Heritage Explorer · Á ¡ı⁄U ∑ § ‚ ⁄U¿UË¬ Ÿª⁄U ¢ Sﬂœ Ë¸ ÿÈﬂÊ•Ù¢ ∑§Ê ... Earlier young girls of a village got together in a paddy field or an isolated

1Heritage Explorer May 2013

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A Glimpse into Bihu Songs of Assam P-2

Should Shine be Sacked ? P-3

Encroachment by Illegal Bangladeshi MigrantsThreatening Sonitpur Farmers P-4

Customs and Rituals of Sonowal Kacharis P-5

Drug Abuse: the Problem of Young Generation P-6

Preserving Culture through Community Media P-7

Universal Brotherhood Crucial to World Peace P-8

Seng Khasi : Surviving Western Onslaughtwith Cultural Distinction P-9

Lessons from Sualkuchi P-10

Meghalaya Cave System Extended by 387 Kms P-11

The Need to Make Northeast Absolutely Free of ConflictsP-12

Demography by Design P-13

Indians are Creative, Says Sunita Williams P-14

AASU, ABSU Demand Use ofAssamese, Bodo Languages P-15

First Apatani Language Newspaper Launched P-16

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Three Bihus are the lifeline ofAssamese culture. Bihu

literally means merriment and festival.Three Bihus are observed in Assam -especially in the Brahmaputra valley.They are named according to Hindumonths when they are celebrated: KatiBihu, Magh Bihu and Bohag Bihu.Every Bihu starts on the last day(Sankranti) of the previous month. Forexample Kati Bihu (One Day) iscelebrated on the last day of Ahin(Aswina) month; Magh Bihu, from thelast day of Pooh (Pausha) and BohagBihu, from Chaitra Sankranti, whichlasted for seven days. The first day isdedicated to Cow , the most sacredanimal in Indian culture and civilisation.Next six days are meant for merriment,get together and what not.

Bohag Bihu is also called RongaliBihu, a Bihu of merriment and joy. Infact it is spring festival. Flowers bloomin the trees- Polas, Mango, Nahar,Tagar are in bloom. Kapou flowers, akind of orchid bloom on the branchesof the trees. Cuckoos singmelodiously.

Bihu Songs are composed byunknown poets, and are comingthrough generations. In the BohagBihu, Huchari, a kind of offering

A Glimp se into Bihu Songs of Assam- Runjun Saikia

blessings togetherwith Bihu dance(Bihu Nach) andBihu songs, isperformed on thecourt yard of everyfamily of a village orlocality and theHuchari party blessthe house hold of thefamily for a new andprosperous newyear.

Bihu songs aresongs of love, songsof emotions, songsof youth. Speciallyyoung boys and girlsdance bihu, singingsongs where theyexpress deep

emotions spontaneously. They play ondhool, pepa, flute, gogona, sutuli,cymbal and toka etc.

Bihu songs are nothing but theexpression of emotions and deepfeelings of innocent, unsophisticatedfolk. Earlier young girls of a village gottogether in a paddy field or an isolatedjungle and danced Bihu dances whilesinging Bihu songs. No male personswere allowed to see or participate intheir joyful gathering. The theme oftheir songs is love and about lovedones. The spring naturally arousespassions. So these songs oftenbecome expression of courtship, it hasthe nature of mating calls. The yearningand hunger for companionship or thewound caused by deserted love,separation and frustration are alsoexpressed through these songs.Sometime the craving for sensuouspleasure is also expressed throughthese songs. The young man evendesires to be transmuted intosomething that will place him nearestto his beloved is expressed in thefollowing Bihu songs.

Being a bird I will swim is yourpond. Being a pigeon I will drop on theroof. Being sweat I will enter in yourbody. Being fly I will kiss on yourcheeks.

(Hanhe hai charimgai tomarepukhurit, para hai parimgai chalat,

Ghame hai somamgai tomaresarirat, makhi hai chuma dim galat.)

Spring is the symbol of youth,youthful vigor and enthusiasm. Bihu isalso symbol of youthfulness –

Climbing the mountain,I will bring kapou flower to you.(pahar bagai bagai chenimai kapou

phul mai ani dim)In some songs love is described as

divine thing with a divine origin.First God created the world,Then He created the creatures,That very God fell in love,Why should not do we?(prathame Isware sristi sarajileTar pichat sarajile jivaSei jana Isware piriti korileAmino nakarim kiya?)In Bihu songs young man’s

hopefulness is expressed in superbrhythm. He even expresses his desireto overcome the barrier of caste andreligion –

If you so desire, if I so desire whatthe kalita caste will do?

(Toro mone gole, moro mone galeki kariba kalita kule?)

Both of them are so deeplyattached that a kalita (high caste) girlready to marry a low caste boy. Hedisclosed his dreams of a happyconjugal life.

You go on with your plantingpaddies and I go on with my ploughing.You set to weaving the gamosa I willmake the loom.

(tumi kari jaba ruwahi oi dawani,mainoo bai jam hal,tumino oi boba phulamkai gamosa ,mai pati dim sal.)It is the picture of a couple building

their happiness on mutualunderstanding and co-operation.

Thus, folk psychology and theirinstant feelings of love and dreamsare expressed superbly in Bihusongs. These songs no doubt, helpthem to relieve their minds amidsthardship of life.

(- R.Saikia, LecturerMargherita College)


When India was partitionedalong strictly religious lines,

with a large majority totally opposedto it, residual India had no other option,but to call itself ‘secular,’ to assert itsvision of One India One People. It wasnot so subtle a way of saying that Indiawas opposed to the very principle onwhich Partition took place. inciple onwhich Partition took place. The word‘secular’ in the circumstances had avery powerful connotation. IndeedIndians were proud to have it includedin the Constitution. Over the years, theword, which once had such powerfulvibrations, has lost all its significanceand has come to mean thedemonisation, denigration anddepredation of Hinduism. To be called‘secular’ was to receive the highestbadge of honour in the pseudo– secularworld headed by no less thanJawaharlal Nehru. The more one cameto despise Hinduism, the higher onerose in the estimation of ‘Macaulay’schildren,’ who ran the show in Delhi,ruled by their intellectual icon, Nehru,who was wary of lending his supportto the renovation of much–wreckedSomnath Temple. As the yearspassed, two things slowly began tochange the caste–ridden Hindu scene.One, thanks to recourse to education,the so–called ‘lower castes,’ along withOBCs and Dalits began to appearsteadily in the political skies. Two, andbecause of their numerical strength,they started exerting power, until todaythe power equation between the ‘upper’and ‘lower’ castes has changed infavour of the latter, which alone canexplain the the rise of such charactersas Laloo Prasad Yadav in Bihar,Mayawati in Uttar Pradesh, ShibuSoren in Jharkhand and till recently A.Rajan in Tamil Nadu. Power hasslipped from the hands of the uppercastes, and today they are hard–pressed to accept reality.

In an earlier era, one couldn’t havepossibly expected a Dr. B.R.Ambedkar to be named the ‘GreatestIndian,’ as was presented in a pollrecently conducted by two TV

- MV KamathShould Shine be Sacked ?

channels. That the ‘lower castes,’including the OBCs and Dalits, beingnew to the social scene, have showna propensity towards amassingwealth, is only too well–known–Mayawati’s bank accounts are therefor all to evaluate, not to mention herpalatial residence, but it was verytactless on the part of Ashis Nandy tomake a public issue out of it. Discretionis the better part of common sense.

What is not being realised is that avast change has come over what canonly be called a distraught Hindusociety, which has still to learn how tocome to terms with itself. Much thesame is happening in the world ofMuslims, which had long remainedstagnant, but is now becomingincreasingly restive, thanks again tothe community’s acceptance of highereducation and broader growth in theeconomic sphere.

The Hindu way of self–annihilationis equally crude and detestable. Andthis is where one feels sick at thebehaviour of Home MinisterSushilkumar Shinde, who has beenmocking Hinduism without realisingthe damage he is again causingunconsciously, by spitting at anancient way of life. The fashion intoday’s ‘secular’ world — which,incidentally, is 99 per cent Hindu — isto run down Hinduism, Hindutva andtheir proponent, the RSS, with the likesof Shinde not realising the psychicwounds they have been persistentlyinflicting on Hindu society. Surely heshould have known that there is nosuch thing as ‘Hindu terrorism.’

There never ever has been onedown the centuries, when large–scaleconversions were being attempted byIslamic and Christian invaders. Butthere is a growing anger among asegment of Hindu society that isgetting increasingly upset at themanner in which it is being slighted bythose in power and the sheer weaknessand blatant cowardice they are openlyexhibiting in handling repeatedassaults on the dignity and self–respect of Indians by the ISI and its

acknowledged agents in India. If thereever is Hindu terrorism, one mustfiercely charge Shinde for being itsunacknowledged sponsor. Shinde, asof now, has insulted Hindus by hiscasual remarks, but let this be said:casual they may have been, but theyreflect a mindset that has long beenprevalent among a certain section ofHindu upper class society wishing todemean Hinduism and all that it standsfor. It makes them feel very superior.

At the same time, he may have hadulterior reasons to speakcontemptuously of Hindu terrorism,considering that the general electionsare not far away and the chances ofthe UPA coming to power are gettingremoter by the day. It would be payingto be in the good books of theminorities, especially of Muslims, butShinde may not know that Congresshas lost a lot of Hindu goodwill by hisreckless remarks.

What is pathetic is that theSamjhauta Express bombing was thehandiwork of the ISI, proof of which hasbeen provided by no less than S.Gurumurthy, in a well–substantiatedarticle in the media. Shinde, in hisignorance, may also not be aware thatDavid Headley was involved in theSamjhauta Express blast. But themain point to be noted is that it is themindset of men like Shinde that hasencouraged Muslim terrorism. IsShinde aware of another set ofcharacters like Owaisi, who has hadthe reputation for insulting Hindu godsand goddesses to the applause ofthousands of his followers? Has anyHindu terrorist ever laid hands on him?Owaisi has literally got away withmurder.

Shinde deserves to be sacked. Itis only the sick secularism of the likesof Shinde that has been the cause ofintolerance such as Owaisi has beenpractising.

We have had enough of this bogussecularism. It is only such secularismthat encourages people to throw andat Hinduism as was recently prohibited

(Contd. to Page 11)


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Tezpur, April 4 - Even thoughdifferent national organisations of theState, including AASU, ABSU, AJYCPetc. have been raising their voiceagainst the alleged aggression ofBangladeshi nationals in the Statewhich has been posing a serious threatto the very existence of the indigenouspeople of the region, unabated influxby the Bangladeshi infiltrators is stillon here in the char areas of Sonitpurdistrict, which has been causingserious concern among the localfarmers in the area. The area falls onthe southern part of the NationalHighway-52 and covers an area ofmore than 50 km of lush green fieldson the bank of the Brahmaputra underTezpur and Dhekiajuli revenue circlesin Sonitpur district.

The chapori areas have beenplaying a crucial role in economicgrowth among the farmes of thedistrict. However, these farmersincluding the open dairy farm ownershave been facing a number of problemsover the years as the suspectedBangladeshi nationals have beenencroaching their farming lands.

In protest against the ongoingaggression of Bangladeshi infiltrators,hundreds of local farmers (indigenousfarmers) led by a local dairy farmowner’s body Posu SwarthaSangrankshyan Samitee (PSSS)recently held a meeting at Puthimariunder Bihaguri Development block inBarchala LAC of Sonitpur district. Thefarmers expressed strong resentmentover the issue and urged all concernedto extend their helping hand to checkthe problems thereby saving their landsfrom the alleged encroachment ofillegal settlers. More importantly,people of about 50 villages of BarchalaLAC in Sonitpur district had beencarrying out various agriculturalactivities including dairy farming in thearea for many year and exported theirproduce to various parts of the Stateto find out a better livelihood.

However, with changing times,people of these villages moved awayto urban area particularly to Tezpur

Encroachment by Illegal Bangladeshi Migrant sThreatening Sonitpur Farmers

town leaving the verdant farming landsunused taking advantage of which theillegal Bangladeshis started settlingdown in the char areas. Expressinggrievance over the alleged negligencetowards the burning issues by theauthority concerned, Kabul Sarmah,adviser of PSSS said that farmers livingin the islands in the area includingMajbali, Jokholagora, Kochmora,Sardar tapu, Rani tapu, Batuli, Muslimchapori, Tintikia tapu, No.1 & 2 korionijaroni, Thengbhanag etc., have beenpassing sleepless nights during thepast as the miscreants led bysuspected Bangladeshi nationals havebeen carrying out various unlawfulactivities in the area. “As these arenothing, but a part of politicallymotivated act for the fulfillment ofvested interest of some politicalworkers, the suspected Bangladeshisdare to move in the area openly andencroach the lands of the indigenouspeople,” Sarma rued and added thatsome local people with vestedinterests sell the land to the illegalsettlers at high rates while some otherssell thatched huts. “Without stoppingsuch activities, we cannot check theproblem. Now we have decided tooccupy the land at Koroioni Tapu foragricultural works at any cost”, KabulSarma maintained.

The chapori areas once used bythe local farmers to produce highquantity of vegetables are now a daysbeing captured by the illegal settlerscreating hurdles for the indigenouspeople. “More than 20 buffaloes andtwo boats of my farm have gonemissing”, said one Ajijur Rahman ofBorchala area. Referring to the twinproblems of erosion and encroachmentat Burha Chapori, the PSSS activistsalleged that the cattle farms of thelocal people at Burha Chapori havebeen set ablaze by the ForestDepartment officials to force theirevacuation. But the tin roof and deeptubewell established by illegal settlersunder government patronage is visiblyseen. “Also, the river police harass thelocal people very frequently, thefrequent anti-social activities in the charareas by the illegal settler haveworsened the situation, We have urgedthe administration to check themovement of these doubtful citizensin the area, but no result has beenachieved till date,” they Iamented.

These farmers are of the opinionthat until the Government’s positiveapproach towards the issue ofBangladeshi aggression in the greaterarea is initiated, it can never bechecked permanently.

(The Assam Tribune 5.04.2013)

Wansuk Syiem of theCongress Thursday

scripted history by becoming the firstwoman from Meghalaya to be electedmember of the Rajya Sabha.

Syiem was elected unopposed asRajya Sabha member fromMeghalaya as she was the lonecandidate to file her nomination,”Meghalaya state assembly secretaryH. Mylliemngap, who was also thereturning officer for the Rajya Sabhaby-election, told IANS.

Syiem had resigned as memberof the National Commission forWomen to contest the election.

First Woman from Meghalaya to be ElectedMember of the Rajya Sabha

The opposition MeghalayaPeople’s Front, including the UnitedDemocratic Party, National People’sParty and two Independents, did notfield any candidate for the by-poll aftertwo of the aspirants pulled out at thelast moment.

The by-election for the lone RajyaSabha seat from Meghalaya wasnecessitated due to the resignationof sitting member Thomas A.Sangma Feb 4.

Syiem will serve only theremainder of Sangma’s term, whichis till April 12, 2014.


The Sonowal Kacharis are oneof the most ancient and major

tribal communities of Assam and theyalso constitute an important ethnicgroup of the Northeast. At presentthere are a number of Kachari tribesin Assam, such as the Bodo Kacharis,who are settled in the Kamrup,Barpeta, Dhubri, Goalpara, Lakhimpurand Dhemaji districts, the Barmans inCachar district, Mech Kacharis, RavaKacharis and Lalung Kacharis who aremore or less scattered in the plains ofAssam in some districts in smallgroups and the Dimassa Kacharis inthe North Cachar Hills and Karbi Alongdistricts. The Sonowal Kacharis andthe Thengal Kacharis are settled inDibrugarh, Sivasagar, Golaghat and inLakhimpur districts in Upper Assam.

The Sonowal Kachari tribe is a partand parcel of the great Bodo race(Kirata) which is a historical truth. Theabsence of written documented historyof the pre–historic era of Assamnotwithstanding, the anthropologicaland literary evidences, customs andtraditions bear testimony that they hadtheir origins in the Tibeto–Mongoloidstock, who had settled in Assam farbefore than the Ahoms came.According to Dr SK Chatterjee and

Customs and Rituals of Sonowal Kacharis

Kochi, April 7, 2013: RSS ChiefMohan Bhagwat today said thatHinduism does not favourconversions.

“Hinduism doesn’t acceptconversions. Hindus try to reverseconversions,” Bhagwat said,inaugurating a Rs 18 crore conventioncentre of the RSS here, the first of itskind in Kerala.

“Conversions are not necessary.If you have the basic human values,what you wear, what you eat and whatyou pray all these are immaterial,” hesaid, adding, Hindu society needs tospread this message world over.

Hinduism does not Favour Conversions: RSS Chief

All round progress of Hindu societyis not for its own sake, but for thebetterment of the whole world, henoted.

Former ISRO Chairman, GMadhavan Nair said changes in theeducation sector was needed as ithad become highly commercialised.

Those coming out of colleges arenot employable, which needs to bechanged, he said, adding, there isneed for imparting value-basededucation.

Nair also stressed the need forpromoting entrepreneurship ratherthan going for jobs in government or

multi-national companies.The air-conditioned convention

centre, built in 75,000 square feet areawith state-of-the-art auditorium toaccommodate 1500 persons, hasbeen dedicated to the memory of KBhaskar Rao, who spent his entire lifefor Kerala’s Hindu renaissance.

VHP leader Ashok Singhal wasamong those present.

(http://articles.economictimes.indiatimes.com/2013-04-07/news/38346356_1_hindu-society-rss-chief-mohan-bhagwat-conversions)

- Dr. Dharmeswar Sonowal

Matthias Harmannas, they belong tothe Indo–Mongoloid (Kirata) groupwhich include the Bodos and their alliedtribes.

The physical features of theSonowal Kacharis are very prominent.They have strong cheek bones, smallslit eyes, a slight growth of hair in thebody, strong hair in the head and scantbeard. In records they have beendescribed as “the original autoch–thones” of Assam. (Rev. Endless1881).

The religion of Sonowal Kacharirace is distinctly of the type, commonlyknown as ‘animistic’ and its underlyingprinciple is characteristically one ofshame, fear or dead. They believe that,they are the children of Shiva (Baith orKhiring). According to Kalika Puranthey are the (Kirats) disciple of Shiva.They have their traditional gods andgoddess.

Sonowals have as many as 14 priests. They are Khiring, Baithow,Gozai, Monai, Joldeota, Swardeo,Kulasamon, Rangh Samon,Phulknowr, Khetor, Pirdia, BurhaDeota, Boliababa, Gu–Dangoria andKhin Bhaga Deota. They also worship33 gods and 9 goddesses. They areKechaikhati, Bhuruli, Habuki, Numali,

Kumali, Hakladoi, Fakladoi andTharengdoi. The Sonowal Kacharis donot have representative image of godsand goddesses; they raise someearthen mounds and wooden pots ofparticular trees to represent their godand goddesses or deities at the timeof worship.

Nowadays, Sonowal Kacharissacrifice pigs, goats, hens and ducksin their religious ceremonies. Butduring the reign of the Kachari kings,there was even an annual system ofhuman sacrifice.

The Sonowal Kacharis believe inworship of their ancestors. They alsoworship nature. They consider wateras sacred and the Brahmaputra asmother of all rivers. All Kacharisconsider themselves as ‘sons of thebig river’ or ‘children of the great water’.

Among their gods, the mostimportant is the Baith or Baithow whois pre–eminently the guardian of thefamily and the family’s honour. TheBaith is never represented in idol form.The Sonowal Kacharis always considerBaith as Kihiringor Shiva and Burha–Burhi as Shiva–Parvati.

Baith Puja is always celebrate inthe bright half of full moon and secondMonday of the month after Shivaratri.


Drug Abuse: the Problem of Young GenerationGuwahati, April 5 - The problem of

alcohol and drug abuse is of highimportance nowadays. Drug abuse isone of the banes of modern society.Alcohol abuse is itself very harmful fora human organism, especially for ayoung one as it destroys brain cells andother organs. The consequences ofalcoholic intoxication, as well as of drugusage, are far more ruinous for both theabuser and his environment. Under theinfluence of drugs, young peopleexperience new feelings and are readyto go into the deep end. It has hit allregions and all sections of our society.It is found in rural and urban areas,among poor and the rich, among themen and women. But it is mostoverwhelmingly practiced by younggeneration both boys and girls inhostels in almost all educational andtechnical institution. It is especiallyacute among young people and thishorrifies most of all.

There are certain problems of theadolescence and early stages ofadulthood in the modern society. Theyinclude drug abuse, tobacco smoking,alcohol consumption and homosexualactivities. They are more aggressive anduncontrolled. The majority of rapes andsexual violence happen under theinfluence of drugs and alcohol.Generally, people think that drug is ahabit-forming substance taken to relievepain or produce sleep. But actually,drug is a substance or mixture ofsubstances used as medicine. Anydrug when used for non-medicalpurpose is said to be drug abused ormisused. Certain such drugs give apleasurable effect which are quiteharmful after a certain period to the bodymechanism. Frequent use of thesedrugs would lead to death, mentaldisorders and social crimes.

Drug abuse, also called substanceabuse or chemical abuse, is a disorderthat is characterised by a destructivepattern of using a substance that leadsto significant problems or distress. Theterm drug abuse does not excludedependency, but is otherwise used ina similar manner in non-medicalcontexts. The term has a huge range

of definitions related to taking a psycho-active drug or performance enhancingdrug for a non-therapeutic or non-medical effect. On the other hand, drugaddiction is a disease that ischaracterised by a destructive patternof drug abuse that leads to significantproblems involving tolerance to orwithdrawal from the substance, as wellas other problems use of the substancecan cause to the sufferer.

There are different categories ofdrugs which have abused potentials.These are (1) hallucinogens such aLSD, hashish, ganja and bhang. Theyare psychologically addictive and leadto insecurity and fear anxietycomplexes; (2) sedatives ordepressants relax the central nervoussystem, induce sleep and provide acalming effect. Tranquillizers andbarbiturates fall into this category; (3)narcotics, like sedatives, produce adepressant effect on the centralnervous system. They produce feelingsof pleasure, strength and superiority,reduce hunger, lessen inhabitations andincrease suggestibility; (4) stimulantsactivate the central nervous and relievetension, treat mild depression, induceinsomnia, increase alertness, counterfatigue and expressive drowsiness andlessen aggressive inhibitors.

The major reason of this abuse isthe psychological instability ofteenagers. Young people begin to drinkat about 13 year of age when theirpsychology is unstable and their mainaim is to assert themselves. Drug andalcohol help them to feel free andindependent and to do the things thatare forbidden for them. Usually beingcontrolled by their parents, they longto break all the rules and bans. Most ofthe present generations take drug toovercome their emotional instability.They use these as solution to theirdepression or frustration. Whereas, theteenagers smoke, drink or use drugsto prove themselves as ‘hero’ or so-called modern people. Some others usedrugs or smoke out of the curiosity oftasting new things. But they forget thatdrugs can only destroy their lives, itcannot solve any problem.

There are also some injectionswhich induce intense dowsiness. If adrug addict is unable to get the requireddrug at the proper time, he or she wouldbe ready to get it at any cost. A lot ofmoney is involved in the trade on drugs.For instance, one kg of heroin is valuedat Rs.1 core in the international market;that is why the drug Mafia is so active.This takes place through drug Mafiawho has further links with formidableterrorists and smugglers. And in theprocess, many young men and womenin our own country too fall victims tothis diabolical habit. The young doesnot realise the harm, caused by theabuse.

On the other hand, marijuana andhashish can be traced for back into thehistory of drug usage. Cannabis \vasapparently known in ancient China andwas listed in the herbal compendiumsof the Chinese emperor Shen Nung,written about 2737 BC. The specificeffects of marijuana vary greatly,depending on the quality and dosageof the drug, the personality and moodof the user and the user’s pastexperience with the drug. An interestingparallel may be drawn betweencontemporary studies of the effects ofmarijuana and an extensive studyinitiated by the British Govt. in 1893.The House of Commons, in responseto a member’s motion, appointed theIndian Hemp Drug Commission toinvestigate effects of such drugsincluding marijuana. The Commission’sreport was divided into three categories,indicative of the areas in zhich hempdrugs were popularly believed to haveharmful effects. Those three categorieswere health, sanity and crime. Theextent to which these findings areapplicable to the question of legalisingmarijuana in our own society isspeculative, since there is no way ofcomparing the quality of drugs used,the populations involved and otherrelevant variables.

Many psycho-active drugs,especially alcohol and tranquillizers,have constructive personal and socialuses. However, most of these mind

(Contd. to Page 17)


Guwahati, March 31 — TheUniversal Declaration on CulturalDiversity of UNESCO maintains thatculture is the set of distinctive spiritual,material, intellectual and emotionalfeatures of society or a social group,and it encompasses, in addition to artand literature, lifestyles, ways of livingtogether, value systems, traditions andbeliefs.

It is important to point out that ourculture is our identity in the globalcommunity of nations and thus formaintaining this identity it is highlynecessary that we preserved andclosely monitored its growth anddevelopment ‘ the evolution over theyears. Languages specially have ahighly important place in this regardbecause a surviving language is ahistory of that community or the groupof people. If that language dies, moreor less the cultural legacy of thatcommunity also dies a natural death.

It needs to be mentioned here thatthe roots of India’s literary tradition goback to the rich tribal or ‘Adivasi’literature of the country. However, of thenumerous languages in India only alimited number of languages arerecognized by the Constitution. Butthere are more than 80 other languagesfor each of which there are more than10,000 speakers.

Besides, ours is one of the uniquenations in the world with a culture thatis deeply rooted in the pluralistic ethosof age-old history providing creativeexpression, value sustenance andbelief patterns to thousands ofcommunities, which constitute thecontemporary Indian society. The roleof culture lies not only in encouragingself-expressions and exploration on thepart of individuals and communities, butalso in developing creativity as a socialforce. Cultural activities also providelivelihood to significant section ofpopulation and contribute to the GDPof the nation.

Also, with easy and convenientavailability of modern daycommunication tools and media we arefaced with a constant fear that ourculture and heritage are being

Preserving Culture through Community Media

overwhelmingly influenced by dominantglobal cultures and are at a loss whatto do to prevent such an aggressivedevelopment. This issue once againreiterates the importance of theknowledge of traditional medicines,preventive measures etc. practised byour forefathers - irrespective of whetherin a tribal / ethnic society or in others -and the need to revive those forapplication in today’s time. Yet, wemust not look at all of our culture andheritage just as revenue-generatingobjects. We should also look at themas a rich ‘past of our civilization andthink of ways and means forpopularizing them among the societiesall over the globe.

Preservation is a highly significantaspect that needs to be seriouslyexplored today as it is high time weimplemented necessary and adequatesteps for preserving our cultural heritagefor the future generations. Preservationserves several important objectives. Ithelps in proper documentation of ourcultural heritage and nuances includingfolk lore / tribal literature and lifestyleprevalent at this point. In somesocieties, where there may be morethan one versions of the same culture,efforts must be taken for documentingall of those versions so that nothing isleft for chance. This is because thedifferent nuances and aspects of anyculture and heritage in any society andalso in folk / tribal literature may varyfrom place to place like the differentdialects of the same language.

This also reflects the oft-repeatedsaying that we should think global andact local. That is - all major popular folktradition / cultures in any country moreor less have some localized elementsinserted into them for giving them a localhue for enhancing their appeals to thelocal community.

Secondly these documentationprocesses help us in makingcomparisons about the changing trendsand versions of our culture at differentpoints of time in future. For example, acertain cultural aspect that is prevalenttoday is documented in the audio-visualformat for future reference. After may

be a decade or so, when there may bean interest in reviewing them as well ascomparing them with the then prevailingversions, it would be a great help inunderstanding the differences, trends,fusions, etc. which have beenincorporated into them over the years.

Then it is a tricky question when itcomes to practice in reality - who wouldshoulder the responsibility of preservingour invaluable cultural heritage includingtribal / folk literature / folklore amongothers. This is because whenever anyattempt at such documentation is triedwhether in audio-visual or print format -the community might becomesuspicious about the intention of thepersons or bodies involved in it.

The Community Media is one highlyviable option in this regard as it is amedia of the people, by the people andfor the people, established and run bythe very community in which it functionsin any society. Among other thingsculture is a resource for economic andsocial development. When poorcommunities preserve and develop theircultural assets, they are also generatingnew economic opportunities.Recognizing the rich cultural heritageof the ethnic groups of the country theUnion Ministry of Tribal Affairs adopteda National Policy on Tribals which hastaken relevant steps for preservationand development of various aspects ofthe tribal peoples’ culture. This includestraditional wisdom of thesecommunities and also preserving anddocumenting tribal languages. This isbecause education in the mothertongue at the primary level needs beencouraged. Books and otherpublications in tribal languages will alsobe promoted.

Overall, the policy seeks to preserveand promote such traditional knowledgeand wisdom and document it, establisha centre to train tribal youth in areas oftraditional wisdom, disseminate suchaspects through models and exhibitsat appropriate places, transfer suchknowledge to non-tribal areas and totake care of the issue of intellectualproperty rights of the Scheduled Tribe.

(Contd. to Page 17)


Guwahati, April 7 — Governor JBPatnaik today stressed the need forspreading the message of universalbrotherhood and peaceful coexistencein a strife-torn world.

Inaugurating the ViswaBhatrittabodh Samaroh of ISKCON atthe Rabindra Bhawan, Patnaik said thatlearned pandits had cultivated this ideaof international brotherhood, boththeoretically and in practice.

“ISKCON, the organisation ofInternational Krishna Consciousness,is bringing the people of the worldunder one umbrella of devotion to LordKrishna. One who understands hisinalienable relationship to God reallyrealises universal brotherhood,” hesaid, adding that the Vedas, Yajnas,Yoga and Kriyas or activities in pursuitof knowledge or penance and all otherreligious practices were not differentfrom Krishna and all of them weremeant to realise him.

Pointing out that a true devotee ofLord Krishna does not desire anythingsuch as the possession of a kingdomor of enormous wealth or of a beautifuldamsel or even Moksha or absolute

Universal Brotherhood Crucial to World Peace

deliverance from the cycle of births anddeaths, Patnaik said that once aperson had got absolute and totaldevotion to Mukunda or Krishna,“Goddess Laxmi of the empire ofMoksha lies at your feet.”

Patnaik said that since her longpast India’s living faith has been‘Vasudhaiva Kutumbakam’ - the worldis one family and let noble light comefrom all directions.

“This was what India believed andpractised long long ago before theglobalisation of the present. During thelast sixty years, there has been asteady and significant progress forrealisation of this dream. Exceptingsome local wars, war on a global scaleis a thing of the past. The UnitedNations and its various organisationshave by and large been functioning asa cementing force among the nations,”Patnaik said.

Patnaik said that while people-to-people exchange in cultural andeconomic spheres was taking placeon a large scale, there was still anarms race among nations and localconflict among communities.

“Although friendship is openlyproclaimed, deep suspicion rules theroost. Real peace will come whenthere are no local or regional wars andthe countries live as friendlyneighbours. Terrorism is the greatestthreat to peace and terrorists do notrespect international boundaries”.Patnaik said.

The Governor also dwelt on thegrowing disparity between the rich andthe poor in many countries, and saidthat millions of people were languishingin abject poverty, ignorance andindignity. Political empowerments,economic empowerment, educationalempowerment, empowerment ofwomen are all very good programmes,but there is no change in the mindsetof many people against women. Thereis large-scale prevalence of violenceand indignity against women andchildren.

“There is one remedy, i.e., theempowerment, which is most neededtoday is spiritual empowerment. It muststart with every individual. Every manshould practise what he preaches,” hesaid. (The Assam Tribune 08.04.2013)

Guwahati, March 30: FormerDirector General of the NationalMuseum and chairman of the IndianArt History Congress Prof Robin DevChoudhury has expressed seriousconcern over the failure of theauthorities to take proper steps forpreservation of the Bhaitbariarchaeological site in East Garo Hillsdistrict of Meghalaya.

He suggested handing over theentire site to the Archaeological Surveyof India (ASI) for total excavation andpreservation, considering the vastnessof the site and the cost and technicalexpertise involved in the work.

Talking to this correspondent,Choudhury regretted the fact that dueto the failure of the authorities topreserve the site, it is facing serious

Encroachers Pose Threat to Bhaitbari Site- Ajit Patowary

threats from the illegal migrants. Thesite will soon be destroyed by theseillegal migrants, if immediatemeasures are not taken for itsconservation, said Prof Choudhury.

The site located on the Phulbari-Tura Road, came to prominence whenthree structures were excavated by thearchaeologists of the ASI there in1991. These structures included aBuddhist stupa, a brick temple and anoctagonal temple. The brick templerevealed a number of terracotta plaquesof various gods and goddesses. Theseplaques were veneered in the bricktemple vaults as ornamentation.

There are many raised moundsconcealing structural remains and theyneed to be excavated in view of probingthe past of the area in particular and

that of the NE region in general, saidProf Choudhury.

The entire site is enclosed byramparts and a brick wall. However,these enclosures have been damagedby the encroachers to expand theirsettlements. A section of theencroachers have now been occupyingsome of the structures of the historicalsite, alleged Prof Choudhury.

The site comprises a vast area andit includes the ruins of temples and oldtanks, fortifications suggesting thelocation of a civilized settlement, whichmay be dated back to 9th-10th centuryAD or prior to that period. The Buddhiststupa found at the site may emerge tobe much older, said Prof Choudhury.

(The Assam Tribune 30-03-2013)


Shillong, April 14: Seng Khasi is aReligious Socio Cultural organizationof the indigenous Khasi belonging tothe Niam Khasi / Khasi Religion. Itsaim is to protect, preserve and promotethe customs and tradition of the Khasipopulace because for the Khasi,religion and culture are but two facesof the same coin, which alsodistinguishes them as a race differentfrom any other race in the world.

It was established on November 23,1899, by 16 prominent and patrioticleaders of the Khasi society under theleadership of “U Babu Jeebon Roy”, tilldate the day is celebrated every yearas ‘Seng Kut Snem’. The origin of theSeng Khasi started from theemergence of the British colonial rulein the Khasi, Jaintia hills and theattempts of the religious conversionsby Christian missionaries among theKhasi-Pnars.

The influence of political, religiousgroups and cultural impact upon thepeople of the land of Ri Hynniewtrephad caused much concern to theintellectuals and leaders of the Khasicommunity. It was at this juncture thatvisionaries like U Babu Jeebon Roy ofthe clan prompted to form the SengKhasi organization. This religiousorganization was able to initially unitethe people in bringing about anawareness of the traditional usages inthe social sphere, under the age-oldtenet of Tip briew Tip blei’ (selfrealization and God conscious), Tipkurtipkha (to know the matrilineal andpatrilineal lineage) and Kamai ia KaHok (to earn righteousness). Thesebasic spiritual and moral principleshave helped strengthen the Seng Khasimovement along the passage of time.

The Seng Khasi has been able torevolutionize many festival which wereearlier confined two villages. In theearly centuries “Shad Suk Mynesim”,the dance of the joyous heart and soul,was called Shad Phur and was bannedby the British saying that no festivalswere allowed to be celebrated whichinvolved usage of weapons.

Seng Khasi : Surviving Western Onslaughtwith Cultural Distinction

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B’desh to get 268.4acres land from

Assam

Guwahati, April 2: StateRevenue Minister Prithivi Majhi,while replying to a question askedin the House on Tuesday by AsomGana Parishad (AGP) MLA KeshabMahanta, said that according to theland swap deal signed betweenIndia and Bangladesh, 268.4 acresof land in Assam will be given awayto Bangladesh. Of this, 193.85acres will be given from Boroibariin Dhubri district and 74.55 acresfrom Madanpur in Karimganjdistrict.

(The Sentinel 03.04.2013)

However, over the last 102 yearsduring 1910-2012, Shad Phur hasbeen raised into Shad Suk Mynsiemin a common platform as a springfestival, evident of its growing attractionand participation of people today. ShadSuk Mynsiem is organized during thespring time when the naturerejuvenates itself and mankind is filledwith the hope of a rich harvest. Thanksare given to God Almighty for theblessings he has showered in the yeargone by and prayers are offered for agood year ahead.

The Seng Khasi’s foremost taskduring the early 1900s was to preservethis traditional dance which began todwindle due to the oppression of thecolonial rulers. In 1910, the Seng Khasileaders decided to shift the venue fromMawkhar where Shad Suk Mynsiemused to be held, due to congestion.Hence the dance was shifted to thepresent location at Lympung Weiking.It was on April 14 and 15, 1911 thatthe first Shad Suk Mynsiein was heldat the spacious Weiking ground.

The ancient ethics of the Khasi havetherefore been acknowledged andrediscovered by those who do notprofess the indigenous religion.

Dr. (Rev. Fr.) Barnes L Mawrie,SDB, who holds a doctorate inCatechetic from the Salesian PontificalUniversity (Rome), in his book titled‘Introduction to Khasi Ethics’ hasobserved - “it is something verystrange that the Khasi religion isbased on righteousness. Ka Hok. Theybelieve that salvation is personal. Thisindeed is a great religion in it self.”

Ironically, while some Christianscholars have helped revive theindigenous culture, there also existfractions in the society who considerpeople following the traditional religionas ‘belonging to the dark ages’.

This has brought about a sort ofdiscrimination and division in the Khasisociety. With some factions in thesociety failing to accept others identityand respecting it, this perhaps seems

to be a major reason for the belief thatthe Khasis are diminishing in numbers,since some are even against thosemarrying a person from a different beliefeven if he / she is a Khasi.

A reason that Seng Khasi hassurvived despite a lot of criticism is theinnate and growing sense of ownershipof the Sang Khasi organisation todayand its contribution to the Khasilanguage and literature, in which manypresent authors have written books onthe various angles and views of theKhasi faith especially in its relation tothe cultural heritage of the people.

Awareness has therefore beencreated for people to respect anduphold their traditions while adaptingto the winds of change of the presentincluding pursuing higher educationand participation in wider economicand welfare activities.

However, there is no doubt thatShad Suk Mynsiem will last in itsrichness and glamour for all times tocome and Seng Khasi would withstandwith courage and dedication againstall undermining forces.

(Meghalaya Times 15.04.2013)


Only the other day, Sualkuchi,the silk town of Assam, took

on the appearance of a war zone foralmost a week because wholesaletraders of silk garments had startedimporting Banarasi silk items andstarted selling them as itemsmanufactured at Sualkuchi. Tensionstarted in Sualkuchi, about 35kilometres from Guwahati, on March29 and continued for the next few dayswith protesters forcibly collectingBanarasi silk items from shops andsetting them on fire right in front ofpolice personnel. According to theprotesters, a section of wholesalersand flooded the local shops withBanarasi silk items resulting in localweavers and traders fast losing themarket. For two days, things took anugly turn and curfew had to be imposedon the silk town, with the armycarrying out a flag march. The Statecapital, that had done very little toprotect and promote the handloomindustry in the State, reactedpredictably with its ritual of ordering amagisterial inquiry into the incidents.

As we all know, Sualkuchi hasremained the silk town of Assam abouta couple of centuries. It is hardlysurprising that a State like Assamshould have a silk town. What issurprising is that the handloom industryconnected with silk yarn of fourdifferent kinds should now beconcentrated in just one town. What alot of people outside the State do notknow or do not care to remember isthat traditionally every Assamesehousehold, whether in the towns or inthe villages, used to have a loom wherethe women wove all the cloth theyneeded for themselves and for theirhomes. In fact, there was a time not inthe very distant past, when anAssamese maiden would have had ahard time finding a husband if she didnot know how to weave. As aschoolboy, I remember my father’selder sister who wove virtuallyeverything that was needed in thehousehold: bed sheets, curtains andother household items in addition to

Lessons from Sualkuchi

what the womenfolk wore. This traditionseems to have disappeared very fastin the urban areas of the State butcontinues in our villages. As such, itis difficult to think of the State as havingonly one town engaged in theproduction and weaving of silk—eri,muga, mulberry and oak tussore. Eriis a thick and tough variety of silksuitable for shawls and stoles and isremarkably durable. I still remember avery large eri shawl at home that wasabout 100 years old! Assam also hasthe famous muga, the golden colouredsilk that is not produced anywhere elseexcept in the Northeast of India. A kiloof muga yarn costs anything betweenRs 9,000 and Rs 10,000. The other twovarieties of silk are also producedelsewhere in the country.

Despite the fact that weaving as ahousehold occupation has been on thedecline in Assam, the Statenevertheless has a handloom industrythat is not to be sneezed at. All overthe State, there are about 2.3 millionpeople engaged directly in handloomactivities on about 1.3 million looms.The State has more than one 1.3 millionweavers of whom 1.1 million arewomen. However, of the total numberof 1.3 million looms in the State onlyabout 350,000 are engaged incommercial production while theremaining are used mainly forhousehold and personal requirements.The total production of silk in Assamwas around 2,100 tonnes during 2011–12. Of this, eri accounted for 1,976tonnes, muga for 115 tonnes andmulberry for 18 tonnes. This is waybelow the production of silk inKarnataka (7,800 tonnes) and inAndhra Pradesh (6,019 tonnes). Evenso, the contribution of the Northeastto the country’s silk production at theend of the 11th Plan was about 15 percent. One can well imagine what theproduction of silk in the Northeastwould have been like had ourmanufacturers and weavers received alittle more guidance, support andprotection from the State government.

When it comes to setting up

industries in the Northeast, the Centrehas got into the predictable habit ofadvising us to go for cottage industriesrather than large–scale mechanizedindustries. The Centre has repeatedlydone this despite its experience thathandicrafts and handloom productshave no way of competing withmachine–made products either in termsof quality and finish or in terms of price.Unless our cottage industries areconstantly bolstered with newtechnology and methods of cuttingcosts, the products of such enterpriseswill continue to take a beating at themarketplaces in respect of quality,finish and prices. This is not to suggestthat there is no room any more for wellcrafted handloom products or artefactsexquisitely created by master craftsmenin small cottage industry settings. Quiteobviously, there is. There must besomething unique about the designsand colours produced by the Sualkuchiweavers. Otherwise, why should theweavers of Banaras be so keen to copythem on what they produce? Actually,this is a form of piracy as well, but noone can do very much about graphicdesigns being copied, and no one iseven trying.

In a situation like this, where theconflict is made out to be betweentraditionalism and plagiarism, help hasto come in different ways. The firstrequirement is for the aggrieved to helpthemselves before others can helpthem. The prime requirement here isto accept the fact that craftsmen cannotgo on insisting that the archaictechnology that goes with their craftand the artefacts they produce is partof the tradition and cannot be changed.This is an unacceptable position. Thecorrect stand is to accept the artefactand the design as part of the traditionand to adapt them to the latesttechnology available in order to makea better finished product in less timeand lower cost. The most obviousexample is the Assamese xarai. Thetraditional xarai made in Sarthebariand elsewhere in Assam is a crudeobject with a lumpy middle actually


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filled with earth—something that has no business to co–exist with a metal artefact of that kind. The finished productis crude and uneven, and the beautiful lid of the xarai oftendoes not even fit the xarai properly. Quite obviously, thecrudeness and the poor finish are not part of the requiredtradition. Our tradition does not stipulate that the xarai hasto be crudely finished or that someone has to struggle inorder either to put the lid on properly or to take it off. No oneis going to find fault if the xarai is much better finished on amachine and looks shinier and more elegant. In fact, thexarai made in Moradabad is much better finished and farshinier than the one made in Sarthebari.

But it is not our traditional xarai and looks very different.The cover does not have half the beauty and grace of thetraditional one. Whenever I have been presented xaraismade in Moradabad at any felicitation programme, I havegenerally left them behind in my unwillingness to acceptsuch a parody of one of our traditional artefacts. Even so, Ihave always been saddened by the inability of our xaraimanufacturers to put modern technology to use in producingfar better finished and better–looking xarais than they havebeen doing for decades. No one is going to blame them fora better finished product made on machines.

The weavers of Sualkuchi should not compromise ontheir craft, their designs and their colours, but if power loomswill step up production and reduce prices without alteringthe traditional product in the least, there is every reason tomake the technological change. And this is where theelected government of the weavers of Sualkuchi must stepin to help them with expert guidance, knowhow and finance.It is not enough for the State government to be holdingmeaningless seminars or to be making tall promises aboutwhat they will do in the future for the manufacturers andweavers (dwelling in the future has become a pet pastimeof the government) that are unlikely to be honoured. Instead,the government should make a list of deservingmanufacturers who would like to make the change to powerlooms and enable them to do so by arranging for the financein the form of soft loans and by ensuring that Sualkuchi hasno power failures to keep power looms idle. There shouldalso be urgent steps to augment the production of silk yarnwithin the State since the Sualkuchi weavers are not happyabout importing yarn from Mysore. However, until thisbecomes a reality, there may have to be an intermediatephase of having to import silk yarn from elsewhere.Meanwhile, the best weavers of Sualkuchi must continueto produce their most exotic designs even on garments otherthan the traditional mekhelaa–saadar for export at the pricesthat they can fetch in international markets. They shouldnot be striving to sell just handloom products; they shouldalso aspire to sell exquisite objects of art that can andmust match the best silk garments made anywhere in theworld. These must be packaged in a way to match the veryspecial goods being offered. Our weavers must make thetransition from being just weavers to being craftsmen andcraftswomen who have artefacts to offer to even the mostdiscerning buyers in the world.

(http://www.sentinelassam.com 07.04.2013)

Shillong, April 4 – With the discovery of new caves,Meghalaya’s cave system has been extended to 387 kms– one of the longest cave system in the Indiansubcontinent – after conclusion of an internationalexpedition of speleologists from around the globe.

So far 1,350 caves have been identified in Meghalaya,mostly in the limestone-rich Jaintia Hills district. 850 ofthese caves have been explored totally or partially, saidMeghalaya Adventurers’ Association (MAA) secretaryBrian D Kharpran Daly.

The International Caving Expedition was the 21st ofits kind and was dubbed “Caving in the abode of the clouds”and spanned over a period of 18 days from February 4.

An eighteen member team from UK, Ireland,Switzerland, Austria, Romania, Germany and India tookpart in the expedition, which also included three biologistsand researcher from Lady Keene College.

Brian said in the Larket Area in Jaintia Hills district,Krem Khung cave system was extended from 5,065 metreto 7,349 metre, making it India’s 8th longest cave. Oneof the characteristic of this cave is large-sized fallenboulders.

Krem Labit Kseh in the Kopili Valley, on the otherhand, was extended from 5,910 metre to 6,802 metre.The cave has fine river passages. This is one of the veryfew caves in India that has several rare gypsum formations,resembling flowers. It is India’s 10th longest cave.

The third longest cave in the sub continent, KremDiengjem, has been extended from 21,250 metre longsystem to 21,359 metre and is almost close to India’ssecond longest cave, Krem Kotsati- Umlawan also foundin the area.

Meanwhile, Brian said: “there are a lot of caves whichremains to be discovered and explored. These cavesprovide us tremendous input on the ecology of the place,past history, besides providing opportunity for the localsand the Government to promote tourism.”


Meghalaya Cave SystemExtended by 387 Kms

- Raju Das

when Cyias Thomas, Member, National Commissionfor Minority Educational Institutions damned‘saffronisation’ as “nothing but intellectual terrorism”.If he had any complain to make against any text look,should he not have discussed the matter withthoughtful people before making obnoxious remarksabout “saffronisation”?

(http://www.sentinelassam.com 30.03.2013)

Should Shine be Sacked ?(Contd. from Page 03)


Northeast India can easily bedefined as the location of the

longest lasting and earliest insurgencyin the country. All the states in theregion are plagued by terrorist andinsurgent violence. Though severalpeace initiatives have been taken bythe government over the years, multi–track diplomacy and peace activitiesof Non–government organizations arestill at an initial stage without anyvisible sign of improvement.

Much of the problem plaguing thepeople of the northeast owes its originto the ethnic conflicts prevalent in theregion. Conflicts among the severalreligious and linguistic ethnic groupsare primarily centred round issues ofeconomic deprivation, local power,educational opportunities and so on.The tribal people hold a long–nurturedgrouse for being deprived and exploitedby the outsiders or non–tribals. These,coupled with other reasons, has givenrise to a number of insurgent groupsin the northeast, which continuouslythreaten the peace and harmony of theregion. Contrary to popular belief, theroots of the problem are not ideologicalbut political, economic and emotional.

The eternal conflict between the‘hills’ and ‘plains’ people: The disparitybetween the two groups of peoplepopulating the northeast – the ‘hills’and the ‘plains’ people – has alwaysbeen a prominent feature of the livesof Northeast inhabitants. Theindigenous tribes living in the regionare representative of the consecutivewaves of migrants from East as wellas West. The British policy ofimporting huge numbers of plantationworkers, cultivators and administratorsfrom different parts of India can be heldresponsible for complicating thecultural mosaic. Added to that, theirpolicies of segregating tribalpopulations into different reservationsknown as ‘excluded’, ‘backward’ or‘non–regulated’ areas succeeded insystematically undermining thehistorical ‘connectedness’ therebydeepening the fissures between non–tribal and tribal populations and

- Dr Athiqul H Laskar

excluding the regions from theprocesses of democratization andmodernization.

Naturally, widespread conflict nowmarks the northeast which continuesto grapple with problems initiated byseveral military outfits as well aspolitical uncertainties. An intricatecollusive agreement also existsbetween terrorist groups and legitimatepower elites in almost all the northeaststates affected by terrorism.

Prospects for peace for thenortheast: The peace prospects inNortheast India are still uncertain.Some of the most potent threats topresent as well as future peace havebeen created by continuousdemographic destabilization. Moreover,the crisis of governance also poses asa significant obstacle in the path toestablishing peace in the region onceand for all. Corruption levels innortheast state governments arealarmingly high and the quality ofgovernance is awful to say the least.

One way in which the ongoingethnic conflicts can be resolved or, atleast, pacified is by integrating thenortheast people into the Indian nation.National, humanistic and strategicconsiderations alike call for promotionand cultivation of peace, contentment,tranquillity and orderly progress in thisimportant and vulnerable region knownfor being the route of invasions byforeigners from the east throughouthistory. There are numerousimpediments in integrating this borderwith the rest of the country but thegreatest of them all is the general lackof knowledge and ignorance about thearea as well as the people who inhabitthis region. It is this outdatedknowledge and gross ignorance aboutthe inhabitants of the northeast thatcan be held responsible for majority ofthe mismanagement, administrativebungling and successive wrongdecision made by policy makers inDelhi as well as spot executioners.

Steps that can be taken to resolveconflicts, ethnic or otherwise,permanently: It has often been

proposed that political violence thatexists in the northeast can be curedby creating infrastructure resources,generating employment and increasingdevelopmental activities andexpenditure. However, grants, specialallocations and huge subsidies thatwere supposed to contain insurgencyand ensure prosperity for the regionhave only managed in worsening theproblem. This is because leakage ofresources has been rampant, whichhas even cast a shadow on the stateagencies’ ability to execute projectsof development in conflict–ridden areaseffectively. Thus, proper steps have tobe taken to ensure grants andsubsidies and used appropriately toimprove the condition of the region.

Migration has to be contained andregulated. Identity cards need to beissued by the government along withwork permits in order to put an end toillegal migration and its associateddangers. The movement of populationsought to be checked or controlled inthe region by fencing off theBangladesh border at least partially.So long as people continue to crossborders illegally and in huge numbers,a fruitful resolution of the conflict cannotbe expected.

Since Northeast India shares amajor percentage of its borders withother countries, it can act as a bridgeto a most vibrant neighbourhood. Tradewith adjoining countries can be openedup with a view to improving thefinancial condition of the region. Thiscan go a long way in establishing peaceand harmony in the northeast.

Restoration needs to be done of alot of things. To start with, alienatedlands can be restored to tribalpopulations. This may not obliterate allthe grouses or grudges held by thetribal sect altogether but will certainlybe successful in conveying themessage that the government is notoblivious of their grievances and istaking some constructive steps tobetter their situation.

The Need to Make Northeast Absolutely Free of Conflict s

(Contd. to Page 17)


It is indeed difficult to find a parallelanywhere in the world where an

elected government in a democraticcountry has consistently encouragedillegal immigration to the extent thatthe people of the State are reduced toa minority. In any other civilized countrysuch an initiative would be regardedas treason and the perpetrators of suchcrimes as traitors of their country.

It is hardly surprising that the recentstatement of Assam MLA SirajuddinAjmal that by 2016 AIUDF would cometo power in Dispur and that BadrauddinAjmal, president of the party, wouldbecome the Chief Minister of Assam,should have evoked consternation,anger and fear among the people ofAssam. This is largely because, overthe years, the people of Assam haveably demonstrated how adept they areburying their heads in the sandwhenever they are confronted withunpalatable truths. The Assam unit ofthe BJP is naturally angry about thestatement and has characterized it asa formal declaration of war againstAssam by the illegal migrants fromBangladesh now living in the State, andhas cautioned Sirajuddin Ajmal frommaking such statements on the floorof the House in future. At the sametime, the BJP has accepted the realitythat the Hindus are a minority in thenorth–eastern States including Assam,and that the Centre would do well tokeep this in mind. After all,Bangladeshis already constitute themajority in 10 out of the 29 districts ofAssam and this orchestrateddemographic change is likely affectmany more districts of the State in thenear future. As such, the warning bythe BJP to the AIUDF and the bravestatement that this will not be allowedto happen may perhaps be no morethan a bit of wishful thinking since theBJP is unlikely to be able to changethe demography of the State.

Regardless of the plural societiesof the north–eastern States, Assamwas strikingly different in being apredominantly Hindu majority Statedespite its plural character. There isno denying that immigration to Assam

Demography by Design

from former East Bengal had startedwell before Independence. But evenafter Independence, the Congresscontinued to encourage suchimmigration from East Pakistan mainlyin order to build up a strong vote bankfor the party in clear violation of theprovisions of Article 326 of ourConstitution. It should be obvious toanyone that even in those days theCongress was seeking ways ofremaining in power perpetually withoutperformance.

Things might have continuedsurreptitiously in this fashion had it notbeen for the discovery by the All AssamStudents’ Union (AASU) in 1979 of thelarge–scale inclusion of the names ofBangladeshis in our electoral rollsduring a Lok Sabha by–election ofMangaldoi constituency. It was theconfirmation of what had long beensuspected—that our electoral rollswere full of the names of foreignnationals—that prompted the AASU tolaunch a six–year–long movement forthe detection, disfranchisement anddeportation of foreign nationals livingin Assam illegally. It was at this pointthat the Congress decided to intensifyboth its pretence that the alleged illegalmigrants were Indian nationals and itsinitiatives to continue encouragingsuch illegal immigration so that theprocesses of detection,disfranchisement and deportationwould one day become virtuallyimpossible. It is indeed difficult to finda parallel anywhere in the world wherean elected government in a democraticcountry has consistently encouragedillegal immigration to the extent thatthe people of the State are reduced toa minority. In any other civilized countrysuch an initiative would be regardedas treason and the perpetrators of suchcrimes as traitors of their country. Thatthis illegal immigration from formerEast Bengal and East Pakistan wasactually encouraged by our ownpoliticians should be evident from thefact that the population of Assamincreased from 3.29 million in 1901 to14.625 million in 1971. This representsan increase of 343.77 per cent in a 70–

year period during which the populationof India had increased by only 150 percent. It is also significant that Assam’spopulation that doubled in the 40 yearsbetween 1901 and 1941 (when it was6.694 million) more than doubled in the30 years between 1941 and 1971.Much of this was a population increaseby design—a demographic changethat was cleverly and diabolicallyorchestrated. (The Sentinel 5.04.2013)

Had the successive Congressgovernments of Assam merelyconfined their activities to increasingillegal migration from presentBangladesh, the demographicchanges in Assam might not havespelt disaster. After all, even in 1985the newly–formed AGP was able tocome to power with a comfortablemajority. This should be proof enoughof the fact that had the AGP sincerelycarried out its promise to detect,disfranchise and deport illegal migrantsfrom Bangladesh, the presentdemographic scenario of Assam wouldhave been very different. But once theAGP was in power it chose to forgetall promises on the basis of which ithad secured such an overwhelmingmandate from the people. This wasabout the time when the Congresslaunched its strategy of also breakingup the greater Assamese society byencouraging separatist ethnicaspirations among smaller ethnicgroups that had by and large adoptedthe Assamese language and culture.This process, initiated by the lateHiteswar Saikia, has been intensifiedduring the three terms of Tarun Gogoias Chief Minister. Along with this,large–scale conversion to Christianityhas reduced the number of Hindusamong the smaller ethnic groups.

The Indian polity has given aspecial place to the minorities eversince Independence. State HumanRights Commissions all over thecountry have shown great respect forthe human rights of minorities. TheAssamese, reduced to a minority intheir home State due to the mischief

(Contd. to Page 17)


Imphal, March 29: Angry villagerson Thursday managed to force afleeing driver to halt the truck atYairipok in Thoubal district whileescaping after dragging a girl for a longdistance through a rope. Though thefestival of colour and its many evilpractices have been done away withinImphal and surrounding areas, younggirls in the rural areas continue to stopthe vehicles to demand money. Theyuse ropes to block the road. In thisparticular case some girls at YairipokNingthou Manai were stretching out therope to stop the vehicles. However, onetruck driver decided to bull throughwithout stopping and paying money tothe girls. While speeding away thetruck dragged one girl who managedto clutch at the rope. She sustainedsome scratching injuries. The truckdriver willfully injured the girl and thepeople chased the trucks in twowheelers. They overtook the truck.However, the driver managed toescape. The people who chased thetruck found cartons of cough syrupsand pain killers which are prescription

Truck Drags Girl with Rope

drugs stocked inside the truck. Theescaping driver who is suspected tobe a Muslim drug trafficker is yet tobe accounted. The angry peopleburned the drugs there. However, as aresult of the arrival of the police thetruck could not be torched. In factpolice had to resort to blank fire forsome time to disperse the unrulycrowd.

This incident shows that the drugtraffickers in Manipur are undeterredby the resent seizures and arrests. Itis on record that not a single drugtrafficker has been punished for thecrime. Rather people gain the indelibleimpression that the culprits are let offthe hook once the dust settles downand people forget the incidents. OneArmy Colonel was one of the drugoffenders arrested with a huge quantity.Besides a son of a former minister andnow Congress MLA was arrested inthis connection. It was expected thatthe MLA would tender resignationowing moral responsibility. However, hemerely said that his estranged son hasbeen staying away and that he was

not involved in the drug business. InManipur it has never happened that anyelected representatives had resignedowing morality. The number of drugabusers in Manipur is legion. Manysections including one former insurgentturned MLA said that it is a policy of along term counter insurgency to floodManipur with drugs. Today it appearsthat every third or fourth youth ishooked to drug. Heroin and othernarcotics drugs are costly. So the drugaddicts consume prescriptions drugsand alcohol most of the times. Theybuy heroin and others only when theyno longer tolerate the urge for drugs.In Manipur even common stationeryitems like glue, whiteners are not soldsince these are also abused by thedrug addicts.

In view of the heavy demand of thedrugs and drug substitutes, aconsiderable number of dubiouspersons are earning huge profit. It iswidely suspected that children andother close associates of the powerfulelements are behind the thriving drugbusiness. (The Sentinel 30.03.2013)

April 2, 2013: Calling Indianscreative and innovative, US astronautSunita Williams Tuesday said that aninternational space programme was the“right way to go”.

“What I see when I come to Indiais that there are a lot of creative andinnovative people who are ready andwill ing to jump ahead and beentrepreneurial and add to anyprogramme out there,” Williams saidat a media conference at the ScienceCity auditorium in Kolkata Tuesday.

“I have had a real honour andprivilege to be a part of a spaceprogramme that is not only US but alsointernational. That is the right way tohave a space programme,international, because it is our planet,not one country. I see myself as citizenof the universe and I think we are alllucky,” Williams added.

Williams, 47, who holds the world

Indians are Creative, Says Sunit a Williams

record for the most spacewalk time —50 hours 40 minutes — by a femaleastronaut, is in India on a week-longtrip.

“The international spaceprogramme is alive and kicking and iswanting more and more people,” saidthe US-born Williams, whose father isfrom Mehsana in Gujarat.

“Once we leave our atmosphere, wehave to seriously think about beingprotected from radiation. Even justgoing to the moon... there is increasein radiation,” said Williams, who alsoholds the record for the longestspaceflight time by a female astronaut— 322 days in space on two missions.

“There are a lot of things that wehave to understand and another thingthe people have to like each other quitea bit... learn to interact with each other.We also get to learn about leadershipand powership,” added Williams.

She stressed the need to thinkabout smarter ways to do things inorder to sustain India’s growingpopulation.

“There are a lot of people in India.What that means is that there are greatminds, great ideas, creative, peoplethinking about green energy. I haveseen it in the newspapers,” she said.

(http://www.dnaindia.com)


Guwahati, April 7 – The All AssamStudents’ Union (AASU) and the AllBodo Students’ Union (ABSU), in a jointresolution, have demanded that allgovernment correspondence andsignboards and hoardings, etc., mustuse Bodo, Assamese and Englishlanguages in the Bodoland TerritorialAutonomous District (BTAD) area.

“We have noticed with concern theserious lapses on the part of thegovernment machinery vis-à-vis use ofmother tongues in officialcorrespondences and signboards,etc., in BTAD area. This has alsocaused misunderstanding among themasses as the authorities concerneddid not take rectifying measures. Wedemand that the authorities ensure theuse of Bodo, Assamese and English

Dibrugarh, March 29 – The five-dayFifth International Bodo Festival andThird Sonowal Kachari Cultural Festivalat Mancotta entered the second daytoday.

A larger crowd attended the festivaltoday who witnessed the grandunfurling of the Bodo National festivalcommittee (BNFC) flag by BiswajitDaimary, president of BNFC and RajyaSabha MP from Kokrajhar.

Smriti tarpan was offered byTankeshwar Sonowal, generalsecretary of the event’s organizingcommittee and Deputy Chief ExecutiveMember of Sonowal KachariAutonomous Council (SKAC) who paidtribute to the personalities withnoteworthy contribution to the

New delhi, April 9, 2013: TheAssamese ‘gamosa’ on Mondayetched its name in the GuinnessBook with weavers from the statecreating a 1.5 km long motifdepicting the traditional towel.

An initiative of Assam Policeconstable Abhijeet Baruah, himselfa multiple record holder, the effort

AASU, ABSU Demand Use of Assamese, Bodo Languages

languages from now onwards,” theAASU and the ABSU said in astatement.

The two student bodies had ameeting over the issue at Tamulpurtoday.

The AASU and the ABSU also tookstrong exception to the recent moveof the State Government to introduceEnglish-medium government schools,and demanded that the move berescinded at the earliest.

“The Government has doneprecious little over the decades toimprove the infrastructure and teachingstandards in the government-runvernacular schools. It is for theGovernment to ensure that thegovernment-run vernacular schoolsprosper,” the statement said.

The two student bodies also calledfor provincialization of all Assameseand Bodo medium schools that hadbeen given permission to open or thosethat had been recognized by theGovernment.

The AASU and the ABSU alsoexpressed concern over the disturbingdevelopments at Goreswar Collegeand other adjoining areas, and urgedthe people to exercise restraint andmaintain peace.

“The people of Assam have ahistory of peaceful coexistence, andwe appeal to all to act in the besttraditions of bonhomie and amity,” thestatement said.

(http://www.assamtribune.com8.04.2013)

Thousands throng Bodo festival

development of indigenous and tribalsociety, culture and politics, etc.

A two-hour long culturalprocession, taken out from OldGovernment Boy’s High School groundto the festival venue, was flagged offby Labour and Employment MinisterPrithibi Majhi. The procession was ledby Rajya Sabha MP and office-bearersof BNFC and Sonowal KachariAutonomous Council (SKAC).

Majhi, while addressing thegathering during the flagging offceremony, said culture safeguards theidentity of ethnic communities andeach one ought to work towardspreservation and development ofrespective culture, language andtradition.

Bodo-Kachari ethnic groupscomprising Bodo, Kacha, Hajongs,Rabhas, Garo, Thengal, Deori,Rajbongshi, Sarania, Sonowal, Moran,Mech, Barman, Dimasa, etc, besidesNepali, tea garden workingcommunities and other ethnic groupsparticipated in the procession in theirtraditional attires. Around 24,000people took part in the procession.They also carried along with them theirtraditional tools and implements ofagricultural, fishing, music and warfare.The procession culminated at the mainjamboree hall and later cultural showsfollowed.


Assamese ‘Gamosa’ Enters Guinness

was endorsed by officials of theGuinness Records at the lawns ofIndia Gate here as the longesthandmade towel.

“Our aim was to let the worldknow the significance of ourgamosa. So this gamosa (1.5 kmlong and 26 inches wide) was wovenin Assam containing a complete

overview of our state, our cultureand society,” Baruah told PTI.

The gamosa had images ofAssam’s luminaries like BhupenHazarika, Jyoti Prasad Agarwalaand Bishnu Rabha.

The earlier record was a 101 mtlong sheet of silk woven by anIndonesian trio in 2010.


Apr 11, 2013: Husbands and wivesare happier when they share householdand child-raising responsibilities, aUniversity of Missouri researcher hasfound.

However, sharing responsibilitiesdoesn’t necessarily mean couplesdivide chores equally, said AdamGalovan, a doctoral student in the MUDepartment of Human Developmentand Family Studies.

“Sharing can mean somethingdifferent to every couple,” Galovansaid. “It could be taking turns changingdiapers or one parent watching thechildren while the other prepares dinner.Doing things together and havingmutual, agreed-upon divisions of laborbenefitted both spouses.”

Guwahati , March 30: NotedAssamese poet Sameer Tanti haswon the 23rd Assam Valley LiteraryAward.

Speaking at the award ceremonyhere last evening, Chief Minister TarunGogoi, said literature has a major rolein nation-building and “strengtheningthe bonds of amity’’.

“Assam has a rich heritage inlanguage and literature and the Statehas contributed significantly to theIndian literary tradition. In our State,from the days of SrimantaSankardeva to the present, art andliterature has played a major role in

Itanagar, April 8: Supung Puyu–thefirst local fortnightly in Apatanilanguage was launched by local MLAcum Parliamentary Secretary for LandManagement Padi Richo and LowerSubansiri DC Taru Talo on Sunday ina function held at Abotani Hall, Hapoli.

Appreciating the publisher cumEditor of the newspaper YachangTacho, Chief Guest Richo said thatthe Supung Puyu would serve as animportant platform to improve the

Sharing Housework ‘Key to Good Marriage’

“The more wives perceived thathusbands were engaged in routinefamily work tasks, the better therelationships were for both partners,”Galovan said. “Wives in our studyviewed father involvement andparticipation in household chores asrelated. Doing household chores andbeing engaged with the children seemto be important ways for husbands toconnect with their wives, and thatconnection is related to better couplerelationships.”

The bonds between fathers andtheir children also contributed tocouples’ marital satisfaction, Galovansaid.

“When wives felt their husbandswere close to their children, both

spouses reported better marriages,”said Galovan. “The father-child bondwas particularly important for wives.”

Couples should realize thattransitioning into parenthood requiresan adjustment period, and it is normalfor husbands and wives to feelstressed, Galovan said. To counteractthe stress, he recommends thatparents make each other a priority.

“Find ways to connect throughoutthe day, even if it’s just doing dishestogether or watching a movie,” Galovansaid.

“These simple connections in dailylife seem to enhance couples’ maritalsatisfaction and improve the quality oftheir relationships,” he added.


First Apatani Language Newsp aper Launched

Apatani language as well as amedium of learning. He further addedthat with the publication of thenewspaper, the dying language ofApatani would find a platform to reviveitself.

Attending the function as theGuest of Honour, Lower Subansiri DCTaru Talo said that the newspaperwould benefit the society.

While talking about its importanceand the role towards improvement of

Apatani language, he suggested thepublisher to make it an effectivelearning medium and try and it as aweekly publication in due course oftime.

“I was longing to bring out a journalor a newspaper so as to make it amedium of learning as well as aplatform for improving language,” saidYachang Tacho.


Sameer Tanti Get s Assam V alley Literary Award

nation-building and unifying thesociety,” he said.

Gogoi cal led upon the teaindustry to open more schools for thechildren of tea labourers so that suchsections are not deprived of qualityeducation.

“The tea industry needs to domore for the uplift of tea labourerswho are among the major deprivedgroups,” he said.

Speaking on the occasion, notedlitterateur Pratibha Ray said literatureis the only true unifying force in thesociety.

“Neither politics nor religion is the

main unifying force. It is literaturewhich unites the people,” she said.

She said that even thoughliterature in India comes in differentlanguages, there is a close relationbetween works of writers belongingto various States.

Tanti said the growing disparityamong sections of the society is amajor cause for concern as it leadsto discontent and strife.

“There is an urgent need to bridgethe gap in order to ensure that societycan prosper and progress,” Tanti said.

(http://www.thehindubusinessline.com)


There is, however, no legal orinstitutional framework to safeguard theirintellectual property rights. This issought to be done by makingarrangements to protect theirintellectual property rights and curtailingthe rights of corporate and otheragencies to access and exploit theirresource base.

These endeavours would go a longin delivering the desired goals andthereby help us in keeping our culturalheritage robust and healthy for thefuture after many decades when futuregenerations might want to know whatour culture looked like. Our country withthousand of years heritage andcivilization should also be, reflected inits preservation and development of thecultural flow in the days to come. Thisis so because culture is an ever-growingdynamic entity which would be dead ifit stopped growing at any moment oftime. Our culture and heritage shouldbe enriched by healthy and meaningfulinputs from others from time to time andthereby be able to deliver a synthesizedcultural entity for the future generations.


Preserving Culturethrough...

(Contd. from Page 07)

GUWAHATI, April 3 – Manymedicinal plants are found in theNorth Eastern States especially inAssam. Around 115 medicinalplants are found in Nilachal Hillalone. But nobody has initiatedmoves to protect and collect theserare medicinal plants said the Headof the Botany department of CottonCollege Dr Purnima Devi.

Nilachal Educational WelfareSociety (NEWS) under theauspices of Assam Science Societyorganised a day-long exhibition onmedicinal plants namely ‘Sanjibani’on March 29 at Nilachal JatiyaVidyalaya, Kamakhya Gate here,where around 80 different speciesof medicinal plants were displayed.

altering drugs also have potentiallyharmful effects, particularly if they areabused. This is true if large segmentsof the population simply ignore suchcontrols, as has been the case withmarijuana.

There always remains the dangerthat in turning to drugs to escape fromunpleasant reality, to resolve problems,and to find euphoria, humankind will beentering a false paradise. Somemeasure of psychic distress seems aninevitable condition of human existence.At the present time, psycho-activedrugs can perhaps best be viewed astwo-edged swords that can help us copewith stress and possibly enhance ourexperience, or can literally wreck ourlives.

In a nutshell, it can be said thatthese narcotic drugs are neither asolution to any problem nor a steptowards a healthy life. It should beavoided by everyone who wants to leada healthy, happy and placid life. Its ourresponsibility to take necessary stepsby avoiding such habits to lead a longand healthy life.


Drug Abuse: theProblem...


The underground economy ofterrorism has to be disrupted from theroot itself. It cannot be denied thatthere are several over–ground entitiessuch as the bureaucracy, businessorganizations and political partieswhich are involved in conspiracies withterrorists. This pact needs to bechallenged and then destroyed torestore peace and tranquillity andachieve conflict resolution in theregion.

Above all, a culture of peace oughtto be actively promoted, thatdismisses and disapproves of politicalviolence as a means to resolve politicalgrievances or problems.

If these steps are taken andimplemented properly, it can actuallycontribute to a peaceful resolution ofconflicts and disagreements, therebymaking northeast a much better placeto live in. (www.conantinstitute.org.in)


The Need to MakeNortheast...


of their own elected leaders, must nowassert and secure their minority rightsbetter than minority groups have beenable to do anywhere else in India. Theperpetrators of this demographicmischief—our politicians—will benowhere around when the real crunchof having a Bangladeshi chief ministercomes. They will all be hiding in theirhomes in other parts of India boughtlong ago in anticipation of this dreadedday. And even if the UPA governmentmanages to return to power after 2014by some miracle, it will have no reasonto help the people of Assam after theCongress decided to have an alliancewith the AIUDF. Hence the Assameseminority in Assam can hope to surviveonly if it can manage to turn the tableson the emerging majority by assertingand wresting minority rights withgreater conviction, vehemence andcourage than seen anywhere else inIndia. (The Sentinel 6.04.2013)

Demography by ...(Contd. from Page 13)

Nilachal Hill, a Haven for Medicinal Plant s

Dr Purnima Devi, senior researchworker on medicinal plants,inaugurated the exhibition. Shealso delivered a speech whiledisplaying different medicinalplants with the help of projector andsaid about their medicinal values.She asked the students to comeforward for protecting these raremedicinal plants and play a majorrole in creating awareness amongthe people. The students ofNilachal Jatiya Vidyalaya, teachers,guardians, local people, invitedguest etc. were present in thatexhibition where Vedailata Kalmow,Tulsi, Brahami, Manimuni, Neem,etc. were displayed.


Sflÿ¢÷Í ßS‹ÊÁ◊∑§ œ◊¸ªÈL§ ¡ÊÁ∑§⁄UŸÊß ¸∑§ Á¬¿U‹ ∑§ß ¸ fl·Ù ¸ ¢ ‚ •ãÿœ◊Ê¸fl‹¢Á’ÿÙ¢ ∑§Ù ‡ÊÊSòÊÊÕ¸ ∑§Ë øÈŸıÃË Œ⁄U„U Õ Á∑§ ÿÁŒ ∑§Ùß¸ ©U‚ ª‹Ã ‚ÊÁ’Ã∑§⁄U Œ ÃÙ fl ßS‹Ê◊ ¿UÙ«∏U Œ¢ª– ß‚ ’„UÊŸfl •ãÿ œ◊Ù¢¸ ∑§Ê ‚⁄U•Ê◊ ◊¡Ê∑§ ©U«∏UÊ⁄U„U Õ– πÈŒ ∑§Ù ‚’‚ ’«∏UÊ ÁflmÊŸ Sflÿ¢÷Í◊ÈÁS‹◊ œ◊¸ªÈL§ ◊ÊŸŸ flÊ‹ ¡ÊÁ∑§⁄U ŸÊß¸∑§’„ÈUÃ ÁŒŸÙ¢ ‚ •¬Ÿ ◊Ã ∑§Ù „UË •¢ÁÃ◊‚àÿ ◊ÊŸ∑§⁄U πÈŒ ∑§Ù ◊„UÊŸ ‚ÊÁ’Ã ∑§⁄UŸ¬⁄U ÃÈ‹ Õ–

¡Ò‚Ê „UÙŸÊ ÕÊ flÒ‚Ê „UË „ÈU•Ê •ı⁄U πÈŒ∑§Ù Á„U¢ŒÍ ÿÊ ÿÍ¢ ∑§Á„U∞ ‚ŸÊÃŸ œ◊¸ ∑§ôÊÊÃÊ ‚◊¤ÊŸ flÊ‹ ∞∑§ •ôÊÊÃ ‚ œ◊¸ªÈL§⁄UÊ◊¬Ê‹ ¡Ë ◊„UÊ⁄UÊ¡ Ÿ ¡ÊÁ∑§⁄U ŸÊß¸∑§ ∑§ËøÈŸıÃË ∑§Ù SflË∑§Ê⁄U ∑§⁄UÃ „ÈU∞ ©Uã„U¢ œ◊øøÊ•ÕÊ¸Ã ‡ÊÊSòÊÊÕ¸ ∑§ Á‹∞ ‚ÊŒ⁄U ÁŸ◊¢òÊáÊ÷¡Ê ÁŒÿÊ •ı⁄U ÃÊ⁄UËπ ÷Ë Ãÿ ∑§⁄U ŒË ªß¸fl ß‚∑§Ê ‹ªÊÃÊ⁄U ÁflôÊÊ¬Ÿ ÁŒÿÊ ªÿÊ–fl„UË „UÈ•Ê Á¡‚∑§Ë •Ê‡Ê¢∑§Ê ÕË •ÕÊ¸Ã¡Ê∑§⁄U ŸÊß¸∑§ ¡Ë ∑§Ù œ◊¸øøÊ¸ ◊¢ Ÿ„UË¢•ÊŸÊ ÕÊ •ı⁄U Ÿ„UË¢ •Ê∞ •ı⁄U Ÿ „UË ÷Áflcÿ◊¢ ∑§÷Ë •ÊŸ ∑§Ê ∑§Ùß¸ ‚¢∑§Ã „UË ÁŒÿÊ–πÒ⁄U ÿ„U ÃÙ „UÙŸÊ „UË ÕÊ •ı⁄U ∞‚Ê „UÙŸ ‚Á„U¢ŒÍ œ◊ ∑§Ë ¬ÃÊ∑§Ê ∑§Ùß •Ù⁄U ™¢§øË „UÙ∑§⁄U»§„U⁄UÊŸ Ÿ„UË¢ ‹ªË ¡Ò‚Ê Áflfl∑§ÊŸ¢Œ ∑§Á‡Ê∑§ÊªÙ ¬˝flÊ‚ ∑§ Œı⁄UÊŸ „ÈU•Ê ÕÊ– ◊⁄UÊÃÙ ÿ„UË ◊ÊŸŸÊ „UÒ Á∑§ ⁄UÊ◊¬Ê‹ ¡Ë ◊„UÊ⁄UÊ¡∑§Ù ¡ÊÁ∑§⁄U ŸÊß¸∑§ ∑§Ë øÈŸıÃË ∑§Ù øÈŸıÃË◊ÊŸŸÊ „UË Ÿ„UË¢ øÊÁ„U∞ ÕÊ •ı⁄U ß‚ ©U¬ÁˇÊÃ∑§⁄U ŒŸÊ øÊÁ„U∞ ÕÊ ÄÿÙ¢Á∑§ ŸÊß¸∑§ ∑§ÙøÈ¬ ∑§⁄UÊŸ ∑§ Á‹∞ ∑§Ùß¸ ÷Ë ∞⁄UÊ-ªÒ⁄UÊøÈŸıÃË SflË∑§Ê⁄U ∑§⁄U ‹ÃÊ ÃÙ ÷Ë ÿ„UË¬Á⁄UáÊÊ◊ ⁄U„UŸÊ ÕÊ ¡Ù ⁄UÊ◊¬Ê‹ ¡Ë ◊„UÊ⁄UÊ¡∑§ øÈŸıÃË SflË∑§Ê⁄U ∑§⁄UŸ ‚ ⁄U„UÊ „UÒ–

’◊ÊŸË „UÒ Á„U¢ŒÍ œ◊¸ ∑§Ë •ãÿ œ◊Ù¸¢ ‚ ÃÈ‹ŸÊ-Áfl¡¢º˝ ∑È§◊Ê⁄U

Á„U¢ŒÍ œ◊¸ •ı⁄U •ãÿ œ◊Ù¢¸ ◊¢ ÃÈ‹ŸÊ•‚¢÷fl—

Œ⁄U•‚‹ ÃÈ‹ŸÊ fl„UÊ¢ ∑§Ë ¡ÊÃË „UÒ ¡’ŒÙ ÁfløÊ⁄UÙ¢ ÿÊ œ◊Ù¢¸ ◊¢ ‹ª÷ª ‚◊ÊŸÃÊ„UÙ •ÕÊ¸Ã Á¡Ÿ◊¢ ‚◊ÊŸ ÃàflÙ¢ ∑§Ë•Áœ∑§ÃÊ „UÙ •ı⁄U •‚◊ÊŸ ÃàflÙ¢ ∑§ËãÿÍŸÃÊ– Á’À∑È§‹ ‚◊M§¬ •ÕflÊ Á’À∑È§‹Áfl¬⁄UËÃ ÃàflÙ¢ ∑§Ë ÃÈ‹ŸÊ Ÿ„UË¢ ∑§Ë ¡Ê‚∑§ÃË– ß‚ •ÊœÊ⁄U ¬⁄U Á„U¢ŒÍ œ◊¸ ∑§ËßS‹Ê◊ ÃÙ ÄÿÊ ß¸‚Êß¸, ¬Ê⁄U‚Ë ÿÊ Á»§⁄UŒÈÁŸÿÊ ∑§ Á∑§‚Ë ÷Ë œ◊¸ ‚ ÃÈ‹ŸÊ Ÿ„UË¢∑§Ë ¡Ê ‚∑§ÃË Á¡‚∑§Ê ¡ã◊ ÷Ê⁄UÃ ‚’Ê„U⁄U „ÈU•Ê „UÒ– •Êß∞ ¡ÊŸ¢ Á∑§ Á„U¢ŒÍ •ı⁄UªÒ⁄UÁ„U¢ŒÍ œ◊Ù¢¸ ◊¢ ◊ÈÅÿ-◊ÈÅÿ •ÊœÊ⁄U÷ÍÃ•¢Ã⁄U ÄÿÊ „UÒ ¡Ù ßŸ∑§Ë ÃÈ‹ŸÊ ∑§⁄UŸ ◊¢•Ê«∏U •Ê ⁄U„U „UÒ¢-

(1) ‚àÿ ÁŸ⁄U¬ˇÊ „UÒ ÿÊ ‚Ê¬ˇÊ—Á„U¢ŒÍ œ◊¸ ◊¢ ‚àÿ ∑§Ù ÁŸ⁄U¬ Ê ◊ÊŸÊ ªÿÊ „UÒ•ÕÊ¸Ã ‚àÿ ß‚Á‹∞ ‚àÿ Ÿ„UË¢ Á∑§ fl„UÁ∑§‚Ë •ÊåÃ ¬ÈL§· ÿÊ ß¸‡fl⁄U mÊ⁄UÊ ∑§ÁÕÃ„UÒ •Á¬ÃÈ fl„U •¬Ÿ •Ê¬ ◊¢ ‚àÿ „UÒ ß‚Á‹∞•ÊåÃ ¬ÈL§· Ÿ ‚àÿ ∑§Ù ∑§ÁÕÃ Á∑§ÿÊ „UÒ–ÿÁŒ ∑§Ùß¸ •ÊåÃ ¬ÈL§· ‚àÿ ∑§Ù •‚àÿ∑§⁄UÊ⁄U Œ Œ ÃÙ ÷Ë ‚àÿ, ‚àÿ „UË ⁄U„UªÊ ŸÁ∑§ fl„U •‚àÿ „UÙ ¡Ê∞ªÊ– ß‚∑§ Áfl¬⁄UËÃßS‹Ê◊, ß¸‚Êß¸ ÿÊ •ãÿ ªÒ⁄U Á„U¢ŒÍ œ◊¸ ◊¢‚àÿ ∑§Ù ‚Ê¬ˇÊ ◊ÊŸÊ ªÿÊ „UÒ– ßŸœ◊Êfl‹¢Á’ÿÙ¢ ∑§ •ŸÈ‚Ê⁄U ‚àÿ ß‚Á‹∞ ‚àÿ„UÒ Á∑§ ©UÄÃ ∑§ÕŸ ©UŸ∑§ üÊhÿ ◊Ù„Uê◊Œ,ß‚Ê ◊‚Ë„U ÿÊ ©UŸ∑§ •ÊåÃ ¬ÈL§· mÊ⁄UÊ ∑§ÁÕÃ„UÒ Ÿ Á∑§ ‚àÿ •¬Ÿ •Ê¬ ◊¢ ‚àÿ „UÒ–

(2) •Á„U¢‚Ê ¬⁄U◊Ù œ◊¸— •Á„U¢‚ÊÿÊ ŒÿÊ Á„U¢ŒÍ œ◊¸ ∑§Ê ◊Í‹ „UÒ Ã÷Ë ÃÙ ∑§„UÊªÿÊ „UÒ- ¡„UÊ¢ ŒÿÊ Ã„UÊ¢ œ◊ „UÒ.....– ß‚Á‹∞Á„U¢ŒÍ ∞‚ œ◊¸ ∑§Ë ∑§À¬ŸÊ Ÿ„UË¢ ∑§⁄U ‚∑§ÃÊÁ¡‚◊¢ Á„U¢‚Ê ∑§Ê ¡⁄UÊ-‚Ê ÷Ë ‚◊Êfl‡Ê

Á∑§ÿÊ ªÿÊ „UÙ– ’Êß’‹ ¬…∏UÃ „ÈU∞ ∑§Ùß¸Á„U¢ŒÍ ¡’ ÿ„U Á‹πÊ „ÈU•Ê ¬ÊÃÊ „UÒ Á∑§ß¸‚Ê ◊‚Ë„U Ÿ ∞∑§ ⁄UÙ≈UË •ı⁄U ∞∑§ ‚ÍπË◊¿U‹Ë ‚ ‚÷Ë •ŸÈÿÊßÿÙ¢ ∑§Ê ¬≈U ÷⁄UÁŒÿÊ ÃÙ flÙ ‚◊¤Ê Ÿ„UË¢ ¬ÊÃÊ Á∑§ ÿ„U ∑Ò§‚Êß¸‡fl⁄U ∑§Ê ¬ÈòÊ „UÒ Á¡‚ ¬≈U ÷⁄UŸ ∑§ Á‹∞◊¿U‹Ë ∑§Ù ◊Ê⁄UŸÊ ÿÊ πÊŸÊ ¬«∏UÊ? ß‚‚•ë¿UÊ ÃÙ flÙ ÷ÍπÊ ⁄U„U ‹ÃÊ– ∞∑§ Á„U¢ŒÍ∑È§¿U ß‚Ë ¬˝∑§Ê⁄U ∑§Ë œÊ⁄UáÊÊ ßS‹Ê◊ ÿÊ•ãÿ ©UŸ ‚÷Ë œ◊Ù¢¸ ∑§ ¬˝ÁÃ ⁄UπÃÊ „UÒ ¡Ù•Á„U¢‚Ê ∑§Ê ‚◊Õ¸Ÿ ÁŸ⁄U¬ˇÊ M§¬ ‚ Ÿ„UË¢∑§⁄UÃ – Á„U¢ŒÍ •ı⁄U •ãÿ œ◊Ù¢¸ ◊¢ ÿ„U ŒÍ‚⁄UÊ◊ÈÅÿ •¢Ã⁄U „UÒ– Á„U¢ŒÍ ¡Ëfl ◊ÊòÊ ∑§ Á‹∞ŒÿÊ •ı⁄U ∑§ÀÿÊáÊ ∑§Ë ÷ÊflŸÊ ⁄UπÃÊ „UÒ¡’Á∑§ •ãÿ œ◊¸ ∞‚Ê Ÿ„UË¢ ‚ÙøÃ–

(3) •Êà◊Ê ∑§Ë ∞∑§ÃÊ •ı⁄U•◊⁄UÃÊ—- Á„U¢ŒÍ Ÿ ∑§fl‹ •Êà◊Ê ∑§Ù•¡⁄U-•◊⁄U ◊ÊŸÃÊ „U Ò •Á¬ÃÈ ‚÷Ë•Êà◊Ê•Ù¢ ∑§Ë ∞∑§ÃÊ ◊¢ ÷Ë Áfl‡flÊ‚ ∑§⁄UÃÊ„UÒ •ÕÊ¸Ã flÙ ◊ÊŸÃÊ „UÒ Á∑§ ‚÷Ë Á¡flÙ¢ ◊¢∞∑§ ¡Ò‚Ë •Êà◊Ê ÁŸflÊ‚ ∑§⁄UÃË „UÒ– ß‚∑§Áfl¬⁄UËÃ •ãÿ œ◊¸ ÿ„U ◊ÊŸÃ „UÒ¢ Á∑§ ß¸‡fl⁄U„UË •Êà◊Ê•Ù¢ ∑§Ù ¬ÒŒÊ ∑§⁄UÃÊ „UÒ •ı⁄U fl„UËŸc≈U ÷Ë ∑§⁄UÃÊ „UÒ– ß¸‚Êß¸ œ◊¸ ÃÙ ¬‡ÊÈ•Ù¢◊¢ •Êà◊Ê ∑§ •ÁSÃàfl ∑§Ù Ÿ∑§Ê⁄UÃ „UÈ∞∑§fl‹ ◊ŸÈcÿÙ¢ ◊¢ „UË ß‚∑§ •ÁSÃàfl ∑§ÙSflË∑§Ê⁄UÃÊ „UÒ– ÿ„UË ∑§Ê⁄UáÊ „UÒ Á∑§ flÙ ß‚©U¬÷Ùª ∑§Ë flSÃÈ ◊ÊŸÃÊ „UÒ Á¡‚ ◊ŸÈcÿÙ¢∑§ ©U¬÷Ùª ∑§ Á‹∞ ß¸‡fl⁄U Ÿ ‚ÎÁ¡Ã Á∑§ÿÊ„UÒ– ß‚∑§ Áfl¬⁄UËÃ ∞∑§ Á„U¢ŒÍ ∑§Ù ÷Ù¡Ÿ ÿÊ•ŸA ∑§Ù ¡Í∆UÊ ¿UÙ«∏UŸ ◊¢ ÷Ë Á„U¢‚Ê Ÿ¡⁄U•ÊÃË „UÒ Á∑§ ß‚ √ÿÕ Á∑§∞ ª∞ •ŸA ‚Á∑§‚Ë •ãÿ ∑§Ë ÷Íπ Á◊≈UÊß ¡Ê ‚∑§ÃË ÕË–

(4) Á„U¢ŒÍ πÈ‹Ê, ¡’Á∑§ •ãÿ ‚÷Ë’¢Œ œ◊¸ „UÒ—- Á„U¢ŒÍ fl •ãÿ œ◊Ù¢¸ ◊¢ ÿ„U•¢Ã⁄U ‚’‚ ◊„Uàfl¬ÍáÊ¸ „UÒ– ¡’ ∑§Ùß¸ ÷Ë


ŸÿÊ ÁfløÊ⁄U (ÿÊ œ◊¸) ¬Ÿ¬ÃÊ „UÒ ÃÙ ©U‚flÄÃ fl„U ‚fl¸ÕÊ ©U¬ÿÈÄÃ •ı⁄U ‚àÿ ¬˝ÃËÃ„UÙÃÊ „UÒ, ‹Á∑§Ÿ ∑§Ê‹Ê¢Ã⁄U ◊¢ ©U‚◊¢ ∑§Á◊ÿÊ¢ŒÎÁc≈UªÙø⁄U „UÙŸ ‹ªÃË „UÒ– ∞‚ ◊¢ ß‚¬Ífl¸flÃË¸ ÁfløÊ⁄UœÊ⁄UÊ ∑§ Áfl¬⁄UËÃ ŒÍ‚⁄UËÁfløÊ⁄UœÊ⁄UÊ ¬Ÿ¬ÃË „UÒ– •Êª ø‹ ∑§⁄U ßŸŒÙŸÙ¢ ÁfløÊ⁄UœÊ⁄UÊ•Ù¢ ∑§Ù ‚◊ÁãflÃ ∑§⁄UŸflÊ‹Ë ÃË‚⁄UË ÁfløÊ⁄UœÊ⁄UÊ ∑§Ê Áfl∑§Ê‚ „UÙÃÊ„UÒ– ß‚ ¬˝∑§Ê⁄U ‚ ÿ„U Á∑§‚Ë ÁfløÊ⁄U ÿÊœ◊ ∑§ Áfl∑§Ê‚ ∑§ Á‹∞ ÁŸ⁄¢UÃ⁄U ø‹Ÿ flÊ‹Ë¬˝Á∑˝§ÿÊ „UÒ– Á„U¢ŒÍ œ◊¸ ∑§Ë Áfl‡Ê·ÃÊ ÿ„UË „UÒÁ∑§ ÿ„U œ◊¸ Á∑§‚Ë ∞∑§ √ÿÁÄÃ mÊ⁄UÊ¬ ˝ÁÃ¬ÊÁŒÃ Á‚hÊ¢Ã ◊ÊòÊ Ÿ „UÙ∑§⁄ U•Ÿ∑§ÊŸ∑§ √ÿÁÄÃÿÙ¢ ∑§ ÁfløÊ⁄UÙ¢ ∑§Ê‚Ê◊ÍÁ„U∑§ ¬˝ÁÃ»§‹ „UÒ ¡Ù „U¡Ê⁄UÙ¢ ‚Ê‹Ù¢ ◊¢¬Á⁄U◊ÊÁ¡¸Ã „UÈ•Ê „UÒ– ß‚ ¬˝∑§Ê⁄U ‚ Á„U¢ŒÍœ◊¸ ∞∑§ πÈ‹Ê œ◊¸ „UÒ ¡Ù ÁfløÊ⁄U ‚ Ÿ„UË¢

•Á¬ÃÈ Áflfl∑§ ‚ Áfl∑§Á‚Ã „ÈU•Ê „UÒ– ß‚∑§Áfl¬⁄UËÃ •ãÿ œ◊¸ øÊ„U fl„U ßS‹Ê◊ „UÙøÊ„U ß¸‚Êß¸ ÿÊ ∑§Ùß¸ •ãÿ, ‚÷Ë ’¢Œ œ◊¸„UÒ ¡Ù ∞∑§ √ÿÁÄÃ ◊ÊòÊ ∑§ ÁfløÊ⁄UÙ¢ ¬⁄U•ÊœÊÁ⁄UÃ „UÒ •ı⁄U ¡Ù ÿ„U ◊ÊŸ∑§⁄U ø‹Ã„UÒ¢ Á∑§ ‚◊ÿ •¬Á⁄UflÁÃ¸Ã ⁄U„UÃÊ „UÒ •ı⁄U√ÿÁÄÃ ∑§Ê Áflfl∑§ ÷Ë– ßŸ œ◊Ù¢ ◊¢ ÁfløÊ⁄UÙ¢∑§ Áfl∑§Ê‚ ∑§Ê ∑§Ùß¸ ◊„Uàfl Ÿ„UË¢ „UÒ– ÿ„UË∑§Ê⁄UáÊ „UÒ Á∑§ ßŸ œ◊Ù¸¢ ◊¢ Áfl‡Ê· •Êª˝„U•ÕflÊ flÒøÊÁ⁄U∑§ ∑§^⁄UÃÊ ¬Êß¸ ¡ÊÃË „UÒ–ß¸‚Êß¸ œ◊¸ ◊¢ ¡Ù ÕÙ«∏UË-’„ÈUÃ ©UŒÊ⁄UÃÊ ¬Êß¸¡ÊÃË „UÒ ©U‚∑§Ê „UÃÈ ¬˝Ù≈US≈U¢≈U ÁfløÊ⁄UœÊ⁄UÊ∑§Ê Áfl∑§Ê‚ „UÒ– ’‡Ê∑§ Á„U¢ŒÍ ¬˝Ù≈US≈U¢≈UÁfløÊ⁄UœÊ⁄UÊ ∑§Ê Áfl∑§Ê‚ „UÒ– ’‡Ê∑§ Á„U¢ŒÍœ◊¸ ÷Ë ©UÃŸÊ „UË ∑§^⁄U „UÙÃÊ Á¡ÃŸÊ ß¸‚Êß¸ÿÊ ßS‹Ê◊ œ◊¸ „UÒ ÿÁŒ ß‚◊¢ ÁflÁ÷ŸAÁfløÊ⁄UœÊ⁄UÊ•Ù¢ ∑§Ê ‚◊Êfl‡Ê Ÿ „ÈU•Ê „UÙÃÊ–

ß‚Á‹∞ ◊⁄UÊ ◊ÊŸŸÊ „UÒ Á∑§ Á„U¢ŒÍ œ◊¸ ∑§Ë•ãÿ œ◊Ù¢¸ ‚ ∑§Ùß¸ ÃÈ‹ŸÊ Ÿ„UË¢ ∑§Ë ¡Ê‚∑§ÃË– ÄÿÊ ‚Êª⁄U ∑§Ë ÃÈ‹ŸÊ Á∑§‚ËÃÊ‹Ê’ ‚ ∑§Ë ¡Ê ‚∑§ÃË „UÒ ÿÊ ’⁄UªŒ∑§Ë ÃÈ‹ŸÊ ∑Ò§∑§≈U‚ ‚ ∑§Ë ¡Ê ‚∑§ÃË„UÒ? ß‚Á‹∞ ◊⁄UÊ ◊ÊŸŸÊ „UÒ Á∑§ ⁄UÊ◊¬Ê‹¡Ë ◊„UÊ⁄UÊ¡ ∑§Ù ¡ÊÁ∑§⁄U ŸÊß¸∑§ ∑§Ë øÈŸıÃË∑§Ù ∑§fl‹ •ıÒ⁄U ∑§fl‹ øÈ¬ ∑§⁄UÊŸ ∑§Á‹∞ SflË∑§Ê⁄U ∑§⁄UŸ ∑§Ë ∑§Ùß¸ •Êfl‡ÿ∑§ÃÊŸ„UË¢ ÕË– ßS‹Ê◊ ◊¢ ßÃŸÊ •¢Ã⁄Um¢m „UÒ©U‚ ÃÙ ∑§Ùß¸ ÷Ë ∞⁄UÊ ªÒ⁄UÊ ÿ„UÊ¢ Ã∑§ Á∑§ŸÊÁSÃ∑§ Á„U¢ŒÍ ÷Ë øÈ¬ ∑§⁄UflÊ ‚∑§ÃÊ ÕÊ–∑§Ê⁄UáÊ ÿ„U Ÿ„UË¢ Á∑§ Á„U¢ŒÍ œ◊¸ •ãÿ œ◊Ù¢¸‚ ©UûÊ◊ „UÒ •Á¬ÃÈ ∑§Ê⁄UáÊ ÿ„U „UÒ Á∑§Á„U¢ŒÍ œ◊¸ •ãÿ œ◊Ù¢¸ ‚ •Áœ∑§ Áfl∑§Á‚Ã•ı⁄U ¬Á⁄U◊ÊÁ¡¸Ã „UÒ–

(¬ÍflÙ¸Œÿ - 7.4.2013)

(ôÊÊÃ√ÿ— ÁŸêŸÁ‹ÁπÃ Á◊¡ı ‡ÊéŒ Á„UãŒË÷Ê·Ê ∑§ ‡ÊéŒÙ¢ ‚ ŒÍ⁄U-ŒÍ⁄U Ã∑§ ÷Ë ‚ê’ãœŸ„UË¢ „UÒ, ¡Ò‚Ê Á‹πÊ ªÿÊ „UÒ, flÒ‚Ê „UË ¬SÃÈÃÁ∑§ÿÊ ¡Ê∞ , ¬Á⁄UflÃŸ Ÿ Á∑§ÿÊ ¡Ê∞–)

Á◊¡ı Sflœ◊ ‚¢ª∆UŸ “ŸÈŸAÊ ‹‹-±Ÿ◊”∑§ ÿÈflÊ ‚¢ª∆UŸ “‹‹-±Ÿ◊˜ flı—’Ë∑§∆UÊ‹Êß¸” ∑§ ÃàflÊflœÊŸ ◊¢ ÁŒŸÊ¢∑§ 5-7•¬˝Ò‹ ∑§Ù Á◊¡ı⁄U◊ ∑§ ‚⁄U¿UË¬ Ÿª⁄U ◊¢‚¢ÿÈÄÃ ÿÈflÊ ‚ê◊‹Ÿ ∑§Ê •ÊÿÙ¡Ÿ Á∑§ÿÊªÿÊ– ß‚ ‚ê◊‹Ÿ ◊¢ •ãÿ ŒÙ ‚¢ª∆UŸ“‹‹-¿ÍU ¢Ç∑È§•Ê ÿÍÁŸ≈UË” ÃÕÊ “Á◊¡ı∑§ı—NUŸ” ∑§ ÿÈflÊ•Ù¢ Ÿ ÷Ë ÷Êª Á‹ÿÊ–‚ê◊‹Ÿ ◊¢ ‹ª÷ª 300 SòÊË-¬ÈL§·©U¬ÁSÕÃ ⁄U„U¢–

©UÄÃ ‚¢ª∆UŸ “‹‹-¿ÍU¢Ç∑È§•Ê ÿÍÁŸ≈UË”ÃÕÊ “Á◊¡ı ∑§ı—NUUŸ” ∑§ ÿÈflÊ•Ù¢ Ÿ Áfl·ÿ⁄UπÊ Á∑§ “Á◊¡ı ‚◊Ê¡ ∑§Ù ß¸‚ÊßÿÃ ∑§•ÊœÊ⁄U ’Êß¸’‹ ∑§Ë ªÈ‹Ê◊Ë ‚ ¿ÈU«∏UÊŸ ∑§Ë

Á◊¡ı⁄U◊ ∑§ ‚⁄U¿UË¬ Ÿª⁄U ◊¢ Sflœ◊Ë¸ ÿÈflÊ•Ù¢ ∑§Ê ‚ê◊‹Ÿ -Ramthanga Khawlhring

•Êfl‡ÿ∑§ÃÊ „UÒ, ß‚ËÁ‹∞ ’Êß¸’‹ ∑§Ë•‚Á‹ÿÃ ∑§Ù ¡ÊŸ∑§⁄U •¬Ÿ ÷Êß¸ÿÙ¢ ∑§ÙÁflŒÁ‡ÊÿÙ¢ ∑§Ë øÊ‹ ‚ ◊ÈÁÄÃ ÁŒ‹ÊŸÊ „UÒ–”ÿlÁ¬ ∞‚Ê ∑§„UÃ „UÒ¢ ÃÕÊÁ¬ fl ’Êß¸’‹∑§Ù ∞∑§ ◊Ê¬Œá«U ∑§ M§¬ ◊¢ ¬˝ÿÙª ∑§⁄UÃ„UÒ¢ •ı⁄U ÷Ê⁄UÃËÿ œÊÁ◊¸∑§ ¬ÈSÃ∑§Ù¢ ∑§ ôÊÊŸ‚ •ŸÁ÷ôÊ „UÒ¢, Sflÿ¢ ∑§Ù ß¸‚Êß¸ Ÿ ◊ÊŸÃ„ÈU∞ ÷Ë ÿ„UÍÁŒÿÙ¢ ∑§Ë ∑§¬Ù‹-∑§ÁÀ¬Ã∑§ÕÊ•Ù¢ ∑§Ê ©UŒÊ„U⁄UáÊ ‹∑§⁄U •¬ŸÊ ÁfløÊ⁄U√ÿÄÃ ∑§⁄UÃ „U¢Ò, ß‚ËÁ‹∞ ©Uã„U¢ ‚ŸÊÃŸ œ◊¸∑§ ôÊÊŸ ŒŸ ∑§Ë •fl‡ÿ∑§ÃÊ „UÒ–

¡’ Á∑§ “ŸÈŸAÊ ‹‹-±Ÿ◊˜” ∑§ ÿÈflÊ•Ù¢Ÿ ∑§„UÊ Á∑§ “„U◊Ê⁄U Sfl-œ◊¸ ¬Ífl¸¡Ù¢ ∑§ÁŒ√ÿ ôÊÊŸ ¬⁄U •ÊœÊÁ⁄UÃ „UÒ, •ÕÊ¸Ã ‚ŸÊÃŸœ◊¸ „UÒ– „U◊Ê⁄U ‚◊Ê¡ ∑§Ù Sflœ◊¸ ◊¢ flÊ¬‚•ÊŸ ∑§Ê ‚◊ÿ •Ê ªÿÊ „UÒ– ’Êß¸’‹ ÃÙ©UŸ ¬Ê‡øÊàÿ ‹ÙªÙ¢ ∑§Ë ¬ÈSÃ∑§ „UÒ ¡Ù ÿ„UÊ¢‚ ¡Ù øÈ∑§ „UÒ¢, ß‚Á‹∞ ©UŸ∑§ ¬Ê‚ flÊ¬‚

÷¡ŸÊ øÊÁ„U∞ •ı⁄U •¬Ÿ Sflœ◊¸ ∑§Ë¬ÈSÃ∑§Ù¢ ∑§Ê •äÿÿŸ ∑§⁄UŸÊ øÊÁ„U∞ ÃÊÁ∑§„U◊ •¬ŸË ‚¢S∑Î§ÁÃ, ÷Ê·Ê ÃÕÊ Sflœ◊¸∑§Ë ⁄UˇÊÊ ∑§⁄U ‚∑§¢ª–

‚ê◊‹Ÿ ∑§ Œı⁄UÊŸ •Ê‚-¬Ê‚ ∑§ ÃËÕ¸SÕ‹Ù¢ ∑§Ê Œ‡Ê¸Ÿ Á∑§ÿÊ ªÿÊ, ©UŸ ÃËÕÙ¸¢∑§Ê ŸÊ◊ ÁŸêŸÁ‚ÁπÃ „UÒ—-

1. øÙ¢ªÁøÀ„U-ß¸ ¬Í∑§2. ÃÈßÁ⁄UÁ„U•Ê©U3. flÊŸÃÙ¢ªπÙ—â‹Ê


∑§ı⁄UflÙ¢ ∑§ ‚ÊÕ ¡È•Ê π‹∑§⁄U ¬⁄UÊÁ¡Ã„ÈU∞ ¬Êá«Ufl ‡ÊÃ¸ ∑§ •ŸÈ‚Ê⁄U ’Ê⁄U„U fl·¸ ∑§flŸflÊ‚ ◊¢ ªÿ– ¡’ fl ∑§Êêÿ∑§flŸ ◊¢ ⁄U„UÃÕ Ã’ mÊÁ⁄U∑§Ê ‚ üÊË∑Î§cáÊ •ı⁄U ©UŸ∑§Ë ⁄UÊŸË‚àÿ÷Ê◊Ê ©UŸ∑§Ù ÷¢≈U ∑§⁄UŸ ∑§ Á‹ÿ ¬„ÈU¢ø–¬Êá«Ufl •ı⁄U üÊË∑Î§cáÊ •ãÿ ’˝Ê±◊áÊÙ¢ ∑§‚ÊÕ œ◊¸øøÊ¸ ∑§⁄U ⁄U„U Õ Ã’ º˝ı¬ŒË •ı⁄U‚àÿ÷Ê◊Ê •‹ª ’Ò∆U∑§⁄U flÊÃÊ¸‹Ê¬ ∑§⁄UŸ‹ªË¢– ◊„UÊ÷Ê⁄UÃ ∑§ flŸ¬fl¸ ◊¢ ÁSÕÃ ÿ„UflÊÃÊ¸‹Ê¬ ÿ„UÊ¢ ©U‚Ë M§¬ ◊¢ ÁŒÿÊ ªÿÊ „UÒ–

flÒ‡Êê¬ÊÿŸ¡Ë ∑§„UÃ „UÒ¢- ¡Ÿ◊¡ÿ! ¡’◊Ê„UÊà◊Ê ¬Êá«Ufl ÃÕÊ ’Ê±◊áÊ‹Ùª •Ê‚¬Ê‚’Ò∆U∑§⁄U œ◊¸øøÊ¸ ∑§⁄U ⁄U„U Õ, ©U‚Ë ‚◊ÿº˝ı¬ŒË •ı⁄U ‚àÿ÷Ê◊Ê ÷Ë ∞∑§ •Ù⁄U ¡Ê∑§⁄U∞∑§ „UË ‚ÊÕ ‚Èπ¬Ífl¸∑§ ’Ò∆UË¢ •ı⁄U •àÿãÃ¬˝‚ŸAÃÊ¬Ífl¸∑§ ¬⁄US¬⁄U „UÊSÿ-ÁflŸÙŒ ∑§⁄UŸ‹ªË¢– ⁄UÊ¡ãº˝! ŒÙŸÙ¢ Ÿ ∞∑§ ŒÍ‚⁄UË ∑§Ù ’„ÈUÃÁŒŸÙ¢ ’ÊŒ ŒπÊ ÕÊ, ß‚Á‹ÿ ¬⁄US¬⁄U Á¬˝ÿ‹ªŸflÊ‹Ë ’ÊÃ¢ ∑§⁄UÃË „ÈUß¸ fl„UÊ¢ ‚Èπ¬Ífl¸∑§’Ò∆UË ⁄U„UË¢–

∑È§L§∑È§‹ •ı⁄U ÿŒÈ∑È§‹ ‚ ‚ê’ãœ⁄UπŸflÊ‹Ë •Ÿ∑§ ÁflÁøòÊ ’ÊÃ¢ ©UŸ∑§Ë øøÊ¸∑§ Áfl·ÿ Õ– ÷ªflÊŸ˜ üÊË∑Î§cáÊ ∑§Ë åÿÊ⁄UË¬≈U⁄UÊŸË ‚òÊÊÁ¡Ã∑È§◊Ê⁄UË ‚ÈãŒ⁄UË ‚àÿ÷Ê◊ÊŸ ∞∑§ÊãÃ ◊¢ º˝ı¬ŒË ‚ ß‚ ¬˝∑§Ê⁄U ¬Í¿UÊ-“‡ÊÈ÷! º˝È¬Œ∑È§◊Ê⁄UË! Á∑§‚ ’ÃÊ¸fl ‚ ÃÈ◊NUc≈U-¬Èc≈U •XÙflÊ‹ ÃÕÊ ‹Ù∑§¬Ê‹Ù¢ ∑§‚◊ÊŸ flË⁄U ¬Êá«UflÙ¢ ∑§ NUŒÿ ¬⁄U •Áœ∑§Ê⁄U⁄UπÃË „UÙ? Á∑§‚ ¬˝∑§Ê⁄U ÃÈê„UÊ⁄ fl‡Ê ◊¢ ⁄U„UÃ„ÈU∞ fl ∑§÷Ë ÃÈ◊ ¬⁄U ∑È§Á¬Ã Ÿ„UË¢ „UÙÃ–

Á¬˝ÿŒ‡Ê¸Ÿ! ÄÿÊ ∑§Ê⁄UáÊ „UÒ Á∑§ ¬Êá«Ufl‚ŒÊ ÃÈê„UÊ⁄U •œËŸ ⁄U„UÃ „UÒ¢ •ı⁄U ‚’∑§ ‚’ÃÈê„UÊ⁄U ◊È°„U ∑§Ë •Ù⁄U ŒπÃ ⁄U„UÃ „UÒ¢? ß‚∑§ÊÿÕÊÕ¸ ⁄U„USÿ ◊È¤Ê ’ÃÊ•Ù–

¬ÊÜøÊ‹∑È§◊Ê⁄UË ∑Î§cáÊ! •Ê¡ ◊È¤Ê ÷Ë∑§Ùß¸ ∞‚Ê flAÃ, Ã¬, SŸÊŸ, ◊ãòÊ, •ı·œ,ÁfllÊ-‡ÊÁÄÃ, ◊Í‹-‡ÊÁÄÃ (¡«∏UË-’Í≈UË ∑§Ê

º˝ı¬ŒË ‚àÿ÷Ê◊Ê ‚¢flÊŒ

¬˝÷Êfl), ¡¬, „UÙ◊ ÿÊ ŒflÊ ’ÃÊ•Ù¢, ¡Ùÿ‡Ê •ı⁄U ‚ı÷ÊÇÿ ∑§Ë flÎÁh ∑§⁄UŸflÊ‹Ê „UÙÃÕÊ Á¡‚‚ ‡ÿÊ◊‚ÈãŒ⁄U ‚ŒÊ ◊⁄U •œËŸ⁄U„U¢–”

∞‚Ê ∑§„U∑§⁄U ÿ‡ÊÁSflŸË ‚àÿ÷Ê◊Ê øÈ¬„UÙ ªÿË– Ã’ ¬ÁÃ¬⁄UÊÿáÊÊ ◊„UÊ÷ÊªÊ º˝ı¬ŒËŸ ©U‚ ß‚ ¬˝∑§Ê⁄U ©UûÊ⁄U ÁŒÿÊ–

“‚àÿ! ÃÈ◊ ◊È¤Ê ‚ Á¡‚∑§ Áfl·ÿ ◊¢¬Í¿U ⁄U„UË „UÙ, fl„U ‚ÊäflË ÁSòÊÿÙ¢ ∑§Ê Ÿ„UË¢,ŒÈ⁄UÊøÊÁ⁄UáÊË •ı⁄U ∑È§‹≈UÊ ÁSòÊÿÙ¢ ∑§Ê •Êø⁄UáÊ„UÒ! Á¡‚ ◊Êª¸ ∑§Ê ŒÈ⁄UÊøÊÁ⁄UáÊË ÁSòÊÿÙ¢ Ÿ•fl‹ê’Ÿ Á∑§ÿÊ „UÒ, ©U‚∑§ Áfl·ÿ ◊¢„U◊‹Ùª ∑§Ùß¸ øøÊ¸ ∑Ò§‚ ∑§⁄U ‚∑§ÃË „UÒ¢?”

ß‚ ¬˝∑§Ê⁄U ∑§Ê ¬˝‡Ÿ •ÕflÊ SflÊ◊Ë ∑§SŸ„U ◊¢ ‚ãŒ„U ∑§⁄UŸÊ ÃÈê„UÊ⁄U ¡Ò‚Ë ‚ÊäflËSòÊË ∑§ Á‹ÿ ∑§ŒÊÁ¬ ©UÁøÃ Ÿ„UË¢ „UÒ, ø°ÍÁ∑§ÃÈ◊ ’ÈÁh◊ÃË „UÙŸ ∑§ ‚ÊÕ „UË ‡ÿÊ◊‚ÈãŒ⁄U∑§Ë Á¬˝ÿÃ◊Ê ¬≈U⁄UÊŸË „UÙ–

¡’ ¬ÁÃ ∑§Ù ÿ„U ◊Ê‹Í◊ „UÙ ¡Êÿ Á∑§©U‚∑§Ë ¬àŸË ©U‚ fl‡Ê ◊¢ ∑§⁄UŸ ∑§ Á‹ÿÁ∑§‚Ë ◊ãòÊ-ÃãòÊ •ÕflÊ ¡«∏UË-’Í≈UË ∑§Ê¬˝ÿÙª ∑§⁄U ⁄U„UË „UÒ, ÃÙ fl„U ©U‚‚ ©U‚Ë ¬˝∑§Ê⁄U©UÁmÇŸ „UÙ ©U∆UÃÊ „UÒ, ¡Ò‚ •¬Ÿ ÉÊ⁄U ◊¢ „ÈU∞‚¬¸ ‚ ‹Ùª ‡ÊÊÁVÃ ⁄U„UÃ „UÒ¢–

©UÁmÇŸ ∑§Ù ‡ÊÊÁãÃ ∑Ò§‚Ë? •ı⁄U •‡ÊÊãÃ∑§Ù ‚Èπ ∑§„UÊ°? •Ã— ◊ãòÊ-ÃãòÊ ∑§⁄UŸ ‚¬ÁÃ •¬ŸË ¬àŸË ∑§ fl‡Ê ◊¢ ∑§ŒÊÁ¬ Ÿ„UË¢ „UÙ‚∑§ÃÊ–

ß‚∑§ Á‚flÊ, ∞‚ •fl‚⁄UÙ¢ ¬⁄U œÙπ ‚‡ÊòÊÈ•Ù¢ mÊ⁄UÊ ÷¡Ë „ÈUß¸ •Ù·ÁœÿÙ¢ ∑§ÙÁπ‹Ê∑§⁄U Á∑§ÃŸË „UË ÁSòÊÿÊ¢ •¬Ÿ ¬ÁÃÿÙ¢∑§Ù •àÿãÃ ÷ÿ¢∑§⁄U ⁄UÙªÙ¢ ∑§Ê Á‡Ê∑§Ê⁄U ’ŸÊŒÃË „UÒ¢– Á∑§‚Ë∑§Ù ◊Ê⁄UŸ ∑§Ë ßë¿UÊflÊ‹ ◊ŸÈcÿ©U‚∑§Ë SòÊË ∑§ „UÊÕ ◊¢ ÿ„U ¬˝øÊ⁄U ∑§⁄UÃ „ÈU∞Áfl· Œ ŒÃ „UÒ¢ Á∑§ “ÿ„U ¬ÁÃ ∑§Ù fl· ◊¢∑§⁄UŸflÊ‹Ë ¡«∏UË-’Í≈UË „UÒ–”

©UŸ∑§ ÁŒÿ „ÈU∞ øÍáÊ¸ ∞‚ „UÙÃ „UÒ¢ Á∑§

©Uã„U¢ ¬ÁÃ ÿÁŒ Á¡±flÊ •ÕflÊ àfløÊ ‚ ÷ËS¬‡Ê¸ ∑§⁄U ‹, ÃÙ fl ÁŸ—‚¢Œ„U ©U‚Ë ˇÊáÊ©U‚∑§ ¬˝ÊáÊ ‹ ‹¢–

Á∑§ÃŸË „UË ÁSòÊÿÙ¢ Ÿ •¬Ÿ ¬ÁÃÿÙ¢ ∑§Ù(fl‡Ê ◊¢ ∑§⁄UŸ ∑§Ë •Ê‡ÊÊ ‚ „UÊÁŸ∑§Ê⁄U∑§ŒflÊ∞¢ Áπ‹Ê∑§⁄U) ¡‹ÙŒ⁄U •ı⁄U ∑§Ù…∏U ∑§Ê⁄UÙªË, •‚◊ÿ ◊¢ „UË flÎh, Ÿ¬È¢‚∑§, •¢œÊ,ªÍ¢ªÊ •ı⁄U ’„U⁄UÊ ’ŸÊ ÁŒÿÊ „UÒ–

ß‚ ¬˝∑§Ê⁄U ¬ÊÁ¬ÿÙ¢ ∑§Ê •ŸÈ‚⁄UáÊ ∑§⁄UŸflÊ‹Ë fl ¬ÊÁ¬ŸË ÁSòÊÿÊ¢ •¬Ÿ ¬ÁÃÿÙ¢ ∑§Ù•Ÿ∑§ ¬˝∑§Ê⁄U ∑§Ë Áfl¬ÁûÊÿÙ¢ ◊¢ «UÊ‹ ŒÃË„UÒ¢– •Ã— ‚ÊäflË SòÊË ∑§Ù øÊÁ„Uÿ Á∑§ fl„U∑§÷Ë Á∑§‚Ë ¬˝∑§Ê⁄U ÷Ë ¬ÁÃ ∑§Ê •Á¬˝ÿ Ÿ∑§⁄U–

ÿ‡ÊÁSÔflŸË ‚àÿ÷Ê◊! ◊Ò¢ Sflÿ¢ ◊„UÊà◊Ê¬Êá«UflÙ¢ ∑§ ‚ÊÕ ¡Ò‚Ê ’ÃÊ¸fl ∑§⁄UÃË „Í°, fl„U‚’ ‚ø-‚ø ‚ÈŸÊÃË „U°È, ‚ÈŸÙ–

◊Ò¢ •„U¢∑§Ê⁄U •ı⁄U ∑§Ê◊-∑˝§Ùœ ∑§Ù¿UÙ«∏U∑§⁄U ‚ŒÊ ¬Í⁄UË ‚ÊflœÊŸË ∑§ ‚ÊÕ ‚’¬Êá«UflÙ¢ ∑§Ë •ı⁄U ©UŸ∑§Ë •ãÿÊãÿ ÁSòÊÿÙ¢∑§Ë ÷Ë ‚flÊ ∑§⁄UÃË „Í°–

•¬ŸË ßë¿UÊ•Ù¢ ∑§Ê Œ◊Ÿ ∑§⁄U∑§ ◊Ÿ∑§Ù •¬Ÿ •Ê¬◊¢ „UË ‚◊≈U „ÈU∞ ∑§fl‹ ‚flÊ∑§Ë ßë¿UÊ ‚ „UË •¬Ÿ ¬ÁÃÿÙ¢ ∑§Ê ◊Ÿ ⁄UπÃË„Í°– •„U¢∑§Ê⁄U •ı⁄U •Á÷◊ÊŸ ∑§Ù •¬Ÿ ¬Ê‚Ÿ„UË¢ »§≈U∑§Ÿ ŒÃË–

∑§÷Ë ◊⁄U ◊Èπ‚ ∑§Ùß ’È⁄UË ’ÊÃ Ÿ ÁŸ∑§‹¡Êÿ, ß‚∑§Ë •Ê‡ÊÊVÊ ‚ ‚ŒÊ ‚ÊflœÊŸ ⁄U„UÃË„Í°– •‚èÿ ∑§Ë ÷Ê°ÁÃ ∑§„UË¢ π«∏UË Ÿ„UË¢ „UÙÃË–ÁŸ‹¸îÊ ∑§Ë Ã⁄U„U ‚’ •Ù⁄U ŒÎÁc≈U Ÿ„UË¢«UÊ‹ÃË– ’È⁄UË ¡ª„U ¬⁄U Ÿ„UË¢ ’Ò∆UÃË– ŒÍ⁄UÊøÊ⁄U‚ ’øÃË „U°Í ÃÕÊ ø‹Ÿ-Á»§⁄UŸ ◊¢ ÷Ë•‚èÿÃÊ Ÿ „UÙ ¡Êÿ ß‚∑§ Á‹ÿ ‚ÃÃ‚ÊflœÊŸ ⁄U„UÃË „U°Í–

∑È§ãÃËŒflË ∑§ ¬Ê¢øÙ¢ ¬ÈòÊ „UË ◊⁄U ¬ÁÃ „UÒ¢–fl ‚Íÿ •ı⁄U •ÁÇŸ ∑§ ‚◊ÊŸ Ã¡SflË, øãº◊Ê∑§ ‚◊ÊŸ •Ê±‹ÊŒ ¬˝ŒÊŸ ∑§⁄UŸflÊ‹,


◊„UÊ⁄UÕË, ŒÎÁc≈U◊ÊòÊ ‚ „UË ‡ÊòÊÈ•Ù¢ ∑§Ù ◊Ê⁄UŸ∑§Ë ‡ÊÁÄÃ ⁄UπŸflÊ‹ ÃÕÊ ÷ÿ¢∑§⁄U ’‹-¬⁄UÊ∑˝§◊ ∞fl¢ ¬˝ÃÊ¬ ‚ ÿÈÄÃ „UÒ¢– ◊Ò¢ ‚ŒÊ ©Uã„UË¢∑§Ë ‚flÊ ◊¢ ‹ªË ⁄U„UÃË „U°Í–

ŒflÃÊ, ◊ŸÈcÿ, ªãœfl¸, ÿÈfl∑§, ’«∏UË‚¡œ¡flÊ‹Ê œŸflÊŸ˜ •ÕflÊ ¬⁄U◊ ‚ÈãŒ⁄U∑Ò§‚Ê „UË ¬ÈL§· ÄÿÙ¢ Ÿ „UÙ, ◊⁄UÊ ◊Ÿ ¬Êá«UflÙ¢∑§ Á‚flÊ •ı⁄U ∑§„UË¢ Ÿ„UË¢ ¡ÊÃÊ–

¬ÁÃÿÙ¢ •ı⁄U ©UŸ∑§ ‚fl∑§Ù¢ ∑§Ù ÷Ù¡Ÿ∑§⁄Êÿ Á’ŸÊ ◊Ò¢ ∑§÷Ë ÷Ù¡Ÿ Ÿ„UË¢ ∑§⁄UÃË,©Uã„U¢ Ÿ„U‹Êÿ Á’ŸÊ ◊Ò¢ ∑§÷Ë Ÿ„UÊÃË Ÿ„UË¢ „UÍ°ÃÕÊ ¬ÁÃŒfl ¡’Ã∑§ ‡ÊÿŸ Ÿ ∑§⁄U¢, Ã’Ã∑§ ◊Ò¢ ‚ÙÃË ÷Ë Ÿ„UË¢ „ÍU°–

πÃ ‚, flŸ ‚ •ÕflÊ ªÊ°fl ‚ ¡’∑§÷Ë ◊⁄U ¬ÁÃ ÉÊ⁄U ¬œÊ⁄UÃ „UÒ¢, ©U‚ ‚◊ÿ ◊Ò¢π«∏UË „UÙ∑§⁄U ©UŸ∑§Ê •Á÷ŸãŒŸ ∑§⁄UÃË „Í°ÃÕÊ •Ê‚Ÿ •ı⁄U ¡‹ •¬¸áÊ ∑§⁄U∑§ ©UŸ∑§SflÊªÃ-‚à∑§Ê⁄U ◊¢ ‹ª ¡ÊÃË „U°Í–

◊Ò¢ ÉÊ⁄U ∑§ ’Ã¸ŸÙ¢ ∑§Ù ◊Ê°¡-œÙ∑§⁄U ‚Ê»§⁄UπÃË „UÍ°– ‡ÊÈh ∞fl¢ SflÊÁŒc≈U ⁄U‚Ùß¸ ÃÒÿÊ⁄U∑§⁄U∑§ ‚’∑§Ù ∆UË∑§ ‚◊ÿ ¬⁄U ÷Ù¡Ÿ ∑§⁄UÊÃË„U°Í–

◊Ÿ •ı⁄U ßÁãº˝ÿÙ¢ ∑§Ù ‚¢ÿ◊ ◊¢ ⁄Uπ∑§⁄UÉÊ⁄U ◊¢ ªÈåÃM§¬ ‚ •ŸÊ¡ ∑§Ê ‚¢øÿ ⁄UπÃË„°Í •ı⁄U ÉÊ⁄U ∑§Ù ¤ÊÊ«∏U-’È„UÊ⁄U, ‹Ë¬-¬ÙÃ∑§⁄U‚ŒÊ Sflë¿U ∞fl¢ ¬ÁflòÊ ’ŸÊÿ ⁄UπÃË „°Í–

◊Ò¢ ∑§Ùß¸ ∞‚Ë ’ÊÃ ◊È°„U‚ Ÿ„UË¢ ÁŸ∑§Ê‹ÃË,Á¡‚‚ Á∑§‚Ë ∑§Ê ÁÃ⁄US∑§Ê⁄U „UÙÃÊ „UÙ– ŒÈc≈UÁSòÊÿÙ¢ ∑§ ‚ê¬∑¸§ ‚ ‚ŒÊ ŒÍ⁄U ⁄U„UÃË „U°Í–•Ê‹Sÿ ∑§Ù ∑§÷Ë ¬Ê‚ Ÿ„UË¢ •ÊŸ ŒÃË •ı⁄U‚ŒÊ ¬ÁÃÿÙ¢ ∑§ •ŸÈ∑Í§‹ ’ÃÊ¸fl ∑§⁄UÃË „UÍ°–

¬ÁÃ ∑§ Á∑§ÿ „ÈU∞ ¬Á⁄U„UÊ‚ ∑§ Á‚flÊ•ãÿ ‚◊ÿ ◊¢ ◊Ò¢ Ÿ„UË¢ „U°‚Ê ∑§⁄UÃË, Œ⁄UflÊ¡¬⁄U’Ê⁄U’Ê⁄U Ÿ„UË¢ π«∏UË „UÙÃË, ¡„UÊ¢ ∑Í§«∏U-∑§⁄U∑§≈U»§¢∑§ ¡ÊÃ „UÙ¢, ∞‚ ª¢Œ SÕÊŸÙ¢ ◊¢ Œ⁄UÃ∑§Ÿ„UË¢ ∆U„U⁄UÃË •ı⁄U ’ªËøÙ¢ ◊¢ ÷Ë ’„ÈUÃ Œ⁄Ã∑§•∑§‹Ë Ÿ„UË¢ ÉÊÍ◊ÃË „U°Í–

ŸËø ¬ÈL§·Ù¢ ‚ ’ÊÃ Ÿ„UË¢ ∑§⁄UÃË, ◊Ÿ◊¢•‚¢ÃÙ· ∑§Ù SÕÊŸ Ÿ„UË¢ ŒÃË •ı⁄U ¬⁄UÊÿË

øøÊ¸ ‚ ŒÍ⁄U ⁄U„UÃË „U°Í– Ÿ •Áœ∑§ „U°‚ÃË „°Í•ı⁄U Ÿ •Áœ∑§ ∑˝§Ùœ ∑§⁄UÃË „Í°– ∑˝§Ùœ ∑§Ê•fl‚⁄U „UË Ÿ„UË¢ •ÊŸ ŒÃË– ‚ŒÊ ‚àÿ ’Ù‹ÃË•ı⁄U ¬ÁÃÿÙ¢ ∑§Ë ‚flÊ ◊¢ ‹ªË ⁄U„UÃË „U°Í–

¬ÁÃŒfl ∑§ Á’ŸÊ Á∑§‚Ë ÷Ë SÕÊŸ ◊¢•∑§‹Ë ⁄U„UŸÊ ◊È¤Ê Á’À∑È§‹ ¬‚¢Œ Ÿ„UË¢ „UÒ–◊⁄U SflÊ◊Ë ¡’ ∑§÷Ë ∑È§≈ÈUê’ ∑§ ∑§Êÿ¸ ‚¬⁄UŒ‡Ê ø‹ ¡ÊÃ „UÒ¢, ©UŸ ÁŒŸÙ¢ ◊Ò¢ »Í§‹Ù¢ ∑§ÊoÎ¢XÊ⁄U Ÿ„UË¢ œÊ⁄UáÊ ∑§⁄UÃË, •X⁄UÊª Ÿ„UË¢‹ªÊÃË •ı⁄U ÁŸ⁄UãÃ⁄U ’˝±◊øÿ¸flAÃ ∑§Ê ¬Ê‹Ÿ∑§⁄UÃË „UÍ°–

◊⁄U ¬ÁÃŒfl Á¡‚ øË¡ ∑§Ù Ÿ„UË¢ πÊÃ,Ÿ„UË¢ ¬ËÃ •ÕflÊ Ÿ„UË¢ ‚flŸ ∑§⁄UÃ, fl„U ‚’◊Ò¢ ÷Ë àÿÊª ŒÃË „UÍ°–

‚ÈãŒ⁄UË! ‡ÊÊSòÊÙ¢ ◊¢ ÁSòÊÿÙ¢ ∑§ Á‹ÿ Á¡Ÿ∑§Ã¸√ÿÙ¢ ∑§Ê ©U¬Œ‡Ê Á∑§ÿÊ ªÿÊ „UÒ, ©UŸ ‚’∑§Ê ◊Ò¢ ÁŸÿ◊¬Ífl¸∑§ ¬Ê‹Ÿ ∑§⁄UÃË „UÍ°– •¬Ÿ•XÙ¢ ∑§Ù flSòÊÊ÷Í·áÊÙ¢ ‚ Áfl÷ÍÁ·Ã ⁄Uπ∑§⁄U¬Í⁄UË ‚ÊflœÊŸË ∑§ ‚ÊÕ ◊Ò¢ ¬ÁÃ ∑§ Á¬˝ÿ ∞fl¢Á„UÃ-‚ÊœŸ ◊¢ ‚¢‹ÇŸ ⁄U„UÃË „UÍ°– ◊⁄UË ‚Ê‚Ÿ •¬Ÿ ¬Á⁄UflÊ⁄U ∑§ ‹ÙªÙ¢ ∑§ ‚ÊÕ ’ÃÊ¸fl ◊¢‹ÊŸ ÿÙÇÿ ¡Ù œ◊¸ ¬„U‹ ◊È¤Ê ’ÃÊÿ Õ,©UŸ ‚’∑§Ê ◊Ò¢ ÁŸ⁄UãÃ⁄U •Ê‹Sÿ⁄UÁ„UÃ „UÙ∑§⁄U¬Ê‹Ÿ ∑§⁄UÃË „Í°–

◊Ò¢ ÁŒŸ-⁄UÊÃ •Ê‹Sÿ àÿÊª∑§⁄U Á÷ˇÊÊ-ŒÊŸ ’Á‹flÒ‡flŒfl, üÊÊh, ¬fl¸∑§Ê‹ÙÁøÃSÕÊ‹Ë¬Ê∑§ÿôÊ, ◊Êãÿ ¬ÈL§·Ù¢ ∑§Ê •ÊŒ⁄U-‚à∑§Ê⁄, ÁflŸÿ, ÁŸÿ◊ ÃÕÊ •ãÿ ¡Ù-U¡ÙUœ◊¸ ◊È¤Ê ôÊÊÃ „UÒ¢, ©UŸ ‚’∑§Ê ‚’ ¬˝∑§Ê⁄U ‚©UlÃ „UÙ∑§⁄U ¬Ê‹Ÿ ∑§⁄UÃË „U°Í–

◊⁄ ¬ÁÃ ’«∏U „UË ‚îÊŸ •ı⁄U ◊ÎŒÈ‹Sfl÷Êfl ∑§ „UÒ¢– ‚àÿflÊŒË ÃÕÊ ‚àÿœ◊¸ ∑§ÊÁŸ⁄UãÃŸ ¬Ê‹Ÿ ∑§⁄UŸflÊ‹ „UÒ¢, ÃÕÊÁ¬ ∑˝§Ùœ◊¢ ÷⁄U „ÈU∞ Áfl·Ò‹ ‚¬Ù¸¢‚ Á¡‚ ¬˝∑§Ê⁄U ‹Ùª«U⁄UÃ „UÒ¢, ©U‚Ë ¬˝∑§Ê⁄U ◊Ò¢ •¬Ÿ ¬ÁÃÿÙ¢ ‚«U⁄UÃË „ÈUß¸ ©UŸ∑§Ë ‚flÊ ∑§⁄UÃË „UÍ°–

◊Ò¢ ÿ„U ◊ÊŸÃË „Í° Á∑§ ¬ÁÃ ∑§ •ÊüÊÿ ◊¢⁄U„UŸÊ „UË ÁSòÊÿÙ¢ ∑§Ê ‚ŸÊÃŸ œ◊¸ „UÒ– ¬ÁÃ„UË ©UŸ∑§Ê ŒflÃÊ „UÒ •ı⁄U ¬ÁÃ „UË ©UŸ∑§Ë

ªÁÃ „UÒ– ¬ÁÃ ∑§ Á‚flÊ ŸÊ⁄UË ∑§Ê ŒÍ‚⁄UÊ ∑§Ùß¸‚„UÊ⁄UÊ Ÿ„UË¢ „UÒ, ∞‚ ¬ÁÃŒflÃÊ ∑§Ê ÷‹Ê ∑§ıŸSòÊË •Á¬˝ÿ ∑§⁄UªË?

¬ÁÃÿÙ¢ ∑§ ‡ÊÿŸ ∑§⁄UŸ ‚ ¬„U‹ ◊Ò¢ ∑§÷Ë‡ÊÿŸ Ÿ„UË¢ ∑§⁄UÃË, ©UŸ‚ ¬„U‹ ÷Ù¡Ÿ Ÿ„UË¢∑§⁄UÃË, ©UŸ∑§Ë ßë¿UÊ ∑§ ÁflL§h ∑§Ùß •Ê÷Í·áÊŸ„UË¢ ¬„UŸÃË, •¬ŸË ‚Ê‚ ∑§Ë ∑§÷Ë ÁŸãŒÊŸ„UË¢ ∑§⁄UÃË •ı⁄U •¬Ÿ-•Ê¬∑§Ù ‚ŒÊÁŸÿãòÊáÊ ◊¢ ⁄UπÃË „U°Í–

‚ı÷ÊÇÿ‡ÊÊÁ‹ŸË ‚àÿ÷Ê◊! ◊Ò¢ ‚ÊflœÊŸË‚ ‚fl¸ŒÊ ‚’⁄U ©U∆U∑§⁄U ‚◊ÈÁøÃ ‚flÊ ∑§Á‹ÿ ‚ŸAh ⁄U„UÃË „U°Í– ªÈL§¡ŸÙ¢ ∑§Ë ‚flÊ-‡ÊÈüÊÍ·Ê ‚ „UË ◊⁄U ¬ÁÃ ◊⁄U •ŸÈ∑Í§‹ ⁄U„UÃ „UÒ¢–

◊Ò ¢ flË⁄ U¡ŸŸË ‚àÿflÊÁŒŸË •ÊÿÊ ¸∑È§ãÃËŒflË ∑§Ë ÷Ù¡Ÿ, flSòÊ •ı⁄U ¡‹ •ÊÁŒ‚ ‚ŒÊ Sflÿ¢ ‚flÊ ∑§⁄UÃË ⁄U„UÃË „UÍ°–

flSòÊ, •Ê÷Í·áÊ •ı⁄U ÷Ù¡Ÿ •ÊÁŒ ◊¢ ◊Ò¢∑§÷Ë ‚Ê‚ ∑§Ë •¬ˇÊÊ •¬Ÿ Á‹ÿ ∑§Ùß¸Áfl‡Ê·ÃÊ Ÿ„UË¢ ⁄UπÃË– ◊⁄UË ‚Ê‚ ∑È§ãÃËŒflË¬ÎâflË ∑§ ‚◊ÊŸ ˇÊ◊Ê‡ÊË‹ „UÒ¢– ◊Ò¢ ∑§÷Ë©UŸ∑§Ë ÁŸãŒÊ Ÿ„UË¢ ∑§⁄UÃË–

¬„U‹ ◊„UÊ⁄UÊ¡ ÿÈÁœÁc∆U⁄U ∑§ ◊„U‹ ◊¢¬˝ÁÃÁŒŸ •Ê∆U „U¡Ê⁄U ’˝Ê±◊áÊ ‚ÙŸ ∑§ËÕÊÁ‹ÿÙ¢ ◊¢ ÷Ù¡Ÿ Á∑§ÿÊ ∑§⁄UÃ Õ– ◊„UÊ⁄UÊ¡ÿÈÁœÁc∆U⁄U ∑§ ÿ„UÊ¢ •_UÊ‚Ë „U¡Ê⁄U ∞‚ SŸÊÃ∑§ªÎ„USÕ Õ, Á¡Ÿ∑§Ê fl ÷⁄UáÊ-¬Ù·áÊ ∑§⁄UÃÕ– ©UŸ◊¢ ‚ ¬˝àÿ∑§ ∑§Ë ‚flÊ ◊¢ ÃË‚-ÃË‚ŒÊÁ‚ÿÊ¢ ⁄U„UÃË ÕË–

ßŸ∑§ Á‚flÊ ŒÍ‚⁄U Œ‚ „U¡Ê⁄U •ı⁄U©äfl¸⁄UÃÊ ÿÁÃ ©UŸ∑§ ÿ„UÊ¢ ⁄U„UÃ Õ, Á¡Ÿ∑§Á‹ÿ ‚ÈãŒ⁄U …¢Uª ‚ ÃÒÿÊ⁄U Á∑§ÿÊ „ÈU•Ê •ŸA‚ÙŸ ∑§Ë ÕÊÁ‹ÿÙ¢ ◊¢ ¬⁄UÙ‚∑§⁄U ¬„ÈU°øÊÿÊ ¡ÊÃÊÕÊ–

◊Ò¢ ©UŸ ‚’ ŒflflÊŒË ’Ê±◊áÊÙ¢ ∑§Ù •ª„UÊ⁄U(’Á‹flÒüflŒfl ∑§ •ãÃ ◊¢ •ÁÃÁÕ ∑§Ù ÁŒÿ¡ÊŸflÊ‹ ¬˝Õ◊ •ŸA) ∑§Ê •¬¸áÊ ∑§⁄U∑§÷Ù¡Ÿ, flSòÊ •ı⁄U ¡‹ ∑§ mÊ⁄UÊ ©UŸ∑§ËÿÕÊÿÙÇÿ ¬Í¡Ê ∑§⁄UÃË ÕË–

∑È§ãÃËŸãŒŸ ◊„UÊà◊Ê ÿÈÁœÁc∆U⁄U ∑§ ∞∑§


‹Êπ ŒÊÁ‚ÿÊ° ÕË¢, ¡Ù „UÊÕÙ¢ ◊¢ ‡Ê¢π ∑§ËøÍÁ«∏UÿÊ¢, ÷È¡Ê•Ù¢ ◊¢ ’Ê¡Í’¢Œ •ı⁄U ∑§á∆U ◊¢‚ÈfláÊ¸ ∑§ „UÊ⁄U ¬„UŸ∑§⁄U ’«∏UË ‚¡œ¡ ∑§‚ÊÕ ⁄U„UÃË ÕË–

©UŸ∑§Ë ◊Ê‹Ê∞¢ ÃÕÊ •Ê÷Í·áÊ ’„ÈU◊ÍÀÿÕ, •X∑§ÊÁãÃ ’«∏ UË ‚ÈãŒ⁄U ÕË– fløãŒŸÁ◊ÁüÊÃ ¡‹ ‚ SŸÊŸ ∑§⁄UÃË •ı⁄UøãŒŸ ∑§Ê „UË •X⁄UÊª ‹ªÊÃË ÕË¢, ◊ÁáÊÃÕÊ ‚ÈfláÊ¸ ∑§ ª„UŸ ¬U„UŸÊ ∑§⁄UÃË ÕË– ŸÎàÿ•ı⁄U ªËÃ ∑§Ë ∑§‹Ê ◊¢ ©UŸ∑§Ê ∑§ı‡Ê‹ ŒπŸ„UË ÿÙÇÿ ÕÊ–

©UŸ ‚’∑§ ŸÊ◊, M§¬ ÃÕÊ ÷Ù¡Ÿ-•Êë¿UÊŒŸ •ÊÁŒ ‚÷Ë ’ÊÃÙ¢ ∑§Ë ◊È¤Ê¡ÊŸ∑§Ê⁄UË ⁄U„UÃË ÕË– Á∑§‚Ÿ ÄÿÊ ∑§Ê◊ Á∑§ÿÊ•ı⁄U ÄÿÊ Ÿ„UË¢ Á∑§ÿÊ ÿ„U ’ÊÃ ÷Ë ◊È¤Ê‚Á¿U¬Ë Ÿ„UË¢ ⁄U„UÃË ÕË–

’ÈÁh◊ÊŸ˜ ∑È§ãÃËŸãŒŸ ÿÈÁœÁc∆U⁄U ∑§Ë¬ÍflÙ¸ÄÃ ∞∑§ ‹Êπ ŒÊÁ‚ÿÊ¢ „UÊÕÙ¢ ◊¢ (÷Ù¡Ÿ‚ ÷⁄UË „ÈUß¸ ÕÊ‹Ë Á‹ÿ ÁŒŸ-⁄UÊÃ •ÁÃÁÕÿÙ¢∑§Ù ÷Ù¡Ÿ ∑§⁄UÊÃË ⁄U„UÃË ÕË–)

Á¡Ÿ ÁŒŸÙ¢ ◊„UÊ⁄UÊ¡ ÿÈÁœÁc∆U⁄U ßãº˝¬˝SÕ◊¢ ⁄U„U∑§⁄U ß‚ ¬ÎâflË ∑§Ê ¬Ê‹Ÿ ∑§⁄UÃ Õ,©U‚ ‚◊ÿ ¬˝àÿ∑§ ÿÊòÊÊ ◊¢ ©UŸ∑§ ‚ÊÕ ∞∑§‹Êπ ÉÊÙ«∏U •ı⁄U ∞∑§ ‹Êπ „UÊÕË ø‹Ã Õ–◊Ò¢ „UË ©UŸ∑§Ë ªáÊŸÊ ∑§⁄UÃË, •Êfl‡ÿ∑§ flSÃÈ∞°ŒÃË •ı⁄U ©UŸ∑§Ë •Êfl‡ÿ∑§ÃÊ∞¢ ‚ÈŸÃË ÕË–

•ãÃ—¬È⁄U ∑§ Ÿı∑§⁄UÙ¢ ∑§ ÃÕÊ ÇflÊ‹Ù¢ •ı⁄Uª«∏UÁ⁄UÿÙ¢ ‚ ‹∑§⁄U ‚◊SÃ ‚fl∑§Ù¢ ∑§ ‚÷Ë∑§ÊÿÙ¸¢ ∑§Ë Œπ÷Ê‹ ◊Ò¢ „UË ∑§⁄UÃË ÕË •ı⁄UÁ∑§‚Ÿ ÄÿÊ ∑§Ê◊ Á∑§ÿÊ •ÕflÊ ∑§ıŸ ∑§Ê◊•œÍ⁄UÊ ⁄U„U ªÿÊ- ßŸ ‚’ ’ÊÃÙ¢ ∑§Ë ¡ÊŸ∑§Ê⁄UË÷Ë ⁄UπÃË ÕË–

∑§ÀÿÊáÊË ∞fl¢ ÿ‡ÊÁSflŸË ‚àÿ÷Ê◊!◊„UÊ⁄UÊ¡ ÃÕÊ •ãÿ ¬Êá«UflÙ¢ ∑§Ù ¡Ù ∑È§¿U•Êÿ, √ÿÿ •ı⁄U ’øÃ „UÙÃË ÕË, ©U‚ ‚’∑§ÊÁ„U‚Ê’ ◊Ò¢ •∑§‹Ë „UË ⁄UπÃË •ı⁄U ¡ÊŸÃËÕË–

fl⁄UÊŸŸ! ÷⁄UÃüÊc∆U ¬Êá«Ufl ∑È§≈ÈUê’ ∑§Ê‚Ê⁄UÊ ÷Ê⁄U ◊È¤Ê¬⁄U „UË ⁄Uπ∑§⁄U ©U¬Ê‚ŸÊ ◊¢

‹ª ⁄U„UÃ •ı⁄U ÃŒŸÈ‚Ê⁄U øc≈UÊ ∑§⁄UÃ Õ–◊È¤Ê¬⁄U ¡Ù ÷Ê⁄U ⁄UÄπÊ ªÿÊ ÕÊ, ©U‚ ŒÈc≈U

Sfl÷Êfl ∑§ SòÊË-¬ÈL§· Ÿ„UË¢ ©U∆UÊ ‚∑§Ã Õ–¬⁄U¢ÃÈ ◊Ò¢ ‚’ ¬˝∑§Ê⁄U ∑§Ê ‚Èπ-÷Ùª ¿UÙ«∏U∑§⁄U⁄UÊÃ-ÁŒŸ ©U‚ ŒÈfl¸„U ÷Ê⁄U ∑§Ù fl„UŸ ∑§⁄UŸ∑§Ë øc≈UÊ Á∑§ÿÊ ∑§⁄UÃË ÕË–

◊⁄U œ◊Êà◊Ê ¬ÁÃÿÙ¢ ∑§Ê ÷⁄UÊ-¬Í⁄UÊ π¡ÊŸÊflM§áÊ ∑§ ÷á«UÊ⁄U •ı⁄U ¬Á⁄U¬ÍáÊ¸ ◊„UÊ‚Êª⁄U∑§ ‚◊ÊŸ •ˇÊÿ ∞fl¢ •ªêÿ ÕÊ– ∑§fl‹ ◊Ò¢„UË ©U‚∑§ Áfl·ÿ ∑§Ë ∆UË∑§ ¡ÊŸ∑§Ê⁄UË ⁄UπÃËÕË–

⁄UÊÃ „UÙ ÿÊ ÁŒŸ, ◊Ò¢ ‚ŒÊ ÷Íπ-åÿÊ‚ ∑§∑§c≈U ‚„UŸ ∑§⁄U∑§ ÁŸ⁄UãÃ⁄U ∑È§L§∑È§‹⁄UàŸ¬Êá«UflÙ¢ ∑§Ë •Ê⁄UÊœŸÊ ◊¢ ‹ªË ⁄U„UÃË ÕË–ß‚‚ ◊⁄U Á‹ÿ ÁŒŸ •ı⁄U ⁄UÊÃ ‚◊ÊŸ „UÙ ªÿÕ–

‚àÿ! ◊Ò¢ ¬˝ÁÃÁŒŸ ‚’‚ ¬„U‹ ©U∆UÃË•ı⁄U ‚’‚ ¬Ë¿U ‚ÙÃË ÕË– ÿ„U ¬ÁÃ÷ÁÄÃ•ı⁄U ‚flÊ „UË ◊⁄UÊ fl‡ÊË∑§⁄UáÊ ◊ãòÊ „UÒ–

¬ÁÃ ∑§Ù fl‡Ê ◊¢ ∑§⁄UŸ ∑§Ê ÿ„UË ‚’‚◊„Uûfl¬ÍáÊ¸ ©U¬Êÿ ◊Ò¢ ¡ÊŸÃË „Í°– ŒÈ⁄UÊøÊÁ⁄UáÊËÁSòÊÿÊ¢ Á¡Ÿ ©U¬ÊÿÙ¢ ∑§Ê •fl‹ê’Ÿ ∑§⁄UÃË„UÒ¢, ©Uã„U¢ Ÿ ÃÙ ◊Ò¢ ∑§⁄UÃË „UÍ° •ı⁄U Ÿ øÊ„UÃË „UË„UÍ°–”

flÒ‡Êê¬ÊÿŸ¡Ë ∑§„UÃ „UÒ¢- ¡Ÿ◊¡ÿ!º˝ı¬ŒË ∑§Ë ÿ œ◊¸ÿÈÄÃ ’ÊÃ¢ ‚ÈŸ∑§⁄U‚àÿ÷Ê◊Ê Ÿ ©U‚ œ◊¸¬⁄UÊÿáÊ ¬ÊÜøÊ‹Ë ∑§Ê‚◊ÊŒ⁄ U ∑§⁄ UÃ „ È U∞ ∑§„ U Ê-“¬ÊÜøÊ‹⁄UÊ¡∑È§◊Ê⁄UË! ÿÊôÊ‚ŸË! ◊Ò¢ ÃÈê„UÊ⁄UË‡Ê⁄UáÊ ◊¢ •ÊÿË „UÍ°, (◊Ò¢Ÿ ¡Ù •ŸÈÁøÃ ¬˝‡ŸÁ∑§ÿÊ „UÒ), ©U‚∑§ Á‹ÿ ◊È¤Ê ˇÊ◊Ê ∑§⁄U ŒÙ–‚ÁπÿÙ¢ ◊¢ ¬⁄US¬⁄U Sflë¿UÊ¬Ífl¸∑§ ∞‚Ë „UÊ‚-¬Á⁄U„UÊ‚ ∑§Ë ’ÊÃ¢ „UÙ ¡ÊÿÊ ∑§⁄UÃË „UÒ¢–”

º˝ı¬ŒË ’Ù‹Ë - ‚πË! ◊Ò¢ SflÊ◊Ë ∑§ ◊Ÿ∑§Ê •Ê∑§·¸áÊ ∑§⁄UŸ ∑§ Á‹ÿ ÃÈê„U¢ ∞∑§ ∞‚Ê◊Êª¸ ’ÃÊ ⁄U„UË „UÍ°, Á¡‚◊¢ ÷˝◊ •ÕflÊ ¿U‹-∑§¬≈U ∑§ Á‹ÿ ÃÁŸ∑§ ÷Ë SÕÊŸ Ÿ„UË¢ „UÒ–ÿÁŒ ÃÈ◊ ÿÕÊflÃ˜M§¬ ‚ ß‚Ë ¬Õ¬⁄U ø‹ÃË⁄U„UÙªË, ÃÙ SflÊ◊Ë ∑§ ÁøûÊ ∑§Ù •¬ŸË ‚ıÃÙ¢

‚ „U≈UÊ∑§⁄U •¬ŸË •Ù⁄U •fl‡ÿ πË¢ø‚∑§ÙªË–

‚àÿ! ÁSòÊÿÙ¢ ∑§ Á‹ÿ ŒflÃÊ•Ù¢‚Á„UÃ‚ê¬ÍáÊ¸ ‹Ù∑§Ù¢ ◊¢ ¬ÁÃ ∑§ ‚◊ÊŸ ŒÍ‚⁄UÊ ∑§Ùß¸ŒflÃÊ Ÿ„UË¢ „UÒ– ¬ÁÃ ∑§ ¬˝‚ÊŒ ‚ ŸÊ⁄UË ∑§Ë‚ê¬ÍáÊ¸ ∑§Ê◊ŸÊ∞¢ ¬ÍáÊ¸ „UÙ ‚∑§ÃË „UÒ¢ •ı⁄UÿÁŒ ¬ÁÃ „UË ∑È§Á¬Ã „UÙ ¡Êÿ ÃÙ fl„U ŸÊ⁄UË∑§Ë ‚÷Ë •Ê‡ÊÊ•Ù¢ ∑§Ù Ÿc≈U ∑§⁄U ‚∑§ÃÊ „UÒ–

‚flÊ mÊ⁄UÊ ¬˝‚ŸA Á∑§ÿ „ÈU∞ ¬ÁÃ ‚ ÁSòÊÿÙ¢∑§Ù (©UûÊ◊) ‚¢ÃÊŸ, ÷Ê°ÁÃ-÷Ê°ÁÃ ∑§ ÷Ùª,‡ÊƒÿÊ, •Ê‚Ÿ, ‚ÈãŒ⁄U ÁŒπÊÿË ŒŸflÊ‹ flSòÊ,◊Ê‹Ê, ‚ÈªÁãœÃ ¬ŒÊÕ¸, Sflª¸‹Ù∑§ ÃÕÊ◊„UÊŸ˜ ÿ‡Ê ∑§Ë ¬˝ÊÁåÃ „UÙÃË „UÒ–

‚πË! ß‚ ¡ªÃ ◊¢ ∑§÷Ë ‚Èπ ∑§ mÊ⁄UÊ‚Èπ Ÿ„UË¢ Á◊‹ÃÊ– ¬ÁÃflAÃÊ SòÊË ŒÈ—π©U∆UÊ∑§⁄U „UË ‚Èπ ¬ÊÃË „UÒ– ÃÈ◊ ‚ı„UÊŒ¸, ¬◊,‚ÈãŒ⁄U fl‡Ê-÷Í·Ê- œÊ⁄UáÊ, ‚ÈãŒ⁄U •Ê‚Ÿ-‚◊¬¸áÊ, ◊ŸÙ„U⁄U ¬Èc¬◊Ê‹Ê, ©UŒÊ⁄UÃÊ,‚ÈªÁãœÃ º˝√ÿ ∞fl¢ √ÿfl„UÊ⁄U∑È§‡Ê‹ÃÊ ‚‡ÿÊ◊‚ÈãŒ⁄U ∑§Ë ÁŸ⁄UãÃ⁄U •Ê⁄UÊœŸÊ ∑§⁄UÃË ⁄U„UÙ–©UŸ∑§ ‚ÊÕ ∞‚Ê flÃÊ¸fl ∑§⁄UÙ, Á¡‚‚ fl ÿ„U‚◊¤Ê∑§⁄U “Á∑§ ‚àÿ÷Ê◊Ê ∑§Ù ◊Ò¢ „UË •Áœ∑§Á¬˝ÿ „UÍ°” ÃÈê„U¢ „UË NUŒÿ ‚ ‹ªÊÿÊ ∑§⁄U¢¢–

¡’ ◊„U‹ ∑§ mÊ⁄U ¬⁄U ¬œÊ⁄U „ÈU∞¬˝ÊáÊflÀ‹÷ ∑§Ê Sfl⁄U ‚ÈŸÊÿË ¬«∏U, Ã’ ÃÈ◊©U∆U∑§⁄U ÉÊ⁄U ∑§ •Ê¢ªŸ ◊¢ •Ê ¡Ê•Ù •ı⁄U©UŸ∑§Ë ¬˝ÃËˇÊÊ ◊¢ π«∏UË ⁄U„UÙ– ¡’ ŒπÙ Á∑§fl ÷Ë ÷ËÃ⁄U •Ê ªÿ, Ã’ ÃÈ⁄UÃ •Ê‚Ÿ •ı⁄U¬Êl ∑§ mÊ⁄UÊ ©UŸ∑§Ê ÿÕÊflÃ˜ ¬Í¡Ÿ ∑§⁄UÙ–

‚àÿ! ÿÁŒ ‡ÿÊ◊‚ÈãŒ⁄U Á∑§‚Ë ∑§Êÿ¸ ∑§Á‹ÿ ŒÊ‚Ë ∑§Ù ÷¡Ã „UÙ¢, ÃÙ ÃÈê„U¢ Sflÿ¢©U∆U∑§⁄U fl„U ‚’ ∑§Ê◊ ∑§⁄U ‹ŸÊ øÊÁ„Uÿ,Á¡‚‚ üÊË∑Î§cáÊ ∑§Ù ÃÈê„UÊ⁄U ß‚ ‚flÊ-÷Êfl∑§Ê •ŸÈ÷fl „UÙ ¡Êÿ Á∑§ ‚àÿ÷Ê◊Ê ‚ê¬ÍáÊ¸NUŒÿ ‚ ◊⁄UË ‚flÊ ∑§⁄UÃË „UÒ–

ÃÈê„UÊ⁄U ¬ÁÃ ÃÈê„UÊ⁄U ÁŸ∑§≈U ¡Ù ÷Ë ’ÊÃ∑§„U¢, fl„U Á¿U¬ÊŸ ÿÙÇÿ Ÿ „UÙ, ÃÙ ÷Ë ÃÈê„U¢©U‚ ªÈåÃ „UË ⁄UπŸÊ øÊÁ„Uÿ– •ãÿÕÊ ÃÈê„UÊ⁄U◊Èπ‚ ©U‚ ’ÊÃ ∑§Ù ‚ÈŸ∑§⁄U ÿÁŒ ∑§Ùß¸ ‚ıÃ


©U‚ ‡ÿÊ◊‚ÈãŒ⁄U ∑§ ‚Ê◊Ÿ ∑§„U Œ, ÃÙ ß‚‚©UŸ∑§ ◊Ÿ◊¢ ÃÈê„UÊ⁄UË •Ù⁄U ‚ Áfl⁄UÁÄÃ „UÙ‚∑§ÃË „UÒ–

¬ÁÃŒfl ∑§ ¡Ù Á¬˝ÿ •ŸÈ⁄UÄÃ ∞fl¢ Á„UÃÒ·Ë‚ÈNUŒ „UÙ¢, ©Uã„U¢ Ã⁄U„U-Ã⁄U„U ∑§ ©U¬ÊÿÙ¢ ‚Áπ‹Ê•Ù-Á¬‹Ê•Ù ÃÕÊ ¡Ù ©UŸ∑§ ‡ÊòÊÈ,©U¬ˇÊáÊËÿ •ı⁄U •Á„UÃ∑§Ê⁄U∑§ „UÙ¢ •ÕflÊ¡Ù ©UŸ‚ ¿U‹-∑§¬≈U ∑§⁄UŸ ∑§ Á‹ÿ ©UlÃ⁄U„UÃ „UÙ, ©UŸ‚ ‚ŒÊ ŒÍ⁄U ⁄U„UÙ–

ŒÍ‚⁄ ¬ÈL§·Ù¢ ∑§ ‚◊Ë¬ ÉÊ◊¢«U •ı⁄U ¬˝◊ÊŒ

∑§Ê ¬Á⁄UàÿÊª ∑§⁄U∑§ ◊ıŸ ⁄U„U∑§⁄U •¬Ÿ◊ŸÙ÷Êfl ∑§Ù ¬˝∑§≈U Ÿ „UÙŸ ŒÙ– ∑È§◊Ê⁄U¬˝lÈêŸ •ı⁄U ‚Êê’ ÿlÁ¬ ÃÈê„UÊ⁄U ¬ÈòÊ „UÒ¢,ÃÕÊÁ¬ ÃÈê„U¢ ∞∑§ÊãÃ ◊¢ ∑§÷Ë ©UŸ∑§ ¬Ê‚÷Ë Ÿ„UË¢ ’Ò∆UŸÊ øÊÁ„Uÿ–

•àÿãÃ ™°§ø ∑È§‹ ◊¢ ©Uà¬ŸA •ı⁄U¬Ê¬øÊ⁄U ‚ ŒÍ⁄U ⁄U„UŸ flÊ‹Ë ‚ÃË ÁSòÊÿÙ¢ ∑§‚ÊÕ „UË ÃÈê„U¢ ‚πË÷Êfl SÕÊÁ¬Ã ∑§⁄UŸÊøÊÁ„Uÿ– ¡Ù •àÿãÃ ∑˝§ÙœË, Ÿ‡Ê◊¢ øÍ⁄U⁄U„UŸflÊ‹Ë, •Áœ∑§ πÊŸflÊ‹Ë, øÙ⁄UË ∑§Ë

ÉÊÈ‚¬Ò∆U ∑§Ù ⁄UÊÖÿ ∑§Ê ‚’‚ Öfl‹¢Ã◊ÈgÊ ’ÃÊÃ „ÈU∞ ‚¢ÉÊ·¸ Áfl⁄UÊ◊Ë •À»§Ê ∑§Ë28flË¢ ’≈UÊÁ‹ÿŸ ∑§ ŸÃÎàfl ◊¢ ¬ÍflÙ¸Œÿ ∑§∑§ß¸ ©Uª˝flÊŒË ªÈ≈U ¡ÍŸ ∑§ ¬„U‹ ‚åÃÊ„U ‚’Ê¢Ç‹ÊŒ‡ÊË πŒ«∏UÙ •Á÷ÿÊŸ ∑§Ë ‡ÊÈL§•ÊÃ∑§⁄U¢ª– •Ê¢ŒÙ‹Ÿ ∑§Ë ‡ÊÈL§•ÊÃ ∑§Ê¡Ë⁄¢UªÊŸ‡ÊŸ‹ ¬Ê∑¸§ ‚ „UÙªË– ÁÃŸ‚ÈÁ∑§ÿÊ Á¡‹∑§ ∑§Ê∑§Ù¬ÕÊ⁄U ÁSÕÃ 28flË¢ ’≈UÊÁ‹ÿŸ∑§ Á«UÁ¡ªŸ≈U«U Á‡ÊÁfl⁄U ◊¢ •ÊÿÙÁ¡Ã ∞∑§’Ò∆U∑§ ◊¢ ¬„ÈU¢ø ¬ÍflÙ¸ûÊ⁄U ⁄UÊÖÿÙ¢ ∑§ ∑È§¿U‚¢ÉÊ·¸ Áfl⁄UÊ◊Ë ªÈ≈U Ÿ ‚¢ÿÈÄÃ M§¬ ‚ ÿ„UÁŸáÊ¸ÿ Á‹ÿÊ „UÒ–

’Ê¢Ç‹ÊŒ‡ÊË πŒ«∏UÙ¢ •Á÷ÿÊŸ ∑§Ë‡ÊÈL§•ÊÃ ∑§Ê¡Ë⁄¢UªÊ Ÿ‡ÊŸ‹ ¬Ê∑¸§ ∑§ ¬Ê‚∑§ ‡ÊÈL§ ∑§⁄UŸ ∑§Ë ’ÊÃ πÈŒ ©Uª˝flÊŒË ªÈ≈UÙ¢∑§ ŸÃÊ•Ù¢ Ÿ ∑§„UË „UÒ– Œ⁄U•‚‹ ∞‚ •Ê⁄UÙ¬©U∆UÃ ⁄U„U „UÒ¢ Á∑§ Áfl‡fl ¬˝Á‚h flãÿ¡Ëfl•÷ÿÊ⁄Uáÿ ∑§Ê¡Ë⁄¢UªÊ ∑§ •Ê‚¬Ê‚ ‚⁄U∑§Ê⁄UË¡◊ËŸ ¬⁄U ‚Ò∑§«∏UÙ¢ ∑§Ë ‚¢ÅÿÊ ◊¢ ‚¢ÁŒÇœ‹ÙªÙ¢ Ÿ •flÒœ ∑§é¡Ê ∑§⁄U ⁄UπÊ „UÒ– •Ê‚È‚◊Ã ⁄UÊÖÿ ∑§ ÁflÁ÷ŸA ‚¢ª∆UŸ ’Ëø-’Ëø◊¢ ß‚ ◊Èg ¬⁄U ‚⁄U∑§Ê⁄U ∑§ Áπ‹Ê»§ •¬ŸÊÁfl⁄UÙœ ¡ÃÊÃ ⁄U„U „UÒ¢– ¡’Á∑§ flŸ Áfl÷Êª∑§Ê ‚Ê»§ ∑§„UŸÊ „UÒ Á∑§ ∑§Ê¡Ë⁄¢UªÊ Ÿ‡ÊŸ‹¬Ê∑¸§ ∑§Ë ¡◊ËŸ ∑§ ÷ËÃ⁄U Á∑§‚Ë Ã⁄U„U ∑§Ê∑§Ùß¸ •flÒœ ∑§é¡Ê Ÿ„UË¢ „UÒ– •ª⁄U ’Ê„U⁄U

Á∑§‚Ë Ÿ ‚⁄U∑§Ê⁄UË ¡◊ËŸ ¬⁄U •flÒœ ∑§é¡Ê∑§⁄U ⁄UπÊ „UÒ ÃÙ ÿ„U ŒπŸÊ ⁄UÊ¡Sfl Áfl÷Êª∑§Ë Á¡ê◊flÊ⁄UË „UÒ–

‚Ê◊Ÿ •Ê ⁄U„UË ∞‚Ë ‚⁄U∑§Ê⁄UË ’ÊÃÙ¢¬⁄U •¬ŸË ¬˝ÁÃÁ∑˝§ÿÊ √ÿÄÃ ∑§⁄UÃ „ÈU∞•À»§Ê ∑§Ë 28flË¢ ’≈UÊÁ‹ÿŸ ∑§ ŸÃÊÁ¡ÃŸ ŒûÊ Ÿ ∑§„UÊ Á∑§ ’Ê¢Ç‹ÊŒ‡ÊË ◊Èg∑§Ù ‹∑§⁄U ÿ„UÊ¢ ∑§Ë ‚⁄U∑§Ê⁄U ∑§Ù ¡Ù ‚ÅÃ∑§Œ◊ ©U∆UÊŸ øÊÁ„U∞ Õ flÒ‚Ê Ÿ„UË¢ Á∑§ÿÊªÿÊ– Á‹„UÊ¡Ê •’ ©UŸ∑ ‚¢ÉÊ·¸ Áfl⁄UÊ◊Ë∑Ò§«U⁄U ¬ÍflÙ¸ûÊ⁄U ⁄UÊÖÿÙ¢ ∑§ •ãÿ flÊÃÊ¸‚◊Õ¸∑§ ªÈ≈UÙ¢ ∑§ ‚ÊÕ Á◊‹∑§⁄U ÉÊÈ‚¬ÒÁ∆UÿÙ¢∑§ Áπ‹Ê» ⁄UÊÖÿ ◊¢ ¡Ù⁄UŒÊ⁄U •Ê¢ŒÙ‹Ÿ‡ÊÈM§ ∑§⁄ªÊ– ’Ê¢Ç‹ÊŒ‡ÊË πŒ«∏UÙ •Ê¢ŒÙ‹Ÿ‚ ¡È«∏UË ∑§Êÿ¸ ‚ÍøË ∑§ ‚¢Œ÷¸ ◊¢ üÊË ŒûÊŸ ∑§„UÊ Á∑§ ¡ÍŸ ∑§ ¬˝Õ◊ ‚åÃÊ„U ‚∑§Ê¡Ë⁄¢UªÊ Ÿ‡ÊŸ‹ ¬Ê∑¸§ ∑§ ¬Ê‚ ‚¡Ÿ‚÷Ê ’È‹Ê∑§⁄U •Ê¢ŒÙ‹Ÿ ∑§Ë ‡ÊÈM§•ÊÃ∑§Ë ¡Ê∞ªË– •À»§Ê ŸÃÊ ∑§Ë ◊ÊŸ¢ ÃÙ•flÒœ ∑§é¡Ê ¡◊Ê∞ ’Ò∆U ‚¢ÁŒÇœ ŸÊªÁ⁄U∑§∑§Ê¡Ë⁄¢UªÊ ∑§ ¬Ê‚ ‚ ªÈ¡⁄UŸ flÊ‹ ‚÷Ë‹ÙªÙ¢ ∑§Ù ‚Ê»§ Ÿ¡⁄U •ÊÃ „UÒ¢ ¬⁄U ‚’ŸøÈå¬Ë ‚ÊÕ ⁄UπË „UÒ– ‹ÙªÙ¢ ∑§Ù ‚ÊÕ ‹∑§⁄Uß‚ ◊Èg ¬⁄U Áfl⁄UÙœ ∑§Ë ∞∑§ ’È‹¢Œ •ÊflÊ¡Ÿß¸ ÁŒÀ‹Ë ‚⁄U∑§Ê⁄U Ã∑§ ¬„ÈU¢øÊŸË „UÒ–

’≈UÊÁ‹ÿŸ ∑§ •ãÿ ‡ÊË·¸ ŸÃÊ ¬˝’Ê‹

Ÿ©Uª Ÿ ∑§„UÊ Á∑§ Á¡‚ ∑§Œ⁄U ÉÊÈ‚¬Ò∆U’…∏U ⁄U„UË „UÒ, ß‚‚ ÿ„UÊ¢ ∑§ ◊Í‹ ÁŸflÊÁ‚ÿÙ¢¬⁄U ◊¢«U⁄UÊ ⁄U„UÊ πÃ⁄UÊ ‚Ê»§ Ÿ¡⁄U •Ê ⁄U„UÊ„UÒ– •’ ‚◊ÿ •Ê ªÿÊ „UÒ ‚◊SÿÊ ∑§Ùπà◊ ∑§⁄UŸ ∑§Ê– ¬Ífl¸ «UË∞ø«UË •äÿˇÊÁŒ‹Ë¬ ŸÈŸË‚Ê ∑§Ê ∑§„UŸÊ „UÒ Á∑§ ’…∏UÃËÉÊÈ‚¬Ò∆U ‚ ÿ„UÊ¢ ∑§ ◊Í‹ ÁŸflÊ‚Ë, ÷ÍÁ◊¬ÈòÊÙ¢∑§ ‚◊ˇÊ ¡◊ËŸ •ı⁄U •ÊÁÕ¸∑§ ¡ËÁfl∑§Ê∑§Ê ’«∏UÊ ‚flÊ‹ π«∏UÊ „UÙ ªÿÊ „UÒ– ÉÊÈ‚¬Ò∆U∑§ Áπ‹Ê»§ ¡Ù⁄UŒÊ⁄U Ã⁄UË∑§ ‚ •Ê¢ŒÙ‹Ÿ¿U«∏UŸ ∑§Ë ¡M§⁄UÃ „UÒ– ÉÊÈ‚¬Ò∆U ¬⁄U ⁄UÙ∑§∑§ ‚ÊÕ flÊÃÊ¸ ‚◊Õ¸∑§ •À»§Ê ŸÃÊ•Ù¢ Ÿ•ãÿ ⁄UÊÖÿÙ¢ ‚ •Ê ⁄U„U ¬˝flÊÁ‚ÿÙ¢ ∑§ ÷ËßŸ⁄U ‹ÊßŸ ¬⁄UÁ◊≈U √ÿflSÕÊ ∑§⁄UŸ ∑§Ë‚⁄U∑§Ê⁄U ‚ ◊Ê¢ª ∑§Ë „UÒ– ¬Í¿UŸ ¬⁄U Á¡ÃŸŒûÊ Ÿ ∑§„UÊ Á∑§ fl·Ù¸¢ ‚ ⁄U„U ⁄U„U •ãÿ⁄UÊÖÿÙ¢ ∑§ ‹ÙªÙ¢ ∑§ ¬˝ÁÃ ©UŸ∑§Ë ∑§Ùß¸Á‡Ê∑§ÊÿÃ Ÿ„UË¢ „UÒ ‹Á∑§Ÿ ’Ê„U⁄U ‚ •ÊŸflÊ‹ Ÿ∞ ‹ÙªÙ¢ ∑§Ù ßŸ⁄U ‹ÊßŸ ¬⁄UÁ◊≈U ‚„UË ÿ„UÊ¢ •ÊŸ ∑§Ë •ŸÈ◊ÁÃ „UÙŸË øÊÁ„U∞–’L§flÊ ∑§ ‚◊Õ¸Ÿ ∑§ ’ÊŒ ¡Ù‡Ê ◊¢ •Êß¸•À»§Ê ∑§Ë 28flË¢ ’≈UÊÁ‹ÿŸ •¬Ÿ ß‚•Ê¢ŒÙ‹Ÿ ∑§Ù ¬÷ÊflË ’ŸÊŸ ∑§ Á‹∞ ’Ê„U⁄UË⁄UÊÖÿÙ¢ ∑§ ∑È§¿U ÃÊ∑§Ãfl⁄U ŸÊªÁ⁄U∑§Ù¢,‚¢ª∆UŸÙ¢ ‚ ÷Ë ◊ŒŒ ◊Ê¢ª ⁄U„UË „UÒ¢–

(¬ÍflÙ¸Œÿ - vÆ.y.wÆvx)

‹Ã ⁄UπŸflÊ‹Ë, ŒÈc≈U •ı⁄U øÜø‹ Sfl÷Êfl∑§Ë ÁSòÊÿÊ¢ „UÙ¢, ©Uã„U¢ ŒÍ⁄U ‚ „UË àÿÊª ŒŸÊøÊÁ„Uÿ–

ÃÈ◊ ’„ÈU◊ÍÀÿ „UÊ⁄U, •Ê÷Í·áÊ •ı⁄U•X⁄UÊª œÊ⁄UáÊ ∑§⁄U∑§ ¬ÁflòÊ ‚ÈªÁãœÃflSòÊÈ•Ù¢ ‚ ‚ÈflÊÁ‚Ã „UÙ •¬Ÿ ¬˝ÊáÊflÀ‹÷‡ÿÊ◊‚ÈãŒ⁄U üÊË∑Î§cáÊ ∑§Ë •Ê⁄UÊœŸÊ ∑§⁄UÙ–ß‚‚ ÃÈê„Ê⁄U ÿ‡Ê •ı⁄U ‚ı÷ÊÇÿ ∑§Ë flÎÁh„UÙªË– ÃÈê„UÊ⁄U ◊ŸÙ⁄UÕ ∑§Ë Á‚Áh ÃÕÊ ‡ÊòÊÈ•Ù¢∑§Ê ŸÊ‡Ê „UÙªÊ–

’Ê¢Ç‹ÊŒ‡ÊË πŒ«∏Ù •Ê¢ŒÙ‹Ÿ ¡ÍŸ ‚, ∑§Ê¡Ë⁄¢UªÊ ‚ ‡ÊÈL§•ÊÃ


¬Á⁄UflÊ⁄U √ÿflSÕÊ ‚◊Ê¡ √ÿflSÕÊ ∑§Ê ∞∑§•Á÷ŸA •¢ª „UÒ Á¡‚ œ◊ ⁄UËÁÃ-Á⁄UflÊ¡Ù¢ ∑§ ‚ÊÕ¡Ù«∏UÊ ªÿÊ „UÒ– ÁflÁ÷ŸA ‚¢¬ÊŒÊÿÙ¢ ∑§Ë ÷Ê·Ê, ⁄UËÁÃ-Á⁄UflÊ¡, ¬ÕÊ, ‹Ù∑§ ªËÃ, πÊŸ-¬ÊŸ, ’Ù‹øÊ‹,fl·÷Í·Ê, ŸÎàÿ Ÿ ¡ËflŸ ‡ÊÒ‹Ë ◊¢ ’„ÈUÃ •¢Ã⁄U „UÒ–ÃŒŸÈ‚Ê⁄U ¡ã◊-◊⁄UáÊ, ÁflflÊ„U ‚¢S∑§Ê⁄UÙ¢ ◊¢ ÷Ë∑È§¿U ÷Œ ÁŒπÊß ŒÃÊ „UÒ– ◊Ò¢ ÿ„UÊ¢ ◊Ê⁄UflÊ«∏UË ‚◊Ê¡∑§Ë ÁflflÊ„U √ÿflSÕÊ ∑§ ’Ê⁄U ◊¢ ∑È§¿U ‚flÊ‹π«∏UÊ ∑§⁄U ⁄U„UÊ „UÍ¢ ¡Ù „U◊Ê⁄UÊ ÁfløÊ⁄UÊáÊËÿ Áfl·ÿ„UÙªÊ– fl⁄UŸÊ •ÊŸflÊ‹Ë ¬Ë…∏UË ÷˝Á◊Ã „UÙªË,ÁŒ‡ÊÊ„UËŸ „UÙªË ÃÕÊ •¢œ∑§Ê⁄U◊ÿ ŒÊê¬àÿ ¡ËflŸ∑§Ë •Ù⁄U •ª‚ÊÁ⁄UÃ „UÙªË–

ªÃ ∞∑§ ‡ÊÃ∑§ ‚ ÁflflÊ„U √ÿflSÕÊ ∑§ M§¬ ◊¢„U◊Ÿ ŒπÊ „UÒ Á∑§ Á¡‚ ÉÊ⁄U ◊¢ ∑§ãÿÊ ∑§Ê ¡ã◊„UÙÃÊ „UÒ •ı⁄U ¡’ fl„U ÿıflŸ ∑§Ë Œ„U‹Ë¡ ¬⁄U∑§Œ◊ ⁄UπÃË „UÒ ÃÙ ◊Ê¢-’Ê¬ ∑§Ë œ«∏U∑§Ÿ¢ ’…∏UŸ‹ªÃË „UÒ¢, ⁄UÊÃÙ¢ ∑§Ë ŸË¢Œ ©U«∏U ¡ÊÃË „UÒ, ©U∆UÃ-’Ò∆UÃ∑§ãÿÊ ∑§ Á‹∞ ‚ÈÿÙÇÿ fl⁄U fl ‚ÈÿÙÇÿ ¬Á⁄UflÊ⁄U ∑§ËÃ‹Ê‡Ê ◊¢ „UË ©UŸ∑§Ê Áfl‡Ê· äÿÊŸ ⁄U„UÃÊ „UÒ– ∞∑§‚ÈÿÙÇÿ fl⁄U ∑§ ÉÊ⁄U Œ¡ŸÙ¢ ∑§ãÿÊ ∑§ Á¬ÃÊ ŸÊ∑§⁄Uª«∏UÃ „UÒ¢ Ã’ fl⁄U ∑§ Á¬ÃÊ ∑§Ê ÁŒ◊Êª •Ê‚◊ÊŸ¬⁄U ⁄U„UÃÊ „UÒ •ı⁄U Œ„U¡ ∑§Ë ◊Ê¢ª ’…∏UÃË ¡ÊÃË „UÒ–fl⁄U ∑§Ù ‚È¢Œ⁄U, ‚È‡ÊË‹, Á‡ÊÁˇÊÃ, •ÊœÈÁŸ∑§, ÉÊ⁄U ∑§∑§Ê◊∑§Ê¡ ◊¢ ŒˇÊ, ‚„UœÁ◊áÊË ∑§Ë •Êfl‡ÿ∑§ÃÊ„UÙÃË „UÒ •ı⁄U Á¬ÃÊ ∑§Ù Œ„U¡ ∑§Ë– ßŸ ŒÙŸÙ¢ ◊Ê¢ªÙ¢∑§ ’Ëø ∑§ãÿÊ ∑§Ë ŸÈ◊Êß‡Ê •ı⁄U fl⁄U ∑§ Á⁄U‡ÃŒÊ⁄UÙ¢∑§Ë πÈ‡ÊÊ◊ŒË ©UìÊ Á‡Êπ⁄U ¬⁄U ⁄U„UÃË „UÒ– ‚◊ÿ Ÿ∑§⁄Ufl≈U ‹Ë, Á‡ÊˇÊÊ ∑§ ¬‚Ê⁄U ‚ SòÊË ‡ÊÁÄÃ ∑§Ê©UŒÿ „ÈU•Ê– ©ìÊ Á‡Ê ÊÊ Ÿ SòÊË ‡ÊÁÄÃ ∑§Ù œŸÙ¬Ê¡Ÿ∑§ Á‹∞ ¬Ùà‚ÊÁ„UÃ Á∑§ÿÊ, ©UŸ∑§Ë ÁŒ‡ÊÊ ’Œ‹Ë,Ÿ¡Ê⁄U ’Œ‹ ª∞– ¬ÈL§· ¬œÊŸ ˇÊòÊ ◊¢ ‚¢œ ‹ªË,SòÊË ‡ÊÁÄÃ ∑§Ù •¬Ÿ •¢Œ⁄U Áfl‡flÊ‚ ¡ªÊ, ◊ŸÙ’‹™¢§øÊ „ÈU•Ê, ¬ÈL§·Ù¢ ∑§ ’⁄UÊ’⁄UË ∑§Ê •Áœ∑§Ê⁄U ∑§Ë◊Ê¢ª „ÈUß– ÁflflÊ„U ¡Ò‚ ¬ÁflòÊ ’¢œŸ ◊¢ ©UŸ∑§Ë ◊¡Ë∑§Ù Ã’îÊÙ ÁŒÿÊ ªÿÊ •ı⁄U fl ∞∑§ ÁŸáÊÊÿ∑§÷ÍÁ◊∑§Ê ◊¢ •Ê ªß– •äÿÿŸ⁄UÃ ÿÊ ¡ËÁfl∑§Ù¬Ê¡Ÿ∑§Ê‹ ◊¢ •¬Ÿ ¬‚¢Œ ∑§ ¡ËflŸ ‚ÊÕË øÈŸŸ ∑§Ê•Áœ∑§Ê⁄U ∑§Ê ¬ÿÙª „UÙŸ ‹ªÊ •ı⁄U ◊Ê¢-’Ê¬Á‚»§ ◊Í∑§ •Ê‡ÊËflÊŒ ŒŸ ∑§Ë ÷ÍÁ◊∑§Ê ÁŸ÷ÊŸ ∑§Ë◊¡’Í⁄UË Œ‡ÊÊŸ ‹ª–

◊Ê⁄UflÊ«∏UË ‚◊Ê¡ ∑§ ÿÈfl∑§-ÿÈflÁÃÿÊ¢ πÈ‹

-«UÊ. ‡ÿÊ◊‚¢ŒÈ⁄U „U⁄U‹Ê‹∑§ÊÁflflÊ„U √ÿflSÕÊ ÄÿÊ ø⁄U◊⁄UÊ ⁄U„UË „Ò?

ŸË‹ ªªŸ ∑§ ŸËø •¬ŸË ©U«∏UÊŸ ÷⁄UŸ ∑§ Á‹∞Ãà¬⁄UÃÊ ÁŒπÊŸ ‹ª– «UÁ≈¢Uª ⁄UÙ◊Ê¢‚ ∑§Ë Œı«∏U ◊¢∑Í§Œ ¬«∏U Á¡‚◊¢ ¬Ë¿U ¿ÍU≈U ªÿÊ ¬ÊÁ⁄UflÊÁ⁄U∑§’¢œŸ, ªıòÊ ∑§Ë ‚Ë◊Ê∞¢ •ı⁄U œŸ ∑§Ë ŒËflÊ⁄U–•Ê◊Ãı⁄U ¬⁄U ¡ÒŸ, •Ù‚flÊ‹, •ªflÊ‹, ◊Ê„U‡fl⁄UË•ÊÁŒ ÿÈflÊ•Ù¢ Ÿ ’¢œŸ ÃÙ«∏U∑§⁄U ∞∑§-ŒÍ‚⁄U ∑§Ùª‹ ‹ªÊÿÊ, Á¡‚ ¬Á⁄UflÊ⁄U •ı⁄U ‚◊Ê¡ ŸSflË∑Î§ÁÃ Œ ŒË– ∑§Ê⁄UáÊ ßŸ◊¢ πÊŸ¬ÊŸ, ÷Ê·Ê,⁄UËÁÃ-Á⁄UflÊ¡, œÊÁ◊∑§ ÁfløÊ⁄UÙ¢ ◊¢ ’„ÈUÃ ‚◊ÊŸÃÊ„UÒ •ı⁄U ‹«∏U∑§Ë ©U‚ ¬Á⁄UflÊ⁄U ◊¢ •ÁÃ ‚„U¡ M§¬‚ ŒÍœ ◊¢ ‡ÊÄ∑§⁄U ∑§Ë Ã⁄U„U ÉÊÈ‹ Á◊‹ ¡ÊÃË „UÒß‚Á‹∞ ß‚ Ã⁄U„U ∑§ ÁflflÊ„UÙ¢ ∑§Ë ‚»§‹ÃÊ ◊¢∑§Ùß ‡Ê¢∑§Ê Ÿ„UË¢ „UÒ–

•’ ¬‡Ÿ ÿ„U „UÒ Á∑§ ÿÈflÊ•Ù¢ ∑§Ù ÄÿÊ •¬ŸÁ‹∞ ¡ËflŸ ‚ÊÕË øÈŸŸ ∑§ Á‹∞ ¬Á⁄UÃ ∑§⁄UŸÊøÊÁ„U∞ ÿÊ •Á÷÷Êfl∑§Ù¢ ∑§Ù ÷Ë •¬ŸË ÷ÍÁ◊∑§ÊÁŸ÷ÊŸË øÊÁ„U∞– ∞∑§ ¡◊ÊŸÊ ÕÊ ¡’ ‚÷Ë ªÊ¢fl•ı⁄U ‡Ê„U⁄U ◊¢ ∑È§¿U ‚◊Ê¡‚flË ß‚ ÁŒ‡ÊÊ ◊¢÷Êêÿ◊ÊŸ ‚¢SÕÊ ∑§Ë Ã⁄U„U Ÿß ¡ÙÁ«∏UÿÙ¢ ∑§Ù ◊ÍÃM§¬ŒŸ ∑§Ë ‚flÊ ∑§⁄UÃ ¡Ù •Ê¡ „U◊¢ ÁŒπÊß Ÿ„UË¢ŒÃË– •’ ÁSÕÁÃ ◊¢ ¬Á⁄UflÃŸ •Ê ªÿÊ „UÒ– ÉÊ⁄U-ÉÊ⁄U ◊¢ fl⁄U ∑§ Á¬ÃÊ •¬Ÿ Á⁄U‡ÃŒÊ⁄UÙ¢ ‚ ∑§ãÿÊ ∑§ËπÙ¡ ∑§ Á‹∞ •ŸÈ⁄UÙœ ∑§⁄UÃ „UÒ¢– ‹π∑§ ∑§¬Ê‚ •Ê¡ ÷Ë •Áœ∑§Ã⁄U fl⁄U ∑§ flÊÿÙ«UÊ≈UÊ©U¬‹éœ „UÒ¢ ‹Á∑§Ÿ ∑§ãÿÊ•Ù¢ ∑§ Ÿ„UË¢– ÿ„U ∞∑§’«∏U ¬SÃÊfl ‹∑§⁄U ¡ÊÃ „UÒ¢ ÃÙ ©UŸ∑§Ê fl⁄U ¬œÊŸ◊ÊŸÁ‚∑§ÃÊ ∑§„UË¢ Ÿ ∑§„UË¢ •Ê«∏U •ÊÃË „UÒ– ŸªŒËL§¬∞ ◊Ê¢ªŸ ∑§Ë ¬ÕÊ ◊¢ ÿlÁ¬ ∑§◊Ë •Êß „UÒ◊ª⁄U ‡ÊÊŒË Á∑§ÃŸ Á‚ÃÊ⁄UÙ¢flÊ‹Ë „UÙªË ß‚ ¬⁄U¡M§⁄U fl⁄U ∑§ Á¬ÃÊ ∑§Ê ‚¢∑§Ã „UÙÃÊ „UÒ ¡Ù „UÙ‚∑§ÃÊ „UÒ ∑§ãÿÊ ¬ˇÊflÊ‹Ù¢ ∑§ Á‹∞ •ŸÈ∑Í§‹ Ÿ„UÙ– ‚Ùø ◊¢ •÷Ë ÷Ë ¬Á⁄UflÃŸ ∑§Ë •Êfl‡ÿ∑§ÃÊ„UÒ– ÁŒπÊflÊ •ı⁄U •Ê«¢U’⁄U ¡Ù „U◊Ê⁄UË ‚Ê◊ÊÁ¡∑§„UÒÁ‚ÿÃ Ãÿ ∑§⁄UŸ ∑§Ê ◊ÊŸŒ¢«U ’ŸÃÊ ¡Ê ⁄U„UÊ „UÒ©U‚‚ ¡’ Ã∑§ „U◊ •‹ª Ÿ„UË¢ „UÙ¢ª Ã’ Ã∑§„U◊¢ •Á÷÷Êfl∑§ ∑§Ë ÷ÍÁ◊∑§Ê •ŒÊ ∑§⁄UŸ ∑§ÿÙÇÿ „UÙŸÊ ŸÊ◊È◊Á∑§Ÿ Ÿ„UË¢ ÃÙ ∑§Á∆UŸ ¡M§⁄U„UÙªÊ– ∞∑§ Ã⁄U»§ ‚È¢Œ⁄U, Á‡ÊÁˇÊÃ, ÿÙÇÿ ∑§ãÿÊ÷Ë øÊÁ„U∞ ŒÍ‚⁄UË •Ù⁄U ∑§ãÿÊ ∑§ Á¬ÃÊ ∑§Ù•ÊÁÕ∑§ Œ¢«U ∑§ ÷⁄UÙ‚ „U◊ ‚◊Ê¡ ◊¢ •¬ŸË„UÒÁ‚ÿÃ ∑§Ê «¢U∑§Ê ’¡ÊŸÊ øÊ„UÃ „UÒ¢– ©Uã„U¢ •ª⁄U

•¬Ÿ L§Ã’ ∑§Ê ßÃŸÊ „UË ÅÿÊ‹ „Ò ÃÙ fl Sflÿ¢‡ÊÊŒË ∑§Ê ‚¢¬ÍáÊ¸ √ÿÿ ∑§Ê ÷Ê⁄U •¬Ÿ ™§¬⁄U ‹¢•ı⁄U ∑§ãÿÊ ¬ˇÊ ∑§Ù •Ê‡flSÃ ∑§⁄U Œ¢ Á∑§ fl•¬ŸË Ê◊ÃÊ ∑§ •ŸÈ‚Ê⁄U „UË √ÿÿ ∑§⁄U¢– ‹π∑§∑§Ù ß‚ Ã⁄U„U ∑§Ë ∑§ß¸ ‡ÊÊÁŒÿÙ¢ ∑§Ù •¢¡Ê◊ ŒŸ∑§Ê üÊÿ „UÒ Á¡‚◊¢ ∑§ãÿÊ ¬ˇÊ ∑§Ù Á∑§‚Ë ÷Ë•ÁÃÁ⁄UÄÃ •ÊÁÕ¸∑§ ’Ù¤Ê ∑§ ŸËø Ÿ„UË¢ Œ’ŸÊ¬«∏UÊ– •Ê¡ fl ¬Á⁄UflÊ⁄U ’„ÈUÃ ¬˝‚ŸA „UÒ¢ •ı⁄U‹π∑§ ∑§ Áø¢ÃŸ ‚ ¬˝÷ÊÁflÃ „UÒ¢ Á¡‚∑§Ë ÷ÍÁ⁄U-÷ÍÁ⁄U ¬‡Ê¢‚Ê ∑§⁄UÃ „UÒ¢– ◊Ò¢ fl⁄U ¬ˇÊflÊ‹Ù¢ ‚ •Ê±flÊŸ∑§⁄UÃÊ „Í¢ Á∑§ fl ∑§ãÿÊ ¬ˇÊ ∑§Ë „UÒÁ‚ÿÃ ∑§ÙŸ¡⁄U•¢ŒÊ¡ ∑§⁄U¢ fl⁄UŸÊ ©UŸ∑§ ‹«∏U∑§Ù¢ ∑§Ë ©U◊˝∑§ãÿÊ ∑§ ß¢Ã¡Ê⁄U ◊¢ ’…∏UÃË ¡Ê∞ªË Á»§⁄U ∑§Ùß¸Ã‹Ê∑§‡ÊÈŒÊ ‹«∏U∑§Ë ÷Ë Ÿ‚Ë’ Ÿ„UË¢ „UÙªË •ı⁄UÁfl¡ÊÃËÿ Á∑§‚Ë ‹«∏U∑§Ë ∑§Ê „UÊÕ Õ◊Ê∑§⁄Ufl„U Sflÿ¢ ÁflflÊ„U ¬¢¡Ë∑§⁄UáÊ ∑§ÊÿÊ‹ÿ ◊¢ •Ê¬∑§Ù•Ê‡ÊËflÊ¸Œ ŒŸ „UÃÈ ÁŸ◊¢òÊáÊ ŒªÊ–

ŒËflÊ⁄UÙ¢ ∑§Ë ‹πŸË ‚ Ã¡Ë ‚ ’Œ‹Ã „ÈU∞‚◊ÿ ∑§Ê ‚¢∑§Ã „U◊¢ Á◊‹ ⁄U„UÊ „UÒ– ŒÈÁŸÿÊ SòÊË¡ÊÁÃ ∑§Ù ©UŸ∑§ ‚÷Ë •Áœ∑§Ê⁄UÙ¢ ‚ ‹Ò‚ ∑§⁄UŸÊøÊ„UÃË „UÒ, Á¡Ÿ∑§Ë fl¡„U ‚ ¬ÈL§· ¬˝œŸÊÃÊ „UËŸ ⁄U„U– ∑§ãÿÊ ÷˝ÍáÊ „UàÿÊ ∑§Ë ⁄UÙ∑§ÕÊ◊ ◊ÊŸflÃÊ∑§ ∑§‹¢∑§ ∑§Ù Á◊≈UÊŸ ∑§ Á‹∞ Á¡ÃŸÊ ¡M§⁄UË„UÒ ©UÃŸÊ „UË ¡M§⁄UË „UÒ SòÊË-¬ÈL§· ∑§ •ŸÈ¬ÊÃ∑§Ë ‚◊ÊŸÃÊ ’ŸÊ∞ ⁄UπŸ ∑§Ë– ÿ„U ¬˝∑Î§ÁÃ ∑§ÊÁŸÿ◊ „UÒ, ©UÀ‹¢ÉÊŸ ÁflŸÊ‡Ê ∑§Ê ‚Íø∑§–•ÊŸflÊ‹Ë ¬Ë…∏UË ∑§ ÷Áflcÿ ∑§Ë M§¬⁄UπÊ „U◊¢Ãÿ ∑§⁄UŸË „UÙªË, fl⁄UŸÊ ◊ÊŸflÃÊ ∑§ „U◊ „UàÿÊ⁄UÊ∑§„U‹Ê∞¢ª– ’Œ‹Ã ‚◊ÿ ∑§Ë ⁄UçÃÊ⁄U ∑§Ù¬„UøÊŸŸÊ „UÙªÊ– ◊Á„U‹Ê ‚‡ÊÁÄÃ∑§⁄UáÊ ∑§ÊŸÍŸ•ı⁄U •Áœ∑§Ê⁄UÙ¢ ∑§Ù ŒπÃ „ÈU∞ „U◊¢ ¬ÈL§· ¬˝œÊŸÃÊ∑§Ë ◊ÊŸÁ‚∑§ÃÊ ‚ ©U’⁄UŸÊ „UÙªÊ fl⁄UŸÊ •„◊∑§Ê ≈U∑§⁄UÊfl, Áfl÷Ê¡Ÿ, Á’π⁄UÊfl ∑§Ù •Ê◊¢ÁòÊÃ∑§⁄UªÊ, Á¡‚‚ •ÊŸflÊ‹Ë ‚¢ÃÁÃ ∑§Ê ÷Áflcÿ•¢œ∑§Ê⁄U◊ÿ ¡ËflŸ ∑§Ë •Ù⁄U ’…∏UªÊ •ı⁄U ‚◊Ê¡∑§◊¡Ù⁄U „UÙªÊ, •¬⁄UÊœ ¡ªÃ •Ê∑§·¸áÊ ∑§Ê∑§¢º˝ Á’¢ŒÈ ’ŸªÊ– ÿ„U ‚¢¬ÍáÊ¸ ¬ÁflòÊ ÁflflÊ„U√ÿflSÕÊ ¬⁄U ∞∑§ ’«∏UÊ ¬˝‡Ÿ Áøã„U π«∏UÊ ∑§⁄UªÊ–

(¬ÍflÙŒÿ- 4.4.2013)

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Heritage Explorer · Á ¡ı⁄U ∑ § ‚ ⁄U¿UË¬ Ÿª⁄U ¢ Sﬂœ Ë¸ ÿÈﬂÊ•Ù¢ ∑§Ê ... Earlier young girls of a village got together in a paddy field or an isolated