘§ Ãı⁄U ¬⁄U S¬Ÿ ∑‘§⁄UÊ¡Ê Áø¥«Ê‚ÈßZÃ (∑§Êÿ¸∑§Ê‹ {yw-{zx) Ÿ πÃŸÊ ÃÕÊ •ãÿ ÿ„ÍŒË ⁄UËÁÃ-Á⁄UflÊ¡Ù¥ ∑§Ê ¬Ê‹Ÿ ∑§⁄UŸ flÊ‹ß¸‚ÊßÿÙ¥ ∑§Ù ◊ÎàÿÈŒ¥« ÉÊÙÁ·Ã Á∑§ÿÊ–yx

ßUS‹Ê◊ ∑§Ë øÈŸÊÒÁÃ ÃÕÊ •¥Ã∑¸§‹„UÿÍ⁄UÊ¬ ∑‘§ ß¸‚Êß¸∑§⁄UáÊ ∑‘§ ‚ÊÕ-‚ÊÕ ∞∑§ •ı⁄U øÈŸıÃË π«∏Ë „Ù ⁄U„Ë ÕË– ß‚ øÈŸıÃË ∑§Ê ŸÊ◊ ÕÊ

ßS‹Ê◊! ß¸‚ÊßÿÃ ∑‘§ ‚÷Ë ŒÊfl ∑§⁄UŸ flÊ‹ ßS‹Ê◊ ∑§Ê ¡ã◊ •⁄UÁ’SÃÊŸ ◊¥ „È•Ê ÕÊ– ∞∑§ •À‹Ê„ ∑§Ëß’ÊŒÃ ∑§⁄UŸ flÊ‹Ê, ß¸‚Ê ÃÕÊ ¬È⁄UÊŸ ÁflœÊŸ ∑‘§ ŸÁ’ÿÙ¥ ∑‘§ ‚ÊÕ ◊È„ê◊Œ ∑§Ù •¥ÁÃ◊ Ÿ’Ë ◊ÊŸŸ flÊ‹Ê,ß¸‡Ê¬ÈòÊ „ÙŸ ∑‘§ ß¸‚Ê ∑‘§ ŒÊfl ∑§Ù Ÿ∑§Ê⁄UŸ flÊ‹Ê, ÿ„ÍÁŒÿÙ¥ ÃÕÊ ß¸‚ÊßÿÙ¥ ¬⁄U ß¸‡fl⁄UË ‚¥Œ‡Ê ÷˝c≈U ∑§⁄UŸ ∑§Ê•Ê⁄UÙ¬ ∑§⁄UŸ flÊ‹Ê, ◊ÈÁS‹◊Ù¥ ∑§Ù •À‹Ê„ ∑§Ê øÿÁŸÃ ‚◊Í„ ◊ÊŸŸ flÊ‹Ê ©¬Ê‚ŸÊ-◊Ã ÿ„ ßS‹Ê◊ ∑§ÊSflM§¬ ÕÊ– ß¸‡fl⁄U ∑‘§ òÊÿÊà◊∑§ M§¬ ∑§Ù Ÿ∑§Ê⁄UŸ flÊ‹ ÃÕÊ ß¸‚Ê ∑‘§ ß¸‡Ê¬ÈòÊ „ÙŸ ‚ ß¥∑§Ê⁄U ∑§⁄UŸ flÊ‹◊È„ê◊Œ •ı⁄U ©‚∑‘§ •ŸÈÿÊÿË ß¸‚ÊßÿÙ¥ ∑‘§ Á‹∞ ¬È⁄UÊŸ ÁflœÊŸ ∑§ ◊¥ flÁáÊ¸Ã “∞¥≈UË-∫ÊßS≈U” (◊‚Ë„Áfl⁄UÙœË) ∑§Ê S◊⁄UáÊ ÁŒ‹ÊÃ Õ–

‚Ÿ˜ z|Æ-{xw ÿ„ ◊È„ê◊Œ ∑§Ê ¡ËflŸ-∑§Ê‹ ÕÊ– ‚Ÿ˜ {ww ◊¥ ©‚ ¬⁄U •À‹Ê„ ∑§Ê ‚¥Œ‡Ê‚fl¸¬˝Õ◊ •flÃÁ⁄UÃ „È•Ê– ©‚∑§Ë ◊ÎàÿÈ ∑‘§ ¿„ fl·¸ ’ÊŒ, •ÕÊ¸Ã˜ ‚Ÿ {x} ◊¥ ÁmÃËÿ π‹Ë»§Ê ©◊⁄U ŸÁfl¡ÃÊ ∑‘§ M§¬ ◊¥ ÿM§‚‹◊ ◊¥ ¬˝fl‡Ê Á∑§ÿÊ– ◊È„ê◊Œ ∑§Ë ◊ÎàÿÈ ∑‘§ ¬‡øÊÃ •ÊΔ fl·ÙZ ∑‘§ •¥Œ⁄U, ßS‹Ê◊Ë‚ŸÊ Ÿ ¬Á‡Ê¸ÿÊ, ‚ËÁ⁄UÿÊ •ı⁄U Á◊d ¬⁄U Áfl¡ÿ ¬˝ÊåÃ ∑§Ë– ‚Ÿ˜ {zÆ Ã∑§, ßS‹Ê◊Ë ‚ŸÊ ◊äÿ ∞Á‡ÊÿÊ ∑§Ë•ÊÚÄU‚‚ (flÃ¸◊ÊŸ •◊Í ŒÿÊ¸) ŸŒË ÃÕÊ Á„ãŒÈ∑È§‡Ê ¬fl¸ÃÙ¥ Ã∑§ ¬„È°øË ÕË– ‚Ÿ˜ {yÆ •ı⁄U |Æ~ ∑‘§ ’Ëø©‚Ÿ ©ûÊ⁄U •»˝§Ë∑§Ê ∑§Ù ⁄Uı¥Œ ÁŒÿÊ ÕÊ– ©◊ƒÿÊ π‹Ë$»§ fl‹ËŒ ¬˝Õ◊ (∑§Êÿ¸∑§Ê‹ |Æz-|vz) ∑§Ê‚Ê◊˝Êíÿ flÃ¸◊ÊŸ ¬ÊÁ∑§SÃÊŸ-•»§ªÊÁŸSÃÊŸ ‚ ◊Ù⁄UÙÄ∑§Ù-¬ÈÃ¸ªÊ‹ Ã∑§ »Ò§‹Ê „È•Ê ÕÊ–yy ‚Ÿ˜ |vv ◊¥ßS‹Ê◊Ë ‚ŸÊ Ÿ S¬Ÿ ∑§Ù ¬⁄UÊSÃ Á∑§ÿÊ– ©ûÊ⁄UË »˝§Êã‚ ∑‘§ ≈UÍ⁄U ‡Ê„⁄U ◊¥ ‚Ÿ˜ |xw ◊¥ „Èß¸ ‹«∏Êß¸ ◊¥ ‡ÊÊ‹¸◊Ÿ∑‘§ ŒÊŒÊ ⁄UÊ¡Ê øÊ‹¸˜‚ ◊Ê≈U¸‹ (◊Ê≈U¸‹, ‡ÊÊÁéŒ∑§ •Õ¸ „ÃÊÒ«∏Ê) Ÿ ©ã„¥ ¬⁄UÊSÃ Á∑§ÿÊ– ’Ë¡ÊÁã≈UŸ ‚◊˝Ê≈U•‹ÁÄU‚ÿÊÚ‚ ¬˝Õ◊ •ı⁄U ÃÈ∑§¸ ◊ÈÁS‹◊Ù¥ ∑‘§ ’Ëø ‚¥ÉÊ·¸ ∑‘§ ∑§Ê⁄UáÊ ß¸‚Êß¸ ÃËÕ¸ÿÊÁòÊÿÙ¥ ∑§Ù ÷Í◊äÿ ‚Êª⁄U ∑‘§¬Ífl¸ ◊¥ ÁSÕÃ ÃËÕ¸ ˇÊòÊÙ¥ ∑§Ë ÿÊòÊÊ ∑§⁄UŸ ◊¥ ’ÊœÊ∞° •Ê ⁄U„Ë ÕË¥– ¬ÁflòÊ ÷ÍÁ◊ ÿM§‚‹◊ ∑§Ù ◊ÈÁS‹◊Ù¥ ‚

∑§. ’ÊßUÁ’‹, √ÿflSÕÊ-Áflfl⁄UáÊ, vx.w, ŒÊÁŸƒÿ‹ w.w}-w~, ŒÊÁŸƒÿ‹ vw.v


◊ÈQ§ ∑§⁄UŸ ∑‘§ Á‹∞ ‚Ÿ˜ vÆ~z ◊¥ ¬Ù¬ •’¸Ÿ ÁmÃËÿ Ÿ ◊ÈÁS‹◊Ù¥ ∑‘§ ÁflL§h ¬„‹ ∑Í§¡« (øø¸-•ÊÁŒc≈UœÊÁ◊¸∑§ ÿÈh Á¡‚◊¥ ÿÙhÊ ∑˝§ÊÚ‚ ¬„ŸÃ Õ) ∑§Ê •ÊuÊŸ Á∑§ÿÊ– ‚Ÿ˜ vÆ~z ‚ vw|w Ã∑§ Ÿı ∑Í§¡«˜‚„È∞– ß¸‚ÊßÿÃ ∑‘§ ¬˝ÁÃ ÁŸcΔUÊ, ¬Ê¬ˇÊÊ‹Ÿ, ¬˝Œ‡Ê ¬˝ÊÁåÃ •ÊÁŒ Á÷ÛÊ ∑§Ê⁄UáÊÙ¥ ‚ ‹ÊπÙ¥ ‚Ê◊Êãÿ ‹Ùª, ‚Ê◊¥ÃÃÕÊ ⁄UÊ¡Ê•Ù¥ Ÿ ∑Í§ Ê«˜‚ ◊¥ ÷Êª Á‹ÿÊ– ‹ÊπÙ¥ ÁŸ⁄U¬⁄UÊœ ‹Ùª ◊Ê⁄U ª∞°, •Ÿ∑§ ¬˝Œ‡Ê ‹È≈U ª∞– ∑Í§ Ê«˜‚◊¥ ◊ÎàÿÈ •ÊŸ ¬⁄U ÃÈ⁄U¥Ã Sflª¸ ¬˝ÊÁåÃ „ÙªË ∞‚Ê •Ê‡flÊ‚Ÿ øø¸ Ÿ ÁŒÿÊ– ’Ê⁄U-’Ê⁄U ÿÈh ∑§⁄UŸ ∑‘§ ’Êfl¡ÍŒß¸‚Êß¸ “¬ÁflòÊ ÷ÍÁ◊” ¡ËÃ Ÿ„Ë¥ ¬Êÿ– ‚÷Ë ∑Í§ Ê«˜‚ ◊ÈÁS‹◊Ù¥ ∑‘§ ÁflL§h Ÿ„Ë¥ Õ, ∑È§¿ ß¸‚ÊßÿÙ¥ ∑‘§ •Ê¬‚Ë¤Êª«∏Ù¥ ∑‘§ ∑§Ê⁄UáÊ „È∞– ∑˝Í§ Ê«˜‚ ∑‘§ ∑§Ê⁄UáÊ ÿÍ⁄UÊ¬ ∑‘§ ß¸‚Êß¸ ⁄UÊ¡Ê ∞∑§ „È∞– ¬˝Õ◊ ∑Í§¡« ÿlÁ¬ ÁflœÁ◊¸ÿÙ¥∑‘§ ÁflL§h ¿«∏Ê ªÿÊ, ‹Á∑§Ÿ ©‚Ë ‚◊ÿ ß¸‚ÊßÿÃ ◊¥ •¥Ãª¸Ã ∑§‹„ ‡ÊÈM§ „È•Ê– ÿ„ ∑§‹„ ¿„ ‚ı fl·ÙZÃ∑§ ¬˝øÈ⁄U ◊ÊòÊÊ ◊¥ ø‹Ê– •Ê¡ ÷Ë fl„ ∑§‹„ ¡Ê⁄UË „Ò–

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xÆ. Goel, Sita Ram. (1986), Papacy, Its Doctrine and History, New Delhi , Voice ofIndia, p-18

xv. Marcos, Mar. (2013) The Debate on Religious Coercion in Ancient Christianity, Chaoset Kosmos, online yearly magazine, XIV, p-1

xw. Ellerbe, Helen. (1998) The Dark Side of Christian History, Orlando, Morning Starand Lark, 4th printing, p-29

xx. Ellerbe, Helen. (1998) The Dark Side of Christian History, Orlando, Morning Starand Lark, 4th printing, p-35-37

xy. Ellerbe, Helen. (1998) The Dark Side of Christian History, Orlando, Morning Starand Lark, 4th printing, p-42-51

xz. Tayler, Elfe W. (1860), History of the temporal power of the Popes with an appendixof scarce and curious documents, London, p-95

x{. Hitchcock, James. (2012), History of the Catholic Church: From the Apostolic Age tothe Third Millennium, San Francisco, Ignatius Press, p-117

x|. Hitchcock, James. (2012), History of the Catholic Church: From the Apostolic Age tothe Third Millennium, San Francisco, Ignatius Press, p-119

x}. Tayler, Elfe W. (1860), History of the temporal power of the Popes with an appendixof scarce and curious documents, London, p-105

x~. Tayler, Elfe W. (1860), History of the temporal power of the Popes with an appendixof scarce and curious documents, London, p-32

yÆ. Gibbon, Edward. The Decline and Fall of The Roman Empire, Vol.2 Chapter 49,p-133

yv. Hitchcock, James. (2012), History of the Catholic Church: From the Apostolic Age tothe Third Millennium, San Francisco, Ignatius Press, p-114

yw. Hitchcock, James. (2012), History of the Catholic Church: From the Apostolic Age tothe Third Millennium, San Francisco, Ignatius Press, p-114

yx. Tolan, John V. (2002), Saracens, Islam in the Medieval Europe imagination, ColumbiaUniversity Press,p-15

yy. Tolan, John V. (2002), Saracens, Islam in the Medieval Europe imagination, Columbia

University Press,p-33

ÁŸflÊ‚ - vw, •ÊÁ‡ÊÿÊŸÊ ¬Ê∑¸§-I,’Ÿ⁄U, •ÊÒ¥äÊ, ¬ÍáÊ - yvvÆÆ|

E-mail : [email protected]


Ã’‹ËªË ¡◊ÊÃ mÊ⁄UÊ ◊flÙ¥ ∑‘§ ßS‹Ê◊Ë∑§⁄UáÊ ∑§Ê¬˝ÿÊ‚ •ı⁄U ¬⁄Uê¬⁄UÊ•Ê¥ ∑§ ¬˝ÁÃ ©UŸ∑§Ë ¬˝ÁÃ’hÃÊ

«ÊÚ. œ◊¸øãŒ øı’∞‚ÊÁ‚∞≈U ¬˝Ê»§‚⁄U, ßÁÃ„Ê‚

ªı⁄UË ŒflË ⁄UÊ¡∑§Ëÿ◊Á„‹Ê ◊„ÊÁfllÊ‹ÿ,•‹fl⁄U (⁄UÊ¡SÕÊŸ)

‡ÊÊäÊ ‚Ê⁄UÊ¥‡Ê•Ê¡ÊŒË ∑§ ¬Ífl¸ ‚ „UË Ã’‹ËªË ¡◊ÊÃ mUÊ⁄UÊ ◊flÊ¥ ∑§Ê

◊È‚‹◊ÊŸ ’ŸÊŸ ∑§Ê ¬˝ÿÊ‚ ø‹ ⁄U„UÊ „ÒU– •Ÿ∑§ ÁflmÊŸÊ¥ Ÿ ◊flÊ¥∑§ ßUS‹Ê◊Ë∑§⁄UáÊ ∑§Ê ⁄‘UπÊ¥Á∑§Ã Á∑§ÿÊ „ÒU, ¬⁄UãÃÈ ¬˝SÃÈÃ ‡ÊÊäÊŒ‡ÊÊ¸ÃÊ „ÒU Á∑§ •÷Ë ÷Ë ◊flÊÃ ∑§ ◊fl ¡ã◊, ÁflflÊ„U, ◊ÎàÿÈ •ÊÁŒ¬⁄U ¬È⁄UÊŸ ⁄UËÁÃ-Á⁄UflÊ¡Ê¥ ∑§Ê ¬Ê‹Ÿ ∑§⁄UÃ „Ò¥U– ©UŸ◊¥ •÷Ë ÷Ë ªÊÒòÊ,¬Ê‹, ¡ÊÁÃ ∑§Ê ◊„Uûfl ’ŸÊ „ÈU•Ê „ÒU– ‚◊ÊŸ ªÊÒòÊ ◊¥ •Ê¡ ÷ËÁflflÊ„U ÁŸ·äÊ „ÒU– Áfl⁄UÊ‚Ã ∑§ ÁŸÿ◊ fl ªÊŒ ‹Ÿ ∑§Ë ¬˝ÕÊ ÷Ë¬Ífl¸flÃ „UË „ÒU– ◊fl ÁSòÊÿÊ° ’È⁄U∑§Ê ‚ •Ÿ¡ÊŸ „Ò¥U ÃÕÊ ∑§Êß¸U ÷Ë¬ÊÁ⁄UflÊÁ⁄U∑§ ‚◊Ê⁄UÊ„U ‚¥ªËÃ ∑§ Á’ŸÊ •äÊÍ⁄UÊ „ÒU–

‡ÊÊäÊ∑§ÃÊ¸ ∑§Ê ◊ÊŸŸÊ „ÒU Á∑§ ◊flÊ¥ Ÿ •¬ŸË ¬È⁄UÊŸË ¬„UøÊŸ∑§Ê ¬ÍáÊ¸M§¬ ‚ ◊ÈÁS‹◊ ‚¥S∑Î§ÁÃ ∑§ ‚ÊÕ Áfl‹ËŸ Ÿ„UË¥ Á∑§ÿÊ „ÒU–

‚¥∑‘§ÃÊˇÊ⁄U◊fl, Ã’‹ËªË ¡◊ÊÃ, ◊flÊÃ ßS‹Ê◊Ë∑§⁄UáÊ

‚◊ÿ-‚◊ÿ ¬⁄U, ÷Ê⁄UÃËÿ ©¬◊„ÊmË¬ ◊¥ ßS‹Ê◊ ∑§Ê ¬ÈŸ⁄UÙhÊ⁄U∑§⁄UŸ ∑‘§ ¬˝ÿÊ‚ Á∑§ÿ ¡ÊÃ ⁄U„ „Ò¥– ßŸ ¬˝ÿÊ‚Ù¥ Ÿ ∑§ß¸ M§¬ Á‹∞ßŸ∑§Ë ¬Á⁄UÁSÕÁÃÿÊ° fl ‚Ê◊ÊÁ¡∑§-⁄UÊ¡ŸËÁÃ∑§ ¬˝‚¥ª Á¡Ÿ◊¥ ©Ÿ∑§Ê©Œÿ „È•Ê, ßŸ∑‘§ •ÊœÊ⁄U, ‚¥ªΔŸ, ¬˝∑Î§ÁÃ ◊¥ ∑§Ê»§Ë Á÷ÛÊÃÊ ÕË–ßŸ◊¥ ‚ ∞∑§, ‚¥÷flÃ— Áfl‡fl ∑§Ê ‚’‚ ’Î„Œ ßS‹ÊÁ◊∑§ •Ê¥ŒÙ‹Ÿ„Ò, Ã’‹ËªË ¡Ù Á∑§ wÆÆ Œ‡ÊÙ¥ ◊¥ ÁflSÃÊÁ⁄UÃ „È•Ê ¡Ù ◊flÊÃ ◊¥’Ë‚flË¥ ‚ŒË ◊¥ ◊È„ê◊Œ ßÁ‹ÿÊ‚ (v}}z-v~yy) ∑‘§ ŸÃÎàfl ◊¥ ÿ„•Ê¥ŒÙ‹Ÿ ‡ÊÈM§ „È•Ê– ß‚∑‘§ ◊Êäÿ◊ ‚ ◊flÙ¥ ∑§Ù ◊È‚‹◊ÊŸ ’ŸÊŸ


∑§Ê ¬˝ÿÊ‚ ¬˝Ê⁄Uê÷ Á∑§ÿÊ– ◊È¤Ê ‹ªÃÊ „Ò Á∑§ Ã’‹ËªË ¡◊ÊÃ ∑§Ê ∑§Ùß¸ ÷Ë •äÿÿŸ •œÍ⁄UÊ „Ò, ÿÁŒ ß‚•Ê¥ŒÙ‹Ÿ ∑§Ê ◊flÊÃ ∑‘§ ◊È‚‹◊ÊŸÙ¥ Áfl‡Ê·M§¬ ‚ ◊fl ‚◊ÈŒÊÿ ¬⁄U ¬˝÷Êfl ∑§Ù Ÿ¡⁄U•¥ŒÊ¡ Á∑§ÿÊ ¡Êÿ–∞‚Ê ß‚Á‹∞ ÄUÿÙ¥Á∑§ •Ê⁄Uê÷ ‚ „Ë ◊flÊÃ SÕÊÿË Ã’‹ËªË •Ê¥ŒÙ‹Ÿ ∑§Ê ¬˝◊Èπ ˇÊòÊ ⁄U„Ê „Ò ◊flÙ¥ ∑§Ê∞ÁÃ„ÊÁ‚∑§ SflM§¬ ß‚ ©ÁŒÃ „ÙÃ Áfl‡Ê· •Ê¥ŒÙ‹Ÿ ◊¥ ©‹¤Ê ∑‘§ ⁄U„ ªÿÊ „Ò– Ã’‹Ëª ¡◊ÊÃ øÊ„ÃË „Ò Á∑§ ◊fl•¬ŸË „¡Ê⁄UÙ¥ ‚Ê‹ ¬È⁄UÊŸË ¬⁄Uê¬⁄UÊ •ı⁄U ⁄UËÁÃ-Á⁄UflÊ¡ ∑§Ù ¿Ù«∏∑§⁄U ßS‹Ê◊ ∑‘§ Á‚hÊ¥ÃÙ¥ ∑§Ù •¬ŸÊÿ¥–

•Ê¡ÊŒË ∑‘§ ¬Ífl¸ Ã’‹Ëª ¡◊ÊÃ ∑§Ê ªΔŸ ◊Ù„ê◊Œ ßÁ‹ÿÊ‚ ∑§¥œ‹flË ∑‘§ mÊ⁄UÊ v~w| ◊¥ Á∑§ÿÊªÿÊ ÕÊ– Á¡‚∑§Ê ŸÊ⁄UÊ ÕÊ ŒÈÁŸÿÊ ∑‘§ ◊È‚‹◊ÊŸÙ¥ ‚ëøÊ ◊È‚‹◊ÊŸ ’ŸÙ– ÿ„ Œfl’ãŒ S∑§Í‹ ∑§Ë ‡ÊÊπÊ ÕË¡Ù ◊flÊÃ ∑‘§ ßS‹Ê◊Ë∑§⁄UáÊ ∑§Ë ÿÙ¡ŸÊ ‹∑§⁄U ’ŸË ÕË– ß‚∑§Ê ©g‡ÿ ÕÊ ¬˝Õ◊ÃÿÊ— ◊flÙ¥ ∑§Ù ¬ÍáÊ¸◊È‚‹◊ÊŸ ’ŸÊŸÊ ÃÕÊ ŒÍ‚⁄UË •Ù⁄U ◊È‚‹◊ÊŸÙ¥ ∑‘§ Ÿ¡ŒË∑§ ⁄U„Ÿ flÊ‹Ù¥ ∑§Ù ◊È‚‹◊ÊŸ ¡◊ÊÃ ◊¥ ‡ÊÊÁ◊‹∑§⁄UŸÊ– ¬˝Ê⁄Uê÷ ◊ ÿ„ ∑§Êÿ¸ „Á⁄UÿÊáÊÊ ◊flÊÃ ∑‘§ ŸÍ°„ ‚ ‡ÊÈM§ „È•Ê ÕÊ– ◊flÙ¥ ∑§Ù ‡ÊÈ∑˝§flÊ⁄U ∑‘§ Ÿ◊Ê¡ ◊¥‡ÊÊÁ◊‹ ∑§⁄UŸ ∑§Ê •Êª˝„ Á∑§ÿÊ ªÿÊ– Á¡‚ ◊fl •¬Ÿ ŒÒŸ¥ÁŒŸË ∑§Êÿ¸ ◊¥ ’ÊœÊ ◊ÊŸÃ Õ– ’ÊŒ ◊¥ ∑§ß¸ ªÊ°flÙ¥∑‘§ ◊flÙ¥ ∑‘§ ¬˝◊Èπ ‹ÙªÙ ∑§Ù Œfl’¥Œ ◊¥ ‹ ¡Ê∑§⁄U ßS‹ÊÁ◊∑§ Ãı⁄U Ã⁄UË∑§Ù ‚ •flªÃ ∑§⁄UÊÿÊ ªÿÊ– ß‚¬˝∑§Ê⁄U ‚ Ã’‹ËªË ¡◊ÊÃ Ÿ ◊flÙ¥ ∑§Ù ◊È‚‹◊ÊŸ ’ŸÊŸ ∑§Ê ¬˝ÿÊ‚ ¬˝Ê⁄Uê÷ Á∑§ÿÊ ¡Ù •Ê¡ ÷Ë ø‹ ⁄U„Ê „Ò–

¬Ífl¸-•äÿÿŸ ∑§Ê ‚Ê⁄U- ßS‹Ê◊Ë∑§⁄UáÊ•Ÿ∑§ ÁflmÊŸÙ¥ Ÿ ’«∏Ë ÁŒ‹øS¬Ë ‚ ◊flÊÃ ∑‘§ ◊flÙ¥ ◊¥ Ã’‹ËªË ¡◊ÊÃ •Ê¥ŒÙ‹Ÿ ∑‘§ ©Œ˜÷fl,

ÁfløÊ⁄UœÊ⁄UÊ, ‚¥⁄UøŸÊ, ‚¥ªΔŸ, ¬Ò¥Δ •ı⁄U ÿ„Ê° Ã∑§ ∑§Ë ©‚∑‘§ ¬˝÷Êfl ∑§Ê ¬˝ÊM§¬ ∞fl¥ SflM§¬ ∑§Ê •äÿÿŸÁ∑§ÿÊ „Ò– ∑§ß¸ ÁflmÊŸÙ¥ ∑§Ê ◊ÊŸŸÊ „Ò Á∑§ Ã’‹ËªË ¡◊ÊÃ •Ê¥ŒÙ‹Ÿ Ÿ Áfl‡Ê· M§¬ ‚ ◊fl ‚◊Ê¡ ∑§Ë‚Ê◊ÊÁ¡∑§ ‚¥⁄UøŸÊ, ‚Ê◊ÊÁ¡∑§ ‚¥S∑§Ê⁄U, ¬⁄Uê¬⁄UÊ∞°, ¡ã◊, ‚ªÊß¸, ÁflflÊ„ ∞fl¥ •ãÿ •ŸÈcΔUÊŸÙ¥ ∑§Ù ¬˝÷ÊÁflÃÁ∑§ÿÊ „Ò– ©ŒÊ„⁄UáÊSflM§¬, ¬˝ÃÊ¬ •ª˝flÊ‹ ∑§„Ã „Ò¥ Á∑§ ∑§Ùß¸ ÷Ë ÁŸS‚¥Œ„U ¬ÍflÊ¸ŸÈ◊ÊŸ ‹ªÊ ‚∑§ÃÊ „Ò Á∑§∑È§¿ „Ë fl·ÙZ ◊¥ ◊flÙ¥ ∑§Ë ¡ËflŸ ‡ÊÒ‹Ë ¬ÍáÊ¸ M§¬ ‚ ßS‹ÊÁ◊∑§ „Ù ¡Ê∞ªË– fl„ •Êª ÿ„ Ã∑§¸ ŒÃ „Ò¥ Á∑§Áfl÷Ê¡Ÿ ∑‘§ ¬‡øÊÃ Á„ãŒÍ ©ã„¥ ˇÊÁòÊÿ Ÿ„Ë¥ ◊ÊŸÃ, ∞fl¥ fl (Ã’‹ËªË ¡◊ÊÃ) Sflÿ¥ “¬ÍáÊ¸ ◊ÈÁS‹◊” ’Ÿ ⁄U„„Ò¥–” ßãŒ⁄U ∞‚. ◊Ê⁄UflÊ„ Ã∑¸§ ŒÃ „Ò¥ Á∑§ Ã’‹ËªË •Ê¥ŒÙ‹Ÿ ∑‘§ ∑§Ê⁄UáÊ ◊flÙ¥ ◊¥ ßS‹Ê◊ ∑§Ê ¬˝÷Êfl◊„ûfl¬ÍáÊ¸ M§¬ ‚ ’…∏ ªÿÊ– ◊flÙ¥ ∑§Ë ‚¥S∑Î§ÁÃ ∑§Ê Ã¡Ë ‚ ßS‹Ê◊Ë∑§⁄UáÊ „Ù ⁄U„Ê „Ò– ßS‹Ê◊Ë∑§⁄UáÊ ∑§Ë¬˝Á∑˝§ÿÊ ◊¥ ¡„Ê° ∞∑§ •Ù⁄U ªÒ⁄U-◊ÈÁS‹◊Ù¥ •ÕflÊ Á„ãŒÍ ÃàflÙ¥ ∑§Ê ©ã◊Í‹Ÿ ‡ÊÊÁ◊‹ „Ò fl„Ë¥ ©Ÿ ¬⁄Uê¬⁄UÊ•Ù¥ ‚¬Á⁄Uøÿ ∑§⁄UÊÿÊ ¡ÊÃÊ „Ò Á¡ã„¥ ßS‹ÊÁ◊∑§ ◊ÊŸÊ ¡ÊÃÊ „Ò– ¡ËflŸ-∑§Ê‹ ∑‘§ •ŸÈcΔUÊŸÙ¥ ∑§Ê ßS‹Ê◊Ë∑§⁄UáÊÁ∑§ÿÊ ¡ÊÃÊ „Ò ∞fl¥ Á„ãŒÍ ÃàflÙ¥ ∑§Ë ÁŸ⁄UÊß¸ ∑§⁄U ŒË ¡ÊÃË „Ò– ©Ÿ∑§Ê ‚Ê⁄UÊ¥‡Ê •ı⁄U ÁŸc∑§·¸ ÿ„ ∑§„ÃÊ „Ò Á∑§Ã’‹ËªË ¡◊ÊÃ •Ê¥ŒÙ‹Ÿ ∑‘§ ∑§Ê⁄UáÊ ◊fl ‚◊Ê¡ ∑§Ê Ã¡Ë ‚ ßS‹Ê◊Ë∑§⁄UáÊ „È•Ê „Ò– •Ê÷Ê øı„ÊŸ ∑§„ÃË„Ò¥ Á∑§ ◊flÙ¥ Ÿ ∑§Ê»§Ë „Œ Ã∑§ ÿ„ ◊„‚Í‚ Á∑§ÿÊ „Ò Á∑§ ©Ÿ∑‘§ ™§¬⁄U ¬˝ÕÊªÃ ¬⁄U¥¬⁄UÊ ∑§Ù ¿Ù«∏ œÊÁ◊¸∑§¬⁄Uê¬⁄UÊ•Ù¥ ∑§Ù •¬ŸÊŸ ∑§Ê Œ’Êfl, Áfl‡Ê·Ãı⁄U ¬⁄U Ã’‹ËªË ¡◊ÊÃ ∑§Ë ’…∏ÃË ÷ÍÁ◊∑§Ê ∑‘§ ‚ÊÕ, Á¡Ÿ∑§Ê¬˝÷Êfl v~xÆ ∑‘§ ◊äÿ ◊¥ ⁄U„Ê „Ò, v~y| ∑‘§ ¬‡øÊÃ˜ ’…∏ ªÿÊ– fl„ËŒÈgËŸ πÊŸ Ã∑§¸ ŒÃ „Ò¥ Á∑§ Ã’‹ËªË


¡◊ÊÃ •Ê¥ŒÙ‹Ÿ ∑‘§ ∑§Ê⁄UáÊ ¬Í⁄UÊ ◊flÊÃ ’Œ‹ ªÿÊ– ’«∏Ë ‚¥ÅÿÊ ◊¥ ‹ÙªÙ¥ ◊¥ ÷Ê⁄UË •ÊäÿÊÁà◊∑§ ©à‚Ê„ ∞fl¥©ûÊ¡ŸÊ ŒπŸ ∑§Ù Á◊‹Ë– ¡„Ê° ¬„‹ ◊ÁS¡Œ ∑§◊ •ı⁄U ŒÍ⁄U-ŒÍ⁄U Õ, fl„Ë¥ •’ „⁄U •Ê’ÊŒË ˇÊòÊÙ¥ ◊¥ Ÿ∞◊ÁS¡Œ •ı⁄U œÊÁ◊¸∑§ ÁfllÊ‹ÿ ’ŸŸ ‹ª ∞fl¥ Ÿ ∑‘§fl‹ ©Ÿ∑§Ë ‚¥ÅÿÊ ∞fl¥ •Ê∑§Ê⁄U ’…∏Ê „Ò •Á¬ÃÈSÕÊŸËÿ ‹ÙªÙ¥ Ÿ ÷Ë ©Ÿ∑§Ë ÷ÍÁ◊∑§Ê ∞fl¥ ªÁÃÁflÁœÿÙ¥ ∑§Ë ¬˝‡Ê¥‚Ê ∑§Ë „Ò– ©ã„Ù¥Ÿ •¬ŸÊ ¬„ŸÊflÊ ’Œ‹Ê∞fl¥ ŒÊ…∏Ë ⁄UπË, ∞∑§-∞∑§ ∑§⁄U ©ã„Ù¥Ÿ •¬Ÿ ‚Ê⁄U ßS‹Ê◊-¬Ífl¸ ∑‘§ ¬˝ÕÊ•Ù¥ Á¡ã„¥ ©ã„Ù¥Ÿ ßS‹Ê◊ ◊¥¬Á⁄UflÁÃ¸Ã „ÙŸ ∑‘§ ’ÊŒ ÷Ë ⁄UπÊ ÕÊ, àÿÊª ÁŒÿÊ– éÿÊ¡ ¬⁄U ©œÊ⁄U ‹ŸÊ ‚ÊÕ „Ë ‚ÊÕ øÙ⁄UË, ‹Í≈U ∞fl¥«∑Ò§ÃË ◊„àfl¬ÍáÊ¸ M§¬ ‚ ∑§◊ „Ù ªß¸– ¬˝ÃÊ¬ ‚Ë. •Çª⁄UflÊ‹, “ø¥Á¡¥ª Á⁄U‹ËÁ¡ÿ‚ ¬ÒÁÄU≈U‚¡— Œÿ⁄UÁ⁄U‹‡ÊŸÁ‡Ê¬ ÃÙ ‚ÄUÿÈ‹⁄U ¬Êfl⁄U ßŸ ∞ ⁄UÊ¡SÕÊŸ Áfl‹¡”, Œ ß∑§ŸÙÁ◊∑§ ∞¥« ¬ÙÁ‹Á≈U∑§‹ flË∑§‹Ë,flÊÚ‹. y, (Á‚Ãê’⁄U vÆ, v~{{) ? ßãŒ⁄U ∞‚. ◊Ê⁄UflÊ„, “Ã’‹ËªË ◊Ífl◊¥≈U •◊Ù¥ª Œ ◊ÿÙ‚ •ÊÚ»§◊flÊÃ”, ßŸ ‚Ù‡Ê‹ ◊Ífl◊¥≈U ßŸ ß¥Á«ÿÊ, flÊÚ‹. w, ∞«., ∞◊. ∞‚. ∞. ⁄UÊ•Ù (Ÿß¸ ÁŒÀ‹Ë— ◊ŸÙ„⁄U,v~|~), ~{-~}. x •Ê÷Ê øı„ÊŸ “Á∑§ŸÁ‡Ê¬ Á¬¥Á‚¬À‚ ∞¥« ¬Ò≈UŸ¸ •ÊÚ»§ ◊ÒÁ⁄U¡ •‹Êÿã‚”, || ∑§Ê ‚flŸ’¥Œ „Ù ªÿÊ– ‡ÊÒ‹ ◊ÊÿÊ⁄UÊ◊ ∞fl¥ ÿÙÁªãŒ⁄U Á‚∑§¥Œ Á¡ã„Ù¥Ÿ Á∑§‚Ë Ã⁄U„ ß‚ ¬˝‚¥ª ∑§Ù ¿ÍŸ ∑§Ê ¬˝ÿÊ‚ Á∑§ÿÊ„Ò ßU‚∑§ •ÁÃÁ⁄UQ§, ŒÍ‚⁄U ÁflmÊŸÙ¥ ∑‘§ •äÿÿŸ ∑§Ê ÷Ë ÁŸc∑§·¸ „Ò Á∑§ Ã’‹Ëª ¡◊ÊÃ ∑‘§ ¬˝÷Êfl ‚ ◊flÊÃ∑‘§ ‚Ê◊ÊÁ¡∑§ ∞fl¥ ‚Ê¥S∑Î§ÁÃ∑§ ¡ËflŸ ∑§Ê Ã¡Ë ‚ ßS‹Ê◊Ë∑§⁄UáÊ „È•Ê–

•Ÿ∑§ •äÿÿŸ∑§ÃÊ¸•Ê¥U ‚Á„UÃ •ãÿ ‚◊Ê¡Ù¥ ∑‘§ ‹ÙªÙ¥ ∑§Ë ◊ÊãÿÃÊ ¬˝’‹ „Èß¸ „Ò Á∑§ ß‚ Ã’‹Ëª•Ê¥ŒÙ‹Ÿ ∑‘§ ¬‡øÊÃ˜ ∞∑§ ŸflËŸ ßS‹ÊÁ◊∑§ •ÊäÿÊÁà◊∑§ øÃŸÊ ∞fl¥ Ã’‹Ëª ¡◊ÊÃ ∑§Ë Á‡ÊˇÊÊ ∞fl¥ÁfløÊ⁄UœÊ⁄UÊ ∑§Ê ‚’‹ ¬˝ÁÃ¬ÊŒ ÷Ë ŒπŸ ∑§Ù Á◊‹Ê– ◊⁄UÊ ‡ÊÙœ-¬òÊ ©‚ ‚Ë◊Ê Ã∑§ ∑‘§ ¬˝ÿÊ‚ ∑§Ù ’ÃÊÃÊ„Ò Á¡‚◊¥ Ã’‹ËªË ¡◊ÊÃ Ÿ flSÃÈÃ— ◊fl ‚◊ÈŒÊÿ ∑§Ù ¬˝÷ÊÁflÃ Á∑§ÿÊ ∞fl¥ ©ã„¥ ∞∑§ ßS‹ÊÁ◊∑§ ‚◊ÈŒÊÿ∑‘§ M§¬ ◊¥ ¬Á⁄UflÁÃ¸Ã ∑§⁄UŸ ∑§Ê ¬˝ÿÊ‚ Á∑§ÿÊ „Ò–

ÿlÁ¬, Ã’‹Ëª ¡◊ÊÃ •Ê¥ŒÙ‹Ÿ ◊flÊÃ ˇÊòÊ ◊¥ v~wÆ ◊¥ “∞ ◊È‚‹◊ÊŸÙ¥ ◊È‚‹◊ÊŸ ’ŸÙ” ∑‘§ ŸÊ⁄U∑‘§ ‚ÊÕ ‡ÊÈM§ „È•Ê ÕÊ, ÃÕÊÁ¬ ß‚∑§Ê ¬˝÷Êfl SflÃ¥òÊÃÊ ¬Ífl¸ ’«∏ M§¬ ◊¥ ŒÎÁc≈UªÙø⁄U „ÙÃÊ „Ò– Á„ãŒÍ•Ê∑˝§◊áÊ∑§ÊÁ⁄UÿÙ¥ ∑‘§ „ÊÕÙ¥ v~y| ∑‘§ Œ‡Ê Áfl÷Ê¡Ÿ ∑‘§ ‚◊ÿ ◊flÙ¥ ∑§Ù ∑§≈UÈ •¬◊ÊŸ ∞fl¥ ∑§c≈U ‚„ŸÊ ¬«∏Ê,Á¡‚∑‘§ ∑§Ê⁄UáÊ ©Ÿ∑‘§ ◊Ÿ ◊¥ ∑§ß¸ Á„ãŒÍ ⁄UËÁÃ-Á⁄UflÊ¡Ù¥ ∑§Ë ø∑§Êøı¥œ Á¡Ÿ∑§Ê fl Sflÿ¥ ∑§ß¸ ‚ÁŒÿÙ¥ ‚¬Ê‹Ÿ ∑§⁄U ⁄U„ Õ ∑‘§ ¬˝ÁÃ •àÿ¥Ã •L§Áø ©à¬ÛÊ „Ù ªß¸– »§‹Ã— v~y| ∑‘§ ¬‡øÊÃ˜, Ã’‹Ëª ¡◊ÊÃ ∑§Ê¬˝÷Êfl ’…∏Ê, Áfl‡Ê· Ãı⁄U ¬⁄U ◊flÊÃ ∑‘§ „Á⁄UÿÊáÊÊ ˇÊòÊ ◊¥–

◊flÙ¥ ¬⁄U Ã’‹ËªË ¬˝÷ÊflÃ’‹ËªË ¡◊ÊÃ ∑‘§ ∑§Ê⁄UáÊ ◊flÙ¥ ∑§Ë ‚¥S∑Î§ÁÃ •ı⁄U ⁄UËÁÃ-Á⁄UflÊ¡Ù¥ ¬⁄U ∑È§¿ „Œ Ã∑§ ◊„ûfl¬ÍáÊ¸ M§¬

‚ ßS‹Ê◊ ∑§Ê ¬˝÷Êfl ’…∏Ê ¡Ò‚ Á∑§, ∑È§¿ Á„ãŒÍ •ŸÈcΔUÊŸ •ı⁄U ‚¥S∑§Ê⁄U ¡Ù ◊fl •¬Ÿ ’ëøÙ¥ ∑‘§ ¡ã◊ ∑‘§‚◊ÿ ∑§⁄UÃ Õ ©ã„¥ •’ ◊ÈÁS‹◊ ¬˝ÕÊ•Ù¥ ‚ ’Œ‹ ÁŒÿÊ ªÿÊ– Ã’‹Ëª ¡◊ÊÃ Ÿ ◊flÙ¥ ∑‘§ ©‚¸ ∞fl¥ ¬Ë⁄UÙ¥∑‘§ ∑§’˝ ¬⁄U ¡ÊŸ ∑§Ë ÷Ë ÷Ã¸SŸÊ ∑§Ë– ◊fl ªÊflÙ¥ mÊ⁄UÊ SÕÊŸËÿ ŸÊÿ∑§Ù¥, ‚¥ÃÙ¥ (‚ÒƒÿŒ) ∞fl¥ SÕÊŸËÿ


ŒflÃÊ•Ù¥ ∑§Ë ¬Í¡Ê ∑§Ù ÷Ë œË⁄U-œË⁄U àÿÊª ÁŒÿÊ ªÿÊ– Á„ãŒÍ àÿÙ„Ê⁄UÙ¥ ∑§Ê ©à‚fl ◊ŸÊŸÊ ∑§Ê»§Ë „Œ Ã∑§⁄UÙ∑§Ê ªÿÊ– ◊„Ê÷Ê⁄UÃ ∞fl¥ ⁄UÊ◊ÊÿáÊ ¡Ò‚ Á„ãŒÍ œÊÁ◊¸∑§ ª¥ÕÙ¥ ∑§Ë Ã⁄U»§ ‚ L§¤ÊÊŸ ¡ÊÃÊ ⁄U„Ê ∞fl¥ ∑È§⁄UÊŸ ∑§Ë‹Ù∑§Á¬˝ÿÃÊ ’…∏Ÿ ‹ªË– ÿ„Ê° Ã∑§ ∑§Ë ◊È„⁄U¸◊ ¡Ò‚ ∑§ß¸ ◊ÈÁS‹◊ àÿÙ„Ê⁄UÙ¥ ∑§Ù ÷Ë „ÃÙà‚ÊÁ„Ã Á∑§ÿÊ ªÿÊ–ÁŸ—‚¥Œ„ Ã’‹Ëª ¡◊ÊÃ •Ê¥ŒÙ‹Ÿ Ÿ ◊fl ‚◊ÈŒÊÿ ∑§Ù ∑§ß¸ ‚Ê◊ÊÁ¡∑§ ∞fl¥ ‚Ê¥S∑Î§ÁÃ∑§ Á⁄UflÊ¡Ù¥, ÁflflÊ„∑§Ë ⁄UËÁÃÿÙ¥ ∞fl¥ ¬Á⁄UœÊŸÙ¥ ∑§Ù ◊„àfl¬ÍáÊ¸ ‚Ë◊Ê Ã∑§ ¬˝÷ÊÁflÃ Á∑§ÿÊ–

ªÊòÊ, ¬Ê‹, Õê’Ê ÿÕÊflÃÃ’‹Ëª ¡◊ÊÃ ÁfløÊ⁄UœÊ⁄UÊ ∑§Ù ◊flÊÃ ∑‘§ ◊flÙ¥ ∑§Ë SÕÊŸËÿ ‚¥⁄UøŸÊ, ∑§ß¸ ‚Ê◊ÊÁ¡∑§ ∞fl¥ ‚Ê¥S∑Î§ÁÃ∑§

Á⁄UflÊ¡Ù¥, ÁflflÊ„ ⁄UËÁÃÿÙ¥ ∞fl¥ ‚¥S∑§Ê⁄UÙ¥ ∑§Ê ¬˝’‹ ¬˝ÁÃflÊŒ ∑§Ê ‚Ê◊ŸÊ ∑§⁄UŸÊ ¬«∏ ⁄U„Ê ÕÊ– ÿlÁ¬ ◊flÊÃ ◊¥Ã’‹Ëª ¡◊ÊÃ ∑‘§ ‹ê’ ¬ÒΔ, Á¡‚Ÿ ßS‹ÊÁ◊∑§ M§¬-⁄U¥ª ∞fl¥ •Êø⁄UáÊ ¬⁄U ’‹ ÁŒÿÊ ∑‘§ ∑§Ê⁄UáÊßS‹ÊÁ◊∑§ Á⁄UflÊ¡Ù¥ ∑§Ù •¬ŸÊÿÊ ªÿÊ ∞fl¥ Á„ãŒÍ-œ◊Ë¸ Á⁄UflÊ¡Ù¥ ∑§Ù „≈UÊÿÊ ÷Ë ªÿÊ– ¬⁄UãÃÈ ßS‹ÊÁ◊∑§‡ÊÒ‹Ë ◊¥ ÁflflÊ„ ‚¥¬ÛÊ ∑§⁄UŸ, ßS‹Ê◊ ∑‘§ Á‹∞ ‚Ê◊ÊÁ¡∑§ ’Œ‹Êfl ∑§⁄UŸ, ªÙòÊ ¬˝áÊÊ‹Ë ∑§Ù Ÿ ◊ÊŸŸ •ÊÁŒ¬⁄U Ã’‹Ëª ¡◊ÊÃ mÊ⁄UÊ ¡Ù⁄U ŒŸ ∑‘§ ’Êfl¡ÍŒ ◊fl ¬Í⁄UË Ã⁄U„ ◊È‚‹◊ÊŸ Ÿ„Ë¥ ’Ÿ ¬Êÿ– ◊flÙ¥ ¬⁄U flª¸ ∞fl¥¡ÊÁÃ ∑§Ê ¬˝÷Êfl ¬˝’‹ ⁄U„Ê ∞fl¥ Á¡‚Ÿ ªÙòÊ, ¬Ê‹ ∞fl¥ Õê’Ê ∑‘§ •ŸÈ‚Ê⁄U ‚Ê◊ÊÁ¡∑§ Á⁄UflÊ¡Ù¥ ∑§Ù ÁŸÿ¥ÁòÊÃÁ∑§ÿÊ– fl •’ ÷Ë Sflÿ¥ ∑§Ù ‚Íÿ¸fl¥‡ÊË ∞fl¥ ø¥Œ˝fl¥‡ÊË ⁄UÊ¡¬ÍÃ ∞fl¥ ˇÊÁòÊÿ ∑§„‹ÊŸ ◊¥ ªfl¸ ◊„‚Í‚ ∑§⁄UÃ „Ò¥–◊ÿÙ¥ ∑‘§ Á⁄U‡ÃŒÊ⁄UË ¬˝ÕÊ ∑‘§ •¥Œ⁄U, ¬Ê‹ Á„ãŒÍ ªÙòÊ ∑‘§ ‚◊ÊŸÊ¥Ã⁄U „Ë ∑§Êÿ¸ ∑§⁄UÃÊ „Ò– ◊flÊÃ ∑§Ê ◊fl ‹ª÷ªzw ¬Ê‹Ù¥ ◊¥ Áfl÷ÊÁ¡Ã „Ò– ◊fl ‚◊ÈŒÊÿ ∑§Ê ‚ê¬ÍáÊ¸ ‚Ê◊ÊÁ¡∑§ ∞fl¥ ⁄UÊ¡ŸËÁÃ∑§ ‚¥⁄UøŸÊ ¬Ê‹-ªÙòÊ ¬˝áÊÊ‹Ë¬⁄U •ÊœÊÁ⁄UÃ „Ò– ÿ„ ¬Ê‹-ªÙòÊ ¬˝áÊÊ‹Ë ÷Ê⁄UÃ ∑‘§ ◊È‚‹◊ÊŸÙ¥ ∑‘§ ◊È∑§Ê’‹ ◊flÙ¥ ∑§Ù ∞∑§ •‹ª ◊ÈÁS‹◊‚◊ÈŒÊÿ ◊¥ M§¬ÊÁÿÃ ∑§⁄UÃË „Ò– ◊flÊÃ ∑‘§ ◊È‚‹◊ÊŸ Áfl‡Ê· M§¬ ‚ ◊flÙ¥ ∑‘§ ’Ê⁄U ◊¥ ‚’‚ ÁŒ‹øS¬ ’ÊÃÿ„ ¡ÊŸŸ ∑§Ù Á◊‹ÃË „Ò Á∑§ fl ∞∑§ œÊÁ◊¸∑§ ‚◊ÈŒÊÿ ∑‘§ Áfl¬⁄UËÃ Á„ãŒÍ ‚◊ÈŒÊÿ ∑§Ë Ã⁄U„ fl ÷Ë Sflÿ¥ ∑§Ù¡ÊÁÃ, ÿÊ Á’⁄UÊŒ⁄UË ∑‘§ Ãı⁄U ¬⁄U flÁáÊ¸Ã ∑§⁄UÃ „Ò¥– ¡ÊÃ ÿÊ Á’⁄UÊŒ⁄UË ¡Ò‚ ‡ÊéŒ ∑§Ê ©¬ÿÙª SÕÊŸËÿ ◊flÊÃË◊È‚‹◊ÊŸÙ¥ ∑‘§ ‚ÊÕ ‚ÊÕ Á„ãŒÈ•Ù¥ ◊¥ ÷Ë ‚Ê◊ÊÁ¡∑§ SÕÊŸ ∞fl¥ ¡ÊÃËÿ ß∑§Êß¸ Œ‡ÊÊ¸Ÿ ∑‘§ Á‹∞ ©¬ÿÙª ◊¥‹ÊÿÊ ¡ÊÃÊ– ÿ„Ê° Ã∑§ ∑§Ë •Ê¡ ÷Ë ◊flÊÃ ∑‘§ ◊È‚‹◊ÊŸ Sflÿ¥ ∑§Ù ™§°øË ¡ÊÃ, ’«∏Ë ¡ÊÃ ∞fl¥ ŸËøË ¡ÊÃÿÊ ¿Ù≈UË ¡ÊÃ ∑‘§ Ãı⁄U ¬⁄U ß‚ ˇÊòÊ ∑‘§ ¡Ê≈U ∞fl¥ •„Ë⁄UÙ¥ ∑‘§ ‚◊ÊŸ flªË¸∑Î§Ã ∑§⁄UÃ „Ò¥–

ÁflflÊ„ ‚¥’¥œ ÁŸ·œ ¬„‹ ¡Ò‚Ê „Ë◊fl ‚◊ÈŒÊÿ ∞∑§ •¥ÃÁfl¸flÊ„Ë ‚◊Í„ „Ò ∞fl¥ •¬Ÿ ‚◊ÈŒÊÿ ∑‘§ ’Ê„⁄U ÁflflÊ„ Ÿ„Ë¥ ∑§⁄UÃ „Ò¥– ◊flÊÃ ∑‘§

◊flÙ¥ ◊¥ ∞∑§ ∑§„ÊflÃ ¬˝Á‚h „Ò Á∑§ “flÙ≈U ÿÊ ¿Ù⁄UË ÃÙ ∑§ı◊ ∑§Ù „Ë ŒŸË øÊÁ„∞–” ¡ÊÁÃªÃ ‚ªÙòÊ ÁflflÊ„¬⁄U Œ’Êfl „ÙŸ ∑‘§ ’Êfl¡ÍŒ ∞∑§ ◊fl ¬ÈL§· ◊flÊÃ ÿÊ ◊flÊÃ ‚ ’Ê„⁄U ∑§Ë ªÒ⁄U-◊fl SòÊË ∑‘§ ◊äÿ ÁflflÊ„SflË∑§Êÿ¸ ÃÙ „ÙÃÊ „Ò– ¬⁄UãÃÈ fl⁄UËÿÃÊ ¬˝ÊåÃ Ÿ„Ë¥ „ÙÃÊ „Ò– ‚◊ÈŒÊÿ ∞fl¥ ˇÊòÊ ∑‘§ ’Ê„⁄U ÁflflÊ„ ∑‘§fl‹ ©ã„Ë¥¬Á⁄UÁSÕÁÃÿÙ¥ ◊¥ „ÙÃÊ „Ò ¡’ ¬ÈL§· ∑§Ë •ÊÿÈ wz fl·¸ ‚ ™§¬⁄U „Ò, ª⁄UË’ „Ò, Áfl∑§‹Ê¥ª „Ò, ÿÊ ◊Á„‹ÊÃ‹Ê∑§‡ÊÈŒÊ ÿÊ ÁflœflÊ „Ò– •¥ÃÁfl¸flÊ„Ë ‚◊Í„ „ÙŸ ∑‘§ ∑§Ê⁄UáÊ, ◊fl •¬Ÿ „Ë ¬Ê‹, ªÙòÊ ∞fl¥ Õê’Ê ◊¥ ÁflflÊ„


Ÿ„Ë¥ ∑§⁄U ‚∑§Ã– ‚◊ÊŸ ∑§È‹ ◊¥ ÁflflÊ„ ÁŸ·œ „Ò, ¡Ò‚ Á∑§ ©Ÿ∑§Ë ∑§„ÊflÃ „Ò, “ªÙÃË ‚Ù ÷Êß¸ ’Ê∑§Ë ∑‘§•‚ŸÊß¸– ß‚∑‘§ •ÁÃÁ⁄UQ§ ◊flÙ¥ ∑‘§ ÁflflÊ„ ÁŸÿ◊ ∞∑§ √ÿÁQ§ ∑§Ù •¬Ÿ Á¬ÃÊ, ◊ÊÃÊ ÿÊ •¬Ÿ ◊ÊÃÎ∑§ŒÊŒË (ŸÊŸË) ∑‘§ ªÙòÊ ◊¥ ÁflflÊ„ ∑§⁄UŸ ‚ ⁄UÙ∑§Ã „Ò¥– flÃ¸◊ÊŸ ◊¥ ÷Ë ‚◊ÊŸ ªÙòÊ ∑‘§ ‹«∏∑‘§ ∞fl¥ ‹«∏∑§Ë ∑‘§◊äÿ ÁflflÊ„ ∑§Ù ∑§ı≈UÈÁê’∑§ √ÿÁ÷øÊ⁄U ◊ÊŸÊ ¡ÊÃÊ „Ò– ¬Ê‹, ªÙòÊ ∞fl¥ Õê’Ê •¥ÃÁfl¸flÊ„ ∑‘§ ‚ÊÕ ◊flÙ¥ Ÿ Ÿ∑‘§fl‹ Sflÿ¥ ∑‘§ ªÊ°fl ◊¥ ÁflflÊ„ ∑§Ù ≈UÊ‹Ê ’ÁÀ∑§ ©ã„Ë¥ ∑‘§ Õê’Ê ÿÊ ÿ„Ê° Ã∑§ ∑§Ë ¬Ê‹ ∑‘§ ªÊ°flÙ¥ ◊¥ ÷ËÁflflÊ„ ÁŸ·œ ∑§⁄U ÁŒÿÊ– ∞‚Ê ß‚Á‹∞ ÄUÿÙ¥Á∑§ ◊fl ÿ„ ◊ÊŸÃ „Ò¥ Á∑§ ¬˝àÿ∑§ ªÊ°fl, Õê’Ê ∞fl¥ ¬Ê‹ ∞∑§„Ë ¬Ífl¸¡ ∑‘§ „Ò¥, ß‚Á‹∞ ªÊ°fl ∞fl¥ ¬Ê‹ ∑§Ê ¬˝àÿ∑§ ‹«∏∑§Ê ∞fl¥ ‹«∏∑§Ë ÷Êß¸ •ı⁄U ’Á„Ÿ „Ò¥, ¡Ò‚Ê ∑§Ë ◊flÙ¥∑‘§ •¥Œ⁄U ∞∑§ ∑§„ÊflÃ ¬˝Á‚h „Ò Á∑§ “ŒÙ ‚ı Œ‚ ªÊ°fl ∑§Ë ŸflÊ‚Ë”– ªÊ°fl ∑‘§ ¬ÈL§· ªÊ°fl ∑§Ë ÁSòÊÿÙ¥ ∑§Ù©Ÿ∑‘§ •ÊÿÈ, ¬Ê‹, ªÙòÊ •ı⁄U ¡ÊÁÃ ‚ ÁŸ⁄U¬ Ê, ’„Ÿ ÿÊ ’≈UË ∑§„ ∑§⁄U ‚ê’ÙÁœÃ ∑§⁄UÃ „Ò¥–

ÿlÁ¬ ßS‹Ê◊ ŒÙŸÙ¥ ¬˝∑§Ê⁄U ∑‘§, øø⁄U ÷Êß¸-’„Ÿ ∞fl¥ ‚◊ÊŸÊ¥Ã⁄U-øø⁄U ÷Êß¸-’„Ÿ ∑‘§ ◊äÿ ÁflflÊ„∑§Ë •ŸÈ◊ÁÃ ŒÃÊ „Ò, ÃÕÊÁ¬, ◊flÊÃ ∑‘§ ◊flÙ¥ ◊¥ ÿ„ ÁŸÿ◊ ‚ÅÃ M§¬ ◊¥ ¬˝ÁÃ’¥ÁœÃ „Ò– ∞∑§ ◊fl Á∑§‚Ë ÷Ë∞‚Ë SòÊË ∑‘§ ‚ÊÕ ÁflflÊ„ Ÿ„Ë¥ ∑§⁄U ‚∑§ÃÊ ¡Ù ∑§Ë ©‚∑‘§ ∑§⁄UË’Ë Á⁄U‡Ã ◊¥ •ÊÃË „Ò •ı⁄U Á¡‚∑§Ë πÙ¡©‚∑‘§ ⁄UQ§-‚ê’ãœ ∑§Ë Ã⁄U»§ ‹ ¡ÊÃÊ „Ò– ß‚∑‘§ •ÁÃÁ⁄UQ§, ∞∑§ ◊fl •¬Ÿ Á¬ÃÊ ∑§Ë ’„Ÿ ∑§Ë ’≈UË, ◊Ê°∑§Ë ’„Ÿ ∑§Ë ’≈UË ∞fl¥ ◊Ê° ∑‘§ ÷Êß¸ ∑§Ë ’≈UË ∑‘§ ‚ÊÕ ÁflflÊ„ Ÿ„Ë¥ ∑§⁄U ‚∑§ÃÊ „Ò– ‚’‚ ÁŒ‹øS¬ ’ÊÃ ÿ„„Ò Á∑§ v~y| ∑‘§ ’ÊŒ ∑‘§ ‚◊ÿ ◊¥ ¡’ Ã’‹Ëª ¡◊ÊÃ ◊flÊÃ ◊¥ •ë¿Ë Ã⁄U„ ‚ ¡«∏ ¬∑§«∏ øÈ∑§Ê ÕÊ, Ã’©ã„Ù¥Ÿ øø⁄U ÷Êß¸-’„Ÿ •ı⁄U ‚◊ÊŸÊ¥Ã⁄U øø⁄U ÷Êß¸-’„Ÿ ∑‘§ ◊äÿ ÁflflÊ„ ◊¥ •ÊŸÊ-∑§ÊŸË ∑‘§ ø‹Ÿ ∑§ÙÃÙ«∏Ÿ ∑§Ë ∑§ÙÁ‡Ê‡Ê ∑§Ë ÄUÿÙ¥Á∑§ Ã’‹ËªË ¡◊ÊÃ ∑‘§ •ŸÈ‚Ê⁄U ÿ„ ªÒ⁄U ßS‹ÊÁ◊∑§ ÕÊ– „Ê‹Ê¥Á∑§, ◊fl‚◊ÈŒÊÿ Ÿ ∑§÷Ë ©Ÿ∑‘§ ÁŸŒ‡ÊÙ¥ ¬⁄U äÿÊŸ Ÿ„Ë¥ ÁŒÿÊ– ‚’‚ ÁŒ‹øS¬ ’ÊÃ ÿ„ „Ò Á∑§ ‚◊ÊŸ ªÙòÊ ◊¥ÁflflÊ„ ¬Ê’¥ŒË ∑‘§ •‹ÊflÊ πÊ¬ ¬¥øÊÿÃÙ¥ Ÿ øø⁄U ÷Êß¸-’„Ÿ •ı⁄U ‚◊ÊŸÊ¥Ã⁄U øø⁄U ÷Êß¸-’„Ÿ ∑‘§ ◊äÿÁflflÊ„ ∑§Ù ‚ÅÃË ∑‘§ ‚ÊÕ ⁄UÙ∑§ ÁŒÿÊ, ¡’Á∑§ ßS‹Ê◊ ◊¥ ß‚∑§Ë •ŸÈ◊ÁÃ „Ò– ß‚ ¬˝∑§Ê⁄U ÿ„ S¬c≈U „ÙÃÊ„Ò Á∑§ Ã’‹Ëª ¡◊ÊÃ mÊ⁄UÊ ◊flÊÃ ◊¥ ‚◊ÊŸÃÊ ∞fl¥ ÷Êß¸øÊ⁄U ∑‘§ Œ’Êfl ∑‘§ ’Êfl¡ÍŒ, ◊flÙ¥ •ı⁄U ŒÍ‚⁄U‚Ê◊ÊÁ¡∑§ ‚◊Í„Ù¥ Ÿ •¬Ÿ ‚Ê◊ÊÁ¡∑§ ‚¥⁄UøŸÊ ∑§Ù ‚È⁄UÁˇÊÃ ⁄UπÊ–

Ã’‹ËªË ¡◊ÊÃ ∑§Ê ÷Ë ◊ÊŸŸÊ „Ò Á∑§ “ªÙòÊ flÊ‹Ë ªÊ«∏Ë ÃÙ ø‹ „Ë ⁄U„Ë „Ò, ⁄UÙ∑§Ã „Ò¥ ÃÙ ’fl¥«⁄U „ÙÃÊ„Ò– ◊flÊÃ ∑‘§ ◊È‚‹◊ÊŸ ‚ÅÃË ‚ ‚ªÙòÊ ÁflflÊ„ ∑§Ë ¬⁄U¥¬⁄UÊ ∑§Ê ÁŸflÊ¸„ ∑§⁄UÃ „Ò¥– ◊fl ∞fl¥ ªÒ⁄U-◊fl ∑‘§◊äÿ ÁflflÊ„ ∑§Ù fl⁄UËÿÃÊ Ÿ„Ë¥ ŒÃ– ÿ„Ê° Ã∑§ Á∑§ •Ê¡ ÷Ë ◊flÊÃ ∑‘§ ◊È‚‹◊ÊŸÙ¥ ◊¥ øø⁄U ÷Êß¸-’„Ÿ •ı⁄U‚Ê◊ÊŸÊ¥Ã⁄U øø⁄U ÷Êß¸-’„Ÿ ∑‘§ ◊äÿ ÁflflÊ„ ¬⁄U ‚ÅÃ ¬˝ÁÃ’ãœ „Ò– Ã’‹Ëª ¡◊ÊÃ mÊ⁄UÊ ◊fl ◊È‚‹◊ÊŸÙ¥∑‘§ ªÒ⁄U-ßS‹ÊÁ◊∑§ ¬⁄Uê¬⁄UÊ•Ù¥ ∑§Ù „≈UÊŸ ∑‘§ ¬˝ÿÊ‚Ù¥ ∑§Ù ◊flÊÃ ∑‘§ ◊È‚‹◊ÊŸÙ¥ Ÿ Áfl⁄UÙœ Á∑§ÿÊ– ¬⁄U¥¬⁄UÊªÃ¬¥øÊÿÃ ÿÊ ªÊ°fl ∑§Ë Á’⁄UÊŒ⁄UË ¬¥øÊÿÃ Ÿ ¬˝ÕÊªÃ ∑§ÊŸÍŸ ∑§Ù ‹ÊªÍ Á∑§ÿÊ– ß‚∑‘§ •ÁÃÁ⁄UQ§, ◊flÊÃ ∑‘§◊È‚‹◊ÊŸ •ı⁄U Á„ãŒÍ ∑§Êÿ¸ ‚◊Í„ ∑‘§ ‚ÊÕ ©Ÿ∑‘§ ‚¥’¥œÙ¥ ∑‘§ ¬ŒÊŸÈ∑˝§◊ Ãàfl ∑§Ê ∑§Ùß¸ ÷Ë ‚ÊˇÊË „Ù ‚∑§ÃÊ„Ò– ÿ„Ê° Ã∑§ Á∑§ •Ê¡ ÷Ë, ◊È‚‹◊ÊŸ– Á◊⁄UÊ‚Ë, »§∑§Ë⁄U ∞fl¥ ¡ÙªË ‚◊Í„Ù¥ ∑§Ù ŸËøË ¡ÊÁÃ ¡Ò‚Ê √ÿfl„Ê⁄U∑§⁄UÃ „Ò¥, •ı⁄U ◊fl ©Ÿ‚ πÊŸÊ Ÿ„Ë¥ ‹Ã „Ò¥– Ã’‹ËªË ¡◊ÊÃ ∑‘§ ΔÙ‚ ¬˝ÿÊ‚Ù¥ ∑‘§ ’Êfl¡ÍŒ ÿ„ ‚’


¬˝øÁ‹Ã „Ò¥, Á¡‚∑‘§ Á‹∞ ÿ„ ‚’ ¬ÍáÊ¸ M§¬ ‚ •SflË∑§Êÿ¸ „Ò– Ã’‹ËªË ‚ŒSÿÙ¥ ∑§Ù „◊‡ÊÊ ÿ„Ë ∑§„Ã „È∞‚ÈŸÊ ªÿÊ „Ò Á∑§ ’Ÿ ÃÙ „Ò¥ ◊È‚‹◊ÊŸ, ÃÁ⁄U∑§Ê ¬∑§«∏Ã Ÿ„Ë¥ (◊flÙ¥ Ÿ ßS‹Ê◊ ÃÙ SflË∑§Ê⁄U ∑§⁄U Á‹ÿÊ,‹Á∑§Ÿ fl ß‚∑§Ë ¬⁄Uê¬⁄UÊ•Ù¥ ∑§Ù •¥ªË∑§Ê⁄U Ÿ„Ë¥ ∑§⁄U ⁄U„ „Ò¥) Ã’‹Ëª ◊flÙ¥ ∑§Ù •œ¬ÊÁ⁄U ∑‘§ ◊È‚‹◊ÊŸ∑§„Ã „Ò¥– ß‚∑‘§ ¬˝ÁÃ⁄UÙœ ◊¥ ◊fl ¬˝Êÿ— ∑§„Ã „Ò¥ Á∑§ ◊fl ÃÙ ◊fl „Ë ⁄U„¥ª ◊ÈÑÊ Ÿ„Ë¥ ’Ÿ¥ª–

¡ã◊, ÁflflÊ„U ¬⁄U ¬⁄Uê¬⁄UÊ∞° ÿÕÊflÃ¡ã◊, ‚ªÊß¸ •ı⁄U ÁflflÊ„ •ŸÈcΔUÊŸ ∑§Ë ¬˝ÕÊ∞° íÿÙ¥ ∑§Ë àÿÙ¥ ø‹ÃË ⁄U„Ë¥ •ı⁄U ©Ÿ◊¥ ∑§Ùß¸ ’Œ‹Êfl

Ÿ„Ë¥ •ÊÿÊ, ¡Ù Á∑§ ßS‹Ê◊ •ı⁄U Ã’‹ËªË ¡◊ÊÃ ∑‘§ ÃÊ‹Ë◊ ∑‘§ Áfl¬⁄UËÃ ÕË– ‚¥ÃÊŸ ¬˝‚fl ∑‘§ ¬‡øÊÃ˜‡ÊÈhÃÊ •ı⁄U ¬˝ŒÍ·áÊ ∑‘§ ÁŸÿ◊Ù¥ ∑§Ê øÊ‹Ë‚ ÁŒŸÙ¥ Ã∑§ ¬Ê‹Ÿ „ÙÃÊ „Ò– ◊flÊÃ ∑‘§ ◊fl •ı⁄U •ãÿ‚Ê◊ÊÁ¡∑§ ‚◊Í„ ‚ªÊß¸ ∞fl¥ ‡ÊÊŒË ∑‘§ ◊äÿ ∑§ß¸ ‚Ê⁄UË ¬˝ÕÊ•Ù¥ ∑§Ê ¬Ê‹Ÿ ∑§⁄UÃ „Ò¥ ¡Ò‚ Á∑§ ÉÊ⁄U ŒπŸÊ(¡Ù«∏ËŒÊ⁄U …Í¥…∏ŸÊ), ¿Ù⁄UÊ ⁄UÙ∑§ŸÊ (‚ªÊß¸), Á’ÿÊ„ Á‹πŸÊ (ÁflflÊ„ ∑§Ê ‚ãŒ‡Ê Á‹πŸÊ), ‚fl‚ŸË(◊Á„‹Ê ‚ÊÕË) ∑§Ù ãÿÙÃÊ ÷¡ŸÊ, ŸıÃÊ (πø ◊¥ ÷ÊªËŒÊ⁄UË ŒŸÊ), ◊¥œÙ (ÁflflÊ„ ‚ ¬„‹ ÁŒŸ ∑§Ê•ŸÈcΔUÊŸ), ¿Í¿∑§ •ı⁄U ÷ÊÃ (Œ„¡ ‹ ∑§⁄U •ÊÃ „È∞ ◊Ê◊Ê ∑§Ê ‚ÊÕ ŒŸÊ), øÊ∑§ ¬Í¡Ê (◊Á„‹Ê•Ù¥ mÊ⁄UÊøÊ∑§ ¬Í¡Ÿ), Œ„¡ ßàÿÊÁŒ–

ÁŸêŸÁ‹ÁπÃ ’ÊÃ¥ ÷Ë ªı⁄U ∑§⁄UŸ ‹Êÿ∑§ „Ò–v. Áfl⁄UÊ‚Ã ∑‘§ ÁŸÿ◊Ù¥ ∑‘§ ◊Ê◊‹ ◊¥ ◊flÊÃ ∑‘§ ◊È‚‹◊ÊŸ ¬˝ÕÊªÃ ÁŸÿ◊ ∑§Ê •ŸÈ‚⁄UáÊ ∑§⁄UÃ „Ò¥ •ı⁄U

’Á≈UÿÙ¥ ∑§Ê ©Ÿ∑‘§ Á¬ÃÊ ∑‘§ ‚¥¬ÁûÊ ◊¥ ∑§Ùß¸ •Áœ∑§Ê⁄U Ÿ„Ë¥ ⁄U„ÃÊ „Ò– ÿ„ ‚Ê⁄UË ¬˝ÕÊ∞° ßS‹Ê◊ ∑§ËÁ‡ÊˇÊÊ ∑‘§ Áfl¬⁄UËÃ „Ò •ı⁄U Ã’‹ËªË ¡◊ÊÃ mÊ⁄UÊ ÉÊÎÁáÊÃ ◊ÊŸË ¡ÊÃË „Ò, ¬⁄UãÃÈ »§ÊÁÃ„Ê (◊ÎàÿÈ |•ŸÈcΔUÊŸ) ∞fl¥ ÁflSÃÎÃ Œ„¡ ∑‘§ ‚ÊÕ ßŸ ¬˝ÕÊ•Ù¥ ∑§Ê ◊flÊÃ ◊¥ πÈ‹ Ãı⁄U ¬⁄U •flôÊÊ ∑§Ë ªß¸–

w. ÿ„Ê° Ã∑§ ∑§Ë ¡∑§ÊÃ ¡Ù Á∑§ ◊È‚‹◊ÊŸÙ¥ ‚ ¡È«∏Ê „È•Ê ∞∑§ •ÁŸflÊÿ¸ ŒÊŸ‡ÊË‹ ∑§⁄U „Ò •ı⁄U Á¡‚ßS‹Ê◊ ∑‘§ ¬Ê¥ø SÃê÷Ù¥ ◊¥ ‚ ∞∑§ ◊ÊŸÊ ¡ÊÃÊ „Ò, ©‚ ∑‘§fl‹ ∑§È¿ „Ë ◊fl øÈ∑§ÊÃ „Ò¥, ◊flÊÃ ∑‘§ ◊fl’È⁄U∑§Ê ‚ Á’‹∑È§‹ •¥¡ÊŸ „Ò¥–

x. ÿlÁ¬ ß‚ •Ê¥ŒÙ‹Ÿ ∑§Ë ÁfløÊ⁄UœÊ⁄UÊ Ÿ flÊSÃfl ◊¥ ‚Ê◊ÊÁ¡∑§ ’Œ‹Êfl ∑§Ù ßS‹ÊÁ◊∑§ ÁŒ‡ÊÊ ∑§ËÃ⁄U»§ œ∑‘§‹Ê, ÃÙ ÷Ë ◊fl ‚◊ÈŒÊÿ ∑§Ê ‚Ê◊ÊÁ¡∑§ …Ê¥øÊ ¬˝Êÿ— •¬Á⁄UflÁÃ¸Ã ⁄U„Ê–

y. ◊flÙ¥ ◊¥ ¬ÈòÊ •¬ŸÊŸ ∑§Ë ¬˝ÕÊ •Ê◊ ’ÊÃ „Ò, ¡’Á∑§ ÿ„ ßS‹Ê◊ ∑‘§ ÁŸÿ◊Ù¥ ∑‘§ ÁflL§h „Ò–‚◊Ê¥ ∞fl¥ ‚¥ªËÃ ∑‘§ ¬˝ÁÃ Ãé‹ËªË ¬˝àÿÊ‹ÙøŸÊ ∑‘§ ’Êfl¡ÍŒ ÷Ë •Áœ∑§Ã⁄U ◊fl Á◊⁄UÊ‚Ë ‚¥ªËÃ∑§Ê⁄U

∑‘§ Á’ŸÊ, Á∑§‚Ë ÷Ë ¬ÊÁ⁄UflÊÁ⁄U∑§ ‚◊Ê⁄UÙ„ •ı⁄U ‚¥S∑§Ê⁄U ∑§Ù ‚◊¤Ê ‚ ’Ê„⁄U ◊ÊŸÃ „Ò¥– ◊flÙ¥ ∑‘§ ’Ëø ∞∑§¬˝Á‚h ∑§„ÊflÃ „Ò Á∑§ •ÊœË ’ÊÃ ◊¥ „◊Ÿ ßS‹Ê◊ •¬ŸÊ Á‹ÿÊ ‹Á∑§Ÿ ¡Ù „◊Ê⁄U Á⁄UflÊ¡ „Ò¥ ©Ÿ◊¥ Ÿ„Ë¥ flÙÃÙ ø‹Ã „Ë ⁄U„¥ª ÄUÿÙ¥Á∑§ flÙ „◊Ê⁄U ¬È⁄UπÙ¥ ∑‘§ ≈UÊß◊ ‚ ø‹ •Ê ⁄U„ „Ò¥– (≈U‹⁄U ,¡ŸË, √„Ê≈U ß¡ ŒÃ’‹Ëª ¡◊ÊÃ, ŒË ªÊÁ¡¸ÿŸ, vx ÁŒ‚ê’⁄U, wÆv{)


ÁŸc∑§·¸◊flÙ¥ Ÿ ‹ªÊÃÊ⁄U Ã’‹ËªË ¡◊ÊÃ ∑§Ë ÁfløÊ⁄UœÊ⁄UÊ •ı⁄U Á‡ÊˇÊÊ ∑§Ê ¬˝ÁÃ⁄UÙœ Á∑§ÿÊ– ¬Á⁄UáÊÊ◊Ã— ©Ÿ

’ÈÁŸÿÊŒË ‚Ê◊ÊÁ¡∑§ ‚¥SÕÊ•Ù¥ ∑§Ù ‚È⁄UÁˇÊÃ ⁄UπÊ ¡Ê ‚∑§Ê „Ò Á¡Ÿ‚ ©Ÿ∑§Ë ∞∑§ ÁflÁ‡ÊC ¬„øÊŸ ∑§ÊÁŸ◊Ê¸áÊ „È•Ê „Ò– ©Ÿ∑§Ë ß‚Ë ’ÊÃ Ÿ ◊flÊÃ ◊¥ ¬ÍáÊ¸ ßS‹ÊÁ◊∑§ M§¬Ê¥Ã⁄UáÊ ∑§Ë ¬˝Á∑˝§ÿÊ ∑§Ù œË◊Ê ∑§⁄UŸ ∑§Ê∑§Ê◊ Á∑§ÿÊ „Ò– ÁŸc∑§·¸Ã— ÿ„ ŒπŸ ÿÙÇÿ ’ÊÃ „Ò Á∑§ ◊flÙ¥ Ÿ •¬ŸË ¬„øÊŸ ∑§Ù ¬ÍáÊ¸ M§¬ ‚ ◊ÈÁS‹◊‚¥S∑Î§ÁÃ ∑‘§ ‚ÊÕ Áfl‹ËŸ Ÿ„Ë¥ Á∑§ÿÊ „Ò– fl ‡ÊÊÿŒ ¬„‹ ◊fl „Ù∑§⁄U „Ë ⁄U„ŸÊ ¬‚¥Œ ∑§⁄U¥ª •ı⁄U ’ÊŒ ◊¥◊ÈÁS‹◊ „Ù ∑§⁄U ⁄U„ŸÊ (’Ê‚Ê, ∞Áã¡‹, ŒË ◊ÈÁS‹◊ fl‹¸« •ÊçU≈U⁄U ~/vv ⁄U« ∑§Ê⁄U¬Ù⁄U‡ÊŸ wÆÆy ¬Î. vz)–∑§Ê⁄UáÊ Á∑§ ◊fl ∞∑§ ∞‚Ê ∞ÁÃ„ÊÁ‚∑§ ‚◊ÈŒÊÿ •ı⁄U ‚◊Ê¡ „Ò ¡Ù •¬ŸË ‚Ê¥S∑Î§ÁÃ∑§ ¬„øÊŸ ∑§Ù ’ŸÊÿ⁄UπŸÊ øÊ„ÃÊ „Ò– •Ê¡ Ã’‹Ëª ¡◊ÊÃ ∑‘§ •‹ÊflÊ ÁŒÀ‹Ë •Êª⁄UÊ •ı⁄U ¡ÿ¬È⁄U ∑‘§ ◊ÈÀ‹ ◊ı‹flË •ı⁄U◊ı‹ÊŸÊ ¬Í⁄UÊ ¡Ù⁄U ‹ªÊ ⁄U„ „Ò¥ Á∑§ ◊fl •¬Ÿ ‚Ò¥∑§«∏Ù¥ ‚Ê‹ ¬È⁄UÊŸ ⁄UËÁÃ Á⁄UflÊ¡ ⁄U„Ÿ ‚„Ÿ, πÊŸ ¬ÊŸ, ªËÃ‚¥S∑§Ê⁄U •ÊÁŒ ¿Ù«∑§⁄U ßS‹Ê◊ ∑‘§ ÁŸÿ◊Ù¥ ∑§Ê ¬Ê‹Ÿ ∑§⁄U¥ Á∑§ãÃÈ •÷Ë ÷Ë ◊fl, ◊fl ’ŸÊ „È•Ê „Ò- ©‚¬ÍáÊ¸ ◊È‚‹◊ÊŸ ’ŸŸ ∑§Ë ∑§Ùß¸ ¡ÀŒË Ÿ„Ë¥ „Ò–

‚ãŒ÷¸ ª¥Õv. ŸÊªı⁄UË, ∞‚.∞‹., (v~}|), •‹fl⁄U ⁄UÊíÿ ∑§Ê ßÁÃ„Ê‚(v||z-v}z|ß¸U.),w. øı’, œ◊¸øãŒ (‚ê¬ÊÁŒÃ), •‹fl⁄U ∑§Ê ∞ÁÃ„ÊÁ‚∑§ ∞fl¥ ‚Ê¥S∑Î§ÁÃ∑§ flÒ÷flx. ◊ÊÿÊ⁄UÊ◊, Á«ÁS≈˛ÄU≈U ª¡Á≈Uÿ⁄,U •‹fl⁄Uy. ¬Ê©‹≈U, ¬Ë.«éÀÿÍ. ª¡Á≈Uÿ⁄U •ÊÚ»§ •‹fl⁄U, ÁŒÀ‹Ë5. Hashim, Amir Ali & Khan, Mohammad Rafiq, The Meos of Mewat : Old

Neighbours of New Delhi.6. Raymond, Jamous. Kinship and Rituals Among the Meos of Northern India :

Locating Sibling Relationship, New Delhi7. Lawania, B.K. and Samantha, D.K. , People of India : Rajasthan Vol. XXX VIII,

Part 28. Mewat, The Imperial Gazetter of India, 1909, Vol. 179. Ghosh, T. & Nath, S., People of India : Delhi Vol. XX10. Khalid, Hasan,Tableegi Jamaat, New Delhi, 201011. Ahmed, Islamic Fundamentalism in South Asia,New Delhi, 1994

ÁŸflÊ‚ - x/|{, ∞Ÿ.ß¸U.’Ë. ÁflSÃÊ⁄U Ÿª⁄U, •‹fl⁄U (⁄UÊ¡.)E-mail : [email protected]


‚Ê¥S∑Î§ÁÃ∑§ ◊ÍÀÿ ‚¥⁄UˇÊáÊ ◊¥ •ÊäÊÈÁŸ∑§ ‚¥S∑Î§Ã ∑§ÕÊ‚ÊÁ„Uàÿ ∑§Ê ÿÊªŒÊŸ - ∞∑§ •äÿÿŸ

«UÊÚ. SŸ„U‹ÃÊ ‡Ê◊Ê¸Áfl÷ÊªÊäÿˇÊ, ‚ÊÁ„àÿ Áfl÷Êª¡ªŒ˜ªÈL§ ⁄UÊ◊ÊŸ¥ŒÊøÊÿ¸ ⁄UÊ¡SÕÊŸ

‚¥S∑Î§Ã Áfl‡flÁfllÊ‹ÿ,¡ÿ¬È⁄U (⁄UÊ¡SÕÊŸ)

‡ÊÊäÊ ‚Ê⁄UÊ¥‡Ê•ÊÁÕ¸∑§ Áfl∑§Ê‚ ∑§ ‚ÊÕ „UË ‚Ê¥S∑Î§ÁÃ∑§ ◊ÍÀÿÊ¥ ∑§Ê ‚¥⁄UˇÊáÊ

÷Ë •Êfl‡ÿ∑§ „ÒU– ÷ÊflË ¬Ë…∏UË ∑§ ‚ÊÕ ÷ÊflŸÊà◊∑§ ‚¥’¥äÊ SÕÊÁ¬Ã∑§⁄UÃ „ÈU∞ ©Uã„¥U ¡ËflŸ ◊ÍÀÿÊ¥ ∑§Ë Á‡ÊˇÊÊ ŒŸÊ •Êfl‡ÿ∑§ „ÒU–‚¥S∑Î§Ã ‚ÊÁ„Uàÿ ◊¥ ‹ÉÊÈ ∑§ÕÊ•Ê¥ ∑§Ê ÁflÁ‡Êc≈U SÕÊŸ „ÒU– ßUŸ∑§ÕÊ•Ê¥ ∑§ ◊Êäÿ◊ ‚ ’Ê‹∑§Ê¥ ◊¥ ‚Î¡ŸÊà◊∑§ ‡ÊÁÄÃ ∑§ Áfl∑§Ê‚∑§ ‚ÊÕ „UË ‚Ê¥S∑Î§ÁÃ∑§ ¡ËflŸ ◊ÍÀÿÊ¥ ∑§Ê ’Ë¡Ê⁄UÊ¬áÊ Á∑§ÿÊ ¡Ê‚∑§ÃÊ „ÒU–

¬˝SÃÈÃ •Ê‹π ◊¥ ‚¥S∑Î§Ã ‹ÉÊÈ ∑§ÕÊ•Ê¥ ∑§Ê ©UŒÊ„U⁄UáÊ ŒÃ„ÈU∞ ©UŸ◊¥ ÁŸÁ„UÃ ¡ËflŸ ◊ÍÀÿÊ¥ ¬⁄U ¬˝∑§Ê‡Ê «UÊ‹Ê ªÿÊ „ÒU– ßUŸ◊¥¬ÈL§·ÊÕ¸-øÃÈc≈Uÿ, ∑§ûÊ¸√ÿ ¬⁄UÊÿáÊÃÊ, •ÁÃÁÕ ‚à∑§Ê⁄U •ÊÁŒ ªÈáÊÊ¥∑§ Áfl∑§Ê‚ ∑§ ‚ÊÕ „UË ªÈL§-Á‡Êcÿ ‚¥’¥äÊ, SòÊË-¬ÈL§· ŒÊŸÊ¥ ∑§Á‹∞ Á‡ÊˇÊÊ, ŸÊ⁄UË SflÃ¥òÊÃÊ, fl‡Ê÷Í·Ê fl πÊŸ¬ÊŸ ◊¥ ÁflÁfläÊÃÊ ∑§’Êfl¡ÍŒ ‚Ê¥S∑Î§ÁÃ∑§ ∞∑§ÃÊ •ÊÁŒ ∑§ ’Ê⁄‘U ◊¥ ⁄UÊø∑§ ∑§ÕÊ∞° ¬˝ÊåÃ„UÊÃË „Ò¥U– ÿ ‹ÉÊÈ ∑§ÕÊ∞° ’ëøÊ¥ ◊¥ ‚∑§Ê⁄UÊà◊∑§ ’Œ‹Êfl ‹ÊŸ ◊¥‚„UÊÿ∑§ Á‚h „UÊ¥ªË–

‚¥∑‘§ÃÊˇÊ⁄U‚¥S∑Î§Ã ‚ÊÁ„Uàÿ, ‹ÉÊÈ ∑§ÕÊ∞°, ‚Ê¥S∑Î§ÁÃ∑§ ¡ËflŸ◊ÍÀÿ

√ÿÁQ§ ◊ÊŸÁ‚∑§ •ı⁄U ‡ÊÊ⁄UËÁ⁄U∑§ ¬ÁflòÊÃÊ, ‚¥ÿ◊, ‚„ÊŸÈ÷ÍÁÃ,ŒÿÊ, ©ŒÊ⁄UÃÊ, Ã¬, àÿÊª, ◊◊àfl •ÊÁŒ ªÈáÊÙ¥ ∑§Ê Áfl∑§Ê‚ ∑§⁄UŸ ‚‚È‚¥S∑Î§Ã ◊ÊŸfl ’ŸÃÊ „Ò– ßã„Ë¥ ªÈáÊÙ¥ ∑‘§ Áfl∑§Ê‚ ∑§Ë ¬˝Á∑˝§ÿÊ ∑§ÊŸÊ◊ „Ò ‚¥S∑Î§ÁÃ ÿÊ ‚¥S∑§Ê⁄U– flSÃÈÃ— ‚¥S∑Î§ÁÃ ∞∑§ √ÿflSÕÊ „Ò,


Á¡‚◊¥ „◊ •¬Ÿ ¡ËflŸ ∑‘§ ¬˝ÁÃ◊ÊŸÙ¥, √ÿfl„Ê⁄UÙ¥, ¬⁄U¥¬⁄UÊ•Ù¥, •Ÿ∑§ÊŸ∑§ ÷ıÁÃ∑§ •ı⁄U •÷ıÁÃ∑§¬˝ÃË∑§Ù¥, ÁfløÊ⁄UÙ¥, ◊ÍÀÿÙ¥, ◊ÊŸflËÿ Á∑˝§ÿÊ•Ù¥ ÃÕÊ •ÊÁflc∑§Ê⁄UÙ¥ ∑§Ù ‚Áê◊Á‹Ã ∑§⁄UÃ „Ò¥–

flÃ¸◊ÊŸ ÷Ê⁄UÃ ∑‘§ ‚ê◊Èπ ©‚∑‘§ •ÊÁÕ¸∑§ Áfl∑§Ê‚ ∑§Ê ¬˝‡Ÿ Á¡ÃŸÊ ◊„ûfl¬ÍáÊ¸ „ÒU, ©UÃŸÊ „UË◊„ûfl¬ÍáÊ¸ „Ò ©‚∑‘§ ‚Ê¥S∑Î§ÁÃ∑§ ◊ÍÀÿÙ¥ ∑§Ê ‚¥⁄UˇÊáÊ– •Ê¡ •Êfl‡ÿ∑§ÃÊ „Ò „◊Ê⁄U ‚Ê¥S∑Î§ÁÃ∑§ ◊ÍÀÿÙ¥ ∑§Ù’øÊŸ •ı⁄U ©‚∑‘§ ¬˝ÁÃ ÷ÊflË ¬Ë…∏Ë ∑§Ù ‚ÊfløÃ ∑§⁄UŸ ∑§Ë– •Ê¡ •Ÿ∑§ ∑§Ê⁄UáÊÙ¥ ‚ „◊Ê⁄UË ÷ÊflŸÊà◊∑§∞∑§ÃÊ ∑‘§ ‚ÍòÊ Á‡ÊÁÕ‹ „ÙÃ ¡Ê ⁄U„ „Ò¥ Á¡‚∑‘§ ∑§Ê⁄UáÊ „◊Ê⁄U ‡ÊÊ‡flÃ ◊ÍÀÿÙ¥ ¬⁄U ÷Ë ‡ÊŸÒ— ‡ÊŸÒ— ∑È§ΔÊ⁄UÊÉÊÊÃ„ÙÃÊ ¡Ê ⁄U„Ê „Ò •ı⁄U „◊Ê⁄UË ‚¥S∑Î§ÁÃ ÿÊ ∑§„¥ Á∑§ „◊Ê⁄U •ÁSÃàfl ∑§Ù „Ë πÃ⁄UÊ ©à¬ÛÊ „Ù ⁄U„Ê „Ò– •Ê¡ ∞∑§¬Ë…∏Ë ‚ ŒÍ‚⁄UË ¬Ë…∏Ë ◊¥ ªÁÃ⁄UÙœ ©à¬ÛÊ „Ù ⁄U„Ê „Ò– „◊Ê⁄U ¬Á⁄UflÊ⁄UÙ¥ •ı⁄U ‚Ê◊ÊÁ¡∑§ ¡ËflŸ ◊¥ ÷Ë ‚◊ãflÿ•ı⁄U ÃÊ⁄UÃêÿ ∑§Ê •÷Êfl ÁŒπÊß¸ ŒŸ ‹ªÊ „Ò– ß‚ ’…∏ÃË „Èß¸ •√ÿflSÕÊ ∑§Ù √ÿflÁSÕÃ ’ŸÊ∞ ⁄UπŸ „ÃÈ•Êfl‡ÿ∑§ÃÊ „Ò Á∑§ „◊ „◊Ê⁄UË ÷ÊflË ¬Ë…∏Ë ∑‘§ ‚ÊÕ Áfl‡Ê· M§¬ ‚ ÷ÊflŸÊà◊∑§ ‚¥’¥œ SÕÊÁ¬Ã ∑§⁄UÃ „È∞©ã„¥ ◊ÍÀÿÙ¥ ∑§Ë Á‡ÊˇÊÊ ŒÃ „È∞ •¬ŸË ÷Ê⁄UÃËÿ ‚¥S∑Î§ÁÃ ‚ ¡Ù«∏∑§⁄U ⁄UπŸ ∑§Ê „⁄U ‚¥÷fl ¬˝ÿÊ‚ ∑§⁄U¥–

„◊Ê⁄U ‚Ê¥S∑Î§ÁÃ∑§ ◊ÍÀÿÙ¥ ∑‘§ ‚¥⁄UˇÊáÊ „ÃÈ ‚¥S∑Î§Ã ‚ÊÁ„àÿ ◊¥ ÁŸÁ„Ã ‚ÍòÊÙ¥ ◊¥ ‹ÉÊÈ ∑§ÕÊM§¬Ë ◊ÙÁÃÿÙ¥∑§Ê •¬ŸÊ ÁflÁ‡Êc≈U ◊„ûfl „Ò– ’ÊÀÿ∑§Ê‹ ‚ „Ë ÿÁŒ ’ëøÙ¥ ∑§Ù ‹ÉÊÈ ∑§ÕÊ•Ù¥ ∑§Ê üÊfláÊ ∑§⁄UflÊ∑§⁄U ©Ÿ◊¥‚¥S∑§Ê⁄UÙ¥ ∞fl¥ ¡ËflŸ ◊ÍÀÿÙ¥ ∑§Ê ’Ë¡Ê⁄UÙ¬áÊ Á∑§ÿÊ ¡ÊÃÊ „Ò ÃÙ ©Ÿ◊¥ •Êª ø‹∑§⁄U fl ◊ÍÀÿ SÕÊÿË „Ù ¡ÊÃ„Ò¥ •ı⁄U •¬ŸË ‚¥S∑Î§ÁÃ ∑‘§ ¬˝ÁÃ •ªÊœ üÊhÊ ∑§Ê ÷Êfl ¬Ÿ¬ ¡ÊÃÊ „Ò– ‚¥S∑Î§ÁÃ •Êà◊‡ÊÈÁh mÊ⁄UÊ ‚fl¸ªÈáÊÙ¥∑§Ê Áfl∑§Ê‚ ∑§⁄UŸ flÊ‹Ë ∞∑§ ‚flÙ¸à∑Î§c≈U ¬˝‡ÊSÃ ◊Êª¸ŒÁ‡Ê¸∑§Ê „Ò– fl‡Ê÷Í·Ê, ÷Ê·Ê, •ÊøÊ⁄U, √ÿfl„Ê⁄U, Á‡ÊˇÊÊ,ªÈL§üÊhÊ, •ÁÃÁÕ ‚à∑§Ê⁄U, ∑§Ã¸√ÿ ÷ÊflŸÊ, ¬ÈL§·ÊÕ¸, ¬˝∑Î§ÁÃ¬◊ ßàÿÊÁŒ „◊Ê⁄UË ‚¥S∑Î§ÁÃ ∑‘§ ◊ÍÀÿ „Ò¥ ¡Ù‚¥S∑§ÎÃ ‚ÊÁ„àÿ ◊¥ ÁøÁòÊÃ ‹ÉÊÈ ∑§ÕÊ•Ù¥ ◊¥ ŒÎÁc≈UªÃ „ÙÃ „Ò¥–

ÁflÁ÷ÛÊ fl‡Ê÷Í·Ê ∞fl¥ πÊŸ-¬ÊŸ ◊¥ ∞∑§ÃÊ ∑§Ê ’ÊäÊ÷Ê⁄UÃ ∑‘§ ¬˝àÿ∑§ ¬˝Ê¥Ã ∑§Ë fl‡Ê÷Í·Ê, ÷Ê·Ê ∞fl¥ ÷Ù¡Ÿ ‚÷Ë Á÷ÛÊ-Á÷ÛÊ ¬˝∑§Ê⁄U ∑‘§ „Ò¥– ÷Ê⁄UÃËÿ

‚¥S∑§ÎÁÃ •àÿÁœ∑§ ¬˝ÊøËŸ „Ò– ÿ„Ê° ÁflÁ÷ÛÊ ¡ÊÁÃ, ÷Ê·Ê•Ù¥, fl‡Ê÷Í·Ê, ⁄U„Ÿ-‚„Ÿ, πÊŸ-¬ÊŸ •ÊÁŒ ∑§Ê‚È¥Œ⁄U ‚Ê◊¥¡Sÿ „Ò– ß‚ Œπ∑§⁄U ‚Ê¥S∑Î§ÁÃ∑§ ∞∑§ÃÊ ∑§Ê ’Ùœ „ÙÃÊ „Ò– “•Á∑§¥øŸSÿıŒÊÿ◊˜” ŸÊ◊∑§ ∑§ÕÊ◊¥ ß‚ Áfl‡Ê·ÃÊ ∑‘§ Œ‡Ê¸Ÿ „ÙÃ „Ò¥

“•S◊Ê∑¥§ fl‡Ê÷Í·ÊÁŒ∑§◊ ¬Á⁄U¬‡ÿŸ Á◊ÕÙ÷Ê·áÊ‚êflÊŒªÃÊ ÷Ê·Ê ø üÊÎáflÊŸ— ‚— ÁŸªÍ…¥Á∑§◊Á¬ ⁄U„Sÿ◊ÿÁ◊fl ÁøãÃÿŸ......... •¡ÈŸÁ‚¥„ÊÁ÷œÊŸÙ ⁄UÊ¡¬ÈòÊÙ˘ÁS◊–v”

©Q§ ∑§ÕÊ ◊¥ ⁄U‹÷Ù¡ŸÊ‹ÿ ∑§Ê ‚fl∑§ ⁄U‹ ◊¥ ÿÊòÊÊ ∑§⁄U ⁄U„ ∞∑§ ¬Á⁄UflÊ⁄U ∑§Ë fl‡Ê÷Í·Ê, πÊŸ¬ÊŸ,÷Ê·Ê •ÊÁŒ ∑§Ù Œπ∑§⁄U ©ã„¥ ¬„øÊŸ ‹ÃÊ „Ò–

ß‚Ë ¬˝∑§Ê⁄U ⁄UÊ¡SÕÊŸ ◊¥ ¬Ê¬«∏ ∑‘§ ‚flŸ ∑§Ù ÷Ù¡Ÿ ∑§Ê •fl‚ÊŸ ◊ÊŸÊ ¡ÊÃÊ „Ò- ⁄UÊ¡SÕÊŸÙÿÊ Á„


¬¬≈U‚flŸŸ ÷Ù¡ŸÊfl‚ÊŸ¥ ◊ãÿãÃ– ÿÁŒ Ãèÿ— ¬¬¸≈U¬ÿ¸fl·áÊ Á∑§ÿÃ Ã SflÃ— ∞fl ÷Ù¡ŸÊfl∑§Ê‡Ê¥∑È§fl¸ÁãÃ–w

∑§ıŸ ‚Ê √ÿÁQ§ Á∑§‚ SÕÊŸ ‚ ‚¥’¥œ ⁄UπÃÊ „Ò ÃÕÊ fl„Ê° ∑§Ë ‚Ê¥S∑Î§ÁÃ∑§ Áfl‡Ê·ÃÊ∞° ÄUÿÊ „Ò¥ ßŸ ‚’∑§Ù ß‚ ∑§ÕÊ ∑‘§ ◊Êäÿ◊ ‚ ¬˝SÃÈÃ Á∑§ÿÊ ªÿÊ „Ò–

Á‡ÊˇÊÊ-SòÊË, ¬ÈL§· ŒÊŸÊ¥ ∑§ Á‹∞ •Êfl‡ÿ∑§¬˝ÊøËŸ ÷Ê⁄UÃ ∑‘§ •Á‹ÁπÃ ‚ÊÁ„àÿ ∑§Ê ‚¥⁄UˇÊáÊ Á‡ÊˇÊÊ-¬⁄U¥¬⁄UÊ mÊ⁄UÊ „Ë ‚¥÷fl „Ù ‚∑§Ê „Ò– Á‡ÊˇÊÊ

∑§Ë ¬˝ÊøËŸ ¬⁄U¥¬⁄UÊ •Ê¡ ÷Ë •ˇÊÈááÊ M§¬ ◊¥ ¬˝flÊÁ„Ã „Ò– ÷Ê⁄UÃËÿ Á‡ÊˇÊÊ ∑‘§ ◊ÍÀÿ •Ê¡ ÷Ë ‚¥S∑Î§Ã‚ÊÁ„àÿ ◊¥ Áfll◊ÊŸ „Ò¥– flSÃÈÃ— Á‡ÊˇÊÊ ∑§Ê ©g‡ÿ ◊ÊòÊ ÷ıÁÃ∑§ ©ÛÊÁÃ „Ë Ÿ„Ë¥ fl⁄UŸ˜ •Êà◊Áfl‡flÊ‚,√ÿÁQ§àfl Áfl∑§Ê‚, •ÊäÿÊÁà◊∑§ ∞fl¥ ŸÒÁÃ∑§ Áfl∑§Ê‚ ⁄U„Ê „Ò Á∑¥§ÃÈ ‚◊ÿ-‚◊ÿ ¬⁄U ⁄UÊ¡ŸÒÁÃ∑§, ‚Ê◊ÊÁ¡∑§•ÊÁÕ¸∑§ •ÕflÊ œÊÁ◊¸∑§ ÉÊ≈UŸÊ•Ù¥ ∑‘§ ∑§Ê⁄UáÊ ©Ÿ◊¥ ∑˝§Ê¥ÁÃ∑§Ê⁄UË ¬Á⁄UflÃ¸Ÿ „È∞ Á¡Ÿ‚ ŸflÿÈª ∑§Ê ‚ÍòÊ¬ÊÃ„È•Ê •ı⁄U Á‡ÊˇÊÊ ∑‘§ ©g‡ÿÙ¥ ∞fl¥ SflM§¬ ◊¥ ÷Ë ¬Á⁄UflÃ¸Ÿ „È∞– ßŸ ‚÷Ë ∑§Ê ‚¥S∑Î§Ã ∑§ÕÊ ‚ÊÁ„àÿ ¬⁄U ÷Ë¬˝÷Êfl ¬«∏Ê •ı⁄U ∑§ÕÊ∑§Ê⁄UÙ¥ Ÿ •¬ŸË ∑§ÎÁÃÿÙ¥ ◊¥ ßŸ Áfl·ÿÙ¥ ∑§Ù SÕÊŸ ÁŒÿÊ– ÿÕÊ- “•¬Ífl¸SàÿÊª—”x

ŸÊ◊∑§ ∑§ÕÊ ◊¥ Áª⁄UË‡Ê ∑È§◊Ê⁄U ∑§Ù ¡’ Á‡ÊˇÊÊ ∑§Ê •fl‚⁄U Á◊‹ÃÊ „Ò ÃÙ fl„ •¬ŸË ¬˝π⁄U ’ÈÁh ‚ ’Ë.∞.∑§Ë ¬⁄UËˇÊÊ ŒÃÊ „Ò– ß‚ ∑§ÕÊ ◊¥ ∑§ÕÊ∑§Ê⁄U Ÿ ÿ„ ’ÃÊŸ ∑§Ê ¬˝ÿÊ‚ Á∑§ÿÊ „Ò Á∑§ ÿÁŒ Á∑§‚Ë ÁŸœ¸Ÿ ¬Á⁄UflÊ⁄U∑‘§ ’Ê‹∑§ ∑§Ù Á‡ÊˇÊÊ „ÃÈ ÿÕÙÁøÃ •fl‚⁄U Á◊‹ÃÊ „Ò ÃÙ fl„ •ë¿Ë Á‡ÊˇÊÊ ª˝„áÊ ∑§⁄U ‚∑§ÃÊ „Ò– Á‡ÊˇÊÊ∑‘§fl‹ œÁŸ∑§ flª¸ ∑§Ë „Ë ‚¥¬ÁûÊ Ÿ„Ë¥ „Ò–

“‡ÊÈÄU‹œÊãÿ◊” ŸÊ◊∑§ ∑§ÕÊ ◊¥ ¬ÈòÊ ∑‘§ ‚◊ÊŸ ¬ÈòÊË ∑§Ë Á‡ÊˇÊÊ ¬⁄U ÷Ë ’‹ ÁŒÿÊ ªÿÊ „Ò– ÿÕÊ- ¬ÈòÊ¥Á‡ÊÁˇÊÃ◊∑§Ê⁄Uÿ◊˜– ∑§ãÿÊ ø ‚êÿ∑§˜ •¬ÊΔÿ◊˜–y

Á‡ÊˇÊÊ ∑§Ê √ÿÁQ§ ∑‘§ ¡ËflŸ ◊¥ ÁflÁ‡Êc≈U ◊„ûfl „Ò– SòÊË ∞fl¥ ¬ÈL§· ŒÙŸÙ¥ ∑‘§ Á‹∞ Á‡ÊˇÊÊ ∑§Ê •¬ŸÊ◊„ûfl •ı⁄U SÕÊŸ „Ò– Á‡ÊÁˇÊÃ SòÊË-¬ÈL§· ◊¥ flÒøÊÁ⁄U∑§ ŒÎÁc≈U ‚ ‡ÊËÉÊ˝ Á◊òÊÃÊ ∑§Ê ∞∑§ ŒÎc≈UÊ¥Ã “‚„ÿÊòÊË”z

ŸÊ◊∑§ ∑§ÕÊ ◊¥ ÿÊòÊÊ ∑‘§ ‚◊ÿ ÁŒπÊß¸ ŒÃÊ „Ò

∑§S◊ÊŒ˜ Áfl‡flÁfllÊ‹ÿÊÃ˜ ∞◊.∞. ßàÿÈ¬ÊÁœ ‹éœflãÃÙ ÷flãÃ—?

∑§Ê‡ÊËÁ„¥ŒÍÁfl‡flÁfllÊ‹ÿÊÃ˜– ÷flàÿÊ ø ∑§ÈÃ—?

‹ˇ◊áÊ¬È⁄UÁfl‡flÁfllÊ‹ÿÊÃ˜– ∑§SÿÊ üÊáÿÊ◊?

¬˝Õ◊üÊáÿÊ¥ ÁmÃËÿ SÕÊŸ– ÷flÃÊ?

¬˝Õ◊üÊáÿÊ¥ ¬˝Õ◊SÕÊŸ– ßŒÊŸË Á∑§¥ ∑§ÈflZÁÃ ÷flãÃ—?

•ŸÈ‚¥œÊŸ¥ ∑§⁄UÙÁ◊– ¬ÈŸ÷flàÿÊ ? •„◊Á¬–


Á∑§‚Ë ÷Ë ‚¥SÕÊ ∑§Ë ©ÛÊÁÃ ¿ÊòÊÙ¥ ∑‘§ ¬Á⁄UüÊ◊ ¬⁄U ÁŸ÷¸⁄U ∑§⁄UÃË „Ò– ¿ÊòÊ •¬Ÿ ©ÛÊÁÃ fl ¬Á⁄UüÊ◊ ‚•¬Ÿ ÁfllÊ‹ÿ ∑§Ë ©ÛÊÁÃ ∑§⁄U ‚∑§Ã „Ò¥– ÿ„ ‚¥Œ‡Ê “S¬œÊ¸” ŸÊ◊∑§ ∑§ÕÊ ◊¥ ß‚ ¬˝∑§Ê⁄U ÁŒÿÊ ªÿÊ „Ò

ÃòÊÒflÊS◊Ê∑¥§ ¿ÊòÊÊ‹ÿ äÿÿŸ¬⁄UÙ ÁfllÊ◊È¬‹÷◊ÊŸÙ˘Õ ‡ÊÊSòÊ·È √ÿÈà¬ÛÊ— SflSÿ ‚„¬ÊÁΔŸÊ¥¿ÊòÊÊáÊÊ¥ ¿ÊòÊÊ‹ÿSÿ ø ‚flÊÕZ ◊„ÊãÃ◊ÈlÙª¥ ∑Î§àflÊ ÃÊ¥ ‚¥SÕÊ¥ ◊„ÃË◊ÈèÿÈÛÊÁÃ¥ ÁŸŸÊÿ–{

©Q§ ¬˝‚¥ªÙ¥ ∑‘§ •äÿÿŸ ‚ ôÊÊÃ „ÙÃÊ „Ò Á∑§ flÃ¸◊ÊŸ ◊¥ Á‡ÊˇÊÊ ∑§Ê •àÿ¥Ã ◊„ûfl „Ò ÃÕÊ ÿ„ SòÊË-¬ÈL§· ŒÙŸÙ¥ ∑‘§ Á‹∞ ‚◊ÊŸ „Ò– Á‡ÊˇÊÊ ∑‘§ ˇÊòÊ ◊¥ ŒÙŸÙ¥ ∑§Ë ‚◊ÊŸÃÊ ‚ ÷Ê⁄UÃËÿ ‚¥S∑Î§ÁÃ ∑‘§ ‡ÊÒÁˇÊ∑§ ◊ÍÀÿÙ¥∑§Ê ‚◊ÊŸ M§¬ ‚ ‚¥⁄UˇÊáÊ ‚¥÷fl „Ù ‚∑‘§ªÊ–

“◊ŸÙ⁄U◊Ê” ŸÊ◊∑§ ∑§ÕÊ ◊¥ ŸÊ⁄UË SflÃ¥òÊÃÊ ∑‘§ ¬˝ÁÃ ∑§ÕÊ∑§Ê⁄U ∑§Ê •Êª˝„ „Ò– ß‚◊¥ ¬˝flËáÊø¥Œ˝ •¬ŸË¬ÈòÊË ∑§Ù ©ëø Á‡ÊˇÊÊ ª˝„áÊ ∑§⁄UflÊÃ „Ò¥

mÊÁfl¥‡ÊÁÃfl·¸flÿS∑§Ê ◊ŸÙ⁄U◊Ê ‚ê¬˝ÁÃ ∞◊.∞. ∑§ˇÊÊÿÊ¥ ¬ΔÁÃ •Õ¸‡ÊÊSòÊÁfl·ÿ|

‚Ê¬⁄UÊœ—, ¬˝ÊÿÁpûÊ◊˜, Áfl¥‡ÊÁm‡flÊÁfl«ê’ŸÊ, ø¥øÊ, ‚„ÿÊòÊË, ◊ÿÊ¸ŒÊ, ¬¥¡⁄U‡ÊÈ∑§— ßàÿÊÁŒ ∑§ÕÊ•Ù¥∑‘§ ◊Êäÿ◊ ‚ SòÊËÁ‡ÊˇÊÊ ∑§Ê ◊„ûfl ’ÃÊÿÊ ªÿÊ „Ò–

∑‘§‡ÊflŒÊ‚ ∑§Ë ∑§Ê‹∑¥§Δ ß¸‡fl⁄Uø¥Œ˝ ‡Ê◊Ê¸ ∑§Ë ⁄UÊc≈˛UÁŸ◊Ê¸ÃÊ, ŸÊ⁄UÊÿáÊ ‡ÊÊSòÊË ∑§Ê¥∑§⁄U ∑§Ë Á¬ÃÊ◊„ÙÁ◊Á‹ÃÊ, üÊË∑§‹ÊŸÊÕ ‡ÊÊSòÊË ∑§Ë Œ¥÷ífl⁄U—, ∑‘§‡ÊflŒÊ‚ ∑§Ë •èÿÊªÃ, ¬˝ÁÃcΔUÊ, ©¬‹¬Õ, ø¥Œ˝‡ÊÊ‹Ê, «ÊÚ.ßë¿Ê⁄UÊ◊ ÁmflŒË ∑§Ë ÁŸ⁄UËˇÊáÊ◊, «ÊÚ. flËáÊÊ¬ÊÁáÊ ¬Ê≈UŸË ∑§Ë •¬⁄UÊÁ¡ÃÊ, ∑§‹ÊŸÊÕ ‡ÊÊSòÊË ∑§Ë ÁŒÇ÷˝Á◊Ã•ÊÁŒ ∑§ÕÊ•Ù¥ ◊¥ Áfl‡Ê· M§¬ ‚ flÃ¸◊ÊŸ Á‡ÊˇÊÊ ∑§Ë ŒÈŒ¸‡ÊÊ ¬⁄U Áø¥ÃŸ Á∑§ÿÊ ªÿÊ „Ò–

ªÈL§-üÊhÊ÷Ê⁄UÃËÿ ‚¥S∑§ÎÁÃ ∑‘§ ◊ÍÀÿÙ¥ ◊¥ ªÈL§ ∑§Ê •ÊŒ⁄U ∑§⁄UŸÊ ¬Á⁄UªÁáÊÃ „Ò– ªÈL§ ∑§Ù ÃÙ ‚ÊˇÊÊÃ˜ ’˝rÊ ∑§Ë ‚¥ôÊÊ

‚ ‚È‡ÊÙÁ÷Ã Á∑§ÿÊ ªÿÊ „Ò- “ªÈL§— ‚ÊˇÊÊã¬⁄U’˝rÊ ÃS◊Ò üÊË ªÈ⁄Ufl Ÿ◊—–” ªÈL§-Á‡Êcÿ ¬⁄U¥¬⁄UÊ •ÁÃ¬˝ÊøËŸ∑§Ê‹ ‚ ÁŸ⁄U¥Ã⁄U „Ò– Á‡Êcÿ mÊ⁄UÊ ªÈL§ ∑‘§ ¬˝ÁÃ üÊhÊ ÃÕÊ •ÊŒ⁄U ÷Êfl ∑‘§ ‚ÊÕ •äÿÿŸ Á∑§ÿÊ ¡ÊÃÊ „Ò ÃÙ fl„‚fl¸ŒÊ »§‹ŒÊÿË „ÙÃÊ „Ò– Á∑§¥ÃÈ Á‡Êcÿ ∑§Ë •ôÊÊŸÃÊ ∑‘§ ∑§Ê⁄UáÊ ∑§÷Ë-∑§÷Ë ªÈL§ ∑‘§ ¬˝ÁÃ m·÷Êfl ⁄UπŸflÊ‹ Á‡Êcÿ ∑§Ù •ŸÈ∑§Í‹ »§‹ ∑§Ë ¬˝ÊÁåÃ Ÿ„Ë¥ „Ù ¬ÊÃË „Ò Á¡‚‚ fl„ ªÈL§ÁŸ¥ŒÊ ∑§⁄UŸ ‹ªÃÊ „Ò– “∑§Ù≈U⁄U◊”ŸÊ◊∑§ ∑§ÕÊ ◊¥ «ÊÚ. ∑‘§‡Êfl ŒÊ‚ Ÿ ©Q§ ‚¥Œ‡Ê ÁŒÿÊ „Ò -

ÿŒÊ ‚— ªÈL§◊¬‡ÿÃ˜ ÃŒÊ •ª¡¸Ã˜ -

Á∑¥§ ŒËÉÊ¸‚flÿÊ ßŒ◊fl »§‹◊˜ ? ÷flÊŸ˜ ‚¥∑§ËáÊ¸— .........÷flÊŸ SflÊÕ¸¬⁄U—–}

¡‹œ⁄U ∑§Ù ‚flÊÁŸflÎÁûÊ ¬˝ÊåÃ Ÿ „ÙŸ ¬⁄U fl„ •¬Ÿ ªÈL§ ¬⁄U ∑˝§Ùœ ∑§⁄UÃÊ „Ò– Á∑§¥ÃÈ ÿÕÙÁøÃ∑§Ê‹•ÊŸ ¬⁄U fl„ flÁ⁄UcΔU •Áœ∑§Ê⁄UË ∑‘§ M§¬ ◊¥ ‚flÊÁŸflÎÁûÊ ¬˝ÊåÃ ∑§⁄U ‹ÃÊ „Ò ÃÙ ©‚ ÿ„ Áfl‡flÊ‚ „Ù ¡ÊÃÊ „Ò


Á∑§ ÿ„ ‚’ ªÈL§ ∑‘§ •Ê‡ÊËflÊ¸Œ ∑§Ê „Ë ‚È»§‹ „Ò- “ªÈ⁄UÙ— •Ê∑Î§ÁÃ◊Á¬ ◊ÊŸ‚◊ÊŸÃÈ¥ Ÿ ‡ÊÄUÿÃ ‚¥¬ÁÃ–Á∑§ãÃÈ Áfl‡flÊ‚ •Ê‡ÊËflÊ¸Œ— »§Á‹Ã—– ¡‹œ⁄U ‚flÊflÎàÿÊ •làfl flÁ⁄UcΔU— •Áœ∑§Ê⁄UË–”~ “Á¬ÃÊ◊„ÙÁ◊Á‹ÃÊ” ∑‘§ ‹π∑§ ŸÊ⁄UÊÿáÊ ‡ÊÊSòÊË ∑§Ê¥∑§⁄U Ÿ •¬ŸË ∑§ÕÊ ∑‘§ ◊Êäÿ◊ ‚ ÿ„ ‚¥Œ‡Ê ÁŒÿÊ „Ò Á∑§ ¡Ù ¿ÊòÊ•äÿfl‚ÊÿË „ÙÃ „Ò¥ ©Ÿ ¬⁄U ªÈL§¡ŸÙ¥ ∑§Ë ∑Î§¬Ê ‚fl¸ŒÊ ⁄U„ÃË „ÒU -

ÃSÿ ¬Á⁄UüÊ◊àflÊÃ˜ ªÈL§¡ŸÊŸÊ◊˜ •Á¬ ÃÁS◊Ÿ ◊„ÊŸ SŸ„— •Ê‚ËÃ˜ Ã •Êà◊Ëÿ¥ ‚fl¸◊ •Á¬ôÊÊŸ¥ ÃÁS◊Ÿ ‚à¬ÊòÊ ÁŸÁ„ÃflãÃ—– ‚àÿ◊˜ ∞fl ∞∑§— ÁflŸÿ‚ê¬ÛÊ— ‚ŒÊøÊ⁄UË Á‡Êcÿ— ªÈL¥§ ‚fl¸ÕÊ¬˝‚ÛÊ ∑Î§àflÊ ÃÃ— ŒÈ‹¸÷Ê◊ •Á¬ ÁfllÊ ‚È‹÷Ã–vÆ

ß‚Ë ¬˝∑§Ê⁄U ‚¥S∑Î§Ã ∑§ÕÊ∑§Ê⁄UÙ¥ Ÿ ¡„Ê° Á‡ÊˇÊÊ ‚¥’¥œË ¬˝ÊøËŸ ◊ÍÀÿÙ¥ ∑§Ù SflË∑§Ê⁄U ∑§⁄UÃ „È∞ SòÊËÁ‡ÊˇÊÊ¬⁄U Áfl‡Ê· ’‹ ÁŒÿÊ fl„Ë¥ ªÈL§ ∑‘§ ◊„ûÊ˜fl ∑§Ù ’ÃÊÃ „È∞ ÷Ê⁄UÃËÿ ‚¥S∑Î§ÁÃ ∑§Ë “ªÈL§ŒflÙ÷fl” ¡Ò‚Ë üÊcΔU÷ÊflŸÊ ∑§Ù ÷Ë ‚◊ÊŒ⁄U ÷Êfl ¬˝ŒÊŸ Á∑§ÿÊ „Ò– ∑§ÕÊ∑§Ê⁄UÙ¥ ∑§Ê ‚¥Œ‡Ê „Ò Á∑§ ªÈL§-Á‡Êcÿ ∑§Ê ‚¥’¥œ •àÿ¥Ã¬ÁflòÊ „Ò– ∞∑§ üÊcΔU ªÈL§ •¬Ÿ Á‡Êcÿ ∑§Ù ‚ŒÒfl ‚¥ªÁΔÃ ⁄UÊíÿ ∑§Ê ÁŸ◊Ê¸áÊ ∑§⁄UŸ flÊ‹Ë ÃÕÊ •¬ŸË‚¥S∑Î§ÁÃ ∑§Ê ‚¥⁄UˇÊáÊ ∑§⁄UŸ flÊ‹Ë Á‡ÊˇÊÊ ¬˝ŒÊŸ ∑§⁄UÃÊ „Ò– Á∑§¥ÃÈ flÃ¸◊ÊŸ ◊¥ ¬˝øÁ‹Ã Á‡ÊˇÊÊ ¬hÁÃ ¬⁄U ÷Ë∑È§ΔÊ⁄UÊÉÊÊÃ Á∑§ÿÊ „Ò– ‚¥‚Ê⁄U ∑§Ù ©ÁøÃ ÁŒ‡ÊÊ ∑§Ê ’Ùœ ∑§⁄UÊŸ flÊ‹Ë Á‡ÊˇÊÊ ∑§Ê Á¡‚ ¬˝∑§Ê⁄U ˇÊ⁄UáÊ „Ù ⁄U„Ê„Ò fl„ •àÿ¥Ã ÁfløÊ⁄UáÊËÿ „Ò, ‡ÊÙøŸËÿ „Ò– ß‚ „ÃÈ ‚◊SÃ ªÈL§¡ŸÙ¥ ∞fl¥ ¿ÊòÊÙ¥ ∑§Ê ß‚ •Ù⁄U ∑§ÕÊ∑§Ê⁄U ŸäÿÊŸ •Ê∑§Á·¸Ã Á∑§ÿÊ „Ò–

¬ÈL§·ÊÕ¸•ÊŸ¥Œ◊ÿ ¡ËflŸ ¡ËŸ „ÃÈ ÷ıÁÃ∑§ ∞fl¥ •ÊäÿÊÁà◊∑§ ŒÙŸÙ¥ ¬˝∑§Ê⁄U ∑§Ë ©ÛÊÁÃ ∑§Ë •Êfl‡ÿ∑§ÃÊ „Ò–

∞ÃŒÕ¸ ¬ÈL§·ÊÕ¸ øÃÈc≈Uÿ ∑§Ê Á‚hÊ¥Ã ÷Ê⁄UÃËÿ ‚Ê¥S∑Î§ÁÃ∑§ ◊ÍÀÿÙ¥ ∑‘§ •¥Ãª¸Ã ¬Á⁄UªÁáÊÃ „Ò– ¬ÈL§·Ò⁄Uâÿ¸Ã¬ÈL§·ÊÕ¸— •ÕÊ¸Ã˜ •¬Ÿ •÷Ëc≈U ∑§Ù ¬˝ÊåÃ ∑§⁄UŸ „ÃÈ ©lÙª ∑§⁄UŸÊ Á¡‚‚ ÿÕÙÁøÃ ©ÛÊÁÃ ÃÕÊ œŸ ∞fl¥ÿ‡Ê ∑§Ë ¬˝ÊÁåÃ „Ù ‚∑‘§– “÷˝ÊÃÎSŸ„”vv ŸÊ◊∑§ ∑§ÕÊ ◊¥ üÊË∑§Ê¥Ã •¬Ÿ ¬ÈL§·ÊÕ¸ ∑‘§ ’‹ ¬⁄U ªÊ°fl ◊¥¬ÊΔ‡ÊÊ‹Ê, ¬ÈSÃ∑§Ê‹ÿ, ¿ÊòÊÊflÊ‚, Œfl◊¥ÁŒ⁄U, ©lÊŸ, ªı‡ÊÊ‹Ê •ÊÁŒ •Ÿ∑§ ‚ÈÁflœÊ∞° ∞∑§òÊ ∑§⁄U ‚¥ÃÙ·¬˝ÊåÃ ∑§⁄UÃÊ „Ò–

“÷ÊÇÿ¥ ¬ÈL§·ÊÕ¸‡ø” ŸÊ◊∑§ ∑§ÕÊ ◊¥ ∞∑§ ¬ÈL§·ÊÕË¸ mÊ⁄UÊ ÿ„ •Á÷√ÿÁQ§ ∑§Ë ªß¸ „Ò Á∑§ ¡Ù √ÿÁQ§Sflÿ¥ ¬Á⁄UüÊ◊ ∑§⁄UÃ „Ò¥ ÃÙ ß¸‡fl⁄U ÷Ë ©Ÿ∑§Ë ‚„ÊÿÃÊ ∑§⁄UÃÊ „Ò–

∑§◊¸¬˝œÊŸ •ÁS◊Ÿ ‚¥‚Ê⁄U ÿ— Sflÿ◊flÊà◊ŸÙ˘èÿÈŒÿÊÿÙÛÊÃÿ ◊ÈQ§ÿ flÊ ‚ŒÈ¬Êÿ¥ Ÿ ∑§⁄UÙÁÃ,Ã◊Ë‡fl⁄UÙ˘Á¬ ∑§ÊÃ⁄U◊‹‚¥ ÁŸ’¸‹◊∑§◊¸áÿ¥ flÊ ◊àflÊ Ãà‚Ê„Êƒÿ¥ Ÿ ∑§⁄UÙÁÃ–vw

◊ŸÈcÿ •¬Ÿ ¬ÈL§·ÊÕ¸ ‚ ‚◊Ê¡ ◊¥ ©ëø¬Œ-¬˝ÁÃcΔUÊ ¬˝ÊåÃ ∑§⁄UÃÊ „Ò ¡Ò‚ Á∑§ ÷Q§flà‚‹ “üÊ◊ŒflË”ŸÊ◊∑§ ∑§ÕÊ ◊¥ ∑§„ÃÊ „Ò -


Œ‡Êfl·Ê¸èÿÊãÃ⁄U √ÿÊ¬Ê⁄UÁŸDÊÃSÿ ÃSÿ ÷Q§flà‚‹Sÿ ¬ÈL§·ÊÕ¸Ÿ, ¬Á⁄UüÊ◊áÊ, ’ÈÁh◊àÿÊÃÕÊ ø ‹ˇêÿÊÁflfl∑‘§Ÿ, ‚flÿÊ, ‚¥ª˝„¬Ê≈UflŸ ø ÷Q§flà‚‹Ù Ÿª⁄U Á∑§‹Ò∑§Ù˘ÁmÃËÿ—¬˝Ê◊ÊÁáÊ∑§‚ê◊ÊŸŸËÿÙ ◊„ÊœŸ— üÊcΔUË ¬˝ÊÁ‚hÿÃ˜ ÃSÿ ‚Ê◊ÊÁ¡∑§Ë ¬˝ÁÃcΔUÊ ¬˝ÁÃ¬ÁûÊp¬˝Ê◊ÊÁáÊ∑§ÃÊ◊Ê‚Êl ‚fl¸ÃÙÁœ∑¥§ ¬˝‚‚Ê⁄U–vx

Á∑§‚Ë ÷Ë ∑§Êÿ¸ ∑§Ù ÿÁŒ ¬ÍáÊ¸ÃÊ ¬˝ŒÊŸ ∑§⁄UŸË „Ò ÃÙ ◊ŸÈcÿ ∑§Ù ÷ÊÇÿ ÃÕÊ ¬ÈL§·ÊÕ¸ ŒÙŸÙ¥ ∑§Ë•Êfl‡ÿ∑§ÃÊ „ÙÃË „Ò– Á∑§¥ÃÈ ¬¥øÃ¥òÊ ◊¥ ∑§„Ê ªÿÊ „Ò ¬ÈL§·ÊÕ¸ ‚ ¬˝ÿÙ¡Ÿ ∑§Ë Á‚Áh „ÙÃË „Ò ÄUÿÙ¥Á∑§ ÷ÊÇÿ÷Ë ©‚Ë ¬ÈL§· ∑§Ê ∞∑§ •ŒÎc≈U ªÈáÊ „Ò–

∑§Ã¸√ÿ ¬⁄UÊÿáÊÃÊ÷Ê⁄UÃËÿ ‚¥S∑Î§ÁÃ ∞fl¥ ‚◊Ê¡ ∑§Ë ÿ„ •ÁmÃËÿ Áfl‡Ê·ÃÊ „Ò Á∑§ ∑§Ã¸√ÿ ’Ùœ Ÿ „◊ ‚÷Ë ∑§Ù

¬⁄US¬⁄U ∞∑§ÃÊ ∑‘§ ‚ÍòÊ ◊¥ ’Ê¥œ ⁄UπÊ „Ò– ¬Á⁄UflÊ⁄U •ı⁄U ‚◊Ê¡ ∑‘§ „⁄U ‚ŒSÿ ∑§Ê Á∑§‚Ë Ÿ Á∑§‚Ë ∑‘§ ¬˝ÁÃ∑§Ã¸√ÿ „Ò ÿÕÊ ◊ÊÃÊ-Á¬ÃÊ ∑§Ê •¬ŸË ‚¥ÃÊŸ ∑‘§ ¬˝ÁÃ ªÈL§ ∑§Ê Á‡Êcÿ ∑‘§ ¬˝ÁÃ, ’„Ÿ ∑§Ê ÷Êß¸ ∑‘§ ¬˝ÁÃ,¬˝àÿ∑§ ∑§Êÿ¸∑§ÃÊ¸ ∑§Ê •¬Ÿ ∑§Êÿ¸ ∑‘§ ¬˝ÁÃ ¬⁄US¬⁄U ŒÊÁÿàfl „Ò–

“∑§Ã¸√ÿÁŸcΔUÊ” ŸÊ◊∑§ ∑§ÕÊ ◊¥ ’Ò¥∑§ ∑‘§ ‚È⁄UˇÊÊ∑§Á◊¸ÿÙ¥ ∑‘§ ∑§Ã¸√ÿ ∑§Ê ‚È¥Œ⁄U ÁŸŒ‡ÊŸ „Ò– ’Ò¥∑§ ∑§◊Ë¸•¬Ÿ ’Ò¥∑§ ∑§Ë ‚È⁄UˇÊÊ „ÃÈ •¬Ÿ ¬˝ÊáÊÙ¥ ∑§Ë ÷Ë ¬⁄UflÊ„ Ÿ„Ë¥ ∑§⁄UÃ „Ò¥

“•„Ù! ∑§Ã¸√ÿ’Á‹flÁŒ∑§ÊÿÊ¥ Sfl∑§Ëÿ¬˝ÊáÊàÿÊªÊŸãÃ⁄U◊¬Ë◊ı ∞fl Sfl∑§ı‡Ê‹Ÿ •¬⁄UÊÁœŸ¥∑§Ê⁄UÊªÊ⁄U ¬Á·ÃflãÃı, ŸŸ¥ ¬Í¡ŸËÿÊ Áfl÷ı ÷Ê⁄UÃ‚à¬ÈòÊı– œãÿÿ¥ ∑§Ã¸√ÿÁŸcΔUÊ ßàÿfl¥ ŸÊŸÊÁflœÒ—üÊhÊfløŸÒ— ¡ŸÊ‡ø Ãı ¬Ê‡Ê¥‚Ÿ˜–”vy

“∑§Á‡øà∑§Áfl—”vz ◊¥ ◊ÊÃÊ-Á¬ÃÊ ∑§Ë ‚flÊ ∑§⁄UŸÊ, “•Á÷flœ¸Ÿ◊˜”v{ ◊¥ ŸÊÿ∑§ ∑§Ë ∑§Ã¸√ÿÁŸcΔUÊ‚ ¬È⁄US∑§Ê⁄U ¬˝ÊåÃ ∑§⁄UŸÊ, üÊÁ◊∑§ flª¸ ∑§Ë ∑§Ã¸√ÿ¬⁄UÊÿáÊÃÊ ∑‘§ Áfl·ÿ ◊¥ ÁøòÊáÊ Á◊‹ÃÊ „Ò–

flSÃÈÃ— ©¬ÿÈQ§ ∑§ÕÊ•Ù¥ ∑‘§ ◊Êäÿ◊ ‚ ÿ„ ‚¥Œ‡Ê ¬˝ÊåÃ „ÙÃÊ „Ò Á∑§ ∑§Ã¸√ÿ ÷ÊflŸÊ•Ù¥ ‚ ’«∏Ê „ÒÄUÿÙ¥Á∑§ ∑§Ã¸√ÿ ¬ÁÕ∑§ ∑§Ù ∑§Ã¸√ÿ ∑§Ë flŒË ◊¥ •¬ŸË ÷ÊflŸÊ•Ù¥ ∑§Ù „Ù◊ŸÊ ¬«∏ÃÊ „Ò Á¡‚‚ „◊Ê⁄UË‚¥S∑Î§ÁÃ ∑§Ë •ˇÊÈááÊÃÊ ’ŸË ⁄U„– “•∑Î§ÃÊÕ¸◊˜ •Á÷÷Êfl∑§àfl◊˜” ◊¥ •¬Ÿ ÷Êß¸ ∑‘§ ◊ÎàÿÈ ‡ÊÙ∑§ ∑§ÙŒ’Ê∑§⁄U Á„◊Ê¥‡ÊÈ •ãÿ ¬Á⁄UflÊ⁄U¡ŸÙ¥ ∑‘§ ¬Ù·áÊ ∑§Ù •¬ŸÊ ∑§Ã¸√ÿ ◊ÊŸÃÊ „È•Ê •¬Ÿ ∑§Êÿ¸ ◊¥ ¬˝flÎûÊ „Ù ¡ÊÃÊ„Ò -

“‡ÊŸÒ— ‡ÊŸ— ¬˝ÊáÊèÿÙ˘Á¬ Á¬˝ÿÃ⁄U÷˝ÊÃÈSÃ◊‚Ê◊Á¬ ÃËfl˝Ã◊ÁflÿÊªÊÁÇŸ •ãÃÁŸ¸ªÎs ¬ÈŸ⁄UÁ¬∑§Ã¸√ÿÒfl˝Ã— ‚Ù˘flÁ‡ÊCÊŸÊ¥ ¬Á⁄UflÊÁ⁄U∑§ÊáÊÊ¥ ¬Ù·áÊ¬˝flÎûÊÙ ’÷Ífl–”v|

“◊‹ÕÊª˝Ê◊”v} ŸÊ◊∑§ ∑§ÕÊ ◊¥ ◊ÊœflÁ‚¥„ ¬Í⁄U ªÊ°fl ∑§Ù ¬ÊŸË ∑§Ë ‚◊SÿÊ ‚ ◊ÈQ§ ∑§⁄UÊŸ ∑‘§ Á‹∞•¬Ÿ ÷Êß¸ ∑§Ë ◊ÎàÿÈ ∑§Ù ÷Í‹∑§⁄U Ÿ„⁄U ∑§Ë πÈŒÊß¸ ∑‘§ ∑§Êÿ¸ ∑§Ù ¬ÍáÊ¸∑§⁄U •¬Ÿ ∑§Ã¸√ÿ ∑§Ê ¬Ê‹Ÿ ∑§⁄UÃÊ „Ò–


ß‚Ë ¬˝∑§Ê⁄U ∑§Ã¸√ÿ¬⁄UÊÿáÊÃÊ ∑‘§ •Ÿ∑§Ù¥ ©ŒÊ„⁄UáÊ ‚¥S∑§ÎÃ ∑§ÕÊ ‚ÊÁ„àÿ ◊¥ ŒπŸ ∑§Ù Á◊‹Ã „Ò¥–«ÊÚ. Ÿ¥ŒÁ∑§‡ÊÙ⁄U ªıÃ◊ ∑§Ë “•Ê¬ÁûÊ∑§Ê‹ ◊ÿÊ¸ŒÊ ŸÊÁSÃ” «ÊÚ. ª¥ªÊœ⁄U÷^ ∑§Ë “flË⁄UÊ¥ªŸÊ ¬À‹flË”, «ÊÚ.⁄UÊ¡¥Œ˝ Á◊üÊ ∑§Ë “∞∑§ø∑˝§∑§ÕÊ”, “•œ◊Ê¸áÊ” ŸÊ⁄UÊÿáÊ‡ÊÊSòÊË ∑§Ê¥∑§⁄U ∑§Ë “Á¬ÃÊ◊„Ù Á◊Á‹ÃÊ”, «ÊÚ. ⁄UÊ¡¥Œ˝Á◊üÊ ∑§Ë “¬ÙÃÁfl„ªı” «ÊÚ. ßë¿Ê⁄UÊ◊ ÁmflŒË ∑§Ë “¬‡øÊûÊÊ¬”, «ÊÚ. flËáÊÊ¬ÊÁáÊ ¬Ê≈UŸË ∑§Ë “•¬⁄UÊÁ¡ÃÊ”ßàÿÊÁŒ ∑§ÕÊ•Ù¥ ◊¥ ∑§Ã¸√ÿ¬⁄UÊÿáÊÃÊ M§¬Ë ◊ÍÀÿ ∑‘§ Œ‡Ê¸Ÿ „ÙÃ „Ò¥–

•ÁÃÁÕ ‚à∑§Ê⁄U÷Ê⁄UÃËÿ ‚Ê¥S∑Î§ÁÃ∑§ ◊ÍÀÿÙ¥ ◊¥ ¬Á⁄UªÁáÊÃ •ÁÃÁÕ ‚à∑§Ê⁄U „◊Ê⁄UË ÁflÁ‡Êc≈U ¬„øÊŸ „Ò– “•ÁÃÁÕ—

ŒflÙ ÷fl” ∑§„∑§⁄U •ÁÃÁÕ ∑§Ù ŒflÃÈÀÿ ’ÃÊÿÊ ªÿÊ „Ò– •ÁÃÁÕ ‚à∑§Ê⁄U ‚÷Ë flªÙZ •ı⁄U •ÊüÊ◊Ù¥ ◊¥Á∑§ÿÊ ¡ÊÃÊ „Ò Á∑§¥ÃÈ ªÎ„SÕÊüÊ◊ ∑§Ê ÃÙ ÿ„ ¬⁄U◊ ∑§Ã¸√ÿ „Ò– „◊Ê⁄UË •ÁÃÁÕ ‚à∑§Ê⁄U ∑§Ë ÿ„ ¬⁄U¥¬⁄UÊ •ÁÃ¬˝ÊøËŸ „Ò– “¬Á⁄UflÃ¸Ÿ” ŸÊ◊∑§ ∑§ÕÊ ◊¥ ⁄UÊ¡Ê Áfl‡flÊÁ◊òÊ •¬ŸË ‚ŸÊ ‚Á„Ã ´§Á· flÁ‡ÊcΔU ∑‘§ •ÊüÊ◊ ◊¥•ÊÃ „Ò¥ ÃÙ ´§Á· •¬Ÿ Á‡ÊcÿÙ¥ ∑§Ù •ÁÃÁÕÿÙ¥ ∑‘§ ‚ê◊ÊŸ ∑§Ë √ÿflSÕÊ „ÃÈ ÁŸŒ‡Ê ŒÃ „Ò¥-

“◊„Á·¸áÊÊ◊Á¬ ‚fl Á‡ÊcÿÊ— Ã·Ê¥ ‚à∑§Ê⁄UÊÿ •ÊôÊÊåÃ—–... •ãÿ‚fl˘Á¬ ŸÊŸÊÁflœÊÁŸ √ÿ¥¡ŸÊÁŸÿÊøãÃ– Á‡ÊcÿÊ‡ø ‚fl⁄UÁ¬ ÿÊÁøÃ— ¬ŒÊÕ¸SÃÊŸ˜ ‚à∑È§fl¸ÁãÃ–”v~

‚„ÿÊòÊË, ∑§Ã¸√ÿSÿ ¬˝àÿÈ¬„Ê⁄U (mÊ⁄U∑§Ê¬˝‚ÊŒ Á◊üÊ), •¬⁄UÊÁ¡ÃÊ, ‚Ê¬⁄UÊœ, ¬⁄UÊœËŸÊ •ÁÃÁÕŒflÊ(ªáÊ‡Ê⁄UÊ◊ ‡Ê◊Ê¸) ßàÿÊÁŒ ∑§ÕÊ•Ù¥ ◊¥ ’ÃÊÿÊ ªÿÊ „Ò Á∑§ ÿÕÊ‚¥÷fl •ÁÃÁÕ ∑§Ê ‚à∑§Ê⁄U ∑§⁄UŸÊ øÊÁ„∞ÿ„ „◊Ê⁄UË ¬˝ÊøËŸ ¬⁄U¥¬⁄UÊ „Ò, Á∑§¥ÃÈ •Ê¡ ßŸ œÊ⁄UáÊÊ•Ù¥ ◊¥ ÁŸ⁄U¥Ã⁄U ¬Á⁄UflÃ¸Ÿ „ÙÃÊ ¡Ê ⁄U„Ê „Ò– •Ê¡ •ÁÃÁÕÃÕÊ ◊¡’ÊŸ ŒÙŸÙ¥ „Ë ∑§c≈U ∑§Ê •ŸÈ÷fl ∑§⁄UÃ „Ò¥– ‚◊ÿ ∑§Ê •÷Êfl, ◊„¥ªÊß¸, ÉÊ⁄U ◊¥ SÕÊŸ ∑§Ë ∑§◊Ë•ÊÁŒ ∑§Ê⁄UáÊÙ¥ ‚ ÷ÊflŸÊ•Ù¥ •ı⁄U œÊ⁄UáÊÊ•Ù¥ ◊¥ ’Œ‹Êfl •ÊÃÊ ¡Ê ⁄U„Ê „Ò–

©U¬‚¥„UÊ⁄U- •Ê¡ ∑§Ë •Êfl‡ÿ∑§ÃÊ•Ê¡ ’Œ‹Ã ¬Á⁄Ufl‡Ê ◊¥ ¡„Ê° ‚¥¬ÍáÊ¸ Áfl‡fl ◊¥ •ÊœÈÁŸ∑§ÃÊ ∑§Ë Ã⁄U¥ª ¬˝flÊÁ„Ã „Ù ⁄U„Ë „Ò¥ Á¡‚‚

„◊Ê⁄UË ÷Ê⁄UÃËÿ ¬⁄U¥¬⁄UÊªÃ œÊ⁄UáÊÊ•Ù¥, ‚¥SÕÊ•Ù¥, ‚¥⁄UøŸÊ•Ù¥ •ı⁄U ‚Ê¥S∑Î§ÁÃ∑§ ◊ÍÀÿÙ¥ ◊¥ ÷Ë ÁŸàÿ ŸflËŸ¬Á⁄UflÃ¸Ÿ •Ê ⁄U„Ê „Ò– ¬Á⁄UflÁÃ¸Ã ◊ÊŸÁ‚∑§ÃÊ ∑‘§ ∑§Ê⁄UáÊ Á„¥‚Ê •ı⁄U SflÊÕ¸ ∑§Ë flÎÁûÊ ◊¥ flÎÁh „Ù ⁄U„Ë „ÒÁ¡‚‚ „◊Ê⁄UË ‚¥S∑Î§ÁÃ ∑§Ù •àÿãÃ „ÊÁŸ „Ù ⁄U„Ë „Ò– ŒÎ…∏ÃÊ •ı⁄U ÁŸcΔUÊ ∑‘§ •÷Êfl ∑‘§ ∑§Ê⁄UáÊ ‚fl¸òÊ‚Ê¥S∑Î§ÁÃ∑§ •⁄UÊ¡∑§ÃÊ √ÿÊåÃ „Ù ⁄U„Ë „Ò– •Ê¡ •Êfl‡ÿ∑§ÃÊ „Ò ßŸ ‚◊-‚Ê◊Áÿ∑§ ¬Á⁄UÁSÕÁÃÿÙ¥ ◊¥«≈U∑§⁄U π«∏ ⁄U„Ÿ ∑§Ë •ı⁄U ‚◊Ê¡ fl ‚¥S∑Î§ÁÃ ∑§Ù Áfl∑§Á‚Ã ∞fl¥ ŒÎ…∏ÃÊ ¬˝ŒÊŸ ∑§⁄UŸ „ÃÈ ª¥÷Ë⁄U Áø¥ÃŸ∑§Ë– ÷Ê⁄UÃËÿ ‚¥S∑Î§ÁÃ ∑‘§ ‡ÊÊ‡flÃ ◊ÍÀÿÙ¥ ∑‘§ ‚¥⁄UˇÊáÊ ∑‘§ ‚ÊÕ „Ë ‚ÊÕ ŸflËŸ ◊ÍÀÿÙ¥ ∑‘§ Áfl∑§Ê‚ „ÃÈÁfllÊÁÕ¸ÿÙ¥ ∑§Ù ÃÒÿÊ⁄U ∑§⁄UŸÊ „◊Ê⁄UÊ ¬⁄U◊ ‹ˇÿ „ÙŸÊ øÊÁ„∞– ¬˝ÁÃ÷Ê‡ÊÊ‹Ë ¿ÊòÊÙ¥ ◊¥ ‚Î¡ŸÊà◊∑§ ‡ÊÁQ§ ∑§ÊÁfl∑§Ê‚ „Ù Á¡‚‚ ÷ÊflË ¬Á⁄UflÃ¸ŸÙ¥ ∑§Ë ∑§À¬ŸÊ mÊ⁄UÊ ‚Ê¥S∑Î§ÁÃ∑§ ¬˝ªÁÃ „ÃÈ ∑§Á≈U’h ⁄U„ ‚∑‘§–


¬˝Ê⁄UÁê÷∑§ •flSÕÊ ‚ ’Ê‹∑§Ù¥ ◊¥ ‚¥S∑§ÎÃ ∑§Ë ‹ÉÊÈ-‹ÉÊÈ ∑§ÕÊ•Ù¥ ∑‘§ ◊Êäÿ◊ ‚ ‚Î¡ŸÊà◊∑§ ‡ÊÁQ§∑§Ê Áfl∑§Ê‚ ∑§⁄UŸ ◊¥ ‚„ÊÿÃÊ ‹Ë ¡Ê ‚∑§ÃË „Ò– Á¡‚‚ „◊Ê⁄U ’Ê‹∑§ •¬ŸË ¬˝ÊøËŸ ¬⁄Uê¬⁄UÊ•Ù¥ ‚ ¡È«∏Ã„È∞ Ÿÿ ÷Áflcÿ ∑§Ë ∑§À¬ŸÊ ∑§⁄U ‚∑‘§¥ ÃÕÊ •¬Ÿ ‚Ê¥S∑Î§ÁÃ∑§ ◊ÍÀÿÙ¥ ∑§Ê ‚¥⁄UˇÊáÊ ∑§⁄UÃ „È∞ flÒôÊÊÁŸ∑§øÃŸÊ mÊ⁄UÊ ‚◊‚Ê◊Áÿ∑§ SflM§¬ ◊¥ ¬Á⁄UflÃ¸Ÿ ∑§Ù SflË∑§Ê⁄U ∑§⁄U ‚∑¥§–

‚¥Œ÷v. ‡Ê◊Ê¸, ªáÊ‡Ê⁄UÊ◊; ‚¥S∑§ÎÃ∑§ÕÊ∑È¥§¡◊˜, ¬ÎcΔU- zvw. ‡ÊÊSòÊË, ¬˝÷Ê∑§⁄U; àfl¥ ÃÈ ‚ÊˇÊÊã◊„‡fl⁄U— ⁄UÊ¡∑§ÕÊ∑È¥§¡◊˜ (‚¥ª˝„), ¬ÎcΔU- x}x. ‡ÊÊSòÊË, ⁄UÊ◊‡fl⁄U; ∞∑§SÿÊ¥ ¬ÊΔ‡ÊÊ‹ÊÿÊ¥ ¬ÊΔÁÿÃÈ¥ ¬˝flÁ‡ÊÃ— ‚— ÃŒËÿ¥ ‚⁄U‹◊äÿÿŸ¥ mÊèÿÊ◊fl

fl·Ê¸èÿÊ¥ ¬ÿ¸‚◊Ê¬ÿÃ˜– ÃÃ— ‚— „Êß¸S∑§Í‹ ÃŒŸÈ ◊„ÊÁfllÊ‹ÿ ¬˝flÁ‡ÊÃÊ Sfl∑§ËÿÿÊ ¬˝π⁄UÿÊ¬˝ÁÃ÷Ê¬˝÷ÿÊ ∑§L§áÊÊ∑§È◊Ê⁄UáÊ ‚„Òfl ’Ë.∞. ¬⁄UËˇÊÊ◊ÈŒÃ⁄UÃ˜– •Á÷Ÿfl∑§ÕÊÁŸ∑È¥§¡, ¬ÎcΔU- vxy

y. ∑‘§‡ÊflŒÊ‚, ÁŒ‡ÊÊ-ÁflÁŒ‡ÊÊ, ¬ÎcΔU- z~z. ¬¥Ã, üÊËœ⁄U; •Á÷Ÿfl∑§ÕÊÁŸ∑§È¥¡, ¬ÎcΔU- vvw{. ‡Ê◊Ê¸, ªáÊ‡Ê⁄UÊ◊; “‚¥S∑Î§Ã∑§ÕÊ∑È¥§¡◊˜”, ¬ÎcΔU- vxz|. ‡ÊÊSòÊË, Œfl∑§ËŸ¥ŒŸ; “•Á÷Ÿfl∑§ÕÊÁŸ∑È¥§¡”, ¬ÎcΔU- vy{}. ∑‘§‡ÊflŒÊ‚, ∑§Ù≈U⁄U◊˜ ™§◊Ë¸øÍ«∏Ê, ¬ÎcΔU- ~x~. ©U¬⁄UÊÄÃ, ¬ÎcΔU- ~xvÆ. ∑§Ê¥∑§⁄U, ŸÊ⁄UÊÿáÊ ‡ÊÊSòÊË; ⁄UÊ¡∑§ÕÊ∑È¥§¡◊˜, ¬ÎcΔU- w~vv. ‡Ê◊Ê¸, ªáÊ‡Ê⁄UÊ◊; ÷˝ÊÃÎSŸ„∑§ÕÊ, ‚¥S∑Î§Ã∑§ÕÊ∑§È¥¡◊˜ (‚¥ª˝„), ¬ÎcΔU- |Ævw. ‡Ê◊Ê¸, ªáÊ‡Ê⁄UÊ◊; ÷ÊÇÿ¥ ¬ÈL§·ÊÕ¸‡ø, ‚¥S∑Î§Ã∑§ÕÊ∑È¥§¡◊˜ (‚¥ª˝„), ¬ÎcΔU- |xvx. ‡Ê◊Ê¸, ªáÊ‡Ê⁄UÊ◊; üÊ◊ŒflË ∑§ÕÊ— ‚¥S∑§ÎÃ-∑§ÕÊ-∑È¥§¡◊˜ (‚¥ª˝„), ¬ÎcΔU- }Ævy. ‡ÊÈÄU‹Ê, ŸÁ‹ŸË; ∑§Ã¸√ÿÁŸDÊ — ∑§ÕÊ‚#∑§◊˜, ¬ÎcΔU- {zvz. øÃÈflŒË, ÁªÁ⁄Uœ⁄U ‡Ê◊Ê¸; •Á÷Ÿfl∑§ÕÊ ÁŸ∑§È¥¡, ¬ÎcΔU- yv{. ‡ÊÈÄU‹Ê, ŸÁ‹ŸË; ∑§ÕÊ‚åÃ∑§◊˜, ¬ÎcΔU- }Æ-}wv|. ‡ÊÈÄU‹Ê, ŸÁ‹ŸË; •∑Î§ÃÊÕ¸◊˜ •Á÷÷Êfl∑§àfl◊˜ — ∑§ÕÊ‚åÃ∑§◊˜, ¬ÎcΔU- vv|v}. ‡ÊÊSòÊË, ¬¥. ¬⁄U◊‡fl⁄UÊŸ¥Œ; •Á÷Ÿfl∑§ÕÊ ÁŸ∑È¥§¡, , ¬ÎcΔU- xwv~. øÃÈfl¸ŒË, Á‡ÊflŒûÊ‡Ê◊Ê¸; •Á÷Ÿfl∑§ÕÊ ÁŸ∑È¥§¡, ¬ÎcΔU- ~v

ÁŸflÊ‚ - vvv, flÎãŒÊflŸ Áfl„UÊ⁄U, ◊¥ÁŒ⁄U ◊Êª¸,ÁŸ◊Ê¸áÊ Ÿª⁄U, •¡◊⁄U ⁄UÊ«U, ¡ÿ¬È⁄U -xÆwÆv~



‚¥Ã øÃÈ⁄ UÁ‚¥„ ∑§Ê ‚Ê◊ÊÁ¡∑§ ©ÛÊÿŸ •ı⁄U ‚◊⁄U‚ÃÊ ◊¥ ÿÙªŒÊŸ- ◊flÊ«∏ ⁄UÊíÿ ∑‘§ Áfl‡Ê· ‚¥Œ÷¸ ◊¥

«ÊÚ. ‡Êê÷È‹Ê‹ ‚Ê‹flË¬ÙS≈U «ÊÚÄU≈U⁄U‹ »Ò§‹Ù

⁄UÊ¡ŸËÁÃ ÁflôÊÊŸ Áfl÷Êª,◊Ù„Ÿ‹Ê‹ ‚ÈπÊÁ«∏ÿÊÁfl‡flÁfllÊ‹ÿ, ©Œÿ¬È⁄

‡ÊÊäÊ ‚Ê⁄UÊ¥‡Ê◊„Ê⁄UÊ¡ øÃÈ⁄U Á‚¥„ ¡Ë ◊flÊ«∏ ⁄UÊíÿ ∑‘§ ¬˝Á‚h ‚ÊÁ„àÿ∑§Ê⁄U

„ÙŸ ∑‘§ ‚ÊÕ ∞∑§ ‚◊Ê¡ ‚ÈœÊ⁄U∑§ ÷Ë Õ Á¡ã„Ù¥Ÿ ‚◊Ê¡ ◊¥ √ÿÊ#’È⁄UÊßÿÙ¥ ∑§Ù ŒÍ⁄U ∑§⁄UŸ ∑§Ê •Õ∑§ ¬˝ÿÊ‚ Á∑§ÿÊ– ◊flÊ«∏ ◊¥ ◊Ë⁄UÊ∑‘§ ’ÊŒ øÃÈ⁄U Á‚¥„ ∑§Ê ŸÊ◊ „Ë •ÊŒ⁄U ∑‘§ ‚ÊÕ Á‹ÿÊ ¡ÊÃÊ „Ò–©ã„Ù¥Ÿ ‚ªÈáÊ-ÁŸªÈ¸áÊ ŒÙŸÙ¥ M§¬Ù¥ ◊¥ ß¸‡fl⁄U ∑§Ë ©¬Ê‚ŸÊ ∑§Ë–©ã„Ù¥Ÿ ‚◊Ê¡ ◊¥ ‚◊⁄U‚ÃÊ ’…∏ÊŸ ∑‘§ Á‹∞ ‚Èπ ‚◊Ê¡ ŸÊ◊∑§‚¥SÕÊ ∑§Ë SÕÊ¬ŸÊ ∑§Ë •ı⁄U ‹ÙªÙ¥ ∑§Ù Á◊‹ ¡È‹∑§⁄U ⁄U„Ÿ ∑§Ë ¬⁄UáÊÊŒË– øÃÈ⁄U Á‚¥„ ¡Ë Ÿ •¬Ÿ ‚ÊÁ„àÿ ∑‘§ ◊Êäÿ◊ ‚ ‹ÙªÙ¥ ∑§Ù œ◊¸,ÿÙª, ÷ÁQ§ ∑§Ê ôÊÊŸ ÁŒÿÊ Á¡‚‚ fl •¬Ÿ √ÿÁQ§àfl ∑§Ê ‚flÊZªËáÊÁfl∑§Ê‚ ∑§⁄U ‚∑¥§– ¬˝SÃÈÃ •äÿÿŸ ©Ÿ∑‘§ ‚Ê◊ÊÁ¡∑§ ÁfløÊ⁄UÙ¥ ¬⁄U•ÊœÊÁ⁄UÃ „Ù∑§⁄U flÃ¸◊ÊŸ ◊¥ ©Ÿ ÁfløÊ⁄UÙ¥ ∑§Ë ¬˝Ê‚¥Áª∑§ÃÊ ¬⁄U ’‹ŒÃÊ „Ò– ÿ„ ‡ÊÙœ ¬ÍáÊ¸Ã— ÁmÃËÿ∑§ dÙÃÙ¥ ¬⁄U •ÊœÊÁ⁄UÃ „Ò–

‚¥∑‘§ÃÊˇÊ⁄U◊„Ê⁄UÊ¡ øÃÈ⁄U Á‚¥„, ÷Ê⁄UÃËÿ ‚◊Ê¡, ‚Ê◊ÊÁ¡∑§ ‚◊⁄U‚ÃÊ,

¬˝Ê‚¥Áª∑§ÃÊ–

÷Ê⁄UÃ ∑‘§ •Ÿ∑§ ⁄UÊ¡fl¥‡ÊËÿ ÉÊ⁄UÊŸÙ¥ Ÿ ‚¥Ã, ∑§Áfl •ı⁄U‚ÊÁ„àÿ∑§Ê⁄UÙ¥ ∑§Ù ¬˝üÊÿ ÁŒÿÊ Á¡ã„Ù¥Ÿ •¬ŸË ÁflmÃÊ •ı⁄U ‚Í¤Ê’Í¤Ê ‚©‚ ‚◊ÿ Áfll◊ÊŸ •Ÿ∑§ ¬˝∑§Ê⁄U ∑§Ë ‚Ê◊ÊÁ¡∑§ •ı⁄U ‚Ê¥S∑Î§ÁÃ∑§∑È§⁄UËÁÃÿÙ¥ ¬⁄U ¡◊∑§⁄U ¬˝„Ê⁄U Á∑§ÿÊ •ı⁄U ‚◊Ê¡ ◊¥ ÷Êß¸øÊ⁄UÊ •ı⁄U‚◊⁄U‚ÃÊ »Ò§‹ÊŸ ∑§Ê ∑§Êÿ¸ Á∑§ÿÊ– ß‚Ë ∑§«∏Ë ◊¥ ⁄UÊ¡SÕÊŸ ∑‘§ ⁄UÊ¡fl¥‡ÊËÿ∑§Áfl ∞fl¥ ‚ÊÁ„àÿ∑§Ê⁄UÙ¥ ∑§Ë ∞∑§ ¬È⁄UÊÃŸ ¬⁄U¥¬⁄UÊ ⁄U„Ë– ◊„Ê⁄UÊ¡ øÃÈ⁄U


Á‚¥„ ©‚Ë ∑§Ë ∞∑§ ∑§«∏Ë Õ– øÃÈ⁄U Á‚¥„ ¡Ë ∑§Ê ⁄UÊ¡ÉÊ⁄UÊŸ ‚ ‚¥’¥œ „ÙÃ „È∞ ÷Ë ©Ÿ∑§Ê ¡ËflŸ àÿÊª ∞fl¥Ã¬SÿÊ ∑§Ê •ÊŒ‡Ê¸ ©ŒÊ„⁄UáÊ ÕÊ– fl ÷Ê⁄UÃËÿ ©¬Ê‚ŸÊ ¬hÁÃ ∑‘§ ŒÙŸÙ¥ SflM§¬ (ÁŸªÈáÊ fl ‚ªÈáÊ) ©Ÿ∑‘§‚ÊÁ„àÿ ∑‘§ ¬Õ-¬˝Œ‡Ê¸∑§ ⁄U„ •ı⁄U ©Ÿ∑§Ê ÿÙªË SflM§¬ ‚ÊÁ„àÿ ¡ªÃ ◊¥ ŸÍÃŸ ∞fl¥ ◊ıÁ‹∑§ Áø¥ÃŸ œÊ⁄UÊ∑§Ê ‚ÍòÊ¬ÊÃ ∑§⁄UŸ ◊¥ ‚◊Õ¸ ⁄U„Ê– ªl •ı⁄U ¬l ŒÙŸÙ¥ „Ë ˇÊòÊÙ¥ ◊¥ ©ã„Ù¥Ÿ •÷ÍÃ¬Ífl¸ ¬˝ÁÃ÷Ê ∑§Ê ¬Á⁄Uøÿ ÁŒÿÊ•ı⁄U Áfl·ÿ flSÃÈ ∑§Ë ŒÎÁc≈U ‚ •ÊäÿÊÁà◊∑§ Œ‡Ê¸Ÿ, ÷ÁQ§, ŸËÁÃ •ÊÁŒ ∑‘§ ÁflSÃÎÃ ∞fl¥ ÁflÁflœ •ÊÿÊ◊Ù¥∑§Ê Ÿ ∑‘§fl‹ S¬‡Ê¸ Á∑§ÿÊ ’ÁÀ∑§ ©Q§ Áfl·ÿÙ¥ ∑§Ë ª„⁄UÊß¸ ◊¥ ¡Ê∑§⁄U ŒπŸ ∑§Ê ÷Ë ¬˝ÿàŸ Á∑§ÿÊ–

ªÎ„USÕ ‚¥ãÿÊ‚ËÁfl‡fl ∑‘§ ◊ÊŸÁøòÊ ¬⁄U •¬ŸË •‹ª, •ŸÙπË ‚Ê◊ÊÁ¡∑§, œÊÁ◊¸∑§, •ÊäÿÊÁà◊∑§, ŒÊ‡Ê¸ÁŸ∑§

¬„øÊŸ ’ŸÊŸ flÊ‹ „◊Ê⁄U ÷Ê⁄UÃ Œ‡Ê ◊¥ •ÊÁŒ∑§Ê‹ ‚ ´§Á·-◊ÈÁŸ, ‚ÊœÈ-‚ãÃ, ◊„Á·¸, ◊ŸËÁ· ‚◊ÿ-‚◊ÿ ¬⁄U ß‚ œ⁄UÃË ∑‘§ ∑§áÊ-∑§áÊ ◊¥ ‚◊Êÿ „È∞ „Ò¥– ß‚Ë ‚ ÿ„U œ⁄UÊ fl‚Èãœ⁄UÊ ’ŸË „Èß¸ „Ò– ÷Ê⁄UÃ ∑§Ë´§Á· ¬⁄Uê¬⁄UÊ ◊¥ Á’ŸÊ ªÎ„SÕ ∑‘§ ‚¥ãÿÊ‚Ë Ÿ„Ë¥ „ÙÃ „Ò¥– ‚¥ãÿÊ‚ œ◊¸ ∑§Ê •Õ¸ S¬c≈U ∑§⁄UÃ „È∞ ©ã„Ù¥Ÿ ∑§„ÊÁ∑§ “∑§◊¸-»§‹ ∑§Ù àÿÊªŸÊ „Ë ‚¥ãÿÊ‚ „Ò–” •¬Ÿ ‚◊Ê¡ ◊¥ ⁄U„∑§⁄U •¬Ÿ ªÎ„SÕ œ◊¸ ∑§Ù ÁŸ÷ÊÃ „È∞÷Œ÷Êfl ⁄UÁ„Ã ‚◊¬¸áÊ ÷Êfl ‚ ÿÈQ§ •Êø⁄UáÊ ∑§⁄UŸÊ flSÃÈÃ— ‚ëøÊ ‚¥ãÿÊ‚ „Ò– ŒÈÁŸÿÊ ∑§Ë Á¡ê◊ŒÊ⁄UË ‚÷ÊªŸÊ ∑§ŒÊÁ¬ ‚¥ãÿÊ‚ Ÿ„Ë¥ „Ò– ¡ËflŸ ∑‘§ ß‚ ∑È§M§ˇÊòÊ ◊¥ ¡Ù œ◊¸-ˇÊòÊ SÕÊÁ¬Ã ∑§⁄U ‚∑‘§ fl„ ‚¥ãÿÊ‚Ë „Ò–∞‚ „Ë ÿÙªflÿ¸ øÃÈ⁄U Á‚¥„ ‚¥ãÿÊ‚Ë Õ– ⁄UÊ¡Ê ∑‘§ ¬Œ ‚ ¬˝ÁÃÁcΔUÃ „Ù∑§⁄U ÷Ë •¬ŸË •Êÿ ‚ •¬ŸÊ¬Ê‹Ÿ-¬Ù·áÊ Ÿ ∑§⁄UŸÊ •ı⁄U ‚◊Ê¡ ∑§Ë ‚flÊ ∑§⁄U∑‘§ ¡Ù ¬˝ÁÃ»§‹ Á◊‹ ©‚Ë ‚ •¬ŸÊ ¡ËflŸ √ÿÊ¬Ÿ∑§⁄UŸÊ •ı⁄U ÿ„Ë ∑§Ê⁄UáÊ ÕÊ Á∑§ •Ê¬Ÿ •¬ŸË ’≈UË ∑§Ë ‡ÊÊŒË ◊¥ ‚◊Ê¡ ‚ ∑§⁄U (≈UÒÄU‚) Ÿ„Ë¥ Á‹ÿÊ– ⁄UÊ¡Ê•ı⁄U ⁄U¥∑§ ∑§Ê ÷Œ Á◊≈UÊ ∑§⁄U •¬Ÿ ∑§Ã¸√ÿ ∑§Ê ÁŸfl¸„Ÿ ‚◊Ê¡ ∑§Ê •¥ª ’Ÿ∑§⁄U ∑‘§ Á∑§ÿÊ ÿ„Ë ‚Ê◊ÊÁ¡∑§‚◊⁄U‚ÃÊ ∑§Ê •ÊŒ‡Ê¸ „Ò •ı⁄U ©ŒÊ„⁄UáÊ ÷Ë–

⁄UÊ¡ÉÊ⁄UÊŸ ‚ „Ù∑§⁄U ÷Ë ‚◊Ê¡ ∑‘§ ‚÷Ë Ã’∑‘§ ∑‘§ ‹ÙªÙ¥ ∑‘§ ‚ÊÕ ⁄U„∑§⁄U ‚ÊŒÊ ¡ËflŸ •ı⁄U ©ëøÁfløÊ⁄U ¡Ò‚ •ÊŒ‡Ê¸ SÕÊÁ¬Ã Á∑§ÿ– fl ∑§◊¸ÿÙªË Õ, •¬Ÿ ‚ÊÕË, ‚¥ªË, •ŸÈÿÊÿË Á∑§‚ÊŸ, ∑§◊¸øÊ⁄UË,Ÿı∑§⁄U-øÊ∑§⁄U ‚÷Ë ∑§Ù ‚ÊÕ ‹∑§⁄U ∑‘§ ‚÷Ë ∑§Ë ©ÛÊÁÃ ∑§⁄UŸ ∑‘§ Á‹∞ ©hÃ, ŒÎ…∏-¬˝ÁÃôÊ, ÷Ëc◊ Á¬ÃÊ◊„Õ– ßUŸ∑‘§ ‚Ê◊ÊÁ¡∑§ ¡ËflŸ ∑§Ê ÿÁŒ ÁŒÇŒ‡Ê¸Ÿ ∑§⁄U¥ª ÃÙ „◊¥ ÿ„ S¬c≈U ÁŒπÊß¸ ŒªÊ Á∑§ ‚◊Ê¡ ∑§Ë‚◊⁄U‚ÃÊ •ı⁄U ©‚∑§Ê ©ÛÊÿŸ ∑Ò§‚ „Ù ß‚Ë ∑§Ù ©ã„Ù¥Ÿ •¬ŸË ÿÙª ‚ÊœŸÊ ’ŸÊ ‹Ë ÕË–

‚Ê◊Êãÿ ¡Ÿ ∑§ ‚ÊÕøÃÈ⁄U Á‚¥„ ¡Ë ∑‘§ ¡ËflŸ fl ©Ÿ∑‘§ √ÿÁQ§àfl ∑§Ù ŒπÃ „Ò¥ ÃÙ ÿ„ ’ÊÃ S¬c≈U ŒÎÁc≈UªÙø⁄U „ÙÃË „Ò Á∑§

ßŸ∑§Ê ¡ËflŸ ∑§Ê‹ ‚◊Ê¡ ∑‘§ ©àÕÊŸ •ı⁄U ‚ÈœÊ⁄U ◊¥ ’ËÃ ªÿÊ– •Ê¬ ‚ŒÒfl ‹ÙªÙ¥ ∑‘§ ’Ëø ◊¥ ⁄U„– ßã„Ù¥ŸÁ‚»¸§ •ÊŒ‡Ê ÿÊ ÷Ê·áÊ Ÿ„Ë¥ ÁŒÿ ’ÁÀ∑§ Sflÿ¥ Ÿ ∑§⁄U∑‘§ ÷Ë ÁŒπÊÿÊ– ⁄UÊ¡◊„‹Ù¥ ∑§Ù ¿Ù«∏∑§⁄U ‚◊Ê¡ ∑‘§


ÁŸêŸ Ã’∑‘§ ∑‘§ ‹ÙªÙ¥ ∑‘§ ‚ÊÕ ⁄U„, Á∑§‚ÊŸÙ¥ ∑‘§ ‚ÊÕ ⁄U„– fl ªÊ°fl ◊¥ ©Ÿ∑‘§ ◊äÿ ⁄U„Ã Õ ©Ÿ∑‘§ ∑§Ê◊ ÷Ë∑§⁄UÃ Õ ÃÕÊ ©Ÿ∑§Ù •ÊäÿÊÁà◊∑§ Á‡ÊˇÊÊ ÷Ë ŒÃ Õ–

‚Èπ-‚◊Ê¡ ∑§Ë ⁄UøŸÊøÃÈ⁄U Á‚¥„ ¡Ë Ÿ “‚Èπ-‚◊Ê¡” ∑§Ë SÕÊ¬ŸÊ ∑§Ë– ß‚∑‘§ •ãÃª¸Ã •Ê¬Ÿ ‚ÊÁ„àÿ ◊¥ L§Áø ⁄UπŸ

flÊ‹ ‹ÙªÙ¥ ∑§Ê ‚◊Í„ ’ŸÊÿÊ •ı⁄U ß‚ ‚◊Í„ ∑‘§ ◊Êäÿ◊ ‚ fl„ •¬Ÿ ‚ÊÁÕÿÙ¥ •ı⁄U Á‡ÊcÿÙ¥ ∑§Ù œ◊¸,•äÿÊà◊∑§, ‚ÊÁ„àÿ-‹πŸ •ÊÁŒ ∑§Ë Á‡ÊˇÊÊ ŒÃ Õ– ŸÊÕmÊ⁄UÊ ∑§Ë ÷Í⁄UË ’Êß¸ ÷Ë •Ê¬∑§Ë Á‡ÊcÿÊ ÕË– ß‚¬˝∑§Ê⁄U ’Êfl¡Ë (øÃÈ⁄U Á‚¥„) ‚◊Ê¡ ◊¥ ‹ÙªÙ¥ ∑§Ù œÊÁ◊¸∑§, •ÊäÿÊÁà◊∑§ •ı⁄U ‚ÊÁ„àÿ Á‡ÊˇÊÊ Œ∑§⁄U ‚◊Ê¡∑§Ù ‚„Ë ÁŒ‡ÊÊ ◊¥ ‹ ¡ÊŸ ∑§Ê ¬˝ÿÊ‚ ∑§⁄UÃ ⁄U„Ã Õ–

øÃÈ⁄U Á‚¥„ ¡Ë ‚¥Ã Õ, ÿÙªË Õ, •¬Ÿ ‚◊ÿ ∑‘§ ‚ÊœÈ-‚ãÃÙ¥ ∑‘§ ‚ÊÕ ⁄U„Ã Õ– ‚ÊÁ„àÿ ◊¥ L§Áø⁄UπŸ flÊ‹Ù¥ ∑‘§ ‚ÊÕ ÷Ë ⁄U„Ã Õ, ¬⁄UãÃÈ ÿ ∑§÷Ë Ÿ„Ë¥ Á∑§ÿÊ Á∑§ ‚ãÃÙ¥ ∑‘§ ‚ÊÕ ÷ªflÊ flSòÊ ¬„Ÿ∑§⁄U ‚¥Ã’Ÿ ªÿ •ı⁄U ŒÈÁŸÿÊŒÊ⁄UË ¿Ù«∏ ŒË ∞‚Ê ∑§÷Ë Ÿ„Ë¥ Á∑§ÿÊ– ¡Ò‚ ‹ÙªÙ¥ ∑‘§ ‚ÊÕ ⁄U„Ã ©Ÿ∑‘§ ‚ÊÕ flÒ‚Ê√ÿfl„Ê⁄U ∑§⁄UÃ Õ– •¬Ÿ ‚ÊÕ ⁄U„Ÿ flÊ‹ ‚»§Êß¸ ∑§◊¸øÊÁ⁄UÿÙ¥ ∑§Ê ÷Ë •ÊŒ⁄U ‚ê◊ÊŸ ∑§⁄UÃ Õ– ’ëøÙ¥ ∑‘§‚ÊÕ ’ëø ’Ÿ ¡ÊÃ Õ– ◊Á„‹Ê•Ù¥ ∑§Ê ’„ÈÃ ‚ê◊ÊŸ ∑§⁄UÃ Õ– ŸÊ⁄UË ∑§Ù ‡ÊÁQ§ ∑§Ê ¬ÿÊ¸ÿ ◊ÊŸÃ Õ–‚◊Ê¡ ◊¥ „⁄U flª¸ „⁄U √ÿÁQ§ ∑‘§ ‚ÊÕ Á◊‹-¡È‹ ∑§⁄U ⁄U„ŸÊ, ‚÷Ë ∑§Ë ◊ŒŒ ∑§⁄UŸÊ, ‚÷Ë ∑§Ù œÊÁ◊¸∑§,‚Ê◊ÊÁ¡∑§ ŒÊ‡Ê¸ÁŸ∑§ Á‡ÊˇÊÊ ŒŸÊ, ªÊ°fl ∑‘§ ‹ÙªÙ¥ ∑§Ù Ÿ‡Ê ‚ ŒÍ⁄U ⁄U„Ÿ ∑‘§ Á‹∞ ¬Á⁄UÃ ∑§⁄UÃ ⁄U„ŸÊ ÿ ’Êfl¡Ë∑§Ë Áfl‡Ê·ÃÊ ÕË– •Ê¬Ÿ •¬ŸÊ ‚ê¬ÍáÊ¸ ¡ËflŸ ‚◊Ê¡ ∑§Ê ‚ÈœÊ⁄UŸ fl ‚◊Ê¡ ◊¥ ‚◊⁄U‚ÃÊ ‹ÊŸ ◊¥ ‹ªÊÁŒÿÊ ÕÊ– „⁄U √ÿÁQ§ ◊¥ ß¸‡fl⁄U Œ‡Ê¸Ÿ ∑§⁄UŸÊ, „⁄U ∑§Ê◊ ∑§Ù ß¸‡fl⁄UËÿ ∑§Ê◊ ‚◊¤Ê∑§⁄U ∑§⁄UŸÊ– ÿ„ ’Êfl¡Ë ∑§ËÁfl‡Ê·ÃÊ ÕË–

Á∑§‚ÊŸÊ¥ ∑§Ê ‚„UÿÊª’Êfl¡Ë Ÿ™§flÊ ªÊ°fl ◊¥ fl„Ê° ∑‘§ Á∑§‚ÊŸÙ¥ ∑‘§ ‚ÊÕ ⁄U„Ã Õ ©Ÿ∑‘§ ∑§Ê◊ ∑§⁄UÃ Õ– ∑§Ê◊ ÷Ë

•ı¬øÊÁ⁄U∑§ÃÊ ∑§Ë Ã⁄U„ Ÿ„Ë¥ ∑§⁄UÃ ¬Í⁄UÊ ◊Ÿ ‹ªÊ∑§⁄U •¬ŸÊ ∑§Ê◊ ‚◊¤Ê ∑§⁄U ∑§⁄UÃ Õ– Á∑§‚ÊŸÙ¥ ∑§Ù»§‚‹Ù¥ ∑§Ë ¡ÊŸ∑§Ê⁄UË ŒÃ Õ– Á∑§‚ ¬˝∑§Ê⁄U πÃË ∑§Ù ©ÛÊÃ ’ŸÊÿÊ ¡Ê ‚∑§ÃÊ „Ò ß‚ ’Ê⁄U ◊¥ ’ÃÊÃ Õ–Á∑§‚ÊŸÙ¥ ∑§Ù ∑§¡Ê¸ ‹Ÿ ‚ ◊ŸÊ ∑§⁄UÃ Õ– ¡Ù ª⁄UË’ ‹Ùª •¥œÁfl‡flÊ‚ ◊¥ ¬«∏ ⁄U„Ã Õ ©ã„¥ ÿÕÊÕ¸ ‚¬Á⁄UÁøÃ ∑§⁄UÊÃ Õ–

‚ÊÁ„Uàÿ ⁄UøŸÊ◊„Ê⁄UÊ¡ øÃÈ⁄U Á‚¥„ ¡Ë ÷ÁQ§ •ı⁄U ÿÙª ∑‘§ üÊcΔU ∑§Áfl •ı⁄U √ÿÊÅÿÊÃÊ Õ– ©Ÿ∑‘§ ‚ÊÁ„àÿ ◊¥ ÷ÁQ§

∑§Ù ÿÙª ‚ Á÷ÛÊ ∑§⁄U∑‘§ Ÿ„Ë¥ ŒπÊ ¡Ê ‚∑§ÃÊ– ©Ÿ∑‘§ mÊ⁄UÊ ⁄UÁøÃ •ı⁄U •ŸÈÁŒÃ ª¥ÕÙ¥ ∑§Ë ‚¥ÅÿÊ «…∏ Œ¡¸Ÿ‚ •Áœ∑§ „Ò •ı⁄U •Áœ∑§Ê¥‡Ê ª¥ÕÙ¥ ∑§Ë ⁄UøŸÊ ◊ÈQ§∑§ ‡ÊÒ‹Ë ◊¥ ∑§Ë ªß¸ „Ò– ◊flÊ«∏ ◊¥ ◊Ë⁄UÊ ∑‘§ ’ÊŒ ‚ÊÁ„àÿ


¡ªÃ ◊¥ ◊„Ê⁄UÊ¡ øÃÈ⁄UÁ‚¥„ ¡Ë ∑§Ê ŸÊ◊ „Ë •ÊŒ⁄U ‚ Á‹ÿÊ ¡ÊÃÊ „Ò Á¡ã„Ù¥Ÿ ‚ªÈáÊ-ÁŸªÈáÊ ŒÙŸÙ¥ M§¬Ù¥ ◊¥ß¸‡fl⁄U ∑§Ë ©¬Ê‚ŸÊ ∑§Ë ÄUÿÙ¥Á∑§ ©Ÿ∑§Ê ‹ˇÿ •Ê⁄UÊäÿ ∑§Ë •Ê⁄UÊœŸÊ „Ë ÕÊ– ⁄UÊ¡SÕÊŸ ∑§Ù Áfl‡Ê·∑§⁄U◊flÊ«∏ ∑§Ë ªı⁄Ufl◊ÿË œ⁄UÊ ∑§Ù ©Ÿ∑‘§ √ÿÁQ§àfl •ı⁄U ∑Î§ÁÃàfl ¬⁄U „◊‡ÊÊ ªfl¸ ⁄U„ªÊ–

•Ê¬Ÿ •Ÿ¬…∏ ª⁄UË’ ‹ÙªÙ¥ ∑‘§ Á‹ÿ “ªËÃÊ¡Ë, ⁄UÊ◊øÁ⁄UÃ ◊ÊŸ‚, ‡Ê· øÁ⁄UòÊ, Á‡Êfl ◊Á„êŸ” •ÊÁŒ∑§ß¸ ª˝ãÕ ◊flÊ«∏Ë ◊¥ Á‹π ÃÊÁ∑§ ∑§◊ ¬…∏Ê Á‹πÊ √ÿÁQ§ ÷Ë •¬ŸË ª˝Êêÿ ÷Ê·Ê ◊¥ •¬Ÿ œÊÁ◊¸∑§ ª˝ãÕÙ¥∑§Ù ¬…∏ ‚∑‘§– ’Êfl¡Ë Ÿ Á‚»¸§ ’ÊÃ Ÿ„Ë¥ ∑§Ë, flÊSÃfl ◊¥ flÙ ‹ÙªÙ¥ ∑‘§ ‚ÊÕ ⁄U„ ©Ÿ∑‘§ πÃÙ¥ ¬⁄U, ©Ÿ∑‘§ ÉÊ⁄UÙ¥¬⁄U ªÊ°fl ◊¥ •ı⁄U ©Ÿ∑‘§ ‚ÊÕ ∑§Ê◊ Á∑§ÿÊ •ı⁄U ∞∑§ ‚¥Œ‡Ê SÕÊÁ¬Ã Á∑§ÿÊ Á∑§ ß‚ Ã⁄U„ ‚ ÷Ë √ÿÁQ§¡ËflŸ ¡Ë ∑§⁄U ¬⁄U◊ ‡ÊÁQ§ •ı⁄U ¬⁄U◊ ¬Œ ¬˝Ê# ∑§⁄U ‚∑§ÃÊ „Ò– øÃÈ⁄U Á‚¥„ ∑‘§ ¬Ê‚ ‚ãÃ, ÿÙªË, ‡ÊÊQ§, ¡ÒŸ,ôÊÊŸË, ◊È‚‹◊ÊŸ, ß¸‚Êß¸ •ÊÁŒ œ◊ÙZ ∑‘§ ‹Ùª •¬ŸË-•¬ŸË ‚◊SÿÊ∞° ‹∑§⁄U •ÊÃ Õ •ı⁄U ◊„Ê⁄UÊ¡ ‚Ê„’©ã„¥ ©Ÿ∑‘§ œ◊¸ ∑‘§ •äÿÿŸ ∑‘§ •ŸÈ÷fl ∑‘§ •ÊœÊ⁄UU ¬⁄U ©ûÊ⁄U Œ∑§⁄U ‚ãÃÈc≈U ∑§⁄UÃ Õ– Á∑§‚Ë ¬⁄U ÷Ë •¬Ÿœ◊¸ ∑§Ù •¬ŸÊŸ ∑‘§ Á‹∞ ¡Ù⁄U Ÿ„Ë¥ ŒÃ Õ– ÿ„ ’Êfl¡Ë ∑‘§ ¡ËflŸ ∑§Ë ‚Ê◊ÊÁ¡∑§ ‚◊⁄U‚ÃÊ ∑§Ë •ŸÙπË•ı⁄U •≈UÍ≈U Áfl‡Ê·ÃÊ ÕË–

’Êfl¡Ë ‚◊Ê¡ ∑‘§ ‹ÙªÙ¥ ∑§Ù Ÿ‡Ê, œÈ◊˝¬ÊŸ, ¡È∞° •ÊÁŒ ‚ ŒÍ⁄U ⁄U„Ÿ ∑‘§ Á‹∞ ∑§„Ã Õ -

“ŒÙ flÊÃÊ Ÿ ÷Í‹ ◊Ã, ŒÊM§ ¬ËÃË ŒÊáÊ–

¬‹Ë ÃÙ ¡ª ◊ „¥‚Ë, ŒÍ¡Ë ÉÊ⁄U ◊¥ „ÊáÊ––”

‡ÊÃ⁄U¥¡ øı¬«∏ ◊ÊÿŸÒ, ©◊⁄U •‹÷ ÁflÃÊÿ

∑Í§≈U-∑Í§≈U Ÿ ‹Ê∑§«∏Ê, ¡Êÿ ‹Ê∑§«∏Ê ŸÊ◊––

œ⁄U◊ œ⁄U◊ ‚’ ∞∑§ „Ò, ¬áÊ fl⁄UÃÊfl •Ÿ∑§–

ß¸‡Ê ¡ÊáÊáÊ œ⁄U◊ „Ò, ¡Ë⁄UÙ¥ ¬¥Õ Áflfl∑§––

Á∑§‚ÊŸÙ¥ ∑§Ù øÃÈ⁄U Á‚¥„ •¬ŸÊ Á◊òÊ ◊ÊŸÃ Õ – ‚„ÊŸÈ÷ÍÁÃ ⁄UπÃ Õ -

“ÿ ∑§⁄U‚Ê Á◊òÊ „◊Ê⁄U „Ò¥”

ÿ ß¸‡fl⁄U Á’Ÿ Ÿ ¡ÊŸ, ßŸ‚ ¡Ê¥ø ‚Ê⁄U „Ò–

øı⁄UË-¡ı⁄UË Δª Δ∑§È⁄UÊß¸, ∑§⁄U ßŸË ¬ ‚Ê⁄‘U „Ò¥––

◊flÊ«∏ ∑‘§ ◊„ÊŸÊÿ∑§ ◊„Ê⁄UÊ¡ øÃÈ⁄U Á‚¥„ ∑§ ÁfløÊ⁄UÊ¥ ∞fl¥ ∑Î§ÁÃàfl ∑§Ë flÃ¸◊ÊŸ ◊¥ ÷Ë ¬˝Ê‚¥Áª∑§ÃÊ∑§Êÿ◊ „Ò ÄUÿÙ¥Á∑§ flÃ¸◊ÊŸ ◊¥ ‚◊Ê¡ ◊¥ •Ÿ∑§ ’È⁄UÊßÿÊ° Áfll◊ÊŸ „Ò Á¡ã„¥ ŒÍ⁄U ∑§⁄UŸ ◊¥ øÃÈ⁄UÁ‚¥„ ¡Ë ∑‘§ÁfløÊ⁄U ©¬ÿÙªË „Ù ‚∑§Ã „Ò¥, Áfl‡Ê·∑§⁄U ‚Ê◊ÊÁ¡∑§ ‚◊⁄U‚ÃÊ SÕÊÁ¬Ã ∑§⁄UŸ ◊¥–


ÁŸc∑§·¸◊„Ê⁄UÊ¡ øÃÈ⁄UÁ‚¥„ ∞∑§ ‚ÊÁ„àÿ∑§Ê⁄U, ‚¥Ã „ÙŸ ∑‘§ ‚ÊÕ-‚ÊÕ ∞∑§ ‚◊Ê¡ ‚ÈœÊ⁄U∑§ ÷Ë Õ Á¡ã„Ù¥Ÿ

‚◊Ê¡ ◊¥ ‚ÈœÊ⁄U ∑‘§ Á‹ÿ •Ÿ∑§ ¬˝ÿÊ‚ Á∑§ÿ– fl ‚fl¸œ◊¸ ‚¥÷Êfl ∑§Ê •ŸÈ‚⁄UáÊ ∑§⁄UŸ flÊ‹ √ÿÁQ§ Õ •ı⁄U‚÷Ë œ◊ÙZ ∑‘§ ‹Ùª ÁflÁ÷ÛÊ ◊‚‹Ù¥ •ı⁄U ‚◊SÿÊ•Ù¥ ¬⁄U ©Ÿ∑‘§ ‚ÊÕ ÁfløÊ⁄U-Áfl◊‡Ê¸ ∑§⁄UÃ Õ– •Ã— ∞∑§‚◊Ê¡ ‚ÈœÊ⁄U∑§ ∑‘§ M§¬ ◊¥ ©Ÿ∑‘§ ÁfløÊ⁄UÙ¥ ∑§Ë ¬˝Ê‚¥Áª∑§ÃÊ •Ê¡ ÷Ë „Ò–

‚¥Œ÷¸ ª¥Õv. ⁄UÊ¡ ¬È⁄UÙÁ„Ã, ∑§ã„ÒÿÊ‹Ê‹ (v~{v) ’Êfl¡Ë øÃÈ⁄U Á‚¥„, Ÿß¸ ÁŒÑË, ‚ÊÁ„àÿ •∑§ÊŒ◊Ëw. ◊ŸÊÁ⁄UÿÊ, ◊ÙÃË‹Ê‹ (wÆÆ|) ⁄UÊ¡SÕÊŸË ÷Ê·Ê •ı⁄U ‚ÊÁ„àÿ, ¡Ùœ¬È⁄U, ⁄UÊ¡SÕÊŸË ª¥ÕÊªÊ⁄U,x. ‡Ê¥∑§⁄U, ⁄UÊ¡ãŒ˝ (wÆÆ}) ◊„Ê⁄UÊáÊÊ ∑È§ê÷Ê, ÁŒÀ‹Ë, ⁄UÊc≈˛UËÿ ¬ÈSÃ∑§ ãÿÊ‚y. ‹Ê„Ù≈UË, flËŸÊ (wÆvy) ⁄UÊ¡SÕÊŸ ∑§Ê ‚ÊÁ„àÿ, ¡Ùœ¬È⁄U, ⁄UÊ¡SÕÊŸ ¬˝Êëÿ ÁfllÊ ¬˝ÁÃcΔUÊŸz. ⁄UÊáÊÊflÃ, ∞‚.∞‚., ◊„Ê⁄UÊ¡ øÃÈ⁄U Á‚¥„ — √ÿÁQ§àfl ∞fl¥ ∑Î§ÁÃàfl, ©Œÿ¬È⁄U, ¬˝ÃÊ¬ ‡ÊÙœ ¬˝ÁÃDÊŸ–{. ¡Ò‚flÊ‹, ¬˝ÃÊ¬ø¥Œ (‚¥flÃ˜ wÆxz) ÷ÁQ§ ‚ÊÁ„àÿ ∑§Ê ßÁÃ„Ê‚. •Êª⁄UÊ, ‹Ù∑§◊Ê‹Ê ¬˝∑§Ê‡ÊŸ,|. øÈá«ÊflÃ, ‹ˇ◊Ë ∑§È◊Ê⁄UË (wÆvy) ⁄UÊ¡SÕÊŸË ÷Ê·Ê •ı⁄U ‚ÊÁ„àÿ, ¡Ùœ¬È⁄U, ⁄UÊ¡SÕÊŸË ª¥ÕÊªÊ⁄U,}. Á‚¥„, øÃÈ⁄U; øÃÈ⁄U ¬˝∑§Ê‡Ê, ©Œÿ¬È⁄U, ◊„Ê⁄UÊáÊÊ ◊flÊ«∏ »§Êá«‡ÊŸ–~. Á‚¥„, øÃÈ⁄U; øÃÈ⁄U Áø¥ÃÊ◊ÁáÊ, ©Œÿ¬È⁄U, Áø⁄UÊª, ¬˝∑§Ê‡ÊŸ–vÆ. Á‚¥„, øÃÈ⁄U (wÆvz) •‹π ¬øË‚Ë (‚¥. „Á⁄U‡ÊøãŒ˝ ‡Ê◊Ê¸), ©Œÿ¬È⁄U, ¬Œ◊ÊflÃË ‚ÊÁ„àÿ ¬˝∑§Ê‡ÊŸ,vv. Á‚¥„, øÃÈ⁄U; ‡Ê· øÁ⁄UòÊ (‚¥ ‚¥ª˝Ê◊ Á‚¥„ ⁄UÊáÊÊflÃ) ÁmÃËÿ ‚¥S∑§⁄UáÊ, ©Œÿ¬È⁄U, ◊„Ê⁄UÊáÊÊ ◊flÊ«∏

Á„S≈UÙÁ⁄U∑§‹ ¬Áé‹∑‘§‡ÊŸ ≈˛S≈U–

ÁŸflÊ‚ - {z, ªáÊ‡Ê Ÿª⁄U, ¬„UÊ«∏Ê,©UŒÿ¬È⁄U -xvxÆÆv



¡ŸŸÊÿ∑§ ◊„Ê⁄UÊáÊÊ ¬˝ÃÊ¬

«ÊÚ. ¡ÿãÃË‹Ê‹ πá«‹flÊ‹‚„Êÿ∑§ ¬˝Ù»‘§‚⁄U, ßÁÃ„Ê‚

¡ÿ¬È⁄U (⁄UÊ¡.)

‡ÊÊäÊU ‚Ê⁄UÊ¥‡Ê◊„UÊ⁄UÊáÊÊ ©UŒÿÁ‚¥„U Ÿ ¬˝ÃÊ¬ ∑§ SÕÊŸ ¬⁄U ¡ª◊Ê‹ Á‚¥„U ∑§Ê

•¬ŸÊ ©UûÊ⁄UÊÁäÊ∑§Ê⁄UË ÉÊÊÁ·Ã Á∑§ÿÊ •ÊÒ⁄U fl„U ◊„UÊ⁄UÊáÊÊ ∑§Ë ªgË ¬⁄U’ÒΔU– ¬⁄UãÃÈ ¡Ÿ‚◊Õ¸Ÿ ¬˝ÃÊ¬ ∑§ ‚ÊÕ ÕÊ, •Ã— ¡ŸÃÊ Ÿ ¬˝ÃÊ¬∑§Ê ◊flÊ«∏ ∑§Ê ‡ÊÊ‚∑§ ’ŸÊÿÊ– ¬˝ÃÊ¬ ∑§Ê ‚Ê◊Êãÿ ¡Ÿ fl flŸflÊÁ‚ÿÊ¥∑§ ‚ÊÕ •Êà◊ËÿÃÊ ∑§Ê ‚¥’¥äÊ ÕÊ– ¬˝ÃÊ¬ ∑§Ê Áfl⁄UÊ‚Ã ◊¥ ¿UÊ≈UÊ⁄UÊíÿ Á◊‹Ê, ¬⁄UãÃÈ ¡Ÿ‚„UÿÊª ‚ ◊flÊ«∏ ∑§ •ÁäÊ∑§Ê¥‡Ê Á„US‚ ∑§Ê◊Èª‹Ê¥ ‚ ◊ÈQ§ ∑§⁄UÊŸ ◊¥ ‚»§‹ ⁄U„U–

•∑§’⁄U ◊„UÊ⁄UÊáÊÊ ¬˝ÃÊ¬ ∑§Ê •¬Ÿ •äÊËŸ ∑§⁄UŸÊ øÊ„UÃÊ ÕÊ–•Ÿ∑§ ŒÍÃ-◊á«U‹ ÷¡– ¬˝ÃÊ¬ ¬⁄U •Ê∑˝§◊áÊ Á∑§ÿÊ, ¬⁄UãÃÈ ¬˝ÃÊ¬∑§Ê •ÊäÊËŸ Ÿ„UË¥ ∑§⁄U ¬ÊÿÊ–

¬˝ÃÊ¬ ∑§Ê ¡ËflŸ ‚¥ÉÊ·¸◊ÿ ÕÊ– ©Uã„¥U ⁄UÊ¡‚Ë flÒ÷fl ¿UÊ«∏∑§⁄U¡¥ª‹Ê¥ ◊¥ ⁄U„UŸÊ ¬«∏Ê, ¬⁄UãÃÈ •¬Ÿ ¬˝áÊ ‚ Á«Uª Ÿ„UË¥– ◊ÈÁ‡∑§‹ÉÊ«∏Ë ◊¥ ÷Ë Á„Uê◊Ã Ÿ „UÊ⁄UŸ •ÊÒ⁄U Œ‡Ê ∑§ Á‹∞ ‚÷Ë ∑§c≈U ‚„U∑§⁄U‚¥ÉÊ·¸ ∑§⁄UŸ ∑§Ë ¬˝ÃÊ¬ ∑§Ë ¡ËflŸªÊÕÊ •Ê¡ ÷Ë ÿÈflÊ ¬Ë…∏UË ∑§Á‹∞ ¬⁄UáÊÊŒÊÿ∑§ „ÒU–

‚¥∑‘§ÃÊˇÊ⁄U —◊„UÊ⁄UÊáÊÊ ¬˝ÃÊ¬, •∑§’⁄U ‚ ‚¥ÉÊ·¸, flŸflÊÁ‚ÿÊ¥ ∑§ ‚„UÿÊª ‚

Áfl¡ÿ, ◊ÊŸflËÿ ‚¥flŒŸÊ

flË⁄U ÷ÍÁ◊ ◊flÊ«∏ ◊¥ •Ê¡ ‚ y}~ fl·¸ ¬Ífl¸ ¡ÿflãÃÊ ’Êß¸ ∑§Ë∑§Ùπ ‚ ¬˝ÃÊ¬ Á‚¥„ ∑§Ê ¡ã◊ „È•Ê– ¬˝ÃÊ¬ Á‚¥„ ’„È◊ÈπË ¬˝ÁÃ÷Ê ∑‘§œŸË Õ– ©ã„Ù¥Ÿ •¬Ÿ ¡ËflŸ∑§Ê‹ ◊¥ •Ÿ∑§ ©ÃÊ⁄U-ø…∏Êfl Œπ–’ø¬Ÿ ◊¥ ◊Ê° ∑§Ù ©¬ÁˇÊÃ ¡ËflŸ ¡ËÃ „È∞ ŒπÊ, ¬˝ÃÊ¬ ©Ÿ∑‘§ ‚ÊÕ ◊¥


„UË ⁄U„Ã Õ– ©ã„Ù¥Ÿ •¬ŸË ◊Ê° ∑‘§ ©¬ ÊÊ ÷⁄U ¡ËflŸ ∑‘§ ŒŒ¸ ∑§Ù ∑§⁄UË’ ‚ ◊„‚Í‚ Á∑§ÿÊ, fl •∑§’⁄U mÊ⁄UÊ»§⁄Ufl⁄UË, vz{} ß¸. ◊¥ ÁøûÊı«∏ª…∏ ◊¥ Á∑§∞ ª∞ ÷¥ÿ∑§⁄UÃ◊ Ÿ⁄U‚¥„Ê⁄U ∑‘§ ‚ÊˇÊË ⁄U„–

¡Ÿ‚◊Õ¸Ÿ ‚ ‡ÊÊ‚∑§ ’Ÿ¬˝ÃÊ¬ ÿÈflÊ Õ •ı⁄U fl ◊„Ê⁄UÊ¡ ∑È°§fl⁄U Õ •ÕÊ¸Ã˜ fl ◊flÊ«∏ Ÿ⁄U‡Ê ©ŒÿÁ‚¥„ ∑‘§ ’ÊŒ ◊„Ê⁄UÊáÊÊ ¬Œ ∑‘§

SflÊ÷ÊÁfl∑§ •ı⁄U ÁŸÁfl¸⁄UÙœ ¬˝àÿÊˇÊË Õ– ‹Á∑§Ÿ ⁄UÊŸË œË⁄U’Êß¸ ÷Á≈UÿÊŸË ¡Ù M§¬ ‹Êfláÿ ◊¥ •ÁÃ•Ê∑§·¸∑§ ÕË ©‚Ÿ ·«˜ÿ¥òÊ ¬Ífl¸∑§ •¬Ÿ ¬ÈòÊ ¡ª◊Ê‹Á‚¥„ ∑§Ù ©ŒÿÁ‚¥„ ‚ ©ûÊ⁄UÊÁœ∑§Ê⁄UË ÉÊÙÁ·Ã ∑§⁄UflÊÁŒÿÊ– ¡’ ©ŒÿÁ‚¥„ ∑§Ë ◊ÎàÿÈ „Ù ªß¸ Ã’ ¡ª◊Ê‹Á‚¥„ Sflÿ¥ „Ë ◊„Ê⁄UÊáÊÊ ∑§Ë ªgË ¬⁄U ’ÒΔ ªÿÊ– Á»§⁄U ÷Ë¬˝ÃÊ¬Á‚¥„ Á∑§Áø¥Ã Ÿ ÃÙ ÁfløÁ‹Ã „È∞ •ı⁄U Ÿ ŒÈ—π ◊„‚Í‚ Á∑§ÿÊ– ‹Á∑§Ÿ ◊flÊ«∏ ∑‘§ ¬˝÷Êfl‡ÊÊ‹Ë‚Ê◊ãÃÙ¥ •ı⁄U ¡ŸÃÊ Ÿ ¡ª◊Ê‹Á‚¥„ ∑‘§ ß‚ √ÿfl„Ê⁄U ∑§Ù ◊flÊ«∏ ⁄UÊ¡∑§È‹ ∑§Ë SÕÊÁ¬Ã ‚ŸÊÃŸ ¬⁄Uê¬⁄UÊ•ı⁄U íÿcΔUÊÁœ∑§Ê⁄U ÁŸÿ◊ ∑‘§ Áπ‹Ê»§ ◊ÊŸ∑§⁄U, ¡ª◊Ê‹Á‚¥„ ∑§Ù ªgË ‚ ©ÃÊ⁄U∑§⁄U ¬˝ÃÊ¬Á‚¥„ ∑§Ù◊„Ê⁄UÊáÊÊ ∑§Ë ªgË ¬⁄U •Ê‚ËŸ Á∑§ÿÊ– ß‚ ¬˝∑§Ê⁄U ¬˝ÃÊ¬Á‚¥„ ¡Ÿ‚◊Õ¸Ÿ •ı⁄U ‚Ê◊¥ÃÊ¥ ∑§ ‚„ÿÙª ‚ vz|wß¸U. ◊¥ ◊flÊ«∏ ∑‘§ ‡ÊÊ‚∑§ ’Ÿ–

‚Ê◊Êãÿ ¡Ÿ ∑§ ‚ÊÕ •Êà◊Ëÿ◊„Ê⁄UÊáÊÊ ¬˝ÃÊ¬ Sfl÷ÊflÃ— ‚⁄U‹, ‚„¡ •ı⁄U Á◊‹Ÿ‚Ê⁄U Õ– fl •Ê◊-¡Ÿ •ı⁄U πÊ‚-¡Ÿ ◊¥

Á’À∑§È‹ ÷Œ Ÿ„Ë¥ ∑§⁄UÃ Õ– fl flŸflÊ‚Ë ‹ÙªÙ¥ ∑‘§ ‚ÊÕ ‚Ê◊Êãÿ-¡Ÿ ∑§Ë Ã⁄U„ „Ë Á◊‹Ã, ’ÊÃøËÃ ∑§⁄UÃ,©Ÿ∑‘§ ‚ÊÕ ’ÒΔ∑§⁄U πÊŸÊ ÷Ë πÊÃ Õ– ÿ„ √ÿfl„Ê⁄U Œπ∑§⁄U ‡ÊÊÿŒ ¡ÿflãÃÊ’Êß¸ ∑§Ù ß¸cÿÊ¸ „Èß¸ •ı⁄U ¬˝ÃÊ¬∑‘§ ÁflL§h ©ŒÿÁ‚¥„ ∑§Ù ÷«∏∑§ÊŸ ∑§Ê •fl‚⁄U ÷Ë Á◊‹Ê– ¬˝ÃÊ¬ •Ê◊-¡Ÿ ∑‘§ ‚Èπ-ŒÈ—π ◊¥ Á„S‚ŒÊ⁄U ÷Ë’ŸÃ Õ–

¬˝ÃÊ¬ ∑§Ê ÿ„ √ÿfl„Ê⁄U ⁄UÊ¡∑È°§fl⁄U Õ •ı⁄U ◊„Ê⁄UÊáÊÊ ’Ÿ Ã’ ÷Ë ’ŸÊ ⁄U„Ê fl ¬˝Ù≈UÙ∑§Ù‹ ÃÙ«∏∑§⁄U‹ÙªÙ¥ ∑‘§ ’Ëø ¡Ê∑§⁄U ©Ÿ∑§Ë ’ÊÃ ‚ÈŸÃ Õ •ı⁄U ‹Ùª ÷Ë •Ê‚ÊŸË ‚ •¬Ÿ ◊Ÿ ∑§Ë ’ÊÃ •¬Ÿ ⁄UÊ¡Ê ∑§Ù∑§„ ŒÃ Õ– ⁄UÊ¡Ê •ı⁄U ¬˝¡Ê ∑‘§ ’Ëø ∞‚Ê „Ë ‚¥’¥œ „ÙŸÊ øÊÁ„∞ Ã÷Ë ⁄UÊc≈˛U •Êª ’…∏ÃÊ „Ò •ı⁄U ⁄UÊc≈˛U‚È⁄UÁˇÊÃ ⁄U„ÃÊ „Ò– ¬˝ÃÊ¬ Á‚¥„ xwfl¥ fl·¸ ◊„Ê⁄UÊáÊÊ ’Ÿ Ã’ ÁøûÊı«∏ª…∏ ŒÈª¸ ◊Èª‹Ù¥ ∑‘§ ¬Ê‚ ÕÊ •ı⁄U ©‚ ŒÈª¸◊¥ ÉÊÁ≈UÃ Ÿ⁄U‚¥„Ê⁄U ∑§Ë ’È⁄UË ÿÊŒ¥ ¬˝ÃÊ¬ ∑‘§ ◊ÁSÃc∑§ ◊¥ Á¡ãŒÊ ÕË ¡Ù ©‚ ’Ê⁄U-’Ê⁄U ∑§øÙ≈UÃË ⁄U„ÃË ÕË–

◊„Ê⁄UÊáÊÊ ¬˝ÃÊ¬ ∑§Ù ¡Ù ⁄UÊíÿ Áfl⁄UÊ‚Ã ◊¥ Á◊‹Ê ©‚∑§Ë ¬Á⁄UÁœ ◊ÊòÊ xÆÆ ◊Ë‹. (yzÆ Á∑§◊Ë.) ÕË–¡Ù ©’«∏-πÊ’«∏ ÕË, ¬„Ê«∏Ë ÕË •’ ¬˝ÃÊ¬ ∑‘§ ‚◊ˇÊ •Ÿ∑§ øÈŸıÁÃÿÊ° π«∏Ë ÕË– ¬˝Õ◊ øÈŸıÃË ◊flÊ«∏∑§Ë ¡ŸÃÊ ∑‘§ Á‹∞ •ÛÊ-œŸ ∑‘§ ÷á«Ê⁄U ÷⁄UŸ, ◊flÊ«∏ ∑§Ê ¬ÈŸÁŸ¸◊Ê¸áÊ ∑§⁄UŸ •ı⁄U ŒÍ‚⁄UË øÈŸıÃË •ÊÃÃÊÿË◊Èª‹Ù¥ ∑§Ù ◊flÊ«∏ ‚ πŒ«∏ŸÊ ÕÊ–

•∑§’⁄U ∑§Ë •ÊäÊËŸÃÊ ∑§Ê ¬˝SÃÊfl•∑§’⁄U „⁄U ‚¥÷fl Ã⁄UË∑‘§ ‚ ‚ê¬ÍáÊ¸ ◊flÊ«∏ ∑§Ù „ÁÕÿÊŸÊ øÊ„ÃÊ ÕÊ •ı⁄U ◊„Ê⁄UÊáÊÊ ¬˝ÃÊ¬ ∑§Ù ◊Èª‹


Œ⁄U’Ê⁄U ◊¥ Á‚¡ŒÊ (Á‚⁄U ¤ÊÈ∑§Ê∑§⁄U •Á÷flÊŒŸ ∑§⁄UŸÊ) ∑§⁄UÃ „È∞ ŒπŸÊ øÊ„ÃÊ ÕÊ– ß‚∑‘§ Á‹∞ ©‚Ÿ◊„Ê⁄UÊáÊÊ ¬˝ÃÊ¬ ∑‘§ ¬Ê‚ •‹ª-•‹ª ‚◊ÿ ◊¥ øÊ⁄U ŒÍÃ-◊á«‹ (¡‹Ê‹ πÊ° ∑§Ù⁄UøË, ◊ÊŸÁ‚¥„ ∑§¿flÊ„¬˝Õ◊, ÷ªflãÃŒÊ‚, ≈UÙ«⁄U◊‹) ÷¡– ßŸ ŒÍÃ-◊á«‹Ù¥ Ÿ ¬˝ÃÊ¬ ∑§Ù •∑§’⁄U ∑§Ë •œËŸÃÊ SflË∑§Ê⁄U∑§⁄UŸ ∑‘§ Á‹∞ ⁄UÊ¡Ë ∑§⁄UŸ ∑§Ê ¬˝ÿÊ‚ Á∑§ÿÊ, ‹Á∑§Ÿ ¬˝ÃÊ¬ Ÿ ∞∑§ ⁄UáÊŸËÁÃ ∑‘§ Ã„Ã˜ ŒÍÃ-◊á«‹Ù¥ ∑§ÙÁŸáÊÊ¸ÿ∑§ ¡flÊ’ Ÿ„Ë¥ ÁŒÿÊ •ı⁄U ¬˝ÃÊ¬ ÿÈh ∑§Ë ÃÒÿÊ⁄UË ◊¥ ¡È≈U ªÿÊ– •∑§’⁄U Ÿ ¬˝ÃÊ¬ ∑‘§ ¡flÊ’ ∑§Êß¥Ã¡Ê⁄U Á∑§ÿÊ ¬⁄U ©‚ ∑§Ùß¸ ‚»§‹ÃÊ Ÿ„Ë¥ Á◊‹Ë– ÄUÿÙÁ∑§ ¬˝ÃÊ¬ SflÊÁ÷◊ÊŸË ÕÊ ©‚ ◊Èª‹Ù¥ ∑§Ë •œËŸÃÊSflË∑§Êÿ¸ Ÿ„Ë¥ ÕË–

•∑§’⁄U Ÿ ŒÍÃ-◊á«‹Ù¥ ∑§Ë •‚»§‹ÃÊ ∑‘§ ’ÊŒ ¬˝ÃÊ¬ ∑‘§ ÁflL§h ÿÈh ∑§⁄UŸ ∑§Ê ÁŸáÊ¸ÿ Á‹ÿÊ–¬˝ÃÊ¬ Ÿ Á‡ÊgÃ ∑‘§ ‚ÊÕ ÿÈh ∑§Ë øÈŸıÃË ∑§Ù SflË∑§Ê⁄U Á∑§ÿÊ–

◊Èª‹Ù¥ ∑‘§ ÁflL§h ‹«∏ŸÊ •ı⁄U ¡ËÃŸÊ •Ê‚ÊŸ Ÿ„Ë¥ ÕÊ ‹Á∑§Ÿ ¬˝ÃÊ¬ Ÿ œÿ¸, ’ÈÁh ‚ ß‚ ∑§Êÿ¸ ∑§Ù‚„¡ ∑§⁄U Á‹ÿÊ– ◊„Ê⁄UÊáÊÊ ¬˝ÃÊ¬ Ÿ ¡ŸÃÊ ∑‘§ ‚◊ˇÊ ‹ˇÿ ⁄UπÊ ◊Èª‹Ù¥ ‚ •Ê¡ÊŒË– ß‚∑‘§ Á‹∞ ◊flÊ«∏∑‘§ ß‚ SflÃ¥òÊÃÊ •ÊãŒÙ‹Ÿ ∑§Ù ¡Ÿ-•ÊãŒÙ‹Ÿ ∑§Ê M§¬ Œ ÁŒÿÊ– •ÊœÈÁŸ∑§ ∑§Ê‹ ◊¥ ◊„Êà◊Ê ªÊ°œË Ÿ ÷Ë∞‚Ê „Ë Á∑§ÿÊ ÕÊ– ¬˝ÃÊ¬ Ÿ ß‚ ‚¥ÉÊ·¸ ◊¥ ⁄UÊ¡¬ÍÃÙ¥, ’˝ÊrÊáÊÙ¥, flÒ‡ÿÙ¥, ÷Ë‹Ù¥, ◊ËáÊÊ•Ù¥, ªÊÁ«ÿÊ-‹È„Ê⁄UÙ¥•ı⁄U ◊È‚‹◊ÊŸÙ¥ ∑§Ê ÷Ë ‚„ÿÙª „ÊÁ‚‹ Á∑§ÿÊ– flÊSÃfl ◊¥ ∞‚Ê ∑§⁄UŸÊ Ãà∑§ÊÁ‹Ÿ ¬Á⁄UÁSÕÁÃÿÙ¥ ◊¥ ∑§Ê»§Ë◊ÈÁ‡∑§‹ ÕÊ ‹Á∑§Ÿ ÿ„ ∑§Êÿ¸ ¬˝ÃÊ¬ Ÿ •Ê‚ÊŸË ‚ ‚ê¬ÛÊ ∑§⁄U ÁŒÿÊ– ¬˝ÃÊ¬ Ÿ ¡ÊÁÃ, flª¸ •ı⁄U ‚ê¬˝ŒÊÿ∑‘§ ÷Œ ∑‘§ Á’ŸÊ ßŸ ‹ÙªÙ¥ ∑§Ù •¬Ÿ ‡ÊÊ‚Ÿ-¬˝‡ÊÊ‚Ÿ ◊¥ ÷Ë ‚„÷ÊªË ’ŸÊÿÊ–

•∑§’⁄U ‚ ‚¥ÉÊ·¸•∑§’⁄U Ÿ •¬ŸÊ ◊∑§‚Œ ¬Í⁄UÊ ∑§⁄UŸ ∑‘§ Á‹∞ vz|{ ß¸. ‚ vz}z ß¸. ∑‘§ ’Ëø ◊flÊ«∏ ¬⁄U •Ÿ∑§

•Ê∑˝§◊áÊ ∑§⁄UflÊ∞– ßŸ◊¥ v} ¡ÍŸ, vz|{ ∑§Ù ‹«∏Ê ªÿÊ „ÀŒËÉÊÊ≈UË ∑§Ê ÿÈh ßÁÃ„Ê‚ ¬˝Á‚h „Ò– ÿ„ ÿÈh◊ÊòÊ x ÉÊá≈U ◊¥ „Ë ‚◊ÊåÃ „Ù ªÿÊ ‹Á∑§Ÿ ◊„ûfl¬ÍáÊ¸ ’ÊÃ ÿ„ ÕË Á∑§ ∞∑§ Ã⁄U»§ ◊flÊ«∏ ¿Ù≈UÊ ⁄UÊíÿ ÕÊ•ÊÒ⁄U ©‚∑‘§ ¬Ê‚ ‹«∏Ÿ ∑§ Á‹∞ „ÁÕÿÊ⁄U •ı⁄U ‚ÒÁŸ∑§ ‚ËÁ◊Ã Õ Á»§⁄U ÷Ë ©Uã„UÊ¥Ÿ ßU‚ ÿÈh ∑§Ê ’„ÊŒÈ⁄UË ‚‹«∏Ê– ß‚ ÿÈh ◊¥ „Ê⁄U-¡ËÃ ∑‘§ ‚¥’¥œ ◊¥ ßÁÃ„Ê‚∑§Ê⁄UÙ¥ ∑‘§ ’Ëø ‹ê’ ‚◊ÿ Ã∑§ ’„‚ ø‹Ë– ‹Á∑§Ÿ•’ ÿ„ ’„‚ ‚◊ÊåÃ ¬˝Êÿ— „Ù ªß¸ „Ò– ◊flÊ«∏Ë ßÁÃ„Ê‚∑§Ê⁄UU ¬˝Ù»‘§‚⁄U ∑‘§.∞‚. ªÈåÃÊ Ÿ ΔÙ‚ ‚ÊˇÿÙ¥ •ı⁄UÃ∑§ÙZ ‚ Á‚h Á∑§ÿÊ „ÒU Á∑§ ß‚ ÿÈh ◊¥ ÁŸ‡øÿ „Ë ◊„Ê⁄UÊáÊÊ ¬˝ÃÊ¬ ∑§Ë ¡ËÃ „Èß¸– •∑§’⁄U ÿÈh ∑‘§¬Á⁄UáÊÊ◊ ‚ ŸÊ⁄UÊ¡ „È•Ê •ı⁄U ©‚Ÿ Œá« SflM§¬ ◊Èª‹ ‚ŸÊŸÊÿ∑§ ◊ÊŸÁ‚¥„ ∑§¿flÊ„ •ı⁄U •Ê‚»§ πÊ° ∑‘§◊Èª‹ Œ⁄U’Ê⁄U ◊¥ ¬˝fl‡Ê ¬⁄U ¬˝ÁÃ’¥œ ‹ªÊ ÁŒÿÊ–

◊ÊŸflËÿ ◊ÍÀÿÊ¥ ∑§Ê ¬˝∑§≈UË∑§⁄UáÊ„UÀŒËÉÊÊ≈UË ÿÈh ∑‘§ ’ÊŒ vz}w ß¸U. ◊¥ ÁŒ’⁄U (⁄UÊ¡‚◊¥Œ) ∑§Ë ‹«∏Êß¸ „Èß¸ Á¡‚◊¥ ¬˝ÃÊ¬ ∑‘§ ¬ÈòÊ

•◊⁄UÁ‚¥„ Ÿ ◊Èª‹ ‚ŸÊŸÊÿ∑§ ‚ÈÀÃÊŸ πÊ° ¬⁄U ÷Ê‹ ‚ ¬˝„Ê⁄U Á∑§ÿÊ •ı⁄U ©‚ ÉÊÙ«∏ ‚ ‹È…∏∑§Ê ÁŒÿÊ •ı⁄U¬Ê‚ ¡Ê∑§⁄U •◊⁄UÁ‚¥„ Ÿ ‚ÈÀÃÊŸ πÊ° ∑§Ù ¬ÊŸË ∑§Ë ÉÊÍ°≈U Á¬‹Êß¸– ŒÈ‡◊Ÿ ∑‘§ ¬˝ÁÃ ∞‚Ë ‚¥flŒŸÊ ‡ÊÊÿŒ


◊Èª‹Ù¥ ◊¥ Á’‹∑È§‹ Ÿ„Ë¥ ÕË– •◊⁄UÁ‚¥„ ∑§Ê ÿ„ √ÿfl„Ê⁄U flÊSÃfl ◊¥ ÃÊ⁄UË»§ ∑‘§ ÿÙÇÿ „Ò–∞‚ „Ë ◊ÊŸflËÿ ◊ÍÀÿÙ¥ ∑‘§ •Ÿ∑§ ¬˝‚¥ª „◊ ŒπÃ „Ò¥– ’ÊÃ vz}v ∑§Ë „Ò– „È•Ê ÿ„ Á∑§ •◊⁄UÁ‚¥„

Ÿ ‡Ê⁄U¬È⁄U (◊flÊ«∏) ◊¥ ◊Èª‹Ù¥ ∑‘§ Á‡ÊÁfl⁄U ¬⁄U œÊflÊ ’Ù‹Ê–U ©‚Ÿ •Ÿ∑§ ◊ÈÁS‹◊ ’ëøÙ¥ •ı⁄U ◊Á„‹Ê•Ù¥∑§Ù ’¥ŒË ’ŸÊ Á‹ÿÊ •ı⁄U ©Uã„¥U ◊„Ê⁄UÊáÊÊ ¬˝ÃÊ¬ ∑‘§ ¬Ê‚ ‹ •ÊÿÊ– ◊„Ê⁄UÊáÊÊ ¬˝ÃÊ¬ Ÿ •◊⁄UÁ‚¥„ ∑§Ù «Ê¥≈U‹ªÊß¸ •ı⁄U ∑§„Ê Á∑§ fl„ ßŸ ◊Á„‹Ê•Ù¥ •ı⁄U ’ëøÙ¥ ∑§Ù ‚‚ê◊ÊŸ •ı⁄U ‚È⁄UÁˇÊÃ ¬ÈŸ— ◊Èª‹ Á‡ÊÁfl⁄U ◊¥¿Ù«∏ Œ– •◊⁄UÁ‚¥„ Ÿ Á¬ÃÎ-•ÊôÊÊ ∑§Ù ‚flÙ¬Á⁄U ◊ÊŸ∑§⁄U ©Uã„¥U ¿Ù«∏ •ÊÿÊ– ß‚‚ ◊Èª‹ ‚ŸÊ¬ÁÃ •éŒÈ‹ πÊŸπÊŸÊ•ı⁄U ©‚∑§Ë ’Ë’Ë •àÿ¥Ã ¬˝÷ÊÁflÃ „È∞ •ı⁄U ◊Ÿ-„Ë-◊Ÿ ß‚ √ÿfl„Ê⁄U ∑§Ë ¬˝‡Ê¥‚Ê ∑§Ë–

÷Ë‹Ê¥ ∑§Ê ‚„UÿÊª¬˝ÃÊ¬ Ÿ •¬Ÿ •Œêÿ ‚Ê„‚ •ı⁄U ŒÍ⁄UŒÁ‡Ê¸ÃÊ ‚ ◊Èª‹Ù¥ ∑‘§ ÁflL§h ‹ªÊÃÊ⁄U ‚¥ÉÊ·¸ Á∑§ÿÊ– ß‚∑‘§

Á‹∞ ©ã„Ù¥Ÿ •Ÿ∑§ ∑§c≈U ‚„– ©ã„¥ ¡¥ª‹-¡¥ª‹ ÷≈U∑§ŸÊ ¬«∏Ê– ∑§¥Œ⁄UÊ•Ù¥ ∑§Ë ‡Ê⁄UáÊ ‹ŸË ¬«∏Ë– ßŸ∑‘§‚ÊÕ •‚¥Åÿ ¡Ÿ-¡Ÿ Ÿ ÷Ë ∑§c≈U ‚„Ê, ‚„ÿÙª Á∑§ÿÊ– ß‚◊¥, Áfl‡Ê·∑§⁄U, •ÊÁŒflÊ‚Ë ÷Ë‹Ù¥ ∑§Ê‚„ÿÙª ◊„ûfl¬ÍáÊ¸ ⁄U„Ê– ÷Ë‹ ‚ŸÊ¬ÁÃ ⁄UÊáÊÊ¬Í¥¡Ê ¬˝ÃÊ¬ ∑‘§ ‚ÊÕ ∑§¥œ ‚ ∑§¥œÊ Á◊‹Ê∑§⁄U ‹«∏ •ÊÁŒflÊ‚ËÿÈfl∑§Ù¥ Ÿ ‚ÒÁŸ∑§ ∑‘§ M§¬ ◊¥, ⁄UˇÊ∑§ ∑‘§ M§¬ ◊¥ •¬ŸË Á¡ê◊ŒÊÁ⁄UÿÙ¥ ∑§Ù ÷‹Ë-÷Ê¥ÁÃ ÁŸ÷ÊÿÊ–

¬˝ÃÊ¬ ∑§Ê ©UŒ˜ÉÊÊ·◊„Ê⁄UÊáÊÊ ¬˝ÃÊ¬ Á¡Ÿ∑§Ê ©Œ˜ÉÊÙ· ÕÊ Á∑§ fl ∞∑§Á‹¥ª ŸÊÕ ∑‘§ øÊ∑§⁄U „Ò¥ ÃÕÊ ◊flÊ«∏ ∑§Ë ¬˝¡Ê ∑‘§

øÊ∑§⁄U „Ò¥, ◊Èª‹Ù¥ ∑‘§ øÊ∑§⁄U Ÿ„Ë¥ „Ò, •¬Ÿ ¬Ífl¸¡Ù¥ ∑‘§ mÊ⁄UÊ SÕÊÁ¬Ã ◊ÍÀÿÙ¥ ∑‘§ ⁄UˇÊ∑§ „Ò¥ •ı⁄U ◊ÍÀÿÙ¥ ∑§Ë ⁄UˇÊÊ∑‘§ Á‹∞ øÊ„ ’Á‹ŒÊŸ „Ë ÄUÿÙ¥ ŸÊ ŒŸÊ ¬«∏ ∑§÷Ë ¬Ë¿ Ÿ„Ë¥ „≈U¥ª– ßã„Ë¥ ©ëø ÁfløÊ⁄UÙ¥ ∑‘§ ‚ÊÕ ◊Èª‹Ù¥ ∑‘§ÁflL§h ¬˝ÃÊ¬ Ÿ ‹«∏Ÿ ∑§Ë „È°∑§Ê⁄U ÷⁄UË ÕË– ¬˝ÃÊ¬ Á‡Êfl ∑‘§ ¬⁄U◊ ÷Q§ Õ ‹Á∑§Ÿ ŒÍ‚⁄U œ◊ÙZ ∑§Ê ‚◊ÊŸ•ÊŒ⁄U ∑§⁄UÃ Õ– fl •Ê¡-∑§‹ ∑‘§ ‡ÊÊ‚∑§Ù¥ ∑§Ë Ã⁄U„ ‚ûÊÊ ÷ÙªË Ÿ„Ë¥ Õ, fl ‚ëø ¡Ÿ‚fl∑§ Õ– ß‚ËÁ‹∞¡ŸÃÊ ÷Ë ©Ÿ∑‘§ „⁄U ÁŸáÊ¸ÿ ◊¥ ‚◊Õ¸Ÿ •ı⁄U ‚„ÿÙª ŒÃË ÕË–

•Ê¡ ÷Ë ¬˝⁄U∑§◊„Ê⁄UÊáÊÊ ¬˝ÃÊ¬ ∑§Ê ‚ê¬ÍáÊ¸ ¡ËflŸ ‚¥ÉÊ·¸◊ÿ ⁄U„Ê •ı⁄U ◊ÍÀÿÙ¥ ∑‘§ Á‹∞ ¡ËŸ ◊⁄UŸ ∑§Ë ¬⁄UáÊÊ ŒŸ

flÊ‹Ê ⁄U„Ê– ¬˝ÃÊ¬ ÁŸ⁄U¥Ã⁄U ‚¥ÉÊ·¸ ∑§⁄UÃ ⁄U„ •ı⁄U •¥ÃÃ— fl ‚»§‹ ÷Ë ⁄U„– ŒÍ‚⁄UË Ã⁄U»§ •∑§’⁄U •¬Ÿ◊∑§‚Œ ◊¥ ∑§÷Ë ∑§Ê◊ÿÊ’ Ÿ„Ë¥ ⁄U„Ê– ¬˝ÃÊ¬ ‚ŒÒfl „◊Ê⁄U Á‹∞ ¬⁄U∑§ „Ò¥, fl ßÁÃ„Ê‚ ∑‘§ ⁄UàŸ „Ò¥– ©ã„¥ S∑Í§‹,∑§ÊÚ‹¡ •ı⁄U Áfl‡flÁfllÊ‹ÿÙ¥ ∑‘§ ¬ÊΔ˜ÿ∑˝§◊ ◊¥ ¬˝àÿ∑§ SÃ⁄U ¬⁄U ¬…∏ÊÿÊ ¡ÊŸÊ øÊÁ„∞– ÄUÿÙ¥Á∑§ ÿ„ øÁ⁄UòÊflÃ¸◊ÊŸ ∑§Ë ÷≈U∑§Ë „Èß¸ ÁŸ⁄UÊ‡Ê, „ÃÊ‡Ê ÿÈflÊ ¬Ë…∏Ë ∑§Ù Ÿß¸ ™§¡Ê¸ •ı⁄U ¬˝⁄UáÊÊ ŒÃÊ „Ò–

¬˝ÃÊ¬ ∑§ ¡ËflŸ ‚ ‚¥’¥ÁäÊÃ Ãâÿv. ◊„Ê⁄UÊáÊÊ ¬˝ÃÊ¬ ∑§Ê ¡ã◊—-~ ◊ß¸, vzyÆ ß¸., ∑§Èê÷‹ª…∏ (⁄UÊ¡‚◊¥Œ)–


w. ⁄UÊíÿÊÁ÷·∑§-w} »§⁄Ufl⁄UË, vz|w ß¸., ªÙªÈãŒÊ (©Œÿ¬È⁄U)–x. „ÀŒËÉÊÊ≈UË ÿÈh ∑‘§ ‚◊ÿ ◊flÊ«∏ ∑‘§ ŒËflÊŸ (¬˝œÊŸ◊¥òÊË) ⁄UÊ◊Ê¡Ë ◊„Ê‚ÊáÊË Õ–y. vz|} ß¸. ◊¥ ⁄UÊ◊Ê¡Ë ∑‘§ SÕÊŸ ¬⁄U ÷Ê◊Ê‡ÊÊ„ ∑§Ù ŒËflÊŸ ÁŸÿÈQ§ Á∑§ÿÊ ªÿÊ–z. ¬ÃÊ¬ ∑§Ê Á¬ÿ ÉÊÙ«Ê- øÃ∑§, ‚◊ÊÁœ SÕ‹—-’Á‹øÊ, „ÀŒËÉÊÊ≈UË (⁄UÊ¡‚◊¥Œ), Á¬ÿ „ÊÕË-⁄UÊ◊¬‚ÊŒ–{. ŸÁŸ„Ê‹-¬Ê‹Ë, ŸÊŸÊ¡Ë - •ˇÊÿ⁄UÊ¡ ‚ÙŸª⁄UÊ¡ øı„ÊŸ (¬Ê‹Ë ∑‘§ ⁄UÊ¡Ê)–|. •∑§’⁄U •Ÿ¬…∏ ÕÊ, ¬˝ÃÊ¬ ¬…∏-Á‹π Õ–}. ¬˝ÃÊ¬ ∑‘§ Œ⁄U’Ê⁄UË ÁflmÊŸ-(•) ø∑˝§¬ÊáÊË Á◊üÊ-ÿ flŸS¬ÁÃ ÁflôÊÊŸ ∑‘§ Áfl‡Ê·ôÊ Õ, ßŸ∑§Ë

¬˝Á‚h ⁄UøŸÊ Áfl‡fl-flÀ‹÷ „Ò, ¡Ù ~ •äÿÊÿÙ¥ ◊¥ Áfl÷ÊÁ¡Ã „Ò, ß‚∑‘§ •ÁÃÁ⁄UQ§ ßŸ∑§Ë ⁄UøŸÊ∞°-⁄UÊíÿÊÁ÷·∑§ ¬hÁÃ, ◊È„ÍÃ¸◊Ê‹Ê (íÿÙÁÃ· ‡ÊÊSòÊ) „Ò– (’) ¡Ëflœ⁄U-•◊⁄U‚Ê⁄U ª˝ãÕ ∑‘§ ‹π∑§,(‚) ÁŸ‚Ê⁄UŒË ÿÊ ŸÊÁ‚M§gËŸ-⁄UÊª◊Ê‹Ê ∑§Ê ¬˝Á‚h ÁøòÊ∑§Ê⁄U–

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E-mail : jl1974khandelwal @gmail.com


Tipu Sultan's Glorification : True or False- A Critical Analysis

Gajanan Bhaskar MehendaleHistory Scholar

Pune (Maharastra)Advocate,

Rajasthan High Court , Jaipur

Jaipur (Rajasthan)

Abstract

Tipu Sultan was glorified by a class of writers asanti colonial, freedom fighter, secular, doner of grantsto Hindu Institutions and even as defender of HinduDharma. But, in this paper ample examples are givenwith authentic documentry proof which repudiates all

such claims.

It is evident of Tipu’s own admission that heconverted lakhs of Hindus and Christians to Islam.

Several Books were written under his patronage towage war against the infidels. He destroyed a largenumber of temples. This article is written to show himas he realy was.

Keywords

Tipu, Glorification, Scurry’s account, Tipu’sletters, Jehadist Books, Destruction of Temples.

There is a class of writers who indulge in glorificationof Tipu, though, to preserve 'balance' and seeming

impartiality, they occasionally administer mild admonitionsfor a few, very few, faults in his character without spoilingthe secular and tolerant make up they have applied to hisface. Kavesh Yazdani is one such subtle whitewasher. Afull appreciation of his fine art is not possible here for want

of space; one example must suffice.


Tipu, as Anti Colonial ?

In an article on Haidar (Father of Tipu) and Tipu, Kavesh Yazdani says: “Tipu

was also aware of American War of Independence and reportedly uttered, 'Every blowthat is struck in the cause of American liberty throughout the world, in France, Indiaand elsewhere and so long as a single insolent and savage tyrant remains, the struggleshall continue.' ” 1

I wondered who has attributed this fantastic statement to Tipu. Yazdani's referenceto this statement given in end note 62 is “Kausar, Secret Correspondence of TipuSultan, 306.” So I looked up Kabir Kausar's book cited by Yazdani. The statement,indeed, was there. It is in Appendix F entitled “Tipu Sultan's Observations (Compiledfrom fifth edition of 'The Sword of Tipu Sultan' by Bhagwan S. Gidwani).” (Secret

Correspondence of Tipu Sultan, page 303.) The first sentence in the appendix is: “Thequotations given below show different facets of Tipu's philosophy and character.” Thenthe quotations were given under different headings. In the fourth section entitled “Tipu'sViews on the American Declaration of Independence” I found the above so calledstatement of Tipu (p. 210).” (Secret Correspondence of Tipu Sultan, page 306.) There

is nothing secret about the correspondence of Tipu given in the book. Why Kausarhas called it Secret, I cannot say with certainty. Perhaps, he might have thought it wouldattract attention. It is obvious that, apart from common sense, something else is missingin the quotation. But that, at least, is not Gidwani's fault! It is Kausar's in the first place.

The sentence as quoted, or rather misquoted, by Kausar, and repeated by Yazdani,is from Gidwani's novel! So I looked up page 210 in Gidwani's novel. There it was:“Every blow that was struck in the cause of American liberty, by Americans, byFrenchmen, was a blow in the cause of liberty throughout the world, in France, India

and elsewhere—and so long as a single insolent and savage tyrant remains, the struggleshall continue.” (The Sword of Tipu Sultan, page 210. Italics mine. Italicized wordswere omitted by Kausar; Yazdani blindly followed him.) In the novel this is the lastsentence in Tipu Sultan's address to a large assembly of Indian and French officers. Itis not an actual address delivered by Tipu; it is an address which Gidwani has made

Tipu to deliver in the novel. In other words it is a figment of Gidwani's imagination.Kausar believes that such imaginary quotations will “show different facets of Tipu'sphilosophy and character!” And, praising Kausar in the foreword to his SecretCorrespondence of Tipu Sultan, B. R. Grover, the then Director of Indian Council of


Historical Research, says: “Compiled by an Archivist in his methodical and scientificapproach this work is a welcome addition to the source material of the late 18th century

history of India. It affords fresh ground for an assessment of the character and activitiesof Tipu Sultan and his place in history.” There is more; but I must not tax the readers'patience.

What about Kavesh Yazdani? We must grant him one thing: His is a novel way ofHistorical research!

Tipu, a freedom fighter ?It has been claimed that Tipu was a freedom fighter, even the first freedom fighter,

for India's independence from British Rule! Some writers have suggested this in a moresubtle manner. For instance, an anthology of documents and essays, edited by IrfanHabib, has been named “Confronting Colonialism: Resistance and Modernisation underHaidar Ali and Tipu Sultan”, as if it was Tipu who was confronting Colonialism! Nothing

could be further from truth. Tipu fought to save his own skin and failed. That does notmake him a martyr, at least not a martyr in the cause of India's independence. That hefought against the British does not make him a freedom fighter. Hitler, too, fought againstthe British. He did so, not for Germany's freedom, but because they were a hindranceto his plan of enslaving the Poles and the Russians.

In February 1797, a French ship, dismasted, put in at Mangalore. Its captain,Francois Ripaud, was a conman who represented himself as second-in-command atMauritius, then under French rule, authorized to discuss Mysorean cooperation with a

French force already assembled there for expelling the British from India! Tipu fell forit and initiated correspondence with the French authorities. His proposal to the French,dated 2nd April, 1797, inserted in his instructions to his envoys, was that the Frenchshould send “10,000 [French] soldiers” and “30,000 Negroes” to support Tipu and inreturn the territory and property which might be captured from the British and the

Portuguese were “to be equally divided” between the French and Tipu.2 So this wasTipu's idea of his so called confrontation with colonialism: replacing the British by theFrench!.

Tipu and Zaman Shah, the ruler of Afghanistan

In 1797, Tipu sent two envoys, via Kutch, Karachi and Baluchistan, to ZamanShah, the ruler (Amir) of Afghanistan who was a grandson of Ahmad shah Abdali. They


were given written instructions to make a proposal to Zaman Shah, which was, briefly,as follows:

As the infidels [the Marathas] prevail at Delhi, which is one of the seats of thegovernment of Mahomedan faith, it is incumbent upon the leaders of the faithful [that isMusalmans] to unite together and exterminate the infidels. Therefore Zaman Shah should

himself march to Delhi, or send one of his generals, to depose the infirm Mughal emperorand install a scion of the family in his place. Then Zaman Shah or the general sent byhim should march to the Deccan, while Tipu himself “will raise the standard of holywar [jihad] and make the infidels bow down under the sword of the faith [of Islam].”3

In his letter to Zaman Shah, dated 5th February, 1797, Tipu wrote: “Agreeably to

the command of God and his Apostle [Muhammad] … we should unite in carrying ona holy war [jihad] against the infidels, and free the region of Hindustan from thecontamination of the enemies of our religion. The followers of the faith [of Islam] inthese territories, always assembling at a select time on Fridays, offer up their prayersin the words: ‘Oh God, slay the infidels who have closed the way! Let their sins return

upon their own heads, with the punishment that is due to them!”4

So this was Tipu’s grandiose plan: The Afghan ruler, Zaman Shah, was to expelthe Marathas from Delhi and then his army from the north and Tipu’s from the south

were, in conjunction, to crush the remaining power of the Marathas in the Deccan. ThusIndia was to be brought again under the heal of Islamic rule! And a certain class of‘historians’ want us to believe that Tipu was a freedom fighter, he was fighting for India’s

independence!

Tipu’s atrocities against canarese christians

As the Second Anglo-Mysore War was going on Tipu started carrying off theChristians in Malabar to Shrirangapattanam and other places, and forcibly convertingthem to Islam, on the supposed pretext that they had helped the English in their invasionof Canara. Evidence for this barbarous act is overwhelming; a few passages of which

are quoted below.

A Marathi letter of 16th June 1784

This is a letter found in the collection of Rao Bahadur Parasnis, a learned historicalresearcher. The names of the writer and the addressee are not mentioned, but it wasprobably sent on behalf of Nana Phadnis to his agent with Mahadji Shinde. The


importance of the letter lies in the fact that it quotes Tipu’s letter to Noor MuhammadKhan, his agent at the Pune Court. The entire letter is as follows:

“Tipu Sahib’s letter to Noor Muhammad Khan was received at the thirdprahar of Wednesday, Jyeshth Vadi 14. It is written therein that:

‘The Hazrat [Ali, the Prophet’s son-in-law and the fourth Khalifa] was born on13th Rajab. Considering it as a great day fifty thousand Christians, including men, womenand children, were made Musalmans and admitted into the religion [of Islam] on thatdate. Twelve hundred years have passed since the arrival [i. e. birth] of the Hazrat.Many Badshahs, vazirs and amirs have passed till now, but no one has performed such

a great service to the religion. At present this great and pious work was done by God’sfavour. We have celebrated it in a grand manner. Tell the Musalmans who are there tooffer alms, submit thanks to God, offer Namaz, wear new clothes and celebrate 13thRajab in the same manner every year.’

Similar letter has been written to the envoy [of Tipu] with the Mughal’s army [i.e.Nizam’s army].”5

Scurry’s account

Scurry, a British sailor, was taken prisoner by the French and was among the500 British prisoners of war handed over to Haidar by the French admiral Suffren inJune 1782. Scurry was hardly 16 years old at the time. By Haidar’s orders he, with

many other prisoners of war, was forcibly circumcised and drafted into a chela (slave)battalion. He, with four other compatriots, who, too, were forcibly drafted into the chelabattalion, escaped in 1791, reached a small fort in possession of the Marathas, andthen joined a British detachment operating with the Maratha army near Dharwad. Hereis what he says about the atrocities, of which he was an eyewitness, committed against

the Canarese Christians.

“Now followed the fate of the poor Malabar Christians … Their country wasinvested by Tippoo’s army, and they were driven, to the number of 30,000, to

Seringapatam, where all who were fit to carry arms were circumcised, and forced intofour battalions....”6

It may be noted that though Scurry calls them Malabar Christians, they wereCanarese Christians; the term Malabar was used in a loose sense for the entire west

coast of India south of Goa.


Though Haidar had occupied Kodagu (Coorg in English), the Kodavas hadcontinued to resist the invaders by waging a guerilla war against them. In 1784 Tipu

conducted a campaign to crush them. Its account given in his memoirs, entitled Tarikh-I Khudadadi, is briefly as follows:

“When I arrived at Zafeerabad I sent for all the leaders of the rebels and delivered

into their hands written mandates to the following effect: ‘…This is about the seventhtime that you have acted treasonably towards the Sarkar, and plundered our armies; Ihave now[ therefore] vowed to the true God [that is, Allah], that if you ever againconduct yourselves traitorously or wickedly, I will not revile or molest a single individualamong you, but making Ahmadis [that is Musalmans] of the whole of you, transplant

you all from this country to some other…”7. I have omitted a few sentences in whichTipu calls them bastards and whoresons.

At the approach of the rainy season of 1788 Tipu returned to Shrirangapattanamby way of Coimbatore. However the garrison he left in Malabar continued his

programme of forced conversions, some examples of which are found in thecorrespondence of the English factors at Tellicherry.

In Calicut, 200 Brahmans had been seized and confined, made Mussulmen, and

forced to eat beef and other things contrary to their caste.

But it was not only the Brahmans, who were thus put in a state of terror of forcibleconversion, In August, 1788 a Raja of the Kshatriya family of Parappanad, also ‘Tichera

Terupar, a principal Nayar of Nelemboor’ and many other persons, who had beencarried off to Coimbatore, were circumcised and forced to eat beef.

It was at Kuttippuram, the headquarters of Kadattanad family, that this forcesurrounded 2,000 Nayars with their families in an old fort which they defended for several

days. At last finding it untenable they submitted to Tipu’s terms which were ‘a voluntaryprofession of the Muhammadan faith, or a forcible conversion with deportation fromtheir native land. The unhappy captives gave a forced assent, and on the next day therite of circumcision was performed on all the males, every individual of both sexes beingcompelled to close the ceremony by eating beef.’8

As Zain-ul-Abideen Mahdavi (Shushtari-commander of a regiment) extended thehand of lust to the women of the peasantry, and compelled the handsomest among themto submit to his will and pleasure the people of Kodagu rose in revolt under the

leadership of Momuti Nair and Ranga Nair. Ultimately Tipu himself had to go there to


suppress the revolt. The campaign lasted for seven months. During that period severalvillages in Kodagu were destroyed and eighty thousand men, women, and children,

were made captives. Both the leaders of the rebels were taken prisoner. Of these MomutiNair died shortly afterwards; Ranga Nair was circumcised, made a Musalman by theSultan, and was renamed Shaikh Ahmad. The captives were all taken toShrirangapattanam. They were all made Musalmans and eight Risalas were raised fromamongst them styled Ahmadis. To repopulate the district six or seven thousand servants

of Tipu, belonging to the Shaikh and Sayyid tribes were sent to Kodagu. Some stayedthere; others, the climate not agreeing with them, were allowed to return.9

Wilks adds that the captives from Coorg were circumcised [and converted to

Islam] on one and the same day, on the‘auspicious’ occasion of Tipu’s assumption ofroyal dignity. 10

Ramchandra Rao Punganuri has made a brief reference to these events, underthe year named Vishvavasu (1785 A. C.], thus:“He [Tipu] now heard that rebellion had

broken out in Coorg which he entered by Aigur pass. He seized upon men, womenand children, all he found; and sent them captives to Seringapatam….About five hundredsouls, men, women and children, whom Tipu caught in Coorg were all made covertsand sent (captives) to Bangalore, Chitradurgam, Colaram, Hoskote and

Nandidurgam.”11

Tipu’s letter to Badruzzaman Khan (Faujdar of Nagar)

13 February 1786

“Your two letters, with the enclosed memorandum of the Nair captives, have beenreceived. You did right in causing a hundred and five of them to be circumcised, and inputting eleven of the youngest of these into the Asad Ilahi class and the remaining ninety-

four into the Ahmadi troop, consigning the whole, at the same time, to the charge ofthe killedar of Nagar [i. e. Bednoor]. You must give strict orders to the said killedar, totake the utmost care of these people, so that they shall not perish.”12

Tipu’s letter to Abdul Qadir (Talukadar of Kotungeery)

22nd March 1789

“We have conferred the honour of Islamism on ten or twelve thousand infidels[that is made them Musalmans], of whom we have detained Lumboony Bhutmar, andsome of their principal men who were the instigators of the [late] sedition. All the rest


of them we have dispatched (or sent back) to their respective homes, together withtheir women and children; having previously, however, taken engagements from them,,

and given them Hukm-namahs (or written instructions for their future guidance). Youmust communicate this [proceeding] to the unbelievers [in your quarter] and, moreover,sending for them, make Musalmans of them, and then dismiss them to their homes,with the exception of the Lumboony Bhutmar and other chief men, whom you are todetain with you, representing to them ‘that you do so only till you shall have received

khilats (dresses of honour) for them from us, after which you mean to dismiss themalso.” 13

Tipu’s letter to Badruzzaman Khan (Faujdar of Nagar)

19th January 1790

“Don’t you know that I have achieved a great victory recently in Malabar and

over four lakh Hindus have been converted to Islam? I am now determined to marchagainst that cursed Raman Nair without delay. Thinking that he and his subjects wouldbe soon converted to Islam, I am overjoyed and hence abandoned the idea of returningto Shrirangapattanam.14

There are many other examples which prove that tipu made attrocitieson Hindus & Christians & converted them to Islam.

Tipu’s Jihadist Books

Among the Persian books composed under Tipu’s patronage or inspection thereare many which exhort Musalmans to wage Jihad and strongly mark his aversion to

Hindus and Christians. Tipu’s modern admirers of a certain type naturally avoidmentioning these books. For instance, Kavesh Yazdani in his article ‘Haidar Ali andTipu Sultan’ notices among books commissioned by Tipu a treatise on the art of dyingcloth and of blending perfumes, a book on Persian grammar, and a treatise on the ruleof calligraphy invented by Tipu himself, but maintains complete silence on books which

betray Tipu’s bigotry. (Itinerario, Vol. 38, Issue 2, August 2014, 105-06.) I shall tryto fill the lacuna by providing a sample here.

1. Fath al-Mujahidin (Victory of the Jihadists). “A work on the rules and regulationsfor the army describing the duties of soldier engaged in the Holy War [jihad].”15

First chapter is on general points such as muslim creed, prayers and jihad.

2. Muaiyid al-Mujahidin (Strengthener of Jihadists). A collection of poetical Friday


sermons each ending with a reference to the Jihad against the kafirs, to rouse thezeal of his Musalman subjects against the Hindus and Christians.16

3. Fatawa-i Muhammadi (Muhammadi Fatwas). A Collection of Fatwas. “This bookcommences with the Sultan’s favourite subject, war against infidels; and variousextracts from the Quran and Traditions [Hadis] are quoted to rouse the zeal of his

Musalman subjects against the Hindus and Christians.”17

4. Zad al-Mujahidin (Travelling provisions for the Jihadists). “A work…specially onthe duties of a Musalman with regard to Holy War [Jihad] against infidels [kafirs].”18

“Being an incitement to fanaticism or persecution of the Hindus, many of whom

were compelled to become Musalmans.”19

5. Urus-i-Irfan. On the “Excellencies of Mohammedan religion; written for theconversion of the Hindus.” 20 In it “it is stated that Tipu Sultan converted about

ten lakhs of people to Islam and built 2227 mosques.”21

6. Vaaz al-Mujahidin (Exhortation to the Jihadists). “An incitement to the persecutionof the Hindus and extirpation of the Christians: containing numerous quotations onthis subject from the Quran. Compiled by order of Tipu Sultan whose mind appears

to have been occupied day and night with this subject.” 22

Professor Sheik Ali who has mastered the fine art of cover-up describes Fatawa-i Muhammadi thus: “It starts with Tipu’s favourite issue of ‘Jihad’ against colonials,

and it has culled out many passages from the Quran which sanction struggle for arighteous cause.” (Tipu Sultan: A Crusader for Change, page 370.) Jihad againstcolonials! What an example of euphemism! Read Hindus and Christians in place ofcolonials and you will get it right. As for the Quran I would prefer not to say anythinghere.

Destruction of Temples

Francis Buchanan reached Coimbatore on 28th October,1800. In his journal he

wrote under 29th and 30th October, 1800:

A large number of temples might have been saved at least from destruction, if notdesecration, by Hindu officials in Tipu’s government and some might even have their

endowments continued, as Buchanan says, in a clandestine manner. Yet, availableevidence suggests that quite a large number of temples was desecrated, and evendestroyed, during Tipu’s reign. Here is a sample:


1. On 30th November, 1800 Buchanan reached Palghat (Palakkad) and stayed theretill 4th December. In his journal he records under December 1-4, 1800:

“He [the Raja of Palghat] is now engaged in rebuilding the temple of Bhagawat atCallay Colam [Kallekkulam]; which was pulled down by Tipu.” 23

Bhagawat is evidently Bhagavati. The temple is listed thus among the most importanttemples of Palghat Taluk: “Kallekkulam alias Emur Bhagavathi temple – InAkathethara amsam. Dedicated to Jaladurgha. The roof of the Srikovil is coveredwith copper sheeting. The other buildings are tiled. The temple is 288 x 114 feetin extent.” 24

2. On 10th February 1801 Buchanan reached a small town called Hiriadka (orHiriyadka) near Udupi. He records: “At Haryadika there is only one shop, andon the approach of my people the owner ran away. There is a large temple of

one of the Saktis; this is attended by one of the Tulava Brahmans as Pujari, onwhich account no bloody sacrifices are performed. There was formerly a Jain templehere of the kind called Busty, but it has gone to ruin, and the number of the Jainis daily diminishing. The image in the temple was of copper. With many other similaridols from different parts of the country, it was carried to Jamalabad. By orders

from the late Sultan, some of them were converted into money, and others castinto guns.” 25

3. Tipu’s letter to Nabi Shah at Bangalore, 14th September 1786

“You write, ‘that agreeably to [our] orders, the Pagoda [temple] which was infront of the blessed Dargah has been demolished, but that the Aamil will not resign[to you] the ground [on which it stood].’ It is known. The Aamil will make overthe aforesaid ground [to you], when you must annex the same to the premises of

the Dargah.” 26

Nabi Shah was the chief of Dargah. He wanted for the Dargah the ground onwhich the temple stood. But the Aamil, that is the civil official, after demolishing

the temple by Tipu’s order, was not handing over the ground to Nabi Shah. Tipuhas taken the necessary action on Nabi Shah’s complaint.

4. Venkat-Ramana temple at Coimbatore.27

5. Nandigad (Nandidurg), near Chikkaballapur.28

6. Ganapati temple near Sultan Battery.29 The town called Sultan Bathery (SultanBattery) is in Waynad District of Kerala. The original name of the town was


Ganapativattam. Tipu established a battery of guns in a Jain temple there.

7. Venkatachalapati temple at Parur. The temple was renovated in 1888 by the Hinduswith the help of Maharaja of Travancore. (Kerala District Gazetteers: Ernakulam.)Parur is the headquarters of a Taluk in Ernakulam district.

8. Shiva temple at Taliparamba in Chirakkal Taluk in Malabar.30

9. Shiva temple at Ponmeri, five miles from Badagara in Kurumbranad Taluk inMalabar.31 Badagara (Vadakkekara = north bank) is the chief town in the Taluk.

10. Durga Bhagavathi temple in Ponnani town in a Taluk of the same name in Malabar.On the restoration of peace and order in the country a few of the former ownersof the temple who had taken refuge at Travancore on Tipu’s approach, returnedand discovering in the temple well the broken pieces of the original idol, repaired

and purified it. Later on, being unable to repair all the damages caused to thetemple by Tipu, they made it over to the Zamorin of Calicut (Kozhikode), whoseems to have carried out all the repairs in Malayalam Era 1037 (1861 A.C.).33

Wilks, the historian of Mysore, writes in this connection:

“These indignities recounted by the Sultan himself [in Sultan-ut-Tawarikh], althoughfree from his usual obscenity, are too brutal for translation; and he relates, among the

incidents pertaining to this Raja (the Chirakkal Prince), that he had, during their personalintercourse, offered 400,000 rupees, and the plates of gold with which a particulartemple was roofed, on condition of sparing the temple itself; to which proposition theSultan is made to reply, that he would not spare it for all the treasures of the earth andthe sea. He states the destruction [made by him] in the course of this holy war, of eight

thousand idol temples, many of them roofed with gold, silver, or copper, and allcontaining treasures at the feet of the idol, the whole of which was royal plunder…”

On this Wilks observes “When crimes are deemed to be virtues, we may inferthat their amount is much exaggerated” 33

Granted that there is exaggeration in the number of temples destroyed by Tipu;yet the number of temples destroyed, or at least desecrated, by him must have run intohundreds, if not thousands.

Tipu’s Revenue RegulationsA copy of Tipu’s revenue regulations, in Persian, fell into the hands of a British

army officer, Colonel John Murray, during the Third Anglo-Mysore War. It is mentioned


by its English translator that it bore Tipu’s seal and an endorsement to the effect that itwas registered in the office of Govindrao, an officer in Tipu’s revenue department, on

the second day of the month of Ahmadi of the year named Dalav, which correspondswith 5th March 1786. Its English translation, made by B. Crisp, was published atCalcutta in 1792, under the title The Mysorean Revenue regulations. It was incorporatedin a book entitled British India Analyzed, Part I, published at London in 1795. I haveused this reprinted translation. It is also available on internet. Here are some extracts

from these regulations:

“69. The Qazis and other respectable Mohammedans, and such [Mohammedans]as follow the profession of arms, shall be exempted throughout your district from the

payment of any house tax, or tax upon grain and other things, which they may bringfrom the country for their food.” 34

“73. Every person who shall become a convert to Muhammadan faith, if he be aryot, shall only pay half the usual assessment, and shall be exempted from the payment

of house tax; and if he is a dealer in merchandize, his goods shall pass duty-free”35

By rule 63, lands granted to Hindu temples were to be resumed by thegovernment. Lands granted to masjids were to be continued, masjids were to be built

in villages where there were no masjids and new grants were to be assigned to them;all this was to be done, of course, at government expense. It was, after all, an Islamicstate.

Does this not mean that Tipu’s sultanate encouraged conversion?

Tipu, a donor of grants to Hindu institutions ?

B. Sheik Ali in his Tipu Sultan: a Crusader for Change, page 3, states: “Tipu gaveliberal grants to the temples. Records show as many as 156 temples received grants

[from him].” He has not cited any records to support this statement. But it is evidentthat it is based on B. N. Pande's Aurangzeb and Tipu Sultan, page 14. Pande saysthere: “Prof. Srikantiah supplied me with the list of 156 temples to which Tipu Sultanused to pay annual gifts.” (His name is also spelt Srikantia and Srikantis on the samepage. Let us stick to Srikantiah. This Srikantiah, Pande tells us, “was then busy edition

[sic.] a new edition of the Mysore Gazetteer.”)

Pande has not reproduced the list, nor has he mentioned the date on which itwas sent to him. Sir Brijendra Nath Seal, the then Vice-Chancellor of Mysore University,


had forwarded Pande's letter, so Pande tells us, to Prof. Srikantiah, and he hadresponded by giving Pande this list and some other information. Seal was Vice-

Chancellor of Mysore University from 1921 to 1929. So Pande must have receivedthis list in or before 1929. He first mentioned that list in his lecture on Tipu, deliveredon 18th November 1993, that is 64 years after he received it! That lecture and theone on Aurangzeb, delivered on 17th November, 1993, were delivered under theauspices of the Institute of Objective Studies in the Academic Staff College, Jamia Milia

Islamia, New Delhi. These two lectures were printed in the form of a booklet underthe name Aurangzeb and Tipu Sultan.

So this is the source of the list of temples—yes, 156 temples—which, we are

supposed to believe, as Sheikh Ali believes, received annual gifts from Tipu. The listwas provided by Prof. Srikantiah to Pande in or before 1929 and Pande recalled it 64years later! Believe it or not!

Tipu as Defender of Hindu Dharma ?

B. A. Saletore's article 'Tipu Sultan as Defender of the Hindu Dharma' was firstpublished in (Medieval India Quarterly, Vol. I, No. 1, pages 43-55.) It is reprinted inConfronting Colonialism, pages 115-30. I have used this reprinted text. The first

document discussed in the article is a Kannada sanad, issued under Tipu's seal, abouta dispute regarding worship in a temple at Mysore. Saletore, who believes that itillustrates “Tipu's role as a legislator in Hindu religious matters,” and “not only remediesthe injustice done by his own official, but also rectifies an omission made by a previousHindu ruler of Mysore”, waxes eloquent in praising Tipu for his knowledge of Hindu

religious practices. But, alas, the date of the document shows that it was issued, if ever,after Tipu's death! Saletore says that “the second line of the sanad contains merely theHindu cyclic year and the month and the day (Siddhartha saum. Bhadrapada ba. 5)which corresponds to 15 September 1783.” 36 But here he is in error. The cyclic yearSiddhartha which occurred only once during Tipu's life corresponds with Shaka year

1721. Bhadrapada Badi 5 of the year named Siddhartha, Shaka year 1721 correspondswith 19th September, 1799! Tipu had died on 4th May, 1799. The Sultan, the inscriptionon whose sword read, “My victorious sabre is lightening for the destruction of theunbelievers”, would have turned in his grave had he learnt that Saletore was calling him'Defender of the Hindu Dharma'!37 The date, and other defects in the sanad, which I

do not have space enough to discuss, show that the document described by Saletore


is spurious.

S. Subbaray Chetty's article, 'Tipu's Endowments to Hindus and Hindu Institutions'first published in Proceedings of the Indian History Congress, pages 416-19, is reprintedin Confronting Colonialism, pages 111-14. It is a half-baked piece. At several placeshe cites Local Records (L. R.) as his source without giving sufficient details. He sets

out to give a list of charities and endowments Tipu made to Hindus and Hindu institutions,but at least one of these is a permission for the construction of a mosque on the “siteof a temple got from the Brahmins with their goodwill” and two are grants to Dargahs,one at Penukonda and the other near Tonnur. Most of the other records cited are merelymemorandums of grants, not the original farmans or their copies. There is no way,

therefore, of examining their authenticity. In most cases dates are lacking, or are notgiven. Some of the grants are made to astrologers; these cannot be regarded as evidenceof Tipu's tolerance or respect for other religions.

Nevertheless it is true, though strange, that Tipu gave grants to some Hindu

temples, and employed the Brahmans to perform japa (incantations), penances and otherrites, to ensure his victory. Wilks rightly observes: “That Haidar himself, half a Hindu,should sanction these ceremonies is in the ordinary course of human action; but thatTipu, the most bigoted of Mahomedans, professing an open abhorrence and contempt

for the Hindu religion, and the Brahmans, its teachers, destroying their temples, andpolluting their sanctuaries, should never fail to enjoin the performance of the jebbum(japam) when alarmed by imminent danger is, indeed, an extraordinary combination ofarrogant bigotry and trembling superstition; of general intolerance, mingled withoccasional respect for the object of persecution.” 38 This superstition of the tyrant

became particularly manifest since 1790 as utter destruction stared him in the face.

In April 1791 the freebooters (called Pindaris) who followed in the wake of theMaratha army plundered the Shankaracharya's math at Shringeri. This was certainly amost reprehensible act. But to place it in its proper context, it must be remembered

that such freebooters followed all non-European armies in India. It was common practiceto let them loose to devastate the enemy's territory and thus, by destroying his economy,compel him to sue for peace. It was something like strategic bombing of the SecondWorld War. It brings to mind Sherman's famous dictum “War is hell.” Such freebooters,called looties by the British, followed Tipu's army also. Even the grain dealers supplying

the British army in India indulged in plunder. But there is a difference: the atrocities


against the Hindus and Christians, and their religious institutions, committed by Tipu'ssoldiers were the result of Tipu's specific orders; the math at Shringeri was plundered

by freebooters, no Maratha officer had ordered the act. In fact the Maratha officerswere anguished by it and some efforts were made to restore the plundered goods andappease the Shankaracharya. Dr. A. K. Shastry, the editor of The Records of theSringeri Dharmasamsthana, observes: “However Peshwa Madhavrao Narayan(popularly known as Sawai Madhavrao, A. D. 1774-1795) conducted an enquiry and

ordered Parasuram Bhau to give compensation and return the looted articles to theMatha. Parasuram gave positive reply (Kd. 129, R. 52 in Marathi). The Peshwa's lettersreveal his keen interest and sincerity in giving compensation to the Matha. The positivereply from Parasuram Bhau to the Peshwa would form an impression that the foolishplunder of Sringeri was not due to any deliberate intention on his part, but a result of

the predatory habits of the Pindaris in his contingent.” 39

Tipu, naturally, was quick to capitalize on the event. (So are his modern apologistsand admirers!) He had already requested the Shankaracharya to offer prayers to Lord

Ishwara (Shiva) for the defeat of the enemies.40

When he came to know that the math was plundered by the Maratha cavalry (infact, by the Pindaris) he made a grant of money for the restoration of the temple and

reinstallation of the idol. He did not forget to request the Shankaracharya to performpenance for the destruction of the enemies and prosperity of the government.41 Thiswas the same Tipu who had carried away from Canara thousands of Christians andforcibly converted to Islam, who had carried away from Coorg thousands of Hindusand forcibly converted them to Islam, who had forcibly converted lakhs of Hindus in

Malabar, who had commissioned several books which exhorted his subject Musalmansto wage jihad against the non-Musalmans, who had desecrated and destroyed severalHindu temples and Christian churches, and who had forced many Hindu women intohis harem. This bigoted tyrant was lamenting because the Shankaracharya's math waslooted by some freebooters! Could there be a better example of the proverbial crocodile

tears?

Conclusion

We have seen how Tipu carried away from their homeland thousands andthousands of Canarese Christians and Kodavas (Coorgis) and converted them by force;how, by his own admission, he had converted lakhs of Nairs to Islam. Several books


written under his patronage exhort his Musalman subjects to wage war against theinfidels, that is non-Musalmans, and to persecute the Hindus and extirpate the Christians.

His revenue regulations lay down that every person who should become a convert toMuhammadan faith was to pay only half the tax charged on others and was to be exemptfrom house tax. He is known to have destroyed a large number of temples. All thisshows, beyond reasonable doubt, that his was an Islamic state. There was nothing anti-colonial in it. Tipu's struggle was against the infidels (non-Musalmans), not against

colonials or colonialism.

Tipu is credited with many other achievements. It is claimed that he founded auniversity, a printing press, and a printed weekly for his army. Sheik Ali has gone so

far as to assert that “In short if hostile forces had not cut short his regime, he wouldhave ushered Mysore into an industrial age”!42 It has also been asserted that he calledhimself “citizen Tipu”!! I feel no need to waste any words in refuting these and suchother fantastic, absurd, and stupid claims. Suffice it to say that they are baseless.

References :

1. 'Haidar Ali and Tipu Sultan: Mysore's Eighteenth-century Rulers in Transition' inItinerario, Volume 38, Issue 02, August 2014, page 106.

2. The Asiatic Annual Register, for the year 1799, page 195 in the section entitled

'Supplement to the Chronicle'.

3. Official Documents Relative to the Negotiations Carried on by Tippoo Sultaunwith the French Nation and Other Foreign States, Document No. 22, pages

62-63; or The Despatches, Minutes, and Correspondence, of the MarquessWellesley, Vol. V, pages 16-18.

4. Official Documents Relative to the Negotiations Carried on by Tippoo Sultaunwith the French Nation and Other Foreign States, Document No. 26, page

66; or The Despatches, Minutes, and Correspondence, of the MarquessWellesley, Vol. V, page 20.

5. Historical Papers of the Sindhias of Gwalior, letter No 414.

6. The Captivity, Sufferings, and Escape of James Scurry, pages 102-05.

7. Tarikh-I Khudadadi, translated by Kirkpatrick in Select Letters of Tippoo

Sultan, page 207


8. Malabar, Vol. I, by Logan, pages 450-51.

9. Nishane Haidari, Persian text, pages 291-99; Eng. Tr. The History of theReign of Tipu Sultan, pages 68-84.

10. Historical Sketches of the South of India, Vol. II, page 294.

11. English Translation – Memoirs of Hyder and Tippoo, page 37, section 31.

12. Select Letters of Tippoo Sultan, letter No CCXXIV, pages 256-57.

13. The Asiatic Annual Register, Vol. XII, for the year 1810-11, Letter No XX,page 393.

14. Tipu Sultan: Villain or Hero?, page 38 and The Asiatic Annual Register, Vol.XII, for the year 1810-11, Letter No XXVII, page 396.

15. Islamic Culture, Vol. XIV, No. 2, April 1940, page 146.

16. A Descriptive Catalogue of the Oriental Library, page 77; Tiger of Mysore:Life and Death of Tipu Sultan, pages 95,116.

17. A Descriptive Catalogue of the Oriental Library, page 157.






23. A Journey from Madras, Vol. II, page 352.

24. Malabar, by William Logan, Vol. II, page cccxciv.

25. A Journey from Madras, Vol. III, page 89.

26. Select Letters of Tipu Sultan, Letter No. CCCLXV, page 406.

27. Memoirs of Hyder and Tippoo, page 40, section 56.

28. Memoirs of Hyder and Tippoo, page 48, section 37.

29. Kerala State Gazetteer, Vol. II, page 231; Kerala District Gazetteers: Kozhikode,pages 71, 769.

30. Malabar, by William Logan, Vol. II, page cclxv.

31. Malabar, by William Logan, Vol. II, pages cccxiv, cccxix.

32. Malabar, by William Logan, Vol. II, page ccccv.


33. Historical Sketches of the South of India, Vol. II, pages 331-32.

34. British India Analyzed, Part I, pages 40-41.

35. British India Analyzed, Part I, page 44.

36. Confronting Colonialism, page 116.

37. For inscription see History of Mysore, Vol. III, page 1073.

38. Historical Sketches of the South of India, Vol. I, pages 813-14, footnote.

39. The Records of the Sringeri Dharmasamsthana, pages 171-72.

40. The Records of the Sringeri Dharmasamsthana, Letter Nos. 86-87, 3rd April and20th June 1791.

41. The Records of the Sringeri Dharmasamsthana, Letter No. 88, 6th July, 1791.

42. Tipu Sultan: A Crusader for Change, page 319.

Bibliography

(Most of the books listed below are out of copyright and are available on

archive.org.)

1. Charles, Stewart. (1809), A Descriptive Catalogue of the Oriental Library of theLate Tippoo Sultan of Mysore. Cambridge.

2. A Journey from Madras. Vol. I-III. Francis Buchanan. T. Cadell and W. Davies,London. 1807. Report on economic, social and geographic survey of Tipu's former

dominions made by order of the Governor General of India.

3. A Journey Over Land to India in a Series of Letters, Parts I-III. Donald Campbell.

Cullen and Company, London. 1795.

4. A Narrative of the Sufferings of James Bristow. Compiled by another. Published

by J. Murray. London. 1793. Memoirs of a prisoner of war.

5. Antigualhas, Vol. I, Fasciculo I and Fasciculo II. Panduranga S. S. Pissurlencar.

Tipografia Rangel, Bastora, India Portuguesa. 1941. (Separata Do Boletim doInstituto Vasco da Gama, de Nova-Goa, Nos. 38 (1938), 42 (1939), e 45 (1940). A

collection of essays and documents in Portuguese.

6. Aurangzeb and Tipu Sultan: Evaluation of Their Religious Policies. B. N. Pande.

Genuine Publications & Media Pvt. Ltd., New Delhi. 1996. (Reprint 2015).

7. A Voyage to the East Indies. Paolino Da San Batolomeo. Translated from German

by William Johnston. Original Italian text was published at Rome in 1796. ItsGerman translation by John Reinhold Forster was published at Berlin in 1798.


Bartolomeo was a Portuguese Roman Catholic missionary who stayed in Malabar

for almost twelve and a half years, from 1776 to 1789.

8. British India Analyzed, Part I. Published by R. Faulder, London. 1795.

9. Historical Papers of the Sindhias of Gwalior. D. B. Diskalkar and G. B. Sardesai.

Satara Historical Research Society, Satara. 1940. A collection of Marathi documents.Marathi text and English gist.

10. History of Tipu Sultan. Mohibbul Hasan. The World Press, 88 Tipu as He ReallyWas

11. Calcutta. 1971. Second edition. (First published in 1951.) Historical Sketches ofthe South of India. Vol. I-II. Marc

12. Wilks. Edited with additional notes by Murray Hammick. Government Branch Press,Madras. 1930, 1932. Originally published in three volumes, volume I in 1810 and

volumes II and III in 1817. Colonel Wilks was in India from 1783 to 1794 and from1800-1808. He was Resident at Mysore from 1803-1808. He knew and had talked

with several officers of Haidar and Tipu such as Purnayya and Badruzzaman Khan.

13. Islamic Culture. Quarterly published from Hyderabad. Itinerario. A quarterly journal

published for the Leiden Institute for History.

14. Kerala District Gazetteers: Ernakulam. A. Sreedhara Menon. Superintendent of

Government, Trivandrum. 1965.

15. Kerala District Gazetteers: Kozhikode. A. Sreedhara Menon. Superintendent ofGovernment Press, Trivandrum. 1962.

16. Kerala State Gazetteer, Vol. II. Adoor K. K. Ramachandra Nair. State Editor, KeralaGazetteer, Trivandrum. 1986.

17. Letters on the State of Christianity in India. J. A. Dubois. Longman and others,London. 1823. Dubois was a French Roman Catholic Missionary who came to India

in 1792 and left in 1823.

18 Lives of the Lindsays, Vol. III. Lord Lindsay. John Murray, London. 1858.

19. Malabar. Vols. I-II. William Logan. Government Press, Madras. 1951. First publishedas Malabar Manual in 1887. Logan was Collector and Magistrate of Malabar.

20. Memoirs of Hyder and Tippoo. Translated from Marathi by Charles Philip Brown.Simkins and Co., Madras. 1849. Original supposed to be written by Ramchandra

Rao Punganuri after Tipu's death and in or before 1801. Punganuri was in theservice of Haidar and Tipu.

21. Mysore and Coorg. Volume III. Lewis Rice. Mysore Government Press, Bangalore.1878. A gazetteer compiled for the Government of India.


22. Nishane Haidari. Sayyid Mir Husain Ali Kirmani. Persian Bibliography 89 text edited

by Qazi Abdul Kareem and Qazi Rahamtullah. Fath al-Kareem, Bambai. Hijri 1307,1850 A.C. For English translation see The History of the Reign of Tippoo Sultan.

23. Official Documents Relative to the Negotiations Carried on by Tippoo Sultaun withthe French Nation and Other Foreign States…Printed by order of the Governor

General in Council, Calcutta. 1799. Translations of Persian and French Documentsdiscovered after the fall of Shrirangapattanam in 1799.

24. Selected Documents of Aurangzeb's Reign. Yusuf Husain Khan. Central RecordOffice, Government of Andhra Pradesh, Hyderabad. 1958.

25. Selected Documents of Shah Jahan's Reign. Yusuf Husain Khan. Daftar-i-Diwani,Hyderabad Deccan. 1950.

26. Select Letters of Tippoo Sultan. Arranged and Translated by William Kirkpatrick.Black, Parry, and Kingsbury, Booksellers to the Honorable East India Company,

London. 1811.

27. Sketches Chiefly Relating to the History, Religion, Learning, and Manners, of theHindoos. Q. Craufurd. T. Cadell, London. 1792. (First edition was published in 1790.)

28. State and Diplomacy under Tipu Sultan: Documents and Essays. Irfan Habib. TulikaBooks, New Delhi. 2014 (Third edition).

29. Sultan-ut-Tawarikh. Slightly enlarged version of Tipu's memoirs, Tarikh-I Khudadadi,noticed below. The Persian text or its English translation has not been published. I

have used English translation of some passages quoted in Historical Sketches ofthe South of India noticed above.

30. Tarikh-i Khudadadi. Tipu's memoirs in Persian written sometime after 1792. Thewhole Persian text, or its English translation, has not been published. I have used

Kirkpatrick's translation of some passages of the memoirs which he has placed atdifferent parts in his Select Letters of Tippoo Sultan noticed above.

31. The Asiatic Annual Register. For the year 1799. J. Debrett, London. 1800.

32. The Asiatic Annual Register. Vol. XII, for the year 1810-11.

33. T. Cadell and W. Davies (booksellers to the Asiatic Society), London. 1812.

34. The Captivity, Escape, and Sufferings, of James Scurry.

35. James Scurry. London. 1824. Memoirs of a prisoner of war.

36. The Despatches, Minutes, and Correspondence, of the Marquess Wellesley, Vol.

V. Montgomery Martin. W. H. Allen and Co., London. 1837.

37. The History and Culture of the Indian People, Vol. VI: The Delhi Sultanate. R. C.

Majumdar. Bharatiya Vidya Bhavan, Bombay. 1960.


38. The History of the Reign of Tippoo Sultan. Mir Hussein Ali Khan Kirmani.

Translated by W. Miles. Oriental Translation Fund of Great Britain and Ireland,London. 1864.

39. The Imperial Gazetteer of India. Vol. IV. W. W. Hunter.

40. Trubner & Co., London. 1885. Second edition.

41. The Records of the Sringeri Dharmasamsthana. A.K.

42. Shastry. Sringeri Matha, Sringeri. 2009.

43. Tiger of Mysore: Life and Death of Tipu Sultan. Denys

44. Forrest. Allied Publishers, Bombay. 1970.

45. Tipu Sultan: A Crusader for Change. B. Sheik Ali. This book is available on

www.bsheikali.in I have downloaded it on 26th March 2018.

46. Tipu Sultan: Villain or Hero? An Anthology. Voice of India. New Delhi. 1993.

47. Travels in the Mogul Empire. Francois Bernier. Tr. By Archibald Constable, Secondedition revised by Vincent A. Smith, Oxford University Press, Edinburgh. 1916.



Meaning and definition of the term ‘Religion’in view of Right to Freedom of Religion guaranteed by Article25 and 26 vis a vis the terms ‘Dharma’ and ‘Hindu Dharma’as explained by the Judiciary in India: An analysis.

Dr.Ram Karan SharmaEx-Principal and

Dean, Faculty of Law,NIMS University,Jaipur (Rajasthan)

Advocate,


Jaipur (Rajasthan)

Abstract

Article 25 and 26 of the Constitution of Indiaguaranteed the Right to Freedom of Religion but notdefined the term religion, therefore it created confusionin the mind of many religious sects or communities ofHindus, resulting in demand of claiming as a separate

and special religion in contrast to the Hindu religion sodeclared by some of the learned personalities likeSwami Vivekanand, Aurobindo , Bal gangadhar Tilakand Dr. Radhakrishanan. At the same time the terms‘Hindu Dharma’ and ‘Dharma’ have been used as

religion also. So the purpose of this article is to explainthe meaning and definition of the terms religion, dharmaand Hindu dharma.

The term religion has been defined by thinkers,philosophers and writers as a means to relate a manto a super power or the God in any form.

The court taking into consideration the terms

used in the Preamble of the Constitution and Article25 together has defined religion as beliefs, faith anddoctrines of the religion a man follows. Not only thisbut has included in the meaning of religion the rites,rituals, ceremonies and acts done or organized in

pursuance of the religion.

The term ‘Dharma’, it has been held is neitherthe Hindi version of ‘Religion’ nor the synonym of it.


Dharma as explained by Hindu Dharamshastras, is a body containing rules ofbehavior. Similarly, Hindu is not a religion like Islam, Christian, Judaism, Sikh, Jain

and Buddha religions. Hindu is a dharma which is neither started by any individual,does not worship any one God, does not believe in any one dogma. The court hasdeclared Hindu or Hindutva as a culture and a way of life.

Key words : Religion, Dharma. Hindu Dharma, Belief, Faith, Doctrines.

IntroductionAsserting religious instinct in mankind, it may be said that man is always religious

in one way or another and human nature and human situation make it inevitably so.Everyone has a religion, or at least, a view on religion, be he a bigot or simple believer,philosopher or an ordinary man, rich or poor, literate or illiterate, labor or managerpedestrian, atheist, or agonistic. Religion is eternal in the sense that as soon as one formof religion disappears, another arises to take its place. The eternal religion remains

unchanging but the form and content keep changing with the change of times with theexperience of the past. Because of this fact perhaps the Constitution makers in thePreamble of the Constitution of India promised the Liberty of thought, expression, belief,faith and worship.

Although the word religion is not used in the Preamble but the same has beenused in Part III of the Constitution wherein under the heading ‘Right to Freedom ofReligion’, the Freedom of Conscience and Free profession, Practice and Propagationof Religion is ensured in Article 25(1). The word religion is not used in the Preamble

and the word worship is not in Article 25 which guarantees the freedom of conscienceand free profession, practice and propagation of religion. Article 26 guaranteed everyreligious denomination or any section thereof the right to establish and maintain institutionfor religious and charitable purposes and to manage its own affairs in matters of religion,subject to certain limitation laid down therein. Article 27 prohibits payment of taxes for

the promotion of any particular religion and Article 28 guarantees Freedom as toattendance at religious instruction or religious worship in certain educational institutions.

The word ‘religion’ occurs also in Articles 15(1), 15(2), 16(2), 16(5), 23(2), 29(2)

and 30# of the Constitution also. Articles 15 (1) bars the State to discriminate any citizenon the ground, among others, only on the religion; 15(2) prohibits discrimination on theground, among others, of religion in the matter of use of public places; Article 16(2)


prohibits discrimination on the ground of religion in the matter of employment and 16(5)exempts to hold an office of any religion or denomination; Article 23(2) provides that

in imposing compulsory service, the State shall not make any discrimination on groundsonly of religion etc.; Article 29(2) prohibits discrimination in the matter of admissioninto any educational institution maintained by or receiving aid out of State funds onlyon the ground of religion etc.; the right to establish and manage educational institutionsof their choice to linguistic and religious minorities is protected under Article 30(1). Article

30(2) bars the State from making any discrimination in the matter of granting aid toeducational institutions on the ground that it is managed by a minority based on religionetc. It appears that the expression ‘religion’ used in these provisions are concernedwith equality and equal opportunity or are concerned with freedom of religion.

In a pluralistic society like India, there are numerous religious groups, such asHindus, Muslims, Parsis, Christians, Jains, Buddhist and Sikhs and others who practicedifferent religions, follow different forms of worship or rituals and rites etc.. Even amongHindus different large or small denominations or sects thereof, residing in India or outside,

practice and profess different religious faiths, beliefs, practices and different modes ofworship. They seek to identify their religion with what may, in substance, be mere facetsof a religion and worship is an important facet thereof. Because of this diversity ofreligions in the country, to ensure freedom of religion to every citizen, Articles 25 to 28guaranteed the Right to Freedom of Religion, traceable to the promise of “Liberty of

thought, expression, belief, faith and worship” in the Preamble.

Meaning of Religion

It is very difficult to define or give a precise meaning of ‘religion’. JusticeMukherjea, in Shirur Matt Case1, was of the opinion that ‘religion’ is a term whichis hardly susceptible of any rigid definition. In Narayan Nambudaripad v. State ofMadras2 Justice VenkatramaAiyar quoted with approval the reasons stated byChief Justice Latham of Australia in Adelaide Co. of Jehovah’s Witnesses Inc.v. The Commonwealth3 with reference to Section 116 of the Australian Constitutionwhere he Said:

“It would be difficult to, if not impossible, to devise a definition of religion which

would satisfy the adherents of all the many and various religions which exist, or haveexisted, in the world. There are those who regard religion as consisting principally in asystem of beliefs or statements of doctrines. So viewed religion may be either true or


false. Others are more inclined to regard religion as prescribing a code of conduct. Soviewed a religion may be good or bad. There are others who pay greater attention to

religion as involving some form of ritual or religious observance. Many religious conflictshave been concerned with matters of rituals and observance……….”

Justice O. Chinnappa Reddy, in S.P. Mittal v. Union of India4 also

expressed the same difficulty in defining the term ‘religion’ in the words that religionlike ‘democracy’ and ‘equality’ is an elusive expression, which everyone understandsaccording to his preconceptions. To some, religion is pure dogma and to some otherspure superstition. Maharishi Aurobindo5 told that there is no word so plastic anduncertain in its meaning as the word ‘religion’. The word is European and, therefore, it

is as well to know first what the Europeans mean by it. In this matter we find them……divided in opinion. Sometimes they use it as equivalent to a set of beliefs, sometimesas equivalent to morality coupled with a belief in God, sometimes as equivalent to a setof pietistic actions and emotions. Faith, works and pious observances, these are thethree recognized elements of European religion………Religion in India is a still more

plastic term and may mean anything from the heights of Yoga to strangling your fellowmanand relieving him of the worldly goods he may happen to be carrying with him.

There is a controversy also with regard to the true nature of ‘religion’. Karl Marx

and his followers call religion as the ‘Opium of the people’. According to Marx ‘religionis a very convenient sanctuary or asylum or shelter for bourgeois thought to flee in timeof stress. A staunch critique of religion, Bertrand Russell in his essay ‘Why I am nota Christian’ instead of defining ‘What is Religion?’, states that religion is based primarilyand mainly upon fear. It is partly the terror of unknown and partly the wish to feel that

you have a kind of elder brother, who will stand by you in all your troubles and disputes.Fear is the basis of the whole thing-fear of the mysterious, fear of defeat, fear of death.Fear is the parent of cruelty, and, therefore, it is no wonder if cruelty and religion havegone hand in hand. According to him religion, through the ages has justified war callingit a dharma Yuddha, a jihad or a crusade.

On the other hand, religion is a matter of reverence. According to Max Mullerthe root of the English word ‘religion’ is the Latin word ‘religio’ which was originallyused to mean only “reverence for God or the Gods, careful pondering of divine things,piety. William James define religion as the feelings, acts and experience of individual

man in their solitude6. American Supreme Court defined religion as a term whichhas reference to one’s views of his relation to his Creator and to the obligation they


impose of reverence for his Being and character and of obedience to his will. It is oftenconfounded with cultusof form or worship of a particular sect, but is distinguishable

from the latter7. H. M. Seervai, a renowned constitutional Lawyer of India, does notagree with the definition given by the U S Supreme Court. According to him thisdefinition was neither precise nor adequate because religion was certainly a matter offaith but it was not necessarily theistic. He gave example of religionslike , Jainism,Buddhism and Sikhism8. To some extent Seervai may be correct since there are many

people in India, e.g., followers of Communism, who do not believe in God or existenceof God or any Super power. Similarly, George Lidbeck, a post-liberal theologian saysthat religion does not refer to belief in God or a transcendent Absolute, but rather tobe a kind of cultural and linguistic framework or medium that shapes the entirety of lifeand thought.

Former President of India and a great Philosopher, Dr. S. Radhakrishsananstated that religion is a specific attitude of self, itself no other, though it is mixed upgenerally with intellectual views, aesthetic forms and moral valuations. Religion is

absolutely a matter of faith with individuals of communities and it is not necessarilytheistic9. In the words of Swami Vivekanand “religion is based upon faith and belief,and in most cases, consists only of different sets of theories and that is the reason whythere is difference in form”. According to Swamiji ‘religion deals with the truths of themetaphysical world just as chemistry and the other natural sciences deal with the truth

of the physical world....... The book from which to learn religion is your own mind andheart. The sage is often ignorant of physical science because he reads the wrong book....10. In the opinion of Swami Vivekanand, religion is the root cause of goodness in men,not the law. No nation is greater or good because Parliament enacts this or that law,but because its men are great and good..... Religion goes to the root of the matter. If

it is right, all is right..... One must admit that law, government, politics are phases notfinal in any way. There is a goal beyond them where law is not needed. . . . . All greatMasters teach the same thing. Christ saw that the basis is not law, that morality andpurity are the only strength11. Encyclopedia of Religion 12 states that religion is theorganization of life around the deep dimensions of experience varied in form,

completeness and clarity in accordance with the environing culture.

The Supreme Court referred John Macmurry in’A.S.Narayan v. State of AP13

to explain religion. In the words of Macmurray ‘religion is also the consciousness of

life in God; that which we seek for is also there always eternally in us……..’And that


worship is certainly religious and it is an attitude of mind .... but religion is not merelyworship of God, but knowledge of God, for if it does not know its God then God is a

figment of the imagination and it worships it knows not what. All honest religionnecessarily involves a strenuous effort to know the supreme reality, and the knowledgeof God must involve all knowledge in its scope14.” Justice R.B. Mishra in S.P.Mittal v. Union of India15 referred definitions of religion from Words and Phrases,(Permanent Edition, 36-A p. 461) as follows:

The term ‘religion’ and ‘religious’, in ordinary usage, are not rigid concepts.‘Religion’ has reference to one’s views of his relation to his Creator and to the obligationsthey impose of reverence for his being and character, and of obedience to his will.

‘Religion’ is a bond uniting man to God, and virtue whose purpose is to renderGod worship due him as source of all being and principle of all government of things.’

‘Religion’ has reference to man’s relation to divinity; to the moral obligation ofreverence and worship, obedience and submission. It is the recognition of God as anobject of worship, love and obedience; right feeling towards God, as highlyapprehended.’

‘Religion’ means the service and adoration of God or a god as expressed in formsof worship; an apprehension, awareness, or conviction of the existence of a SupremeBeing; any system of faith, doctrine and worship, as the Christian religion. . . . . . . .; aparticular system of faith or worship.’

It further states that While ‘religion’ in its broadest sense includes all forms ofbelief in the existence of supreme being capable of exercising power over the humanrace, as commonly accepted it means the formal recognition of God, ...... The term‘religion’ is squaring human life with superhuman life. Belief in a superhuman power

and such an adjustment of human activities to the requirements of that power as mayenable the individual believer to exist more happily is common to all ‘religions’.

The Court to define religion referred16 also the ingredients of religion pointed out

by Soli J Sorabji, pleaded by S. Rangarajan, as follows:

1. A spiritual ideal;

2. A set of concepts or precepts on God-man relationship underlying the ideal;

3. A methodology given or evolved by the founder or followers of the religion toachieve the ideal; and


4. A definite following of persons having common faith in the precepts and concepts.

It is clear from the above discussion that religion lay down a code of behaviorand a belief and faith which binds spiritual nature of man to Super natural, i.e., God,the Creator of the whole world. Religion is a means to relate oneself to the unseen (butbelieved to be) almighty power may be known as the God or Allah or the Parampita

Parmeshwar who is worshipped in different manners either being in form of Idol in atemple or without Idol in a Mosque or a Church or at any other place of worship.These places of worship are integral part of different religions. According to Hindus,religion in the form of worship is a means to find or meet the God as Lord Krishnasaid in the Holly Geeta:

“Those men, who, meditating on me as non-separate, worship me all round-tothem who are ever devout, I secure gain and safety.”

Judicial definition of ReligionThe Judiciary in India attempted to define and explain the meaning of religion. So

the question is how has the court attempted to define the expression religion when theterm ‘Religion’ is not defined in the Constitution itself which guaranteed the Right to

Freedom of Religion. Justice Chinnappa Reddy said: It is obvious that religion,undefined by the Constitution, is incapable of precise judicial definition either17. In apluralistic society like India divided in numerous groups practicing divers forms of religionor form of worship, rituals and rites even among Hindus different denominations andsects profess and practice different religious faiths. In such a situation the Supreme Court

expressed that it would be difficult to devise a definition of religion which would beregarded as applicable to all religions or matters of religious practices However, in variouscases the Supreme Court has attempted to give meaning to the term religion18.

The first case, before the Supreme Court, was the well known the Shirur Mattcase19 (Commissioner, Hindu Religious Endowments v. Sri LakshmindraThirthaSwamiar of Sri Shirur Mutt) where the question was whether the spiritualfraternity constituted by the followers of Shri Madhwachrya could be said to be‘religious denomination’ within the meaning of Article 26? The answer could be givenon the basis of meaning of the term ‘religion’ and matters of religion. So Justice B. K.

Mukherjee for himself and 6 other Judges, constituting the Bench to hear the case,attempted to find the meaning of the term religion. At the outset Hon’ble Justice


Mukherjee rejected the definition of religion given by the US Supreme Court in Davisv. Beason20 as neither precise nor adequate, where it was held by the Court that the

term ‘religion’ has reference to one’s views of his relation to his creator and to theobligation they impose of reverence for His being and character and of obedience tohis will. He said that ‘religion is certainly a matter of faith of individuals or communitiesand it is not necessarily theistic. There are well known religions in India like Buddhismand Jainism which do not believe in God or any intelligent First Cause.’ He further said:

“A religion undoubtedly has its basis in system of beliefs or doctrines which areregarded by those who profess that religion as conducive to their spiritual wellbeing,but it would not be correct to say that religion is nothing else but a doctrine or belief.

A religion may not only lay down a code of ethical rules for its followers to accept, itmight prescribe rituals and observances, ceremonies and modes of worship which areregarded as integral parts of religion, and these forms and observances might extendeven to matters of food and dress.”

Justice Mukherjee followed the observation of Latham, C.J. in Adelaide Companyv. Commonwealth21 with reference of Section 116 of the Australian Constitutionthat…….though the Civil Government should not interfere with religious opinions, it maydeal with any acts which are done in pursuance of religious belief without infringing the

freedom of religion. The Court said that the section goes far beyond protecting libertyof opinion. It protects also acts done in pursuance of religious belief as part of religion.

Justice Mukherjee opined that freedom of religion under the Indian Constitutionalso was not confined to religious beliefs only; it extended to religious practice as well

subject to the restrictions which the Constitution itself had laid down. Justice Mukherjee,although faced the difficulty in defining the term religion, explained it as something foundedupon beliefs or doctrines, regarded by those professing the religion as conducive totheir spiritual wellbeing and attended by practices and observances by the religiouscommunity as integral to the religion.

In RatilalPanachand Gandhi v. State of Bombay22 the question of definitionof the term ‘religion’ again came for decision before a five Judge Bench consisting ofJudges who were members of the Bench which decided the Shirur Mutt case. The

Bench reiterated what was said in the Shirur Mutt case and again emphasized that religionwas not merely an opinion, doctrine or belief and that it had its outward expression inacts as well and approved the observation of Davar, J., in Jamshedji Cursetjee


Tarachand v. Soonabal23 that if it is the belief of the community and it is provedundoubtedly to be so, a secular judge is bound to accept that belief and not sit in

judgement on that belief and is not right to interfere. Justice O. Chinnappa Reddyexpressed the same opinion in Bijoe Emmanual v. State of Kerala24 where the Courtupholding the belief of Jehovah’s Witnesses not to sing the National Anthem held thatthe question is not whether a particular religious belief or practice appeals to our reasonor sentiment but whether the belief is genuinely and consciously held as part of the

profession or practice of religion. Our personal views and reactions are irrelevant. Ifthe belief is genuinely and consciously held it attracts the protection of Article25.

Essential and Integral PartExplaining the meaning of the word ‘freedom of conscience’ used in Art. 25, the

Supreme Court said “Freedom of conscience connotes a person’s right to entertainbeliefs and doctrines concerning matters, which are regarded by him to be conduciveto his spiritual well-being. Religious practices or performances of acts in pursuance ofreligious belief are as much a part of religion as faith or belief in particular doctrines25.”

The freedom under Article 25 is not restricted to beliefs, opinions or doctrines but othermatters as practices of religion also are protected in Article 26. However, the SupremeCourt warned: ‘While we are dealing with this point it may not be out of place incidentallyto strike a note of caution and observe that in order that practices in question should

be treated as a part of religion they must be regarded by the said religion as its essentialand integral part; otherwise even purely secular practices which are not an essential oran integral part of religion are apt to be clothed with a religious form and may make aclaim for being treated as religious practices within the meaning of Article 26. Similarly,even practices though religious may have sprung from merely superstitious belief and

may in that sense be extraneous and un-essentialaccretions to religion itself. Unless suchpractices are found to constitute an essential and integral part of a religion their claimfor the protection of under Art. 26 may have to be carefully scrutinized; In other words,the protection must be confined to such religious practices as are an essential and anintegral part of it and no other26.’ (The Durgah Committee, Ajmer v. Syed Hussain,AIR 1961 SC 1402 at p. 1415)

According to the meaning of words used in Article 25 any person may profess,practice and propagate his religion and to profess a religion means the right to declarefreely and openly one’s faith27. Thus, rituals and observances, ceremonies and modes


of worship considered by a religion to be its integral and essential part are also securedby the freedom of religion. But what constitutes an integral and essential part of a religion

or a religious practice has to be decided by the courts with reference to the doctrine ofa particular religion and include practices regarded by the community as part of itsreligion. The Supreme Court reiterated the position that the freedom guaranteed byArticle 25(1) was not only limited to the right to entertain such religious beliefs as mayappeal to his conscience but also afford him the right to exhibit his belief in his conduct

by such outward acts as may appear to him proper in order to spread his ideas.However, Justice Gajendragadkar for the Court said that practices in order to qualifyas matters of religion should be regarded by the said religion as its essential and integralpart and what constitutes an essential part of religion or religious practice has to bedecided by the courts with reference to doctrines of the particular religion28.

PreambleJustice O. Chinnappa Reddywhile explaining the term religion 29 said: ‘The term

religion is not defined in the Constitution. The word ‘religion’ does not occur in the

Preamble to the Constitution, but the Preamble does promise to secure to its citizens“Liberty of thought, expression, belief, faith and worship.” The freedom of conscienceand the right to profess, propagate and practice religion, flow out of the idea soexpressed in the Preamble. The terms ‘belief’, ‘faith’ and ‘worship’ used in the Preamble

reveals some idea of religion. He observed that reading Article 25 in the backgroundof the proclamation regarding ‘Liberty’ in the Preamble to the Constitution, we maysafely conclude that the Constitution views religion, as comprising thought, expression,belief, faith or worship, as involving the conscience and as something which may beprofessed, practiced and propagated……’

He further said that in the background of the provisions of the Constitution andthe light shed by judicial precedent, we may say, religion is a matter of faith. It is amatter of belief and doctrine. It concerns the conscience, i.e., the spirit of man. It mustbe capable of overt expression in word and deed, such as, worship or ritual... There

are many in the penumbral region which instinctively appear to some as religions andto others as not religions. There is no formula of general application. There is no knifeedge test. Primarily it is a question of consciousness of the community29……

Justice R.B.Mishrareferred the proposition laid down in the Shirur Mutt caseregarding the meaning of religion as follows:


1. Religion means “a system of beliefs or doctrines which are regarded by those whoprofess that religion as conducive to their spiritual well-being”.

2. A religion is not merely an opinion, doctrine or belief. It has its outward expressionin acts as well.

3. Religion need not be theistic.30

Thus, the Supreme Court affirmedthe opinion of Justice Mukherjee in Shirur Muttcase that a religion undoubtedly has its basis in a system of beliefs and doctrines which

are regarded by those who profess religion to be conducive to their spiritual well-beingand further expressed that ‘a religion is not merely an opinion, doctrine or belief. It hasoutward expression in acts as well. It is not every aspect of religion that has beensafeguarded by Articles 25 and 26 nor has the Constitution provided that every religiousactivity cannot be interfered with.…. Every religion must believe in a conscience and

ethical and moral precepts. Therefore, whatever binds a man to his own conscienceand whatever moral or ethical principle regulate the lives of men believing in the theistic,conscience or religious belief that alone can constitute religion as understood in theConstitution…. Secular activities and aspects do not constitute religion which bringsunder its own cloak every human activity. There is nothing which a man can do, whether

in the way of wearing clothes or food or drink, which is not considereda religiousactivity. Every mundane or human activity was not intended to be protected by theConstitution under the guise of the religion, The approach to construe the protection ofreligion or matters of religion or religious practices guaranteed by Articles 25 and 26must be viewed with pragmatism since by the very nature of things, it would be

extremely difficult, if not impossible, to define the expression religion or matters of religionor religious belief or practice. The Supreme Court further said that religion is that whichbinds a man with his Cosmos, his creator or super force. It is difficult and ratherimpossible to define or delimit the expression ‘religion’ or ‘matters of religion’ used inArticles 25and 26. Essentially, religion is a matter of personal faith and belief, of personal

relation of an individual with what he regards as Cosmo, his Maker or his Creator which,he believes, regulates the existence insentient beings and the forces of theuniverse.Religion is not necessarily theistic and in fact there are well known religionswhich do not believe in God. practice31.

In another case, the Supreme Court observed that religion is the belief which bindsspiritual nature of men to supernatural being. It includes worship, belief, faith, devotion


etc. and extends to rituals. Religious rights are the rights of a person believing in particularfaith to protect, preach and profess it32.

Explaining the meaning of essential part of a religion, the Supreme Court bymajority held that essential part of a religion means the core beliefs upon which a religionis founded. Test to determine whether a part or practice is essential is to find out whether

the nature of the religion will be changed without that part or practice. There cannot beadditions or subtractions to such part because it is the very essence of that religion andalterations will change its fundamental character. It was again said that what constitutesan essential or integral part of a religion has to be determined with reference to thedoctrines, practices, tenets, historical background etc. of the given religion and in a given

case it is for the court to decide the issue. The proper test to be applied to determinewhether a particular practice is an integral part of the religion, is to ascertain whether itis regarded as such by the community following the religion or not. The Supreme Courthas been cautious to observe that certain practices will be treated as part of religiononly if they are regarded by the said religion as its essential and integral part33.

Matters of religion, practices, rituals and acts in pursuance ofReligion

From the above discussion it is clear that religion does not mean only the belief,faith or doctrines but matters, practices, rituals of and acts done in pursuance of religionare also part of religion. But only such matters, practices, rituals and acts are parts ofreligion which are essential and integral for the religion which are the“core” for the

religion. But it is as much difficult to define or ascertain as essential and integral part ofreligion as is difficult to define religion itself. Chief Justice Sinha in his separate butconcurring judgment in Sardar Syedna Taher Saifuddinsaheb v. State of Bombay34,said that what are matters of religion and what are not, is not an easy question to decide.It must vary in each individual case according to the tenets of the religion concerned.

But the Supreme Court in A.S. Narayana v. State said “though religious practicesand performances of acts in pursuance of religious belief are as much a part of religionas faith or belief in a particular doctrine, that by itself is not conclusive or decisive. Whatare essential parts of religion or religious belief or matters of religion and religious practiceis essentially a question of fact to be considered in the context in which the question

has arisen and the evidence – factual or legislative or historic – presented in that context,is required to be considered and a decision is reached.” At the same time the Supreme


Court also said that every mundane or human activity was not intended to be protectedby the Constitution under the guise of religion.35

The court has pointed out in different cases what matters are essential and integralpart of religion and what are not. The expression ‘matters of religion’ is not restrictedto doctrines or belief. It covers acts done in pursuance of religion and therefore assures

guarantee for rituals and observance, ceremonies and modes of worship which areregarded as integral parts of religion36. As such, if the tenets of any religious sect ofHindus prescribe that offering of food should be made to the idol at particular hours ofthe day, that periodical ceremonies should be performed in a certain way at certainperiods of the or that there should be daily recital of sacred texts or oblation to the

sacred fire, all these would be regarded as parts of religion and the mere fact that theyinvolve expenditure of money or employment of priests and servants or use of themarketable commodities would not make them secular activities partaking of acommercial or economic character. All such practices should be regarded as mattersof religion….37. Offering of certain quantity of food as ‘bhog’ to the deity is a well

established ritual of a religious institution, the practice should be held to be part of thereligion…… and if any law materially impairs that practice, such law shall beunconstitutional to that extent38. Explaining the expression ‘matters of religion’ inVenkataramana Devaru v. State of Mysore39 where the question was whether SriVenkataramana of Moolky Petta was a private or public temple, looking into the

ceremonial law relating to the construction of temple and conduct of the worship of theDeity….., the Supreme Court held that practices which are regarded by the communityas part of its religion and under the ceremonial law pertaining to temples, who are entitledto enter into them for worship and where they are entitled to stand for worship andhow the worship is to be conducted are all matters of religion. It is submitted that the

Supreme Court, in Acharya Jagdishwaranand v. Commissioner of Police40, didnot allowed Anand Margis to take procession with knives, skulls etc. which the followersof Anand Margis regarded it as part of their faith.

Explanation I to Article 25 of the Constitution provides that wearing and carryingon their person kirpans as an emblem is an act and matter of Sikh religion. Kirpan is akind of sword but its size and shape has not been prescribed. However, a Sikh cannotcarry any number of kirpans or sword without license41. Similarly, five times Namaj,Jakat and haj may be considered as matters of Islamic religion and wearing Cross of

Christian religion.


In Mohd.HanifQuareshi v. State of Bihar42 the question was whether theprohibition of cow slaughter violated the freedom of religion of Muslims, the Supreme

Court of Indiaafter review of evidence held that the practice was not an essential partof the Mohammedan religion. The Court rejected the contention of Mohd. HanifQuareshi that sacrifice of cow on the Bakrid day was enjoined by the Koran andtherefore, the practice was an integral part of the religion.

The Supreme Court has held that right guaranteed in Art. 25 (1) of the Constitutiondoes not necessarily include the right to acquire or own or possess property. InM.Ismail Faruqui v. Union of India43 the Supreme Court held also that this rightdoes not extend to the right of worship at any or every place of worship…….. TheCourt further held that while offer of prayer is a religious practice, its offering at everylocation where such offer can be offered would not be an essential and integral part ofsuch religious practice unless the place has aparticular significance for that religionso asto form an essential and integral part thereof.Places of worship of any religion havingparticular significance for that religion, to make it an essential or integral part of thatreligion, stand on a different footing have to be treated differently and more reverentially.

The Court further held that a mosque is not an essential part of the practice ofthe religion of Islam and namaz(prayer) by Muslims can be offered anywhere, even inopen. Accordingly, acquisition of certain area of Babari Masjid was not prohibited bythe Constitution of India.

Any act or statement which tends to create hatred among person practicingdifferent religions in exercise of right to freely profess, practice and propagate religiondoes not constitute essential part of religion44 and also that the right to propagate one’sown religion does not grant the right to convert another person to one’s ow religion45.It can be inferred from these decisions that an act of conversion of a person from hisreligion to another by force or inducement or in any other illegal manner is not an actor essential practice in pursuance of exercise of religion.

In Acharya Jagdishwaran and Avadhuta v. Commissioner of Police46 theSupreme Court held that Tandava dance in public was not an essential rite of the AnandMarg faith. The Court held that Tandav dance was not the “core” upon which the AnandMargi order was founded. In this case Anand Margis wanted take out Tandav dancewith knives, live snakes tridents or skulls.

Thus, only such acts, rites, ceremonies and rituals which constitute the “core” ofa religion, upon which it is founded, can be secured by Article 25 and 26 being an


essential and integral part of a religion. Any financial, political or economic activitiesthough engaged with religion cannot be protected.

Dharma and Hindu DharmaIt will be expedient, appropriate and worthwhile in this context to discuss Dharma

and Hindu Dharma . Finding no equal term to religion Dharma has been used alternatively,while Dharma is neither the Hindi version of Religion nor it is a synonym of it. JusticeHansaria has rightly observed in A.S. Narayana v. State of A.P. 47 that very oftenthe words “religion” and “dharma” are used to signify one and the same concept or

notion; to put it differently, they are used inter-changeably. This, however, is not so….. The English language having had no parallel word to dharma, the word religionwas used in these two Articles.

The term ‘dharma’ has been used in very wide sense in Dharmshastras. SupremeCourt of India referred number of Dharmashastras, Smritis, Upanishada and rishis toexplain the meaning of ‘dharma’ in A.S. Narayana v. State of A.P48. Forexample,inreply to a question of Yaksh toDharmrajYudhishtir ‘what is Dharma’?, Yudhishtir replied:

Tarkopratisthhahsrutayovibhinnanaikorishryasyamatampramanam;

Dharmasyatatvamnihitamguhayammahajano yen gatahsahpanthah;

(Formallogic is vacillating. Srutis are contradictory. There is no single rishi whoseopinion is final. The principle of Dharma is hidden in a cave. The path of the virtuouspersons is the only proper course49 (Mahabharata). It means that whatever just andreasonable acts are done by great people,” are only ‘Dharma’. Similarly, when Yudhishtir

asked Bhishma- what is the meaning and scope of ‘dharma’? Bhishma replied:

Tadrishoayamanuprashnoyatradharmahsudurlabhah;duskarahpratisamkhyatumtatkenatravyavasyati;prabhvarthayabhutanamdharmapravachanamkritam;

yahsyatprabhatsanyuktahsadharmaitinishchayah;Dharmartdharmamityahudharmanenidhataprajah;Yehsyadharansanyuktahsadharmaitinishchaya.

(Quoted from A.S. Narayana case50)

It is most difficult to define Dharma. Dharma has been explained to be that whichhelps the upliftment of living beings. Therefore, that which ensures welfare of living beingsis surely dharma. The learned Rishis have declared that which sustains is dharma.


Taittriya Samhita declares: Dharmovishvasyajagatahpratishtha, lokedharmishthamprajaupasarpanti, Dharmenapapamapanudati, dharma sarvampratishthitam,

tasmaddharma mparamamvadanti.; meaning thereby that Dharma constitutes thefoundation of all affairs in the world. People respect one who adheres to dharma. Dharmadestroys sinful thoughts. Every thing in this world is founded on dharma, therefore, isconsidered supreme51.

Madhavacharya in his commentary on Parasar Smriti explained the meaning ofdharma in the words- Abhyudayanihshreisesadhantwendharayateiti dharma. Sachalakshanpramanamyamchodanasutrairvyavasthapitah, that is, dharma is that which sustainsand ensures progress and welfare of all in this world and eternal bliss in the other world.

The dharma is promulgated in the form of command. It is stated in Mahabharata (Verse58, Chapter-69) Dharnaddharmmityahurdharmodharyateprajah; Yatsyaddharansamyuktamsa dharma itinishchayah; that is, Dharma is for the stability of thesociety, to maintain social order and the general wellbeing and progress of human kind.Whatever conduces to the fulfillment of these objects is dharma, it is definite52. Justice

Hansaria referred from Webster’s New Collegiate Dictionarywhich defined dharma tomean dharayati,he holds, akin to custom or law regarded as duty; the basic principleof cosmic or individual existence; and the Oxford Dictionary defines dharma as ‘rightbehavior, virtue the law. He states that concept of ‘dharma’ has been with us for timeimmemorial. The word is derived from the root ‘Dh, r’ which denotes upholding,

supporting, nourishing and sustaining. The same is stated in Karna Parva of theMahabharat (Verse 58, Chapter 69) where it is said that ‘Dharma is for the stabilityof the society, the maintenance of social order and the general wellbeing and progressof humankind. Whatever conduces to the fulfilment of these objects is ‘Dharma’; thatis definite. Manu Smriti53 prescribes ten Attributes of Dharma as- Dhritihkshmad-

amoasteyam shauchamindriyanigrahm, Dheervidhyasatyam krodhodashakam dharmalakshanam, that is contentedness, forgiveness, self-restraint, non-stealing, purity, controlof organs, prudence, knowledge, truth and placability are the ten characteristics ofdharma(Ch. VI-92). These ten point code has moral foundations and prescribes Fivecommon rules of Dharma- Non-violence, truthfulness, non-stealing and not acquiring

any wealth through illegal or immoral means and control of senses and cleanliness ofmind and body are the common rules of dharma54.

Dharma is an important aspect of human life. It is a factor which distinguishes

man from an animal. Hitopadesha of Narayana declared:


Aharanidrabhayamaithunancha, samanyametatpashubhirnaranam;

Dharmo hi tesshamadhikovishesho, dharmenaheenahpashubhissamanah.

“food, sleep, fear, enjoyment of sex are common to man and animal. But dharmais a special attribute of man. Bereft of Dharma man is equal to animal55.”

As such it can be said that ‘Dharma’ is a word of wide connotation as to coverthe rules concerning all matters such as moral and personal including also civil, criminaland constitutional law giving meaning depending upon the context. When dharma is used

in the context of duties of the individual and powers of the king (the State), it meansconstitutional law (Rajdharma). Likewise when it is said that Dharmarajya is necessaryfor the peace and prosperity of the people and for establishing egalitarian society, theword dharma in the context of Rajya only means law, and dharmarajya means Rule ofLaw and not rule of religion or theocratic State, Dharma in the context of legal and

constitutional history only means vyavahara dharma and rajdharma evolved by thesociety through the ages which is binding both on the king (ruler) and the people (theruled).56 This is clear from Verse 9 of Chapter 5, the AshramaVasikaParva ofMahabharata wherein Dhritrashtra states to Yudhishtira “the State can only be preservedby dharma- under the rule of law.’ There was neither the King nor the State, nor

punishment nor any authority to punish. The people guarded each other by Dharmaonly.(Mahabharata: Shanti Parva, Chapter 56, Varsh 14). “Yatodharmastatojayah”, usedTen times in Mahabharta, is the basic principle of the Supreme Court of India andtherefore, is the guiding principle of justice in India.

Dharma and ReligionThus, the concept of dharma in its true sense includes every type of righteous

conduct of man. Rules of dharma are meant to regulate individual conduct in such amanner as to restrict his interest and desire to the extent necessary for him but not

interfere in the interests of other individuals. According to Swami Rama to love othersis dharma. Helping others ahead of one’s personal gain is the dharma of those whofollow selfless service. The perennial truths, rules and laws that help to maintain peaceand harmony in one’s individual and in the community life constitute dharma. Devoid ofsuch dharma will lead a society towards an inevitable decline57. In fact, dharma and

religion is not one and the same thing and the difference between the two is clear. SwamiRama distinguishing the two remarks- the word religion, as presently understood, iscomprised of rituals, customs and dogmas surviving on the basis of fear and blind faith;


whereas dharma encapsulate those great laws and decision s that uphold, sustain andultimately lead humanity to the sublime heights of worldly and spiritual glory. Dharma

shines in the form of truth, non-violence, love, compassion, forbearance forgivenessand mutual sharing; that religion is enriched by visionary methodology and theology,religion contributes to the changing phases of a culture; dharma enhances the beauty ofspirituality58. Justice M. Rama Jois distinguishes Dharma and religion in the words:Religions are many such as Shaiva, Jaina, Sikh, Islam, Christianity and Parsi and others

also. It is personal to individuals and is left to their choice. One can join or change areligion according to his urge or desire. Respect for all religions is dharma. Practice ofdharma is universal, applicable to all, whether they belong to any religion or not. It is acode of conduct for all human beings for all time to come. It is eternal; Religion meansmode of worship of Godby all believers calling him by different names. There are many

religions and also instances of fanaticism creating conflict. But dharma applies to allhuman beings. It sustains life. It does not create conflict59.

Hindu always desires the welfare of the whole world and therefore, sing: Sarvey

Bhavantu Sukhinah Sarvey Santu Niramayah; Sarvey Bhadrani Pashyantu, Ma kashchidDukhah Bhag Bhavet.60 It is, therefore, to be noted that Hindu Dharma is not a methodof worship like other religions.

Hindutva or Hinduism-Whether Religion or Dharma or None:In view of the meaning and definition of ‘religion’ and ‘dharma’ a controversy

arises whether Hindu, Hindutva or Hinduism is a religion like others such as Christian,Islam, Sikh, Jain and Buddhist religions or a ‘Dharma’. Hinduism is explained by authorsand court as a group of religions instead of denoting it a particular or a special religion

like others. Encyclopedia of Religions and Ethics61 described Hinduism as religion.Monier Williams stated that it should be born in mind that Hinduism is far more thana mere form of theism vesting on Brahmanism….. The Hindu religion is a reflection ofthe composite character of the Hindus, who are not one people but many. It is basedon the idea of universal receptivity.62

Hinduism, as defined in Webster’s Third International Dictionary of theEnglish Language, is ‘a complex body of social, cultural and religious beliefs andpractices in and largely confined to the Indian Sub-Continent and marked by a caste

system, an outlook tending to view all forms and theories as aspects of one eternalbeingand truth…. ,the way of life and form of thought of a Hindu63. According to


Encyclopedia Britainica ‘Hinduism constitutes a very complex but largely continuouswhole and since it covers the whole of life, it has religious, economic, literary and artistic

aspects. As a religion, Hinduism is an utterly divers conglomerate of doctrines, cultsand way of life. In principle Hinduism incorporates all forms of belief and worship withoutnecessitating the selection or elimination of any…. . The core of religion does not evendepend on the existence or non-existence of God or there is one God or many. Sincereligious truth is said to transcend all verbal definitions, it is not conceived in dogmatic

terms. Hinduism then is both a civilization and a conglomerate of religions with neithera beginning, a founder, nor a central authority, hierarchy, or organization. Every attemptat a specific definition of Hinduism has proved unsatisfactory in one or another, moreso because the finest Indian scholars of Hinduism, including Hindus themselves, haveemphasized different aspects of the whole.’

Swami Vivekanand said: Here we are the Hindu race, whose vitality, whose lifeprinciple, whose very soul, as it were, is in religion ‘The religion of the Vedas is thereligion of Hindus, and the foundation of all Oriental religions ……are offshoots of the

Vedas…64 and an Indian philosopher Dr. Radhakrishanan said :

The term ‘Hindu’ had originally a territorial and not a credal significance. It impliedresidence in well -defined geographical area. …… The Hindu thinkers reckoned with

the striking fact that the men and women dwelling in India belonged to differentcommunities, worshipped different Gods, and practiced different rites. He further said“In all the fleeting centuries of history, in all the vicissitudes through which India haspassed, a certain marked identity is visible…... The history of Indian thought emphaticallybrings out the fact that the development of Hindu religion has always been inspired by

an endless quest of the mind for truth based on the consciousness that truth has manyfacets. Truth is one but wise men describe it differently (Ekamsat viprabahudavadanti).If we can abstract from the variety of opinion and observe the general spirit of Indianthought, we shall find that it has a disposition to interpret life and nature in the way ofmonistic idealism, though this tendency is so plastic, living and manifold that it takes

many forms and express itself in even mutually hostile teachings”65.

In ShastriYagnapurushadji v. MuldasBhudardas Vaishya66 the SupremeCourt explained Hinduism in the words that it is a matter of common knowledge thatHinduism embraces within itself so many diverse forms of beliefs, faith, practices and

worships that it is difficult to define the term Hindu with precisionand JusticeGajendragadakar explained what actually Hindu religion means following the view of


Bal GangadharTilak from his famous commentary ‘Geeta Rahasya’ observed at p.1131:

“Acceptance of Vedas with reverence; recognition of the fact that the means or waysof salvation are diverse; and realization of the truth that the number of Gods to be worshipedis large, that indeed is the distinguishingfeature of Hindu religion.” The majority observed“we have already indicated that the usual tests which can be applied in relation to any

recognized religion or religious creed in the world turnout to be inadequate in dealing withthe problem of Hindu religion. Normally any recognized religion or religious creedsubscribe to body of set philosophic concept and theological beliefs”67

Swami Vivekanand said that excepting our own almost all other great religions in

the world are inevitably connected with life or lives of one or more of their founders.All their theories, their teachings, their doctrines and their ethics are built round the lifeof a personal founder from whom they get their sanction, their authority and theirpower…..Every one of the great religions in the world excepting our own, is built uponsuch historical characters; but ours rests upon principles. There is no man or woman

who can claim to created the Vedas. (Vol. III 182-3). Ours is the only religion thatdoes not depend on a person or persons; it is based on principle (Vol. III p. 280).

After considering decisions of the courts and opinions of Indian and other scholars

the Supreme Court further observed: “No precise meaning can be ascribed to the term‘Hindu’, “Hindutva’ and ‘Hinduism’ and no meaning in the abstract can confine it tothe narrow limits of religionalone, excluding the contents of Indian culture and heritage.It is also indicated that the term ‘Hindutva’ is related more to the way of life of thepeople in the sub-continent. It is difficult to appreciate how in the face of these decisions

the term ‘Hindutva’ or ‘Hinduism’, per se, in the abstract, can be assumed to meanand be equated with narrow fundamentalist Hindu religious bigotry”…….68

Finally, the court concluded that ordinarily, ‘Hindutva’ is understood as a way of

life or a state of mind and it is not to be equated with religious Hindu fundamentalism.However, belief in god and practicing some rituals manifesting interest in worshipingunseen power is only one point of values of Hinduism. So far this part of life of Hindusis concerned there is full liberty to accept, follow and practice or not any religious faith.Because of this liberty Justice Bharucha observed in Dr. M. Ismail Faruqui v. Unionof India69:

‘Most important characteristic of Hindu religion, if at all treated religion, whatJustice Gajendra gadakar stated in Shastri Yagnapurushadji v. Muldas Bhudardas


Vaishya70 that unlike other religions in the world, the Hindu religion does not claim anyone prophet; it does not worship any one God; it does not subscribe to any one dogma;

it does not believe in any one philosophic concept; it does not follow any one set ofreligious rites or performances. In fact, it does not appear to satisfy the narrow traditionalfeatures of any religion or creed. It may broadly be described as way of life and nothingmore”

Secondly, “Hinduism is a tolerant faith. It is that tolerance that has enabled Islam,Christianity, Zorastrianism, Judaism to find shelter and support on this land and religionslike Jainism, Buddhism and Sikhism to originate and flourish in contradiction to Hindutvaor Hinduism or Hindu dharma. Calcutta High Court also observed that Hindu religion

is marvelously Catholic and elastic. Its theology is marked by eclecticism and toleranceand almost unlimited freedom of private worship…… and because of this freedomHindus are divided in so many sects and subsects, like Idol worshipers and non-worshipers; Vaishnvasand ,Shaivas and Shaktas. ‘The development of Hindu religionand philosophy shows that from time to time Saints and religious reformers led to

commencement of different new religious faiths, e.g. Buddha started Buddhism;Mahveer founded Jainism; Basava founded Lingayat religion; Gyaneshwara and Tukaraminitiated Varkari religion; Guru Nanak inspired Shikhism; Dayananda –Aryasamaj;Chaitanya Mahprabhu – Bhakti cult. It is submitted that in addition to these there areother sects like-Ramanuja, Vallabha, Ramsnehi, Satsangis,Sanatanis, Anand Marg

founded by Jagdishwaranand; Kabirpanth by Kabir; Nathpanth by GorakshaNath. Allthese sects or religious faiths born out of Hindus as a reaction or otherwise but havenot been declared by the court as distinct and separate religions.

These all sects are different and are established by someone having distinct faithand manner of worship, believing in different Gods or not believing in any God. Mostimportant fact of Hindus is that they are divided in hundreds of castes. Justice D.M.Dharmadhikari has rightly observed in Bal Patil v. Union of India71: “The word ‘Hindu’conveys the image of diverse groups of communities living in India. If you search for a

person by name Hindu, he is unidentifiable. He can be identified only on the basis ofhis caste.”

Hindu dharma, Hindutva or Hinduism is not a religion. It is Hindu dharma as saidby Maharishi Aurobindo in his Uttarpada lecture on May 30, 1909: ‘Which we call

Hindu dharma, it is actually is the Sanatan dharma because it is the only dharma whichis worldwide and respects all other religions’.


Conclusion: Liberty of thought, expression, belief, faith and worship promised in the Preamble

and Right to freedom to profess, practice and propagation of religion,guaranteed in

Article 25and 26,religion not defined in the Constitution, Courts had to face problemin giving meaning to the term religion. Religion has been defined as belief, faith, doctrineor dogma in number of cases and also laid down certain principles such as that religiousrites, practices or performance of acts in pursuance of the religious belief are as mucha part of religion as faith or belief in a particular doctrine of a religion. If the tenets of

a particular religion require performance of certain rites and ceremonies to be performedat certain times and in particular manner these are parts of religion. Therefore, protectionunder Article 25 extends to acts done in pursuance of religion, for rituals andobservances, ceremonies and modes of worship are integral and essential part of religion.Whether a ritual or ceremony or act is an integral part of religion is to be decided by

the court and the proper test to be applied is whether it is regarded as such by thecommunity following theparticular religion or not and whether it is the core of thereligion in the sense that if it is not followed, will change the religion. In this senseArticle 25 and 26 ensures the freedom of religion.

Dharma in true sense is neither the Hindi version of religion nor the synonym ofit. As explained by various Dhramshastras and authors, Dharma laid down the rules ofbehavior by men with his fellow men. Dharma is not only to create relation with theunseen superman or the almighty God who is omnipresent, the term Dharma has been

interpreted as duty; duty of man, duty of the State and in this it has been taken to meanlaw, the Constitution and the rule of law. Constitution makers failed to find appropriateword in English language for Dharma, as in the opinion of Justice Hansaria that althoughthere being difference in the word ‘religion’ and ‘Dharma’, they used the word ‘religion’in Articles 25 & 26 in the sense conveyed by the word “dharma’ which it is submitted

partly true to the extent of liberty of thought, expression, belief and faith and thepropagation is concerned but not to the right to worship.

So far the Hindu dharma is concerned, it is clear from the discussion that thereis no religion by name Hindu or Hindutva or Hinduism. Although Saints like Swami

Vivekanand, Aurobindo and philosophers like Bal GangadharTilak andDr.Radhakrishanan has used the term as Hindu religion. Hindu or Hindutva instead ofbeing religion by its name court has held conglomeration of sects following different


religious beliefs. It is not a religion in the sense of islam or Christian or Judaism or jainism,Buddhism or Sikhism. It is a culture and as held again and again by the Supreme Court,

Hindutva or Hinduism is way to live life with peace and harmony.

It is submitted that the Religion mentioned in the Right to Freedom of Religionguaranteed by Articles 25 and 26 is the religion as defined by the courts in the sense of

Belief, Faith and ritual, ceremonies and acts done in pursuance of the beliefs, faith anddoctrines of the particular religion like the well- known religions in the world andDharma and Hindu dharma is not religion.

References# See Part III of the Constitution of India.

1. Commissioner Hindu Religious Endowments v. Sri LakshmindraTirthaSwamiar of SriShirur Matt (Shirur Matt Case) AIR 1954 SC 282.

2. AIR 1954 Madras 585.3. (1943) 67 CLR 116, 123.4. AIR 1983 SC 1.5. Glossary of Terms in Sri Aurobindo’s Writings, p.132. See S.P.Mittal v. UoI, AIR 1983

SC1.6. The Varieties of Religious Experience referred by Hasan Khurshid , Lawyers Update,

Vol. XIX, Part 5, May, 2013 at p. 23.7. Davis v. Benson, (1888) 133 US 333.8. Seervai, H.M., Constitutional Law of India, 11th Edition, p. 1262.9. Radhakrishanan, Dr., See Shirur Matt Case, AIR 1954 SC 282 and A.S. Narayanan v.

State of AP, AIR 1996 SC 1765.10. The Complete Works of Swami Vivekananda, Vol. VI,Ed. 6 81;11. The Complete Works of Swami Vivekananda, Vol. V, Ed. 8, p. 192-193.12. Mircea Eliasde. Encyclopedia of Religions, Vol. 12.13. A.S.Narayana v. State of A.P., AIR 1996 SC 1765 at p. 1777.14. Reason and Emotions, Faber and Faber Publication, p. 40.15. Words and Phrases – Permanent Edi. ,36-A, p. 461.16. S. P. Mittal v. Union of India, AIR 1983 SC 1, 90.17. Supra note 1, AIR 1954 SC 282.18. Supra Note 13, AIR 1996 SC 1765.19. AIR 1954 SC 282.20. 133 US 333.21. 67 CLR 116, 127.22. AIR 1954 SC 388.


23. ILR (1909) 33 Bom. 122.24. AIR 1987 SC 748.25. Ibidat p. 392.26. The Durgah Committee, Ajmer v. Syed Hussain Ali, AIR 1961 SC 1402, 1415.27. Punjab Rao v. D.P. Meshram, AIR 1965 SC 1179.28. The Durgah Committee, Ajmer v. Syed Hussain Ali, AIR 1961 SC 1402;

SardarSyednaTaherSaheb v. State of Bombay, AIR 1962 SC 853; GovindLaljiMaharajv.State of Rajasthan, AIR 1963 SC 1638.

29. S.P. Mittal v. Union of India AIR 1983 SC 1.30. Ibid p. 78.31. A.S. Narayanan v. State of AP, AIR 1996 SC 1765.32. P.M.A. Metropolitan v. Moran Mar Morthoma, AIR 1995 SC 2001.33. JagdishwaranandAvadhuta v. Commissioner of Police Calcutta, AIR 1984 SC 51.34. AIR 1962 SC 853, 864.35. A.S. Narayanan v. State of AP, AIR 1996 SC 1765.36. The Durgah Committee, Ajmer v. Syed Hussain Ali, AIR 1961 SC 1402;

VenkataramanaDevaru v. State of Mysore, AIR 1958 SC 255.37. Commissioner Hindu Religious Endowments v. Sri LakshmindraTirthaSwamiar of Sri

Shirur Matt (Shirur Matt Case) AIR 1954 SC 282.

38. Achraj Singh v State of Bihar, AIR 1967 Patna 114.39. AIR 1958 SC 255.40. JagdishwaranandAvadhuta v. Commissioner of Police Calcutta, AIR 1984 SC 5141. R. v. Dhyan Singh, AIR 1952 All. 53.42. Mohd. HanifQuareshi v. State of Bihar, AIR 1958 SC 731.43. M. Ismail faruqui v. Union of India, AIR 1995 SC 605.44. Subhash Desai v. Sharad J Rao, AIR 1994 SC 2277; Manohar Joshi v. Nitin Bhau

Rao Patil, (1996) 1 SCC 169; R.Y.Prabhoo v. P.K. Kunte, (1996)1 SCC 130.45. Stainilaus v. State of M.P., AIR 1977 SC 908.46. Supra note 40.47. Supra note 31.48. Ibid.49. Mahabharata – AranyakaParva, varsh-313. 117.50. Supra note 31.51. Supreme Court Judgements on Hindutva: An Important Land Mark by M. Rama Jois-

SuruchiPrakashan, KesavaKunj, New Delhi, p. 11.52. Mahabharata- Chapter 69, Varsh- 58.53. Manu Smriti- Chapter VI-92.54. Manu Smriti- Chapter VI-92.55. Supra note 51.


56. Justice K. Ramaswami- Supra note 35.57. A Call to Humanity- Himalayan International Institute of Yoga- Science and Philosophy,

USA, 1988, referred in A.S. Narayanan Case at p. 1806-7.58. Supra note 31.59. M. Rama Jois, p. 10.60. VrahdarnyakUpnishad- 1.4, 14.61. Vol. VI-p. 686.62. .(Religious Thought and Life in India Monier Williams, p. 57).63. Referred by Justice Gajendragadakar in ShastriYagnapurushadji v. MuldasBhudardas

Vaishya (AIR 1966 SC 1119.64. Complete Works of Swami Vivekananda, Vol. III p.177.65. Indian Philosophy by Dr. Radhakrishanan, Vol. I, P. 22-23, referred in R. Y. Prabhoo,

AIR 1996 SC 1113 at 1128.66. AIR 1966 SC 1119.67. Referred in BramchriSidheshwar Shai v. State of West Bengal, AIR 1995 SC2089,p.

2095, para 18.68. R.Y.Prabhu v. P.K. Kunte, AIR 1996SC 1103, p. 1128.69. (1994)6 SCC 360; Ayodhya Case.70. .AIR 1966 SC 1119, 1128, referred by Justice M.N.Venkatachala in

BramchariSidheshwar Shai v. State of West Bengal, (AIR 1995 SC 2089 at p. 2094)and Justice J.S. Verma in R.Y. Prabhu v. P.K. Kunte (AIR 1996 SC 1103, 1127.

71. AIR 2005 SC 3172 at p. 3178.

Bibliography1. Seervai, H.M., Constitutional Law of India.2. Shukla’s Constitutional Law of India, Lucknow, EBC.3. Pandey, J. N., Constitutional Law of India, Allahbad law Agency.4. Basu, D. D., An Introduction to Constitution of India5. Sharma, Brij Kishore, Introduction to the Constitution of India, (PHI)6. Lahoti, Justice R.C., Preamble: The Spirit and Backbone of the Constitution of India,

Lucknow, EBC.7. Rama Jois, Justice M., Ancient Indian Law- Eternal values in Manu Smriti,

Universal Law Publishing Company Ltd..8. Rama Jois, Justice M., Supreme Court Judgements on Hindutva: An Important Land

Mark, New Delhi SuruchPrakasan, Keshava Kunj

Residence - H-28, Haldighati Marg,

Pratap Nagar, Sanganer, Jaipur,E-mail : [email protected]


Secularism in India : Its Cultural Roots

Nitin SharmaResearch Scholar,

Deptt. of Political ScienceMohanlal Sukhadia University,

Udaipur (Rajasthan)Advocate,


Jaipur (Rajasthan)

Abstract

In this paper I tried to describe about themeaning of Indian secularism and its cultural roots.What is the basic essence of the Indian secularismprevailing in India and the sources of Indian civilization?Its power to accommodate and assimilate the others

cultures. What made it different from the Westernconcept of secularism and how it is different? Thesource lies in the values of the dominant religion ofIndian subcontinent. How the religion helped to nurture

the Indian democracy.

Keywords :

Orientalism, Hindu- system, Myth

I would like to start my paper with the Sanskrit

phrase fl‚ÈäÊÒfl ∑È§≈ÈUê’∑§◊ “vasudev-kutumbkambh” found

in Hindu text in Maha-Upanishad which means "the worldis one family". It is a philosophy that tries to foster and

understanding that the whole of humanity is one family. Itis a social philosophy emanating from a spiritualunderstanding that the whole of humanity is made of onelife energy.

It means that if divine sources are then how we asindividual are different? If the whole Ocean is one thenhow a drop of the ocean is different from the ocean?


When we talk about secularism in India we generally take it as “dharm-nirpeksh”

means of a organisation, body, or a person without any religious views, but from therethe contradiction start in Indian context because in India there is a deep meaning of"Dharma" as compared to the modern meaning of secularism really means somethingmore than religion. Dharma means to hold together it, is the in most construction of athing the law of its inner being. It is an ethical concept which includes the course

righteousness and the whole range of men’s duties and responsibilities.

Indian Dharma has its roots in called the Arya Dharma. The expression VedicDharma was also used in ancient times to signify more particularly in exclusively all thosephilosophies moral teachings rituals and practice which was supposed to drive from

the Vedas.

India have a tradition of following one’s religion while at the same time respectingthe other religion, but the central point is that there is an importance of religion in the

life of the Indians, because religion is the source of life and behaviour which is formedthe peoples of India what the India is it is because of its religion, its literature, its thought,its culture and thus its whole past is a living operating factor in its present consciousness.

Religion is indispensable to the formation of harmonious hole in a country like

India, the units of Indian society and not territorial as in European countries religion isthe soul of India we can’t think India is religion minus Indian society is equal to India.

Swami Vivekananda writes, That once upon a time a Brahmin boy repeats every

day “the sun and the moon the lord created like the Suns and the moons of previouscycles” and this agree with the modern science. Here "I" stand and if I shut my eyesand try to conceive my existence “I” “I” “I”, what is the idea before me? The idea isthe body is I, then nothing but a combination of material substances? The Vedas declare,“NO”, I am a spirit living in a body. I am not the body. The body will die but I shall go

on living.

Likewise the Indians will take birth and will die, but the thread of soul of the religionmay continue to be in the past, present and future. The civil society in India was secular

and had pluralistic culture.

But the question arise, how the tolerance pluralistic society emerged?, It is becauseof its concept of orientalism, which was depicted by the west as pre-modern, backward,orthodox societal values, but this is the misinterpretation of the Indian Hindu civilization

to derogate the India’s vibrant culture, what actually in India was not a single tradition,


but it is like a Hindu-system, which has many sects caste within it, which sometimes

overlap sometimes cross cut with each other but it remain united and continuous systemof culture and traditions.

The Britishers depicts Indians as living in myth, but the problem arises what themeant by the word myth and what it actually is? What Britishers mean by myth as false

consciousness living in fake world in which nothing is real in this the societal values areabsurd and vague, while the myth in India is an idea and mythology is the vehicle ofthat Idea. Mythology constitutes stories, symbol and rituals that make a myth tangible.Stories, symbols and rituals are essentially languages- languages that are heard seenand performed, together the construct the truth of a culture.

“Myth=Mithya”, everybody lives in myth nobody like to live in falsehood.Everybody believes that they live in truth. But there are many truths some truths whichare “everybody’s truth” and everybody’s truth is a fact like hunger, fear and sun, while

the Harry Potter and Avengers is a fantasy that is “Nobody’s truth”, in between thesetwo truths, their lies “somebody’s truth” in it. This is my truth; this is a fact for me letwho believes in it. It may be fantasy for you or other, but for me it is a fact. So theworld of mythology is the world between fact and fiction?

It is because of this myth which lead to the golden age of India which is the successof the India’s culture because there is a partial truth in everybody’s myth and when themyth get clashed with each other, the partial false of both get dismissed and what weget is “A Truth” but not “The Truth”, because knowledge is a relative concept not an

absolute one.

From myth come beliefs, from mythology we get customs, traditions, myth conditionthought and feeling. Mythology influences behaviour and communication. Myth andmythology has a profound influence on culture. Likewise culture has a profound influence

on myth and mythology.

This myth gives conditioning to Indian society to accept the others truth as ourtruth and vice versa, which led to establish a society, which is tolerant of others cultures,

beliefs and religions. It is because of this myth, India able to accommodate and assimilatevarious religions cultures traditions. The religions like Islam and Christianityaccommodated in India; while the religions like Jainism, Buddhism and Sikhism,assimilated in the Hindu religion and the various castes which had their origin from outsidethe Indian subcontinent were submerged in the so called “Hindu-System”.


The major turn occur in India when the constitution of India was adopted by thenation with the secular values but the actual reality of the success of Indian democracy,also called a “Salad Bowl”, lies in its the value of Hindu religion which is liberal in natureand policies in a structure that able India to accommodates the minorities in India sowell. The real test of democracy lies in how the majority nurture the democratictemperament towards minority and can accommodate the minorities. India successfullysucceeds in this test because of the polytheist structure of the “Hindu system”.

In the era of globalisation we can teach to the homogeneous societies and nationof west, our Indian values, based on Hindu-system. The Western society is crumblingbecause of their strict and un-accommodative values imbibe in their dominant religiousvalues, whether it is Islam or Christianity which is monotheists in structure.

India’s model of secularism that is the Dharma, which is pluralistic, tolerant, adhereto values of other culture is different from the estern concept of secularism which meansthe separation between religion and state.

In India there is a state, supported by the ethics and values of religion which isthe very soul of India. We cannot separate the religion from the state otherwise it isdetrimental to the health of the Indian democracy. The basic essence of Indian democracylies in its philosophy of religion of majority in India, which is the Hindu system; it isbased on one core value that is love. I rest my paper with the lines of great saint ofIndia-Kabir..

¬ÊÕË ¬Á…∏U ¬Á…∏U ¡ª ◊È•Ê, ¬¥Á«UÃ ÷ÿÊ Ÿ ∑§Êÿ,…UÊß¸U •Êπ⁄U ¬˝◊ ∑§Ê, ¬…∏U ‚Ê ¬¥Á«UÃ „UÊÿ– - ∑§’Ë⁄U

References1. Kabir, (2017) – Kabir Dohawali, New Delhi, Paperback.2. NCERT, (2007) – India and the Contemporary World – II, New National Council of Educational

Research and Training.3. Nehru, Jawaharlal. (2008) – The Discovery of India, New Delhi, Penguin India.4. Patnaik, Devdutt. (2008) – Myth = Mithya : Decoding Hindu Mythology, New Delhi, Penguin

Books, India5. Rathore, Aakash. (2012) – India Political thought : A Reader, New Delhi, Newtech

Photolithographs.6. Sen, Amartya. (2006) – The Argumentative Indian, New Delhi, Penguin Books, India.7. Vivekanand, Swami. (2016) – Swami Vivekanand : The Ideal of Youth, New Delhi, Three Ess.

Publications.

Residence - House No. 207/12, Panchsheel Colony,Beawar Road, Ramganj, Ajmer (Raj.)



The reviewed book ‘Bleeding Bengal’ has beenbrought forward by the painstaking effort of Mr.Manoj Verma (Secretary General, National Unionof Journalists, India) and his team. The book is acollection of articles, real time incident narration anda detailed data of various violent political and reli-gious clashes which reflects the miserable conditionof law and order in West Bengal. The book alsothrows light over the fast deteriorating condition ofthe same Bengal, which has led the peoples of Indiain its spiritual and cultural renaissance.

Mr. Asim Kumar Mitra, in his article‘The Birth of Nationalism in Bengal’ provides a brisk

account of glorious literate Bengal highlighting personalities like Rabindranath Tagore,Bankim Chandra Chatterjee, Swami Vivekanand and the role of various ‘Samaj’ preva-lent during that period who not only saved Hinduism from extremists and conservativesbut also played a major role in freedom struggle and bringing reforms. Further givingreasons, he explains about the adaptation of Communist rule by the peoples of Bengalwhich led to the gradual degradation of culture, social life and economy in the state. Hecategorically points out that, the coming of TMC in power brought catastrophic changein the state with Muslim appeasement and religion based politics. In his opinion, mediashould take an unbiased and more serious note in bringing out the happenings in Bengal.

Mr. J. Nand Kumar in his article ‘Will West Bengal Reinvent Democracy AfterIts Tryst with communism and Fascism?’ talks about the violent and bloody politicalbackground of West Bengal that started dominating the state some years after the inde-pendence. Once a leading state, that contributed excellence in spirituality, art, literature,culture, science and Nationalism through its renaissance, has now completely lost itspath of progress. Today it is behind other states with unsafe social life, miserable law and

Book Review

Indrajeet BhattacharyaResearch ScholarCentre for Museology & Conservation,University of Rajasthan,Jaipur (Rajasthan)

Book : Bleeding BengalEditor : Manoj VermaPublication : Prabhat PrakashanPages : 72 Price : Rs.100/-


order, high corruption, scattered economy, poverty and political rifts that end in jihadviolence. He clearly points out that the current political situation and breakdown of lawand order is a contribution of CPM and TMC. The Mamata Banerjee led TMC hasbecome more disturbed and frustrated which is reflected through increase in violentincidents. Through her ‘Cut Money’ policy, the Bengal CM has tried to put a mask of‘official collection for social development’ to the ‘bribe & collected’ money collected byTMC goons.

Sanjoy Som in his article ‘Bleeding Bengal’ drew a portrait of West Bengal bysummarizing various kinds of crimes which is affecting every section of society. Thereasons are silly and affected with Muslim appeasement. Justice is denied to the peoplesof every section against crime has been committed, just to please the Muslim vote bank.Political workers have been hanged just to reflect it as an incident of suicide where asthere were sufficient proofs of murder. Hindu festivals are banned by the local govern-ment authorities. Rape victims were denied justice. Peaceful protests are met up withopen firing. Lathicharge on lawyers including magistrate in court premises tells about thestate of judiciary. The basic constitutional rights of common man in West Bengal is notsafe as they are not being allowed to vote freely.

The description of Bhatpara incident reflects a clear intention of the current stategovernment. From June 19th, 2019 to June 22nd, 2019 Bhatpara is on flames withunrest, frequent murder and bomb throwing incidents. Deployment of Police and RAFhas less effect as crimes still continued during that period.

A well documented detail report of political and social unrest and clashes sum-marizes the entire story of prevailing conditions in West Bengal. The detail which ispresented in a tabular format surprisingly shows mere occurrences of police taking ac-tion. Many cases shows, the ‘case details are unavailable’, ‘no police action’, ‘collectingdetails’ etc. There is no concrete action that seems to have been taken by the administra-tion or the police which is quite unfortunate and alarming.

The book is very well composed and written. Most impressive part was thepresentation of realistic data which itself reflect the horrendous situation of the state.Price seems to be bit high but looking at the intensity and risk of the work, it is still low.Bringing such articles and data in limelight is very much essential for the peoples outsidethe state and the Centre to know about the state.

Residence : 143, Indira Colony, ICICI Bank Lane,Bani Park, Jaipur (Rajasthan)



‡ÊÒÁˇÊ∑§ ◊¥ÕŸ ∞∑§ ÁmU÷Ê·Ë ◊ÊÁ‚∑§ ¬ÁòÊ∑§Ê „ÒU Á¡‚◊¥‡ÊÒÁˇÊ∑§ ˇÊòÊ ∑§ ÁflÁ÷ÛÊ Áfl·ÿÊ¥ ¬⁄U •Ê‹π ¬˝∑§ÊÁ‡ÊÃ Á∑§∞ ¡ÊÃ„Ò¥U– ßU‚ ¬ÁòÊ∑§Ê ∑§Ê •ªSÃ •¥∑§ “÷Ê⁄UÃËÿ SflÃ¥òÊÃÊ •Ê¥ŒÊ‹Ÿ•ÊÒ⁄U Á‡ÊˇÊÊ” Áfl·ÿ ¬⁄U ¬˝∑§ÊÁ‡ÊÃ „ÈU•Ê „ÒU– Áfl‡Ê·Ê¥∑§ ◊¥ ∑È§‹ wz•Ê‹π „Ò¥U Á¡Ÿ∑§ ◊Êäÿ◊ ‚ Áfl·ÿ ∑§ ÁflÁ÷ãŸ ¬„U‹È•Ê¥ ∑§Ê¬ÿÊ¸åÃ ÁflfløŸ Á∑§ÿÊ ªÿÊ „ÒU–

flÊ‚ÈŒfl ¬˝¡Ê¬ÁÃ •¬Ÿ •Ê‹π “„U◊Ê⁄UË ôÊÊŸÁŸÁäÊ ¬⁄U•¥ª¡Ê¥ •Ê∑˝§◊áÊ” ◊¥ Á‹πÃ „Ò¥U Á∑§ v}flË¥ ‚ŒË ∑§ •¥Ã ÃÕÊv~flË¥ ‚ŒË ∑§ ¬˝Ê⁄Uê÷ ◊¥ flŒ, ©U¬ÁŸ·Œ˜, Á„UÃÊ¬Œ‡Ê, ªËÃÊ,•Á÷ôÊÊŸ ‡Ê∑È§ãÃ‹◊˜ •ÊÁŒ ª˝¥Õ •ŸÈflÊÁŒÃ „UÊ∑§⁄U ¡’ ÿÍ⁄UÊ¬¬„È°ø ÃÊ fl„UÊ° ∑§ ÁflmUÊŸ ÷Ê⁄UÃËÿ ◊ŸË·Ê ‚ ø◊à∑Î§Ã Õ– “’ÊßUÁ’‹◊¥ √ÿQ§ ÁfløÊ⁄U „UË ‚fl¸üÊcΔU „ÒU” ∑§Ë ◊ÊãÿÃÊ ‚ ª˝Á‚Ã ß¸U‚Êß¸U ¡ªÃ Ÿ ◊ÒÄ‚◊Í‹⁄U, ¡ê‚ Á◊‹ ¡Ò‚‹π∑§Ê¥ ∑§ ◊Êäÿ◊ ‚ ÷Ê⁄UÃËÿ ôÊÊŸÁŸÁäÊ ∑§Ê ∑§◊Ã⁄U ∑§⁄UŸ ∑§Ê ¬˝ÿÊ‚ Á∑§ÿÊ– “Á◊Õ∑§” •ÊÒ⁄U “◊ÊßUÕÊ‹ÊÚ¡Ë”∑§ ’„UÊŸ ‚ ßUŸ ¡Ò‚ ª˝¥ÕÊ¥ ∑§Ê •äÿÿŸ ‚ ’Ê„U⁄U ∑§⁄U ÁŒÿÊ ªÿÊ– ÷Ê⁄UÃ ∑§ ßUÁÃ„UÊ‚ ∑§Ê •¬Ÿ ŒÎÁc≈U∑§ÊáÊ‚ Á‹π∑§⁄U Áfl∑Î§Ã ∑§⁄UŸ ∑§ ¬˝ÿ% „ÈU∞–

÷Ê⁄UÃËÿ ¬ÊΔU˜ÿ¬ÈSÃ∑§Ê¥ ∞fl¥ ¬ÊΔ˜Uÿ∑˝§◊ ‚ ÷Ê⁄UÃ ∑§Ë ôÊÊŸ ¬⁄Uê¬⁄UÊ ∞fl¥ ÷Ê⁄UÃËÿ ÷Ê·Ê•Ê¥ ∑§Ê •‹ª∑§⁄UŸ ∑§ Á‹∞ ‚Ÿ˜ v|~w ◊¥ øÊÀ‚¸ ª¥Ê≈U mUÊ⁄UÊ ∞fl¥ ©U‚∑§ ¬‡øÊÃ˜ Á∑§ÿ ªÿ ¬˝ÿÊ‚Ê¥ ∑§Ë ÁflfløŸÊ ªÊÁflãŒ¬˝‚ÊŒ ∑§ •Ê‹π “Á’˝Á≈U‡Ê ∑§Ê‹ ◊¥ ∑Ò§‚ ‹È# „ÈUß¸U ÷Ê⁄UÃËÿ ôÊÊŸ ¬⁄Uê¬⁄UÊ” ◊¥ ∑§Ë ªß¸U „ÒU– ‹π∑§ ∑§Ê◊ÊŸŸÊ „ÒU Á∑§ ÷Ê⁄UÃËÿ ◊ÊŸ‚ ∑§Ê ©U‚∑§Ë flÒøÊÁ⁄U∑§ ÃÕÊ ‚Ê¥S∑Î§ÁÃ∑§ øÃŸÊ ‚ fl¥ÁøÃ ∑§⁄UŸ ◊¥ •¥ª¡‚»§‹ ⁄U„U–

SflÃ¥òÊÃÊ •Ê¥ŒÊ‹Ÿ ∑§ ŒÊÒ⁄UÊŸ •¥ª˝¡Ê¥ ‚ ßUÃ⁄U ⁄UÊ¡Ê ⁄UÊ◊◊Ê„UŸ ⁄UÊÿ, ªÊÁflãŒ ⁄UÊŸÊ«U, ≈ÒUªÊ⁄U, äÊÊ¥ŒÊ∑§‡Êfl ∑§fl¸, ◊ŒŸ ◊Ê„UŸ ◊Ê‹flËÿ, ◊„UÊà◊Ê »Í§‹, ÁÃ‹∑§, ªÊ¥äÊË •ÊÁŒ ⁄UÊc≈˛UflÊÁŒÿÊ¥ mUÊ⁄UÊ ÿÊ ßUŸ ∑§Ë¬˝⁄UáÊÊ ‚ ŸÊÒ¡flÊŸÊ¥ ◊¥ ⁄UÊc≈˛U÷ÁÄÃ ∑§Ë ÷ÊflŸÊ ¡Êª˝Ã ∑§⁄UŸ ÃÕÊ ‚¥S∑§Ê⁄U •ÊäÊÊÁ⁄UÃ Á‡ÊˇÊÊ ŒŸ ∑§ ©Ug‡ÿ ‚Œ‡Ê÷⁄U ◊¥ ⁄UÊc≈˛UËÿ ÁfllÊ‹ÿ, ∑§ÊÚ‹¡, ÁfllÊ¬ËΔU ∞fl¥ Áfl‡flÁfllÊ‹ÿÊ¥ ∑§Ë SÕÊ¬ŸÊ ∑§Ë ªÿË– ¬òÊ∑§ÊÁ⁄UÃÊ

¬ÈSÃ∑§ ‚◊ËˇÊÊ⁄UÊ◊SflM§¬ •ª˝flÊ‹¬Ífl¸ ¬˝ÊøÊÿ¸⁄UÊ¡. ÁflÁäÊ ◊„UÊÁfllÊ‹ÿüÊËª¥ªÊŸª⁄U (⁄UÊ¡.)

÷Ê⁄UÃËÿ SflÃ¥òÊÃÊ •Ê¥ŒÊ‹Ÿ •ÊÒ⁄U Á‡ÊˇÊÊU(‡ÊÒÁˇÊ∑§ ◊¥ÕŸ)‚ê¬ÊŒ∑§ — «UÊÚ. ⁄UÊ¡ãº˝ ‡Ê◊Ê¸¬˝∑§Ê‡Ê∑§— ‡ÊÒÁˇÊ∑§ ◊¥ÕŸ ‚¥SÕÊŸ, ¡ÿ¬È⁄U¬ÎcΔU ‚¥ÅÿÊ— ~{, ◊ÍÀÿ M§. zÆ/-


∑§ ◊Êäÿ◊ ‚ ÷Ë ¡Ÿ ‚Ê◊Êãÿ ∑§Ê Á‡ÊˇÊáÊ ∑§⁄UŸ ÃÕÊ •Ê¡ÊŒË ∑§Ê •‹π ¡ªÊŸ ∑§Ê ¬˝ÿÊ‚ „ÈU•Ê– •Êÿ¸‚◊Ê¡, ¬˝ÊÕ¸ŸÊ ‚◊Ê¡, ÷Ê⁄UÃãŒÈ ◊á«U‹ •ÊÁŒ •Ê¥ŒÊ‹ŸÊ¥ ∑§Ê Á‡ÊˇÊÊ ˇÊòÊ ◊¥ ©À‹πŸËÿ ÿÊªŒÊŸ ⁄U„UÊ– ßUŸ‚÷Ë Áfl·ÿÊ¥ ¬⁄U «UÊÚ. Á‡Êflø⁄UáÊ ∑§ÊÒÁ‡Ê∑§, üÊË◊ÃË ÷Ê⁄UÃË Œ‡ÊÊ⁄UÊ, •ÁŸÃÊ ◊ÊŒË, ’ËŸÊ ‡Ê◊Ê¸, Á¬˝ÿ¥∑§Ê ‡Ê◊Ê¸∑§ •Ê‹πÊ¥ ◊¥ øøÊ¸ ∑§Ë ªß¸U „ÒU–

«UÊÚ. ¡ª◊Ê„UŸ ⁄UÊ¡¬ÍÃ, ¬˝Ê. ŸãŒÁ∑§‡ÊÊ⁄U ¬Êá«Uÿ, ¬˝Ê. ¡ªŒË‡Ê ¬˝‚ÊŒ Á‚¥ÉÊ‹, „UŸÈ◊ÊŸ Á‚¥„U ⁄UÊΔUÊÒ«∏,’¡⁄¥Uª ¬˝‚ÊŒ ◊¡¡Ë, «UÊÚ. •Ê◊¬˝∑§Ê‡Ê ¬Ê⁄UË∑§ «UÊÚ. ŸãŒÁ∑§‡ÊÊ⁄U ŸM§∑§Ê, «UÊÚ. ◊äÊÈ⁄U ◊Ê„UŸ ⁄¥UªÊ, «UÊÚ. ≈UË.∞‚. Áª⁄UË‡Ê ∑È§◊Ê⁄U, ‚ÈäÊË⁄U Á‚¥„U, •Ê⁄UÊäÊŸÊ Á‚¥„U, «UÊÚ. ŸÊÕÍ ‹Ê‹ ‚È◊Ÿ Ÿ •¬Ÿ •Ê‹πÊ¥ ◊¥ Áfl·ÿ ‚ ¡È«∏•Ÿ∑§ ¬„U‹È•Ê¥ ¬⁄U øøÊ¸ ∑§Ë „ÒU–

‡ÊÒÁˇÊ∑§ ◊¥ÕŸ ∑§Ê ÿ„U Áfl‡Ê·Ê¥∑§ ¬ÊΔU∑§Ê¥ ∑§Ê ¡„UÊ° ÷Ê⁄UÃËÿ SflÃ¥òÊÃÊ •Ê¥ŒÊ‹Ÿ •ÊÒ⁄U Á‡ÊˇÊÊ Áfl·ÿ¬⁄U ¬ÿÊ¸åÃ ‚Ê◊ª˝Ë ©U¬‹éäÊ ∑§⁄UÊÃÊ „ÒU fl„UË¥ •¥ª¡Ê¥ mUÊ⁄UÊ ÃÒÿÊ⁄U ¬ÊΔU∑˝§◊ ∞fl¥ Á‡ÊˇÊÊ √ÿflSÕÊ ‚ •Ê¡ ÷Ë÷Ê⁄UÃËÿ-Á‡ÊˇÊÊ ◊ÈQ§ ÄÿÊ¥ Ÿ„UË¥ „UÊ ¬Ê ⁄U„UË- ÿ„U •ŸÈûÊÁ⁄UÃ ¬˝‡Ÿ ÷Ë π«∏Ê ∑§⁄UÃÊ „ÒU–

v. äÊ◊¸¡Êª⁄UáÊ ‚◊ãflÿ ∑§ ¬È⁄UÊäÊÊ◊È∑È§ãŒ •Êà◊Ê⁄UÊ◊ ¬áÊ‡ÊË∑§⁄U‚ê¬ÊŒ∑§- «UÊÚ. ÁflŸÊŒ ∑È§◊Ê⁄U ‡Ê◊Ê¸¬ÎcΔU ‚¥ÅÿÊ w}Æ, ◊ÍÀÿ L§. wÆÆ/-

w. ßUS‹Ê◊ ∑§Ê •¥Ã⁄U-Œ‡Ê¸Ÿ‹π∑§- «UÊÚ. üÊË⁄¥Uª •⁄UÁflãŒ ªÊ«U’Ê‹¬ÎcΔU ‚¥ÅÿÊ wz{, ◊ÍÀÿ L§. vÆÆ/-

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y. •Êà◊‚ÊÃË∑§⁄UáÊ ∑§Ê ¬Èáÿ ¬˝flÊ„U‹π∑§- «UÊÚ. ∑Î§cáÊ ªÊ¬Ê‹¬ÎcΔU ‚¥ÅÿÊ wy, ◊ÍÀÿ L§. vÆ/-

z. •ÃËÃ ‚ ‚ÊˇÊÊà∑§Ê⁄U‚ê¬ÊŒ∑§ - ⁄UÊ◊¬˝‚ÊŒ¬ÎcΔU ‚¥ÅÿÊ }Æ, ◊ÍÀÿ L§. vÆÆ/-

{. äÊ◊¸ ¬˝øÊ⁄U ∑§Ê •ÁäÊ∑§Ê⁄U — ÷˝Ê¥ÁÃÿÊ° ∞fl¥ ÁŸflÊ⁄UáÊ- ‚¥ÁfläÊÊŸ ‚÷Ê ◊¥ „ÈUß¸U ’„U‚ ∑§ ‚¥Œ÷¸ ◊¥‹π∑§ - ⁄UÊ◊SflM§¬ •ª˝flÊ‹¬ÎcΔU ‚¥ÅÿÊ xw, ◊ÍÀÿ L§. wÆ/-

‚„UÿÊªË ¬˝∑§Ê‡ÊŸv. •.÷Ê. fl¥‡Ê‹π∑§ ÁŒÇŒÁ‡Ê¸∑§Ê

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w. flÒÁŒ∑§ ´§Á· ¬⁄Uê¬⁄UÊ ∞fl¥ fl¥‡ÊÊflÁ‹ÿÊ°‚ê¬ÊŒ∑§ - «UÊÚ. ÁflŸÊŒ ∑È§◊Ê⁄U ‡Ê◊Ê¸¬ÎcΔU ‚¥ÅÿÊ wÆÆ, ◊ÍÀÿ L§. vzÆ/-

x. ◊ÃÊãÃ⁄UáÊ‚ê¬ÊŒ∑§ - ◊äÊÈ∑§⁄ ‡ÿÊ◊ øÃÈfl¸ŒË ∞fl¥

⁄UÊ◊SflM§¬ •ª˝flÊ‹¬ÎcΔU ‚¥ÅÿÊ v|w, ◊ÍÀÿ L§. wÆÆ/-

y. ‚¥ÁfläÊÊŸ ◊¥ äÊ◊¸ SflÊÃ¥òÿ ∑§Ê •ÁäÊ∑§Ê⁄U,Á‚hÊ¥Ã, √ÿfl„UÊ⁄U ∞fl¥ øÈŸÊÒÁÃÿÊ°‹π∑§ - «UÊÚ. ∑È§‹ŒË¬ øãŒ •ÁÇŸ„UÊòÊË¬ÎcΔU ‚¥ÅÿÊ wÆÆ, ◊ÍÀÿ L§. wÆÆ/-

z. ßUS‹Ê◊Ë ‚¥S∑Î§ÁÃ •ÊÒ⁄U ÷Ê⁄UÃ‹π∑§ - •Ÿfl⁄U ‡Êπ¬ÎcΔU ‚¥ÅÿÊ {y, ◊ÍÀÿ L§. xÆ/-

•.÷Ê. ‚¥S∑Î§ÁÃ ‚◊ãflÿ ‚¥SÕÊŸ, ¡ÿ¬È⁄U mUÊ⁄UÊ ¬˝∑§ÊÁ‡ÊÃ ¬˝◊Èπ ‚ÊÁ„Uàÿ

¬˝∑§Ê‡ÊŸ Áfl÷Êª•.÷Ê.‚¥S∑Î§ÁÃ ‚◊ãflÿ ‚¥SÕÊŸ

flŒÊ¥ª „UÊß¸U≈U˜‚, ¬˝ÃÊ¬ Ÿª⁄U, ¡ÿ¬È⁄U-xÆwÆxx‚ê¬∑¸§ — Ævyv-w~|xx{~ (∑§Ê.) ~yvyxvww}} e-mail : [email protected]


•ŸÈë¿UŒ x|Æ fl ∑§‡◊Ë⁄U-Á¬¿U‹ •¥∑§Ê¥ ‚‚Ê¥S∑Î§ÁÃ∑§ ¬˝flÊ„U ∑§ Á¬¿U‹ •¥∑§Ê¥ ◊¥ ÷Ê⁄UÃËÿ ‚¥ÁfläÊÊŸ ∑§ •ŸÈë¿UŒ x|Æ, •ŸÈë¿UŒ xz ∞ ÃÕÊ

∑§‡◊Ë⁄U ◊¥ ¡ŸÊ¥Á∑§∑§Ëÿ •‚¥ÃÈ‹Ÿ ¬⁄U ÃËŸ •Ê‹π ¬˝∑§ÊÁ‡ÊÃ „ÈU∞ Õ ÃÕÊ ∑§‡◊Ë⁄U ‚ ¬¥Á«UÃÊ¥ ∑§ ¬‹ÊÿŸ∑§Ë ¬ÎcΔU÷ÍÁ◊ ¬⁄U Á‹π ∞∑§ ©U¬ãÿÊ‚ ¬⁄U ‚◊ËˇÊÊ ¬˝∑§ÊÁ‡ÊÃ „ÈUß¸UU– ÿ„UÊ° ¬˝SÃÈÃ „ÒU ßUŸ∑§ ’Ê⁄‘U ◊¥ ‚¥ÁˇÊåÃøøÊ¸-

(∞∑§) •Ê‹π — “÷Ê⁄UÃËÿ ‚¥ÁfläÊÊŸ ∑§Ê •ŸÈë¿UŒ xz ∞ — ‚¥flÒäÊÊÁŸ∑§ÃÊ ∞fl¥ ŒÈc¬Á⁄UáÊÊ◊” -‹π∑§ — «UÊÚ. ‚ÃË‡Ê •ª˝flÊ‹

•Ê‹π ◊¥ ‚¥ÁfläÊÊŸ ∑§ •ŸÈë¿UŒ xz ∞ ∑§ ÁflÁ÷ÛÊ ¬„U‹È•Ê¥ ∑§Ë ¬«∏ÃÊ‹ ∑§⁄UÃ „ÈU∞ ßU‚∑§‚¥flÒäÊÊÁŸ∑§ •ÊÒÁøàÿ ÃÕÊ ŒÈc¬Á⁄UáÊÊ◊Ê¥ ¬⁄U øøÊ¸ ∑§Ë ªÿË– ‹π∑§ Ÿ •ŸÈë¿UŒ xz ∞ ∑§Ê ‚¥ÁfläÊÊŸ ∑§’ÈÁŸÿÊŒË …UÊ°ø ∑§Ê ©UÀ‹¥ÉÊŸ ◊ÊŸÊ „ÒU– ßU‚ •ŸÈë¿UŒ ∑§ ∑§Ê⁄UáÊ ∑§⁄UÊ«∏Ê¥ ÷Ê⁄UÃËÿ ŸÊªÁ⁄U∑§Ê¥ ∑§Ê ‚Ê◊ÊÁ¡∑§,•ÊÁÕ¸∑§ •ÊÒ⁄U ⁄UÊ¡ŸÒÁÃ∑§ ãÿÊÿ ÃÕÊ •fl‚⁄U ∑§Ë ‚◊ÊŸÃÊ ‚ fl¥ÁøÃ ⁄U„UŸÊ ¬«∏Ê– ‹π∑§ Ÿ •¬Ÿ •Ê‹π◊¥ •ŸÈë¿UŒ xz ∞ ∑§ ŒÈc¬Á⁄UáÊÊ◊Ê¥ ∑§ •Ÿ∑§ ©UŒÊ„U⁄UáÊ ¬˝SÃÈÃ Á∑§ÿ „Ò¥U, ßUŸ◊¥ ∞∑§ „ÒU- ¡ê◊Í ‡Ê„U⁄U ∑§Ë‚»§Êß¸U √ÿflSÕÊ ∑§ Á‹∞ ‚Ÿ˜ v~z{ ◊¥ |Æ ’ÊÀ◊ËÁ∑§ ¬Á⁄UflÊ⁄UÊ¥ ∑§Ê ¡ê◊Í ‹ÊŸ ∑§Ê ◊Ê◊‹Ê– ßUŸ ¬Á⁄UflÊ⁄UÊ¥ ∑§’ëø ¡ê◊Í ∑§‡◊Ë⁄U ‚¥ÁfläÊÊŸ ∑§ •ŸÈ‚Ê⁄U ∑§fl‹ ‚»§Êß¸U ∑§◊¸øÊ⁄UË ∑§Ë ŸÊÒ∑§⁄UË ∑§ Á‹∞ „UË ¬ÊòÊ „Ò¥U- ÷‹„UË ©UŸ∑§Ë ÿÊÇÿÃÊ Á∑§ÃŸË ÷Ë •ÁäÊ∑§ ÄÿÊ¥ Ÿ „UÊ–

(•ªSÃ, wÆv| Vol.4 , No. 2)

(ŒÊ) •Ê‹π — “•¬Ÿ „UË Œ‡Ê ◊¥ ‡Ê⁄UáÊÊÕË¸ ∑§‡◊Ë⁄UË ¬¥Á«UÃÊ¥ ∑§ •Ê¥ÃÁ⁄U∑§ ÁflSÕÊ¬Ÿ ∑§ ‚¥Œ÷¸ ◊¥¬˝‡ÊÊ‚∑§Ëÿ •äÿÿŸ” - ‹π∑§ — «UÊÚ. •ÁŸ‹ ∑È§◊Ê⁄U ¬Ê⁄UË∑§

‹π∑§ Ÿ ∑§‡◊Ë⁄U ∑§ ßUÁÃ„UÊ‚ ◊¥ ¤ÊÊ¥∑§Ã „ÈU∞ ¬ÊÿÊ Á∑§ vyflË¥ ‡ÊÃÊéŒË ◊¥ ÃÈÁ∑¸§SÃÊŸ ‚ •Ê∞◊ÈÁS‹◊ •Ê∑˝§Ê¥ÃÊ ŒÈ‹ÈøÊ Ÿ „U¡Ê⁄UÊ¥ ∑§‡◊ËÁ⁄UÿÊ¥ ∑§Ê ¡„UÊ° ∑§à‹ ∑§⁄U ÁŒÿÊ ÕÊ, fl„UË¥ ’«∏Ë ‚¥ÅÿÊ ◊¥ ‹ÊªÊ¥ ∑§Ê¡’⁄UŸ ◊ÃÊ¥ÃÁ⁄UÃ (Converted) ∑§⁄UÃ „ÈU∞ ©Uã„¥U ◊È‚‹◊ÊŸ ’ŸÊ Á‹ÿÊ ÕÊ– ßU‚ •Ê∑˝§◊áÊ, Ÿ⁄U‚¥„UÊ⁄U•ÊÒ⁄U ¡’⁄UŸ ◊ÃÊ¥Ã⁄UáÊ ∑§ ∑§Ê⁄UáÊ ∑§‡◊Ë⁄U ∑§Ë Á„UãŒÍ ’„ÈU‹ •Ê’ÊŒË ◊ÈÁS‹◊ ’„ÈU‹ ◊¥ ÃéŒË‹ „UÊ ªÿË ÕË–

‹π∑§ Ÿ •¬Ÿ •Ê‹π ◊¥ y ¡Ÿfl⁄UË, v~~Æ ∑§Ê ∑§‡◊Ë⁄U ∑§ ‚◊ÊøÊ⁄U-¬òÊÊ¥ ◊¥ ¬˝∑§ÊÁ‡ÊÃ ©U‚ÁflôÊÊ¬Ÿ ∑§Ë øøÊ¸ ∑§Ë „ÒU Á¡‚◊¥ ∑§‡◊Ë⁄UË ¬¥Á«UÃÊ¥ ∑§Ê wy ÉÊ¥≈U ◊¥ ∑§‡◊Ë⁄U ¿UÊ«∏Ÿ ÿÊ ¬Á⁄UáÊÊ◊ ÷ÈªÃŸ ∑§ËäÊ◊∑§Ë ŒË ªß¸U ÕË– v~ ¡Ÿfl⁄UË, v~~Æ ∑§Ê Á„UãŒÈ•Ê¥ ∑§ ÉÊ⁄UÊ¥ fl ŒÈ∑§ÊŸÊ¥ ¬⁄U wy ÉÊ¥≈UÊ¥ ◊¥ ∑§‡◊Ë⁄U ¿UÊ«∏Ÿ ∑§ÊŸÊÁ≈U‚ øS¬Ê ∑§⁄U ÁŒÿÊ ªÿÊ ÕÊ– Á»§⁄U „ÈU•Ê ÷Ë·áÊ Ÿ⁄U‚¥„UÊ⁄U– ‹Ê‡Ê¥ øÊÒ⁄UÊ„UÊ¥ ¬⁄U ‹≈U∑§Êß¸U ªÿË– ’‹Êà∑§Ê⁄U,

‚◊‚Ê◊Áÿ∑§Ë


¬ÊÁ‡fl∑§ •àÿÊøÊ⁄U •ÊÒ⁄U ∑§à‹•Ê◊ ∑§ ’Ëø ÃËŸ ‹Êπ ∑§‡◊Ë⁄UË ¬¥Á«UÃ ÉÊÊ≈UË ¿UÊ«∏∑§⁄U ¡ê◊Í ÃÕÊ Œ‡Ê ∑§•ãÿ ÷ÊªÊ¥ ◊¥ ‡Ê⁄UáÊÊÕË¸ ’Ÿ ª∞– ¬˝Ê¥ÃËÿ ÃÕÊ ∑§ãŒ˝ ∑§Ë ‚⁄U∑§Ê⁄‘¥U ◊Í∑§ Œ‡Ê¸∑§ ’ŸË ⁄U„UË¥– ßU‚ ¬Í⁄‘U ÉÊ≈UŸÊ∑˝§◊∑§Ë ¿UÊŸ’ËŸ ∑§⁄UÃ „ÈU∞ ‹π∑§ Ÿ ÁŸc∑§·¸ ¬˝SÃÈÃ Á∑§ÿÊ ÃÕÊ •¬Ÿ ‚È¤ÊÊfl ÁŒ∞–

(•ªSÃ wÆv{-»§⁄Ufl⁄UË wÆv| ‚¥ÿÈÄÃÊ¥∑§ Vol.4 , No. 1)

(ÃËŸ) •Ê‹π — “•ŸÈë¿UŒ x|Æ ∑§Ê ¡ê◊Í ∑§‡◊Ë⁄U ¬⁄U ¡ŸÊ¥Á∑§∑§Ëÿ ¬˝÷Êfl”- ‹π∑§ — ’Ê‹ÍŒÊŸ ’Ê⁄U„U≈U

•Ê‹π ◊¥ SflÃ¥òÊ ÷Ê⁄UÃ ◊¥ ¡ê◊Í-∑§‡◊Ë⁄U Á⁄UÿÊ‚Ã ∑§ Áfl‹ÿ ∑§Ë ¬ÎcΔU÷ÍÁ◊ fl ©U‚ ‚◊ÿ ∑§Ë¡Ÿ‚¥ÅÿÊ ∑§ SflM§¬ ¬⁄U ¬˝Ê‚¥Áª∑§ øøÊ¸ ∑§Ë ªß¸U „ÒU– ◊ÈÅÿ M§¬ ‚ ⁄UÊíÿ ∑§Ë ¡Ÿ‚¥ÅÿÊ ◊¥ •‚¥ÃÈ‹Ÿ ÃÕÊ‚⁄U∑§Ê⁄U ∑§Ë ÷Œ÷Êfl¬ÍáÊ¸ ŸËÁÃ ∑§Ê ¡ŸÊ¥Á∑§∑§Ëÿ ¬˝÷Êfl, •ŸÈë¿UŒ x|Æ ∑§Ë ÷ÍÁ◊∑§Ê ∞fl¥ ∑§‡◊Ë⁄UË ¬¥Á«UÃÊ¥∑§ ¬‹ÊÿŸ ∑§ ◊ÊŸflËÿ ¬˝÷ÊflÊ¥ ∑§Ê S¬c≈U ∑§⁄UŸ ∑§Ê ¬˝ÿÊ‚ •Ê‹π ◊¥ „ÈU•Ê „ÒU–

(•ªSÃ wÆv{-»§⁄Ufl⁄UË wÆv| ‚¥ÿÈÄÃÊ¥∑§ Vol.4 , No. 2)

(øÊ⁄U) ¬ÈSÃ∑§ ‚◊ËˇÊÊ - ŒŒ¸¬È⁄U ©U¬ãÿÊ‚ (‹Áπ∑§Ê — ˇÊ◊Ê ∑§ÊÒ‹) - «UÊÚ. •‹∑§Ê •ª˝flÊ‹¡ê◊Í-∑§‡◊Ë⁄U ◊¥ Á¬¿U‹Ë ‚ŒË ∑§ •¥ÁÃ◊ Œ‡Ê∑§ ◊¥ ∑§‡◊Ë⁄UË ¬¥Á«UÃÊ¥ ¬⁄U „ÈU∞ ¬ÊÁ‡fl∑§ •àÿÊøÊ⁄UÊ¥

fl ¬‹ÊÿŸ ∑§Ë ¬ÎcΔU÷ÍÁ◊ ¬⁄U Á‹π ßU‚ ©U¬ãÿÊ‚ ∑§Ë ‚◊ËˇÊÊ ∑§⁄UÃ „ÈU∞ «UÊÚ. •À∑§Ê •ª˝flÊ‹ Á‹πÃË „Ò¥UÁ∑§ ŒŒ¸¬È⁄U ©U¬ãÿÊ‚ ◊¥ œ◊¸ ∑‘§ •ÊœÊ⁄U ¬⁄U •ÊÃ¥∑§flÊŒ •ı⁄U ©à¬Ë«∏Ÿ ∑§Ê ÁŸ÷Ë¸∑§ÃÊ, S¬c≈UflÊÁŒÃÊ ∑‘§‚ÊÕ „Ë ‚¥flŒŸ‡ÊË‹ÃÊ ‚ ÁøòÊáÊ Á∑§ÿÊ ªÿÊ „Ò– ß‚ ©¬ãÿÊ‚ ◊¥ ‹Áπ∑§Ê Ÿ ⁄UπÊ¥Á∑§Ã Á∑§ÿÊ „Ò Á∑§ Á∑§‚Ã⁄U„ „◊‡ÊÊ ‚ ‚ÊÕ ⁄U„ Á„ãŒÍ-◊È‚‹◊ÊŸ ¬«∏ÙÁ‚ÿÙ¥ ∑§Ë •Êà◊ËÿÃÊ ∑§Ê SÕÊŸ, œ◊¸ ‚ ©¬¡Ë ‡Ê∑§ ∑§ËŒËflÊ⁄U ‹ ‹ÃË „Ò •ı⁄U Áfl‡flÊ‚ ∑‘§ ‚¥’¥œÙ¥ ◊¥ ‡Ê∑§ ‚¥œ ‹ªÊ ‹ÃÊ „Ò– ß‚ ¬˝Á∑˝§ÿÊ ◊¥ Á„ãŒÍ-◊È‚‹◊ÊŸÙ¥◊¥ ‚ÊÕ-‚ÊÕ ⁄U„Ã „È∞ ÷Ë œË⁄U-œË⁄U •Êà◊ËÿÃÊ ‚◊ÊåÃ „ÙÃË ¡ÊÃË „Ò– ∑§‡◊Ë⁄UË ¬¥Á«ÃÙ¥ ∑§Ë ¡◊ËŸ-¡ÊÿŒÊŒ, œŸ-‚¥¬ÁûÊ, Ÿı∑§Á⁄UÿÙ¥ ¬⁄U ◊È‚‹◊ÊŸÙ¥ ∑§Ê •Áœ∑§Ê⁄U „Ù ¡ÊÃÊ „Ò– ¬⁄UãÃÈ ‹Áπ∑§Ê ß‚∑‘§ Á‹∞∑‘§fl‹ ◊È‚‹◊ÊŸÙ¥ ∑§Ë œ◊Ê¸ãœÃÊ, •Ê∑˝§Ê◊∑§ÃÊ ÿÊ ©ã◊ÊŒ ∑§Ù „Ë Ÿ„Ë¥ fl⁄UŸ˜ ∑§‡◊Ë⁄UË ¬¥Á«ÃÙ¥ ∑§ËÃÕÊ∑§ÁÕÃ ‚Á„cáÊÈÃÊ ÃÕÊ ‚¥ªΔŸ ∑‘§ •÷Êfl ∑§Ù ÷Ë ©ûÊ⁄UŒÊÿË Δ„⁄UÊÃË „Ò– ß‚ ¬˝∑§Ê⁄U ‹Áπ∑§Ê Ÿ ÁŸc¬ˇÊÁfl‡‹·áÊ ∑§⁄UÃ „È∞ ◊È‚‹◊ÊŸÙ¥ ∑‘§ ¬˝ÁÃ ÃÈc≈UË∑§⁄UáÊ ∑§Ë ŸËÁÃ •ı⁄U ‚⁄U∑§Ê⁄U ∑§Ë ∑§Á◊ÿÙ¥ ∑§Ù ⁄UπÊ¥Á∑§ÃÁ∑§ÿÊ „Ò– ß‚ ‚¥Œ÷¸ ◊¥ ‹Áπ∑§Ê Ÿ ¬Ífl¸ ¬˝œÊŸ◊¥ÁòÊÿÙ¥ Ÿ„M§ ¡Ë, ß¥ÁŒ⁄UÊ ªÊ°œË, flË.¬Ë. Á‚¥„, •Êß¸.∑‘§.ªÈ¡⁄UÊ‹ Á∑§‚Ë ∑§Ù Ÿ„Ë¥ ¿Ù«∏Ê „Ò– ß‚ ¬˝∑§Ê⁄U ß‚ ©¬ãÿÊ‚ ◊¥ ÷Ê⁄UÃ ‚⁄U∑§Ê⁄U ∑§Ë ∑§‡◊Ë⁄U ŸËÁÃ ∑§Ù ∑§≈UÉÊ⁄U◊¥ π«∏Ê Á∑§ÿÊ ªÿÊ „Ò–


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References:

Books: Patnaik, U. (2007). The republic of hunger. New Delhi: Three Essays Collective.

Edited Books:Amanor, K. S., & Moyo, S. (Eds.) (2008). Land and sustainable develop-ment in Africa. London/New York: Zed Books.

Translated books: Amin, S. (1976). Unequal development (trans. B. Pearce). Londonand New York: Monthly Review Press.

Book chapters: Chachra, S. (2011). The national question in India. In S. Moyo and P.Yeros (Eds), Reclaiming the nation (pp. 67–78). London and New York: Pluto Press.

Journal articles: Foster, J. B. (2010). The financialization of accumulation. Monthly Re-view, 62(5), 1-17.

Newsletter article, no author: Six sites meet for comprehensive anti-gang intiative con-ference. (2006, November / December). OOJDP News @ a Glance. Retrievedfrom http://www.ncrjs.gov/html

[Please do not place a period at the end of an online reference.]


Newspaper article: Schwartz, J. (1993, September 30). Obesity affects economic, socialstatus. The Washington Post, pp. A1, A4.

In-press article: Briscoe, R. (in press). Egocentric spatial representation in action andperception. Philosophy and Phenomenological Research. Retrieved from http://cogprints.org/5780/1/ECSRAP.F07.pdf

Non-English reference book, title translated into English: Real Academia Espanola.(2001). Diccionario de la lengua espanola [Dictionary of the Spanish Language](22nd ed.). Madrid, Spain: Author.

Special issue or section in a journal: Haney, C., & Wiener, R. L. (Eds.) (2004). Capitalpunishment in the United States [Special Issue]. Psychology, Public Policy, and Law,10(4), 1-17.

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SPRJ is dedicated to the social-cultural harmony of the country. Contributors arewelcome to send their original research articles relating or connected to any of the fol-lowing subjects :

● Social harmony (‚Ê◊ÊÁ¡∑§ ‚◊⁄U‚ÃÊ)● National unity (⁄UÊc≈UËÿ ∞∑§ÃÊ)● Cultural awakening (‚Ê¥S∑Î§ÁÃ∑§ øÃŸÊ)● The origin of various castes and communities, their history, branches & similarities.

(ÁflÁ÷ÛÊ ¡ÊÁÃÿÙ¥, ‚ê¬˝ŒÊÿÙ¥ ∑§Ê ©Œ˜ª◊, ßÁÃ„Ê‚, ÁflÁflœ ‡ÊÊπÊ∞°, ‚◊ÊŸÃÊ∞°)● Lok Devta, their worship in various castes and cults

(‹Ù∑§ŒflÃÊ fl ∞∑§ÊÁœ∑§ ¬¥ÕÙ¥/¡ÊÁÃÿÙ¥ ◊¥ ©Ÿ∑§Ë ◊ÊãÿÃÊ)● Minority and majority concepts (•À¬‚¥Åÿ∑§-’„È‚¥Åÿ∑§ •flœÊ⁄UáÊÊ)● Communal tolerance (œÊÁ◊∑§ ‚Á„cáÊÈÃÊ)● 'SARVA DHARM SAMBHAVA' (‚fl¸œ◊¸ ‚◊÷Êfl)● Secularism (¬¥ÕÁŸ⁄U¬ ÊÃÊ)● Demographic imbalance (¡ŸÊ¥Á∑§∑§Ëÿ •‚¥ÃÈ‹Ÿ)● Vanshawali : Preservation and enrichment (fl¥‡ÊÊfl‹Ë ‚¥⁄U ÊáÊ, ‚¥flhŸ ∞fl¥ ‚¥fl„Ÿ)● Conversion - Reconversion (◊ÃÊ¥Ã⁄UáÊ - ¬⁄UÊflÃ¸Ÿ)● Nature worshiping societies (¬∑Î§ÁÃ¬Í¡∑§ ‚◊Ê¡)● Indian tribes (÷Ê⁄UÃËÿ ¡Ÿ¡ÊÁÃÿÊ°)● Challenges before the nation (Œ‡Ê ∑‘§ ‚◊ˇÊ ©¬ÁSÕÃ øÈŸıÁÃÿÊ°)● Emerging patterns of Indian cultural harmony

(÷Ê⁄UÃËÿ ‚Ê¥S∑Î§ÁÃ∑§ ‚Ê◊¥¡Sÿ ∑§ ©U÷⁄UÃ ¬˝ÁÃ◊ÊŸ)● Continuity of Indian culture & civilization (÷Ê⁄UÃËÿ ‚¥S∑Î§ÁÃ ∞fl¥ ‚èÿÃÊ ∑§Ê ‚ÊÃàÿ)● Assimilation (•Êà◊‚ÊÃË∑§⁄UáÊ) & Indianisation (÷UÊ⁄UÃËÿ∑§U⁄UáÊ)● Comparative study of Christianity, Islam and Hinduism.

(ß¸U‚ÊßUÿÃ, ßUS‹Ê◊, ∞fl¥ Á„UãŒÈàfl ∑§Ê ÃÈ‹ŸÊà◊∑§ •äÿÿŸ)

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